To this end, I propose to follow a somewhat unusual pattern, in that there will be no point-by-point consideration of issues raised by Taylor and Kullman. Instead, I intend to outline Merleau-Ponty's position on language, speech, and meaning as presented in the Phénoménologie de la Perception, and proceed from there to a discussion of the pre-objective.

It is one of the ironies of our times that, as the practise of religion wanes, a theoretical interest in it on the part of many anthropologists, psychologists, sociologists and philosophers waxes. Among these, only philosophers bring to their task a long history of theological and reli gious relations. Hence their renewed interest has been hailed as a break down of isolationism, heralding, perhaps, a new era of interdisciplinary peace. To celebrate this new ecumenism, a Chicago seminary, consis tently with (...) its purpose, sponsored a colloquium to explore the future of philosophical theology. If some of its participating professional philosophers initially felt a twinge of embarrassment over their presence at an ostensibly theological meeting, they soon were at ease. No one was called upon to define the topic, or even to suggest its relationship to a philosophy of religion. Conveniently, everyone could role up his sleeves and get to work on a job he personally felt needed doing. Can we wonder that the lay observer appeared somewhat confused? Was the purpose to analyze "God talk," or to find a place for 'God' in a metaphysical scheme? Or if not these, something else? It soon became evident that the participants in the colloquium ranged from the free swinger to the severely inhibited, depending upon the role each assigned to dogma and creed. (shrink)

With the Reformation, philosophers sought to establish a new way of thinking independent of religion. Borrowing principles popularized religious reformers: the right of conscience, the utter transcendence of God, the sinfulness of the world, they constructed a new metaphysics that highlighted the mystery of God and the complete intelligibility of 'rational man.' From this history an understanding of our religious situation is distilled. The chapters of this work develop for the reader the intellectual structure of religion and show how its (...) language, imagery and ritual function. They argue that if religion no longer presents a challenge, it is because we think of it in terms of the 'new metaphysics.' To recapture the reality, we must join our contemporaries who are attacking the premises of classical modern philosophy and so experience ourselves afresh. (shrink)

Selections from the writings of George Santayana.

Argues that the Socratic profession of wisdom is not an expression of skepticism. Plato's Socrates claims to know things and says that others also know things. The profession of ignorance is a profession about wisdom, not about any other type of knowledge.

The views of the Enlightenment in European countries are in general well known, while the attempts to introduce the Enlightenment to countries in the periphery of Europe, like Greece, are not known in the same degree. How did the scientific revolution migrate to the Greek‐speaking regions occupied by the Ottoman Empire? How did the Greeks accept the truly revolutionary ideas of the French Revolution and liberalism? What were the reactions of the conservative Greek Orthodox Church and who sacrificed their lives (...) in the cause of their ideas? Theophilos Kairis (1784–1853), a scholar, philosopher, and priest, was the tragic victim of clerical bigotry. The creator of Theosebism in Greece, Kairis suffered the tragic end reserved by fate for those who, being pioneers, tried to introduce to Greece the liberal ideas of Western Europe and the Enlightenment. (shrink)

Man; destiny; Islamic philosophy; Ph. D. dissertation.

This festschrift collects a number of insightful essays by a group of accomplished Christian scholars, all of who have either worked with or studied under Hendrik Hart during his 35-year tenure as Senior Member in Systematic Philosophy at the Institute for Christian Studies, Toronto, Canada.

يتناول محمد حيان السمّان في كتابه في "تدبير القداسة: الحجابة والحجاب - أدب الدخول على السلطان في التراث العربي الإسلامي"، الصادر عن المركز العربي للأبحاث ودراسة السياسات، العلاقة بين السلطة السياسية والمجتمع في السياق العربي - الإسلامي، من خلال موضوع الحجابة والسلطان المحتجِب عن رعيته، والوقائع المتصلة بالقدوم على أصحاب السلطة من خلفاء وملوك وسلاطين ووزراء وغيرهم، وانتظار الإذن بلقائهم. يتألف الكتاب (407 صفحات بالقطع الوسط، موثقًا ومفهرسًا) من مدخل، وقسمين فيهما عشرة فصول. في المدخل، تأسيس وإضاءة، يعالج المؤلف مسألة (...) الحجابة والحاجب من حيث اللغة والاصطلاح، ومسألة الحجابة عند ابن خلدون من منطلق الحضارة الداعية إلى انتحال الألقاب وتمييزها، ومسألة الاستئذان الشرعي والحجابة والفرق بينهما. (shrink)

An increasing number of European research projects return, or plan to return, individual genomic research results (IRR) to participants. While data access is a data subject’s right under the General Data Protection Regulation (GDPR), and many legal and ethical guidelines allow or require participants to receive personal data generated in research, the practice of returning results is not straightforward and raises several practical and ethical issues. Existing guidelines focusing on return of IRR are mostly project-specific, only discuss which results to (...) return, or were developed outside Europe. To address this gap, we analysed existing normative documents identified online using inductive content analysis. We used this analysis to develop a checklist of steps to assist European researchers considering whether to return IRR to participants. We then sought feedback on the checklist from an interdisciplinary panel of European experts (clinicians, clinical researchers, population-based researchers, biobank managers, ethicists, lawyers and policy makers) to refine the checklist. The checklist outlines seven major components researchers should consider when determining whether, and how, to return results to adult research participants: 1) Decide which results to return; 2) Develop a plan for return of results; 3) Obtain participant informed consent; 4) Collect and analyse data; 5) Confirm results; 6) Disclose research results; 7) Follow-up and monitor. Our checklist provides a clear outline of the steps European researchers can follow to develop ethical and sustainable result return pathways within their own research projects. Further legal analysis is required to ensure this checklist complies with relevant domestic laws. (shrink)

Dashtakī Shīrāzī, Ghiyās̲ al-Dīn Manṣūr, 1461-1542 ; Avicenna, 980-1037. Shafā. Ilāhīyāt ; Islamic philosophy - Early works to 20th century 4. Metaphysics - Early works to 20th century.

Criticism and interpretation of Akhlāq-i Jalālī, a work of Muḥammad ibn Asʻad Dawwānī, 1426 or 7-1512 or 13, on Islamic ethics.

Dashtakī Shīrāzī's commentary on al-Suhrawardī's Hayākil al-nūr.

jild-i 1. Kitāb-i 1 tā kitāb-i 10 -- jild-i 2.Kitāb-i 11 tā kitāb-i 20.

Abstract‘Skolem arithmetic’ is the complete theory T of the multiplicative monoid. We give a full characterization of the ‐definable stably embedded sets of T, showing in particular that, up to the relation of having the same definable closure, there is only one non‐trivial one: the set of squarefree elements. We then prove that T has weak elimination of imaginaries but not elimination of finite imaginaries.

Kindī, d. ca. 873; terminology; philosophy, Islamic; dictionaries.

Nationalism; Arab countries; Islamic philosophy.

Arabic fiction; Palestine; history and criticism.