This paper shows that Spinoza went through a drastic change in his view on divine teleology, and that this change is worth paying attention to. In the Short Treatise (KV), Spinoza endorsed a version of divine teleology. As is widely recognized, however, he explicitly rejects divine teleology in the Ethics. I argue that this marks a significant change in his view. To illustrate the significance, I argue that Spinoza consistently maintains the following two premises in both the KV and the (...) Ethics: (1) human beings act on account of some end; (2) human actions are actions of God. While the endorsement of divine teleology is consistent with these two, the rejection of divine teleology results in a trilemma. The trilemma, to be sure, can be resolved by introducing referential opacity to divine action contexts. I argue, however, that it is worth asking why Spinoza revised his view in this way. (shrink)

Proceedings of the 11th Interdisciplinary Symmetry Congress-Festival of the International Society for the Interdisciplinary Study of Symmetry. Special Theme: “Tradition and Innovation in Symmetry - Katachi”.

In lieu of an abstract, here is a brief excerpt of the content:Ōmori Shōzō and Kotodama Theory: How Can We Overcome the Need for Bodily Encounters?Maki SatoIntroductionŌmori Shōzō is known for his theory of tachi-araware monism. Tachiaraware monism is his attempted counter-argument to the Cartesian dualism of the object–subject divide, or in his words, a divide between physical (butsuri, mono, science, object) and non-physical consciousness (ishiki, koto, perception, incident), perception (chikaku, 知覚) and conception (shikō, 思考). His concept of Kasane-egaki is (...) also often cited as a core concept of his theory of time.1 The main aim of this paper is to first overview the works of Ōmori since there is only a limited amount of his translated work so far.2 Consecutively, the paper focuses on Ōmori’s theory of kotodama and its related arguments with an intention to expand his concept of Kowaburi into the ethics of online encounters during the pandemic.The world in 2020 was suddenly forced to face the pandemic caused by COVID-19. What COVID-19 alerted us to is tremendous, and there are countless problems that the invisible virus has revealed. Among those are the hidden problems of contemporary society, not limited to the discrimination among races, gender, and jobs (white-collars versus essential workers), the problem of zoonosis, and the related environmental problems (climate change and intrusion into wild nature) caused by over-exploitation of nature. In developed countries, most students and those serving as intellectual workers face their daily lives being overly occupied with online lectures and meetings. COVID-19 worked to normalize remote work, which further normalized and forced our everyday life to shift to cyberspace. [End Page 101]In introducing and overviewing Ōmori’s philosophy, this paper attempts to see the current situation through Ōmori’s philosophy to draw out some ethical implications related to non-physical online encounters and how we can perceive human interactions and relationships under such conditions. Under the constraints caused by COVID-19, humans’ limitless desires to interact with others are expanding more so to the sphere of cyberspace, leading to technological development, such as VR. In short, first, the paper overviews Ōmori’s philosophy. Second, through the overview of Ōmori’s philosophy, the paper seeks adaptable philosophy of his that may work as soft binding grounding ethics for cyberspace encounters where substantial bodily encounters are void. In doing so, the paper intends to draw out weak binding ethics implied in Ōmori’s philosophy that may work to empathetically engage with others in cyberspace where embodied encounters with others are dissolved.Ōmori Shōzō and His Philosophy: A Short Introduction and OverviewIn his short essay introducing the Japanese philosophy of the 1970s, Yasuo Kobayashi coined the term “Komaba quartet” by selecting four active eminent philosophers based on the Komaba campus at the University of Tokyo.3 Among them is Ōmori Shōzō (1921–97), aligning with Hiromatsu Wataru (1933–94), Sakabe Megumi (1936–2009), and Inoue Tadashi (1926–2014). Ōmori is the oldest of the Komaba quartet and received higher education before World War II. He served at the Naval Technology Institute Mitaka Laboratory during the war with his physics degree from the Tokyo Imperial University.4 After the war, he studied philosophy at the University of Tokyo with an interest in phenomenology, leading him to study at Harvard and Stanford in the United States.During his professorship at the University of Tokyo, he inspired countless students who are now leading the philosophy academy in Japan, such as Noe Keiichi (1949–) and Noya Shigeki (1954–). In the round-table discussion titled “Explanatory Round-Table on the Charm of Ōmori’s Philosophy,” four of his former students—Iida Takashi and Tanji Nobuharu, in addition to Noe and Noya—worked on selecting his works. It is impressive to read that all four [End Page 102] of them recall how exciting and inspiring it was to take his classes.5 Iida recalls that Ōmori’s classes were exceptional since philosophy courses were all about reading, with might and main, the texts written in a language other than Japanese at the University of Tokyo. However, Ōmori, with his postwar American education, welcomed discussion with the students and was keen on questioning... (shrink)

Why would a philosopher choose to convey his ideas in the form of Manga? This discussion between Masahiro Morioka, author of Manga Introduction to Philosophy, and the translator of its French edition, Pierre Bonneels, shows how philosopher and artist Morioka became acquainted, through images, with fundamental abstract notions. After a short historical analysis of the aesthetic advantages of Manga, consideration is given to this unique way of provoking thought. On this basis, theoretical aspects of “time” and the “I” proposed by (...) Ōmori Shōzō are compared with Morioka’s Manga presentation. Although the questions raised are universal, the authors note that the use of Japanese metaphors enables these two thinkers to draw on a concrete understanding of notions like temporality and identity. (shrink)

Ce texte présente une partie de la pensée trouvée au sein de l’oeuvre de jeunesse du philosophe japonais Ōmori Shōzō qui appartient à l’école de Tokyo. L’objet de l’analyse proposée est celui de la logique. Le défi est de décrire que la nécessité des énoncés logiques exacts repose sur l’expérience. Ainsi cet examen découvre et expose le logicisme hyper empirique auquel Ōmori nous invite. Nous parlerons du sens possible de la logique « non scientifique » pour insister ensuite sur le (...) sens scientifique de cette dernière. Finalement, nous discuterons de la provenance de la nécessité que comportent en elles les phrases logiques. Nous présenterons ainsi deux origines distinctes de la nécessité. (shrink)

reel 1-4. A. Okamatsu Yōkoku kankei -- reel 5-8. B. Shokan -- reel 9-28. C. Taiwan kankei -- reel 29-36. D. Minami Manshū Tetsudō kankei -- reel 37-40. E. Saiban kankei -- reel 41-45. F. Daigaku kankei -- reel 46-54. G. Rippoe kankei -- reel 55. H. Dokushō (shoehin katarogu-rui) -- reel 56. I. Takushoku kankei, J. Ōshū kikō kankei (1) -- reel 57. J. Ōshū kikō kankei (2) -- reel 58-72. K. Nōto rui -- reel 73-112. L. Genkō, ronbun (...) -- reel 113. M. Chōji kankei, N. Sonota (1) -- reel 114-122. N. Sonota. (shrink)

Bir vakıf medeniyeti olarak tarif edilen Osmanlı devletinde XV. asırdan devletin yıkılışına kadar varlığını sürdüren vakıf çeşitlerinden biri de para vakıflarıdır. Para vakıflarının türleri arasında Kur’ân-ı Kerîm okunması için kurulan vakıflar da yer almaktadır. Diğer vakıflar gibi bu tür vakıflar da Osmanlı Devletinin sonuna kadar faaliyetlerini sürdürmüş, beraberinde konu hakkındaki tartışmalar da devam etmiştir. Ücret karşılığı Kur’ân okuma konusunu ele alan eserlerden biri Birgivî Mehmed Efendi (ö. 981/1573) tarafından yazılan İnkazü’l-hâlikîn adlı risaledir. Ücret karşılığı Kur’ân okumanın caiz olmadığı görüşü savunulan (...) bu risale günümüz araştırmacıları tarafından bilinen ve hakkında çalışmalar bulunan bir eserdir. Bu eser sadece günümüzde değil yazılmasının akabinde de ilmî münakaşalara konu olmuş bir çalışmadır. Mesela Zeyrekzâde Emrullah el-Hüseynî tarafından yazılan Risâle fî cevâzi ahzi'l-ücreti li-kıraeti'l-Kur’ân adlı eser Birgivî’nin risalesine reddiye olarak kaleme alınmıştır. Ayrıca Zeyrekzâde’nin bu eseri ücret karşılığı Kur’ân okumanın caiz olduğu görüşünü delilleri ile birlikte genişçe ele alan nadir eserlerden biridir. Bu çalışmada her iki müellifin görüşleri mukayeseli olarak ele alınacaktır. Ancak burada iki müellifin değindiği muhtelif hususlar değil yalnızca ortak olarak ele aldıkları konulara ve meselelere değinilecektir. Bunda da amaç sosyal zemini olan fıkhî bir meseleyi ele almadaki farklılığı münakaşa etmektir. (shrink)

Bu çalışmada Gilles Deleuze’ün Felix Guattari’yle iş birliğinden önce kaleme aldığı eserlere damgasını vuran Nietzsche okumasının anahtar kavramlarına odaklanılmakta ve Deleuze’ün Nietzsche alımlaması ile kendi fark felsefesi arasındaki ilişki açığa çıkartılmaktadır. Deleuze’ün okumasında öne çıkan temalar: Platonculuğun ters yüz edilmesi ve anti-felsefeye çağrı; nihilizmin aşamaları ve ahlaki değerlerin soybilimsel çözümlemesi; güç-istenci ve bedenin bir kuvvetler çokluğu olarak yeniden kavranması ve eleyici bir ilke olan ebedi dönüşün ‘kendinde fark’ı olumlaması şeklinde sıralanabilir. Bu konuların kesiştiği nokta Nietzsche’nin rasyonalizm karşıtlığıdır. Nietzsche, erken dönem (...) metinlerinden Tragedyanın Doğuşu ’nda, ‘Platonik İdea’nın ölü hakikatinin karşısına, kendini daima şeylerin oluşu vasıtasıyla yani görünüşün görünüşünde duyumsanabilir kılan varoluşun ‘ilksel birliğini’ koyar. Deleuze’e göre Nietzsche’nin felsefesi, yaşamın olumlanmasına yönelik anti-Platoncu bir başkaldırı niteliği taşır; çünkü o, “güç-istenci” ve “ebedi-dönüş” kavramları aracılığıyla görünüş dünyasına içkin dinamik ve yaşamsal ilkeleri, geleneksel felsefenin özne, özdeşlik ve temsil gibi kurgularına karşı savunur. Bu açıdan Deleuze, Nietzsche’nin güç istenci düşüncesini, bedeni ve dünyayı kuvvetlerin karşılıklı ilişkileri bağlamında yeniden yorumlamamıza olanak veren bir yaklaşım olarak değerlendirir. Ebedi dönüş öğretisi ise, bir yandan varoluşa içkin yazgıyı olumlayan, diğer yandan nihilist değerleri eleyen kozmolojik dönüşün şiirsel bir yorumudur. (shrink)