This paper focuses on what can be said to be the definitive features of the approach to theology by three Russian theologians: Fathers Sergii Bulgakov and Georges Florovsky as well as the Venerable Father Sophrony Sakharov. The article argues that the following common themes characterize the nature of their theology. First, personalism, in other words, the use of the term “person”, which they extensively applied to both God and human and angelic beings. The concept of person is indispensable in the (...) thought of all three theologians. The second common theme is how the authors understood the relationship between theology and experience and what is the significance of religious experience for philosophical theology. Finally, all three theologians agree that when theological truths are expressed in human language the problem of interpretation consequently arises. However, they answer in different ways the question of the number and status of possible theological languages. I conclude that it is St. Sophrony Sakharov who in his life and theology realized Florovsky’s famous call for a neo-patristic synthesis. (shrink)

In the Vocation of Man, Fichte makes the striking claim that life is eternal, rational, our true being, and the final cause of nature in general and of death in particular. How can we make sense of this claim? I argue that the public lectures that compose the Vocation are a popular expression of Fichte’s pre-existing commitment to what I call immortalism, the view that life is the unconditioned condition of intelligibility. Casting the I as an absolutely self-active or living (...) power enables his philosophical account of both the intelligibility of objects and of what it means to die. This explains his characterization of the Wissenschaftslehre as a system in which ‘all is act, movement, and life’. In Sect. 1, I explain the context of Jacobi’s use of ‘caput mortuum’ as a term for the thing in itself. In Sects. 2 and 3, I reconstruct two immortalist arguments from Fichte’s Jena period. The first is that the I’s self-activity rules out the existence of the thing in itself and thereby vanquishes ‘death’s head’. The second is that, insofar as the I charges us with the moral perfection of nature, it is the final cause of our entire life, including its end. This is to say that the I puts our every moment into question, even our last. In Sect. 4, I use these immortalist arguments to interpret the striking claim from the Vocation. (shrink)

This book presents G. A. Cohen's Gifford Lectures, delivered at the University of Edinburgh in 1996. Focusing on Marxism and Rawlsian liberalism, Cohen draws a connection between these thought systems and the choices that shape a person's life. In the case of Marxism, the relevant life is his own: a communist upbringing in the 1940s in Montreal, which induced a belief in a strongly socialist egalitarian doctrine. The narrative of Cohen's reckoning with that inheritance develops through a series of sophisticated (...) engagements with the central questions of social and political philosophy. In the case of Rawlsian doctrine, Cohen looks to people's lives in general. He argues that egalitarian justice is not only, as Rawlsian liberalism teaches, a matter of rules that define the structure of society, but also a matter of personal attitude and choice. Personal attitude and choice are, moreover, the stuff of which social structure itself is made. Those truths have not informed political philosophy as much as they should, and Cohen's focus on them brings political philosophy closer to moral philosophy, and to the Judeo-Christian ethical tradition, than it has recently been. (shrink)

The following suggestions for the interpretation of Parmenides and Melissus can be grouped for convenience about one problem. This is the problem whether, as Aristotle thought and as most commentators still assume, Parmenides wrote his poem in the broad tradition of Ionian and Italian cosmology. The details of Aristotle's interpretation have been challenged over and again, but those who agree with his general assumptions take comfort from some or all of the following major arguments. First, the cosmogony which formed the (...) last part of Parmenides' poem is expressly claimed by the goddess who expounds it to have some measure of truth or reliability in its own right, and indeed the very greatest measure possible for such an attempt. Second, the earlier arguments of the goddess prepare the ground for such a cosmogony in two ways. For in the first place these arguments themselves start from assumptions derived from earlier cosmologists, and are concerned merely to work out the implications of this traditional material. And, in the second place, they end by establishing the existence of a spherical universe: the framework of the physical world can be secured by logic even if the subsequent introduction of sensible qualities or ‘powers’ into this world marks some decline in logical rigour. (shrink)

This paper offers a novel, secular account of the virtue of humility. There are only two such accounts in recent philosophical literature: one defended by Julia Driver, the other by George Schueler. Driver attaches the virtue of humility to people who underestimate their merits, or lack beliefs about their merits altogether. Schueler thinks that humility requires indifference to how we are regarded vis-à-vis our accomplishments. This paper brings out the limitations of those accounts and constructs a new one which is (...) free of them. The new account derives directly from the under-appreciated approach defended a century ago by Hastings Rashdall, who developed a secular (albeit religiously-inspired) account of humility according to which true humility reflects love for one's neighbour. After indicating the flaws in Rashdall's approach, I develop an account based on his intuitions. Specifically, I argue that humility requires suppressing our egos when they lead us to neglect or disregard other duties. Humility comprises two dimensions: a private dimension, for when we uphold self-regarding duties rather than succumb to the temptations of ego; and a public dimension, for when we display fidelity to other-regarding duties at the expense of the pleasures of ego. (shrink)

Some statements couched in the present tense have no reference to time. They are, if you like, grammatically tensed but logically tenseless. Mathematical statements such as ‘twice two is four’ or ‘there is a prime number between 125 and 128’ are of this sort. So is the statement I have just made. To ask in good faith whether there is still the prime number there used to be between 125 and 128 would be to show that one did not understand (...) the use of such statements, and so would any attempt to answer the question. It is tempting to take another step and talk of such timeless statements as statements about timeless entities. If the number 4 neither continues nor ceases to be twice two this is, surely, because the number 4 has no history of any kind, not even the being a day older today than yesterday. Other timeless statements might shake our confidence in this inference: ‘clocks are devices for measuring time’ is a timeless statement, but it is not about a class of timeless clocks. But, given a preoccupation with a favoured set of examples and a stage of thought at which men did not distinguish the properties of statements from the properties of the things they are about, we can expect timeless entities to appear as the natural proxies of timeless statements. (shrink)

The article focuses on the concept of the state in the works of the German sociologist M. Weber and his contemporary, the anarchist G. Landauer. Specifically, it is commonly thought that Weber has a unique interpretation of the state, its nature, and inalienable characteristics. This Weberian approach did not fit into any of the traditions that existed at that time in Germany (for example, represented by H. Kelsen, G. Jellinek, and O. von Gierke). However, the author of the article tries (...) to demonstrate that three main Weberian aspects of the state — 1) the monopoly on legitimate physical violence, 2) the relationship of domination, which is accompanied by a minimum desire to obey, and 3) the chance for the regular reproducibility of these relationships — are consonant with Landauer’s concept of the state. This discovered conceptual affinity allows one to look at Weber’s sociology from new angles, without being impacted by the personal beliefs of the German scientist, who very critically treated anarchism as a socio-political movement. In the final section of the paper, the author discusses the modern project of “anarchist sociology”, which also uses Weberian methodology. The paper argues that “anarchist sociology” might be a promising social science with ts unique vision of several key sociological topics, such as domination, power, or social inequality. (shrink)

The growth of managed care was accompanied by concern about the impact that changes in health care organization would have on the doctor-patient relationship. We now are in a “post-managed care era,” where some of these changes in health care delivery have come to pass while others have not. A re-examination of the DPR in this setting suggests some surprising results. Rather than posing a new and unprecedented threat, managed care was simply the most recent of numerous strains on the (...) DPR that have occurred throughout the century. These strains are a constant, inevitable consequence of the varying needs and concerns of patient and physicians as they seek to balance their desires for a certain type of DPR with their simultaneous desire for other aspects of care such as lower costs, greater technological sophistication, and improved outcomes. (shrink)

G. C. J. Midgley; XIV—Linguistic Rules, Proceedings of the Aristotelian Society, Volume 59, Issue 1, 1 June 1959, Pages 271–290, https://doi.org/10.1093/aristot.

It is a fundamental cornerstone of thermodynamics that entropy (SU,V\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$S_{U,V}$$\end{document}) increases in spontaneous processes in isolated systems (often called closed or thermally closed systems when the transfer of energy as work is considered to be negligible) and achieves a maximum when the system reaches equilibrium. But with a different sign convention entropy could just as well be said to decrease to a minimum in spontaneous constant U, V processes. It would then (...) change in the same direction as the thermodynamic potentials in spontaneous processes. This article discusses but does not advocate such a change. (shrink)

This is the long-awaited publication of a set of writings by the British philosopher, historian, and archaeologist R.G. Collingwood (1889-1943) on critical, anthropological, and cultural themes only hinted at in his previously available work. At the core are six essays on folktale and magic in which Collingwood applies the principles of his philosophy of history to problems in the long-term evolution of human society and culture. The volume opens with three substantial introductory essays by the editors, authorities in their various (...) fields, who provide their explanatory and contextual notes to guide the reader through the texts. The Philosophy of Enchantment highlights the broad range of Collingwood's intellectual engagements, their integration, and their relevance to current areas of debate in the fields of philosophy, cultural studies, social and literary history, and anthropology. (shrink)

This study aims to reveal the impact and response to the apartheid system in shaping the collective trauma of African society through symbolic representations of suffering and social performativity through political action in “Amnesty” short story by Nadine Gordimer. This study used the cultural trauma theory by Jeffrey Alexander with descriptive qualitative method. The results of this research found that social suffering is symbolically represented with a humanist and theocentric images. Even so, the two seemingly different treatments are essentially the (...) same suffering, disguised by social and cultural symbols. Then, as a response to this suffering, there was social performativy through the political actions of social agents carried out by the Labor Union. These actions occur after going through of socio-cultural processes such as gathering, organizing, rioting, speeches, demonstrations, and accommodating or representing pain as well as distributing social awareness to arrive at the point where the apartheid system is the cause of all forms of suffering they experience. (shrink)

Changes in healthcare financing increasingly rely upon patient cost-sharing to control escalating healthcare expenditures. These changes raise new challenges for physicians that are different from those that arose either under managed care or traditional indemnity insurance. Historically, there have been two distinct bases for arguing that physicians should not consider costs in their clinical decisions—an “aspirational ethic” that exhorts physicians to treat all patients the same regardless of their ability to pay, and an “agency ethic” that calls on physicians to (...) be trustworthy advisors to their patients. In the setting of greater patient cost-sharing, physicians' aspiration and agency roles increasingly conflict. Satisfactorily navigating the new terrain of consumer-driven healthcare requires physicians to consider these two roles and how they can best be reconciled so as to maximize quality of care while respecting the heterogeneity of patients' financial resources and willingness to pay. (shrink)

Resumen:Junto con Rebeldes académicos de Iván Jaksić (SUNY 1989; UDP 2013) y Una disciplina de la distancia de Cecilia Sánchez (CESOC 1992), este libro ya forma parte del canon bibliográfico selecto y escaso que propone investigaciones de largo aliento sobre la historia de la filosofía en el Chile republicano. No se trata de una reseña de nombres y obras, ni de una historia interna del desarrollo de problemas puros o escuelas. Más bien, su foco, en afinidad con las obras mencionadas, (...) son “las distintas relaciones históricas entre las fuerzas del poder y las razones de la filosofía […] las distintas inscripciones en los también múltiples quiasmos entre saberes y poderes” (14-15), asumiendo, de modo más sustantivo, que “el bloque histórico dominante en Chile rara vez ha logrado establecer un relato coherente de la dominación, justamente porque es poco lo que le importan las razones en nombre de las cuales ejerce la fuerza” (41). (shrink)

Tulisan ini bertujuan mengurai makna dan retorika penciptaan mantra Cenning Rara sebagai salah satu perwujudan sastra lisan suku Bugis di Sulawesi Selatan. Mantra Cenning Rara adalah sejenis ilmu pengasihan, berisi doa-doa pemikat, dipercaya masyarakat Bugis dapat memikat hati lawan jenisnya. Saat ini, mantra tersebut mulai tergerus dan jarang digunakan dengan sejumlah alasan, satu di antaranya terkoptasi oleh nilai-nilai religi yang berkembang belakangan. Berdasarkan latar belakang tersebut, penelitian ini dilakukan untuk (1) mengetahui makna mantra Cenning Rara, serta (2) retorika penciptaan yang (...) mendasarinya berfungsi sebagai mantra pemikat lawan jenis. Metode yang digunakan adalah deskriptif kualitatif, memperoleh data dalam bentuk narasi bukan angka. Objek penelitian ini terdiri dari dua; objek material dalam hal ini hasil transkripsi dan terjemahan mantra Cenning Rara, dan teori semiotika Riffaterre dan formula Albert B. Lord sebagai objek formal. Hasil penelitian menunjukkan bahwa mantra Cenning Rara secara heuristik mengandung makna keterpesonaan terhadap seseorang. Sementara secara hermeneutik, keterpesonaan tersebut diekspresikan tidak berdiri sendiri, tetapi dibarengi unsur-unsur seperti keyakinan, paksaan, dan ancaman; bahwa mantra adalah media yang dapat mengobati sekaligus melukai. Selain itu, retorika penciptaan mantra Cenning Rara melalui formula sebagai sarana penyampaian gagasan, selain dilandasi oleh keyakinan dan kepercayaan—juga didorong oleh kepandaian penutur dalam menciptakan wacana estetik yang ritmis dan puitis. (shrink)

G. E. Moore 's 1912 work Ethics has tended to be overshadowed by his famous earlier work Principia Ethica. However, its detailed discussions of utilitarianism, free will, and the objectivity of moral judgements find no real counterpart in Principia, while its account of right and wrong and of the nature of intrinsic value deepen our understanding of Moore 's moral philosophy. Moore himself regarded the book highly, writing late in his career, "I myself like [it] better than Principia Ethica, because (...) it seems to me to be much clearer and far less full of confusions and invalid arguments." Short but philosophically rich, and written with impressive precision and intellectual candor, Ethics is a minor classic which repays careful study. This new edition includes Moore 's essay "The Nature of Moral Philosophy" as well as editorial notes, an introduction, and a guide to further reading. (shrink)

Obstetricians face difficult decisions when the interests of fetus and mother conflict. An example is the problem of choosing the delivery method when labour begins prematurely and the fetus is breech. Vaginal delivery involves risks for the breech fetus of brain damage or death caused by umbilical cord compression and head entrapment. Caesarean section might avoid these dangers but involves risks for the mother, including infection, haemorrhage and even death in a small percentage of cases. If a caesarean section is (...) performed the infant might die anyway, due to complications of prematurity. Thus, decisions about delivery method involve balancing the risks to mother and fetus. Uncertainty about the frequency of fetal injuries in vaginal breech deliveries adds to the difficulty of these decisions. (shrink)

I do not mean to suggest that Kroner's book is not in many places interesting and learned, nor that, in its original form of lectures, it had no value. But, apart from the exaggeration and distortion of the central thesis, the detailed treatment of historical points leaves one with little confidence and robs the work of what usefulness it might have had. Thus an unquestioning application of Nietzche's division of Greek thinkers into 'Dionysiac' and 'Apollonian' leads to remarks like the (...) following: "Aristotle has little in common with the Dionysian romanticism and universal dynamism of Heraclitus, and yet there is a kinship between them based upon becoming instead of being". What evidence we have for the Presocratic period is harshly treated. On p. 85 this is the 'more literal' of two versions of Anaximander's fragment and its introduction: "All things are going back through destruction, whence they had come through generation, according to what is due; for they suffer just punishment by repayment to each other the wrong in the succession of time"--but Anaximander did not, in fact, write nonsense like this. Even a simple sentence like Heraclitus fr. 113 is mistranslated as "Thinking is the same for all," where the Greek is ξυνόν and not τὸ αὐτό. Nor is Kroner incapable of rebuking others for mistakes of his own; thus on p. 110 he writes: "J. Burnet, e.g., waters down the words of Parmenides which literally rendered are: 'The same is to know and that on behalf of which thought is,' by letting Parmenides say: 'You cannot find thought without something that is as to which it is uttered.'" But Burnet was translating not the line translated by Kroner, but the following one, a line ignored by Kroner and one which seriously damages his interpretation of Parmenides. Then the Greek word ἰδέαι, used of Plato's Forms, is implied to connote ideas existing in the mind; Socrates is the most worth-while of Greek thinkers because in some respects he resembled Jesus Christ; he was not really an ethical thinker, though, and in any case Plato's Forms owed nothing to him--and so on. The best treatment is of Aristotle; and there are many short sections of acute discussion, as, for example, on the meaning of the second part of the Parmenides. But the mind may be spinning so wildly by the time it reaches them that it is incapable of recognizing them. Cambridge University. (shrink)

Markov, A. A. On constructive mathematics.--Ceĭtin, G. S. Mean value theorems in constructive analysis.--Zaslavskiĭ, I. D. and Ceĭtlin, G. S. On singular coverings and properties of constructive functions connected with them.--Maslov, S. Ju. Certain properties of E. L. Post's apparatus of canonical calculi.--Zaslavskiĭ, I. D. Graph schemes with memory.

Lambek categorial grammars is a class of formal grammars based on the Lambek calculus. Pentus proved in 1993 that they generate exactly the class of context-free languages without the empty word. In this paper, we study categorial grammars based on the Lambek calculus with the permutation rule LP. Of particular interest is the product-free fragment of LP called the Lambek-van Benthem calculus LBC. Buszkowski in his 1984 paper conjectured that grammars based on the Lambek-van Benthem calculus (LBC-grammars for short) generate (...) exactly permutation closures of context-free languages. In this paper, we disprove this conjecture by presenting a language generated by an LBC-grammar that is not a permutation closure of any context-free language. Firstly, we introduce an ad-hoc modification of vector addition systems called linearly-restricted branching vector addition systems with states and additional memory (LRBVASSAMs for short) and prove that the latter are equivalent to LBC-grammars. Then we construct an LRBVASSAM that generates a non-semilinear set and thus disprove Buszkowski’s conjecture. Since Buszkowski’s conjecture is false, not so much is known about the languages generated by LBC-grammars or by LP-grammars. The equivalence of LRBVASSAMs and LBC-grammars allows us to establish a number of their properties. We show that LP-grammars generate the same class of languages as LBC-grammars; that is, removing product from LP does not decrease expressive power of corresponding categorial grammars. We also prove that this class of languages is closed under union, intersection, concatenation, and Kleene plus. (shrink)

El siguiente texto incluye la nota del autor y dedicatoria del poema épico de G. K. Chesterton, La Balada del Caballo Blanco (1911) y la nota del traductor del poema. Estos textos están reproducidos de la traducción de este poema de J. Marcos Pérez Rabasa publicada en Buenos Aires, Argentina y presentada en el el Centro Cultural Borges, de esa ciudad, durante la conferencia del Instituto Chesterton, “Cien años de la Balada del Caballo Blanco” Esta es la primera traducción a (...) la lengua Española. Chesterton dedicó este poema a su esposa Frances. (shrink)

Contemporary religious studies contains many studies of Orthodox theology of the twentieth century, but there are almost no studies of the most prominent modern trend in Orthodox theology, neo-patristics. In particular, in the works of L. Voronkova, G. Gabinsky, M. Gordienko, Y. Kalinin, P. Kurochkin, I. Mozgovy, V. Molokov, M. Novikov, N. Petelinskaya, V. Chertikhin, A. Chertkov, a thorough analysis of tendencies was carried out Modernism of Orthodox theology of the Russian Church. Of these, only M. Novikov briefly criticizes the (...) views of V. Lossky, a representative of Neopatristics, but the researcher does not realize the originality of this trend in Orthodox theology. Especially the tendencies of the development of Orthodox theology of spiritual academic schools of the XIX-beg. XX century. M. Ivanov, M. Glubokovsky, I. Kondratieva, G. Pankov, O. Pechurina, O. Sarapin, L. Fokina were thoroughly researched, but these studies were usually conducted outside the context of all Orthodox theology of the XX century. (shrink)

The article discusses major biographical milestones and provides a general evolution of philosophical views of the Russian philosopher Simon L. Frank. At the initial stage of the creative way, Frank is an economist and critical Marxist. Appeal to philosophy in the 1900s characterized by the influence of neo-Kantianism, the immanent philosophy and philosophy of life. Around 1908-12 Frank’s transition to the position of metaphysics begins to take shape his own philosophical system, absolute realism. One of the main features of the (...) work of Frank is consistency. Throughout his creative career, the philosopher developed the deepened and detailed original philosophical intuition - the intuition of the supra-rational unity of being - which was already fixed in his early philosophical works. Absolute being is a concrete metalogical reality, revealed in the living knowledge Simultaneously, the potentiality and transfiniteness of absolute being acts as the basis of individuality and creativity of man, the source of his freedom. The philosophical method of Frank, rational comprehension of rationally incomprehensible, based on the principle of antinomic monodualism. Philosophy of religion unfolds as a phenomenological analysis of religious experience. In the social political field Frank justifies the position of liberal conservatism and Christian realism. (shrink)