The philosophical writings of Duns Scotus, one of the most influential philosophers of the Later Middle Ages, are here presented in a volume that presents the original Latin with facing page English translation._ CONTENTS: _ Foreword to the Second Edition. Preface. Introduction. Select Bibliography. I. Concerning Metaphysics II. Man’s Natural Knowledge of God III. The Existence of God IV. The Unicity of God V. Concerning Human Knowledge VI. The Spirituality and Immortality of the Human Soul Notes. Index of Proper Names. (...) Index of Subjects. (shrink)

An English translation of John Duns Scotus's The Questions on Aristotle's "De Interpretatione" including an extensive commentary on some of Scotus's more difficult ideas.

Scotus - unlike Thomas Aquinas - never commented on Aristotle's Politics nor did he write any significant political tracts like Ockham. Nevertheless, despite his primary philosophical reputation as a metaphysician, Scotus did have certain definitive ideas about both politics and the morality of the marketplace.

Basic course of study of elementary Buddhist logic and dialectical studies.

I. Quaestiones in librum Porphyrii Isagoge ; et , Quaestiones super Praedicamenta Aristotelis -- II. Quaestiones in libros Perihermenias Aristotelis ; Quaestiones super librum Elenchorum Aristotelis ; Theoremata -- III. Quaestiones super libros Metaphysicorum Aristotelis, libri I-V -- IV. Quaestiones super libros Metaphysicorum Aristotelis, libri VI-IX -- V. Quaestiones super secundum et tertium De anima.

René Girard, Theology, and Pop Culture provides a fresh and engaging introduction to and the application of René Girard's mimetic theory. From movies to social media, television to graphic novels, the contributors explore popular culture's theological depths and challenge readers to consider what culture reveals about them.

Essays on diverse topics predominantly on moral responsibility, social issues, and critics on modern Tibetan literature.

The philosophical writings of Duns Scotus, one of the most influential philosophers of the Later Middle Ages, are here presented in a volume that presents the original Latin with facing page English translation. CONTENTS: Foreword to the Second Edition. Preface. Introduction. Select Bibliography. I. Concerning Metaphysics II. Man's Natural Knowledge of God III. The Existence of God IV. The Unicity of God V. Concerning Human Knowledge VI. The Spirituality and Immortality of the Human Soul Notes. Index of Proper Names. Index (...) of Subjects. (shrink)

Pt. 1. Rassegna storiografica sulla teoria della modalità -- pt 2. Testi di Giovanni Duns Scoto -- pt. 3. Il caso della relazione tra creatura e Creatore nella condizione di dannazione e di beatudine.

In this book Jeremy Dunning-Davies deals with the influence that "conventional wisdom" has on science, scientific research and development. He sets out to explode' the mythical conception that all scientific topics are open for free discussion and argues that no-one can openly raise questions about relativity, dispute the 'Big Bang' theory, or the existence of black holes, which all seem to be accepted facts of science rather than science fiction. In today's modern climate with "Britain's radioactive refuse heap already big (...) enough to fill the Royal Albert Hall" (Edmund Conway, Economics Editor The Daily Telegraph 28.11.06), it is alarming that there are potential advances in hadronic mechanics which could conceivably pave the way for new clean energies and even a safe in-house method for the disposal of nuclear waste, that have not even been considered by the present establishment. These examples are from the field of physics but there can be little doubt that outside factors have affected the progress of most, if not all, branches of science for many years. Factors other than purely scientific ones still appear to be exerting tremendous influences on progress in a wide variety of fields. Is it too idealistic or nai;ve, to expect that science should remain pure and stay unaffected by such factors? Dr Dunning-Davies presents a beautifully written argument that if science is to progress, and be of any real use, these external factors must be held at bay. (shrink)

Compilation of some important works on basic course of study of elementary Buddhist logic and dialectrical studies of Bkra-śis-lhun-po Monastery, a college of Buddhist studies in Bylakuppe, Karnataka, India.

Josef Pieper’s insight into Aquinas’s metaphysics, that “createdness determines entirely and all-pervasively the inner structure of the creature,” applies equally to philosopher William Desmond.1 For at the heart of Desmond’s metaphysical project lies a refusal to take creation for granted, a challenge to Bertrand Russell’s assertion that “the universe is just there, and that’s all.”2 Desmond work aims at “renewing metaphysical astonishment before the enigma of being that was, and is, and always will be too much for us, in excess (...) of our groping efforts.”3 This “enigma of being” arouses a sense of astonishment at creation’s givenness, “that it is,” and at creation’s contingency, for all that is “might not have been .. (shrink)

In A Secular Age, Charles Taylor, faced with contemporary challenges to belief in God, issues a call for "new and unprecedented itineraries" that might be capable of leading seekers to encounter God. In Spiritual Exercises for a Secular Age, Ryan G. Duns demonstrates that William Desmond's philosophy has the resources to offer a compelling response to Taylor. To show how, Duns makes use of the work of Pierre Hadot. In Hadot's view, the point of philosophy is "not to inform but (...) to form"--That is, not to provide abstract answers to abstruse questions but rather to form the human being such that she can approach reality as such in a new way. Drawing on Hadot, Duns frames Desmond's metaphysical thought as a form of spiritual exercise. So framed, Duns argues, Desmond's metaphysics attunes its readers to perceive disclosure of the divine in the everyday. In this way, Desmond's metaphysics is not about conjuring a different reality but instead leads readers to behold reality itself in a different way by helping them to encounter the presence of God, who abides in, and is disclosed through, all things in the world. Spiritual Exercises for a Secular Age offers a readable and engaging introduction to the thought of Charles Taylor and William Desmond, and demonstrates how practicing metaphysics can be understood as a form of spiritual exercise that renews in its practitioners attentiveness to God in all things"-- Back cover. (shrink)

We can characterise modern democracies of the Western type as Hobbesian democracies.1 In a modern democracy the State is a political Sovereign of the Hobbesian kind, enjoying a constitutional authority that for all practical purposes is absolute, having the potential of reaching every nook and cranny of its subjects’ life and work. Its authority is restrained only by the requirement of respect for certain formalities and procedures, and the lingering memory of something called the rule of law.2 Hobbesian democracy’s peculiar (...) characteristic, of course, is that at least some of the people to whom the sovereign power of the State is entrusted are elected by secret ballot under a rule of universal suffrage. Winston Churchill said that ‘Democracy is the worst form of government, except for all the others’.3 He had a point: democracy is the worst form of totalitarian government except for all the others. However, why should we put up with any government that not only has virtually unlimited or absolute constitutional powers (as in an absolutist regime) but also uses them to regulate and tax everything and everybody within the territory under its control (as in a totalitarian regime4)? As we shall see, there are good reasons for saying that Hobbesian democracy is among the worst forms of government.. (shrink)

Drieu Godefridi’s “Critique de l’utopie libertarienne”1 is not only an attempt to refute Rothbardian anarcholibertarian theory but also an attempt to resurrect the idea of the formal Rechtsstaat.2 I shall say a few words about the first topic and then present some arguments for resisting the introduction of that idea into classical liberal discourse. Contrary to Godefridi’s suggestion, there is no logical or historical ground for considering the Rechtsstaat a necessary or even useful condition of freedom. I do not dispute (...) that the Rechtsstaat was a central concept of the political liberalism that for a while held sway in Continental Europe in the nineteenth century, or that in some quarters there is considerable nostalgia for it. What I want to stress is that both in its logical definition and in its historical implementations it failed to support the classical liberal commitment to freedom, property and law. Indeed, it may.. (shrink)

Stephen Dunning examines Kierkegaard's theory of stages in terms of his dialectic of inwardness, shown here to be the Ariadne's thread" uniting all the major pseudonymous works. Originally published in 1985. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library (...) is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

This paper discusses the work of the Einstein's Brain Project and its representations of a dynamic world through the production of technologically sustained realities and recursive cognitive systems examining bio-electrical fields. These augmented realities combine the languages of art, science and technology, and the new structures of hypermorphism - the ever morphing, ever changing object, and the parallaxic remix - the ever moving contextual eye -to reveal the invisible elements of biological existence and the dynamics of living systems.

An “objectified God” does not satisfy. On this point, surely all will agree with Doctor Marti. To seek an “objectivie essence” behind God’s presence is implicitly to deny the reality of that presence. In subjecting the idea of God to ratiocination, the absoluteness and infinity of God are compromised, for a God-object must assume a particular existence over against the divine essence, and thereby abandon God’s freedom to be, the divine essence as pure relation. On this, reason and faith are (...) in perfect harmony: when God is reduced to an object, it is no longer God that is in view. (shrink)

How can we develop a global economic architecture which is efficient, morally acceptable, geographically inclusive, and sustainable over time? If global capitalism -- arguably the most efficient wealth-creating system known to man -- is to be both economically viable and socially acceptable, each of its four constituent institutions must be both technically competent and buttressed by a strong moral ethos. Leading thinkers in international business and ethics identify the pressing moral issues which global capitalism must answer.

For our purposes it is convenient to divide the history of Europe into three periods. The first spans about a thousand years, from 500 BC, when Athens began to emerge as the dominant intellectual and cultural centre of Greece, to AD 500. It is the period of antiquity, of Ancient Greece and Ancient Rome. The second period, also a millennium long, from AD 500 to AD 1500, is that of Christian Europe. It began after the collapse of the Western Empire, (...) which is officially dated in 476. In that year the Germanic general Odoaker deposed the last Roman emperor and did not even bother to lay claim to the imperial throne. The Christian faith and its church filled the gap left by the disappearance of the imperial systems of administration, organisation and communication. The period ended when the Roman Church was successfully challenged by religious reformers, a new scientific and humanistic spirit agitated the intellectual scene, and European monarchs embarked on a policy of absolutism at home and of conquering the newly discovered continents in search of riches and colonies. Thus, AD 1500 is a convenient date to mark the beginning of the period of modernity, which continues to this day. On the next pages the reader will find an outline of European history, with marginal references to important thinkers and currents of thought. The outline lists in a rough chronological order some of the major events and transformations that have played a part in the genesis of the world in which we now live. The focus throughout is on the European continent, but when we get to the nineteenth and the twentieth century, it will be necessary to refer to what happened elsewhere. (shrink)