Bijdragen over de actuele betekenis van de filosofie, met name de Reformatorische Wijsbegeerte.

This is the first complete, one-volume English translation of the ancient Chinese text Xunzi, one of the most extensive, sophisticated, and elegant works in the tradition of Confucian thought. Through essays, poetry, dialogues, and anecdotes, the Xunzi articulates a Confucian perspective on ethics, politics, warfare, language, psychology, human nature, ritual, and music, among other topics. Aimed at general readers and students of Chinese thought, Eric Hutton’s translation makes the full text of this important work more accessible in English than ever (...) before. Named for its purported author, the Xunzi has long been neglected compared to works such as the Analects of Confucius and the Mencius. Yet interest in the Xunzi has grown in recent decades, and the text presents a much more systematic vision of the Confucian ideal than the fragmented sayings of Confucius and Mencius. In one famous, explicit contrast to them, the Xunzi argues that human nature is bad. However, it also allows that people can become good through rituals and institutions established by earlier sages. Indeed, the main purpose of the Xunzi is to urge people to become as good as possible, both for their own sakes and for the sake of peace and order in the world. In this edition, key terms are consistently translated to aid understanding and line numbers are provided for easy reference. Other features include a concise introduction, a timeline of early Chinese history, a list of important names and terms, cross-references, brief explanatory notes, a bibliography, and an index. (shrink)

Jetzt beim Akademie Verlag: Sammlung Tusculum - die berühmte zweisprachige Bibliothek der Antike! Die 1923 gegründete Sammlung Tusculum umfasst ca. 200 klassische Werke der griechischen und lateinischen Literatur des Altertums und bildet damit das Fundament der abendländischen Geistesgeschichte ab. Die Werke Ciceros, Ovids und Horaz’ gehören ebenso zum Programm wie die philosophischen Schriften Platons, die Dramen des Sophokles oder die enzyklopädische Naturgeschichte des Plinius. Die Reihe bietet die weltliterarisch bedeutenden Originaltexte zusammen mit exzellenten deutschen Übersetzungen und kurzen Sachkommentaren. Von renommierten (...) Altphilologen betreut, präsentiert Tusculum zuverlässige Standardausgaben mit klassischer Einbandgestaltung für Wissenschaftler und Bibliotheken, Studenten und Lehrer sowie das allgemeine Publikum mit Interesse an antiker Dichtung und Philosophie. Der Name der Reihe geht auf die ehemalige Stadt Tusculum in Latium zurück, in der Cicero eine Villa besaß, die ihm als Refugium diente und in der er die Tuskulanen verfasste. Neben der hochwertig ausgestatteten Hauptreihe erscheinen in der Serie Tusculum Studienausgaben einschlägige Texte für Universität und Schule im Taschenbuch. Im Akademie Verlag startet die Reihe 2011 mit sieben wichtigen Neuerscheinungen. (shrink)

In this article the author shows Harthorne's important contribution to the revival of modern interest in the proofs of God's existence. He gives a short exposition of Harthorne's philosophy as far as that is relevant to our understanding of the superiority of the neo-classical concept of God (in comparison with classical theories) to face critical questions as to the validity of the ontological argument. The author analyses Harthorne's ontological argument and examines the following points of critique : (i) Existence is (...) not a predicate. (ii) The concept of a perfect being as well as the concept of a greatest number is meaningless. (iii) In the ontological argument the logical type fallacy is committed : Just as the universal ‘humanity’ is not human so ‘perfection’ is not perfect. (iv) In the ontological argument the paradox of the abstractness of the necessary is present. (v) The ontological argument forces us to accept an objectionable Aristotelian essentialism. (vi) The ontological argument jumps incorrectly from a de dicto modality to a de re modality. The author shows that these objections can be answered satisfactorily in Harthorne's neo-classical metaphysics. He discusses further a modal reconstruction of the cosmological argument (of his own) and shows that this establishes an argument for Harthorne's God conception. Finally he asks two critical questions. Hartshorne does not sufficiently acknowledges the fact that there are more than one logical system so that a choice must be made, which brings in an ‘existential’ moment in philosophy. Further he wonders as to whether Harthorne's temporal interpretation of modalities is correct. In an appendix written in English the author discusses modern reconstructions of the ontological and cosmological argument with the help of modern symbolic logic. (shrink)

In de vorige jaargang van dit tijdschrift heb ik twee artikelen gepubliceerd over de wijsgerige theologie van de zogenaamde Utrechtse school. Daarop is gereageerd door respectievelijk M. Sarot, G. van den Brink en V. Brümmer. Er zijn drie punten waarop ik de discussie graag kort wil voortzetten: logische consistentie en conceptuele coherentie als norm voor het geloof, het verfijnde realisme, en de eigen aard van de theologie in vergelijking met het concrete geloven. In feite gaat het daarbij steeds om de (...) eigen aard van het geloof. Daarin ligt ook de reden ruimte te vragen voor deze reactie. Het lijkt mij van bijzonder belang voor de theologie dat het concrete geloven op de juiste manier wordt verstaan. Alleen dan kan de theologie dit geloof werkelijk dienen. Dat geldt tegenover het gevaar van versubjectivering van het geloof evenzeer als tegenover dat van verintellectualisering. (shrink)

In het boek Exodus, hoofdstuk 3, wordt verteld hoe God aan Mozes verschijnt in een brandende braambos. De HEER heeft het lijden van Israel in Egypte gezien en wil hen daaruit bevrijden. Daartoe wordt Mozes naar de farao gestuurd om tegen hem te zeggen dat hij Israel moet laten gaan. Met die boodschap moet Mozes eerst naar Israel zelf. Vandaar zijn vraag: wat zullen zij zeggen? Zullen zij mij geloven, als ik zeg dat ik gestuurd ben door de God van (...) hun vader, van Abraham, Isaak en Jakob? Zullen zij niet vragen: wie is die God? Hoe is zijn naam? In antwoord daarop spreekt God de bekende woorden: ‘Ik ben die Ik ben.’ Mozes moet tot de Israelieten zeggen: ‘Ik ben heeft mij tot u gezonden.’ En verder: ‘De HEER, de God van uw vaderen, de God van Abraham, de God van Isaak en de God van Jakob, heeft mij tot u gezonden. Dit is mijn naam voor eeuwig en zo wil Ik aangeroepen worden van geslacht tot geslacht.’. (shrink)

Een van de kenmerken van de wijsgerige theologie zoals die in de Utrechtse school wordt beoefend, is de nadruk op een persoonlijk Godsbegrip. Daarom wordt voor de bijdragen gebundeld in Hoe is uw Naam? Opstellen over de eigenschappen van God geclaimd ‘dat over de eigenschappen van God niet op abstracte wijze wordt gespeculeerd, maar dat zij afgelezen worden uit het persoonlijk handelen van God jegens mens en wereld’. In het artikel ‘Conceptuele analyse en christelijk geloof. Over de wijsgerige theologie in (...) Utrecht’ heb ik geprobeerd aan te tonen dat deze claim slechts in beperkte mate wordt waar gemaakt. (shrink)

Het punt dat René Munnik in zijn reactie aan de orde stelt is van fundamentele betekenis. Is het wijsgerig geoorloofd geloof en filosofie zo met elkaar te verbinden als ik dat doe in ‘Kennis in reformatorisch wijsgerig perspectief’, mijn bijdrage aan de OU-cursus ‘Cultuurfilosofie vanuit levensbeschouwelijke perspectieven’? Is het niet beter de argumentatie ‘strikt wijsgerig’ te houden en de filosofie te beperken tot de ‘natuurlijke’ kennis in plaats van een op openbaring gebaseerd geloofsperspectief als uitgangspunt te nemen?1 Ik wil hierover (...) graag enkele opmerkingen maken, in de hoop dat daarmee ook mijn erkentelijkheid voor zijn kritische notities tot uitdrukking komt. (shrink)

Der Dialog Protagoras gehort zu den "kunstlerisch vollendetsten und sorgfaltigst gearbeiteten Dialogen," so Rudolf Hirzel. Von den Werken Platons hat Protagoras neben Der Staat am starksten die staatspolitische Theorie seit der Antike beeinflusst.".

Traditionally, empathy is conceived of as a cognitive function that governs how people think during social interactions, and is considered as largely impervious to change. However, developments in psychology and neuroscience show that empathy is grounded in neural substrates of emotionally communicative behaviour and so is learned through imitation and other forms of cultural learning. This also means that abnormal patterns of empathic function can develop through adverse life experiences, or that empathy may fail to develop in young people with (...) neurodevelopmental disorders. Nevertheless, by focussing on empathy as a quality of social interaction and affective expression in the here and now, and by appreciating that it is as a special form of sensorimotor skill, pathways to training and fostering better development of empathy can be identified. (shrink)

Inleiding vanuit historisch perspectief tot de rechtsfilosofie.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Pragmatist Philosophy of History by Marnie BinderPiers H. G. StephensA Pragmatist Philosophy of History Marnie Binder. Lexington Books, 2023.Looking at current scholarship and opinion in American philosophy, one can easily conclude that there has been much more work done on studying the history of pragmatist philosophy than there has been on what pragmatist philosophy can give to the study of history. Ever since the resurrection of interest (...) in pragmatism in the late twentieth century, we have seen a range of publications offering new interpretations for the ideas of the classical pragmatists, as well as important new applications for philosophical pragmatism and the moving to center stage of historically sidelined individuals and groups. What we have seen relatively little of, however, aside from a 2016 symposium in the European Journal of Pragmatism and American Philosophy, is sustained engagement with the question of what a classically pragmatist approach to historical inquiry might contribute, entail, or imply. It is this important niche in the ecosystem of American philosophy that Marnie Binder's A Pragmatist Philosophy of History seeks to partially fill in.Binder, who is perhaps best known for her past writings on José Ortega y Gasset, is at pains from the start to indicate both the humility and the utility of her project. As befits the tradition, there are no grandiose philosophical pretensions here, with the "goal in presenting a pragmatist philosophy of [End Page 112] history" merely being "to add another apparatus to the toolkits of the philosopher and the historian," an extra perspective that is "meant to complement other methodologies" (xi; emphasis in original), as she explains in her introduction. At the same time, pragmatism can offer something distinctive, firstly through asking the pragmatic question of what difference is meant by the accepting of particular presumed facts as being true, and secondly, being able to better understand why certain historical details have relevance, value, and meaning for us as a result of answering the first question. A pragmatist philosophy of history is helpful then, Binder maintains, as it "is in a unique position to bridge the speculative analytic divide" (xiii), and her approach to doing this is to draw upon the resources found in the works of a succession of the familiar classical pragmatists, building toward a synthesis and a cashing out of insights in her concluding reflections.Structurally the work consists of an explanatory introduction followed by six chapters, each dedicated to a particular pragmatist and their insights, leading finally to an extended concluding section drawing the component parts together and answering possible objections to the project. Pragmatism, as Binder recognizes, is seldom thought of as a historically orientated philosophy, but she argues that for each of these thinkers—William James, John Dewey, F. C. S. Schiller, Charles Sanders Peirce, George Herbert Mead, and Jane Addams—there is at least the germ of a philosophy of history that can be unearthed and developed, eventually helping to inform understanding of what is needed to bring a pragmatist ethics into practical reality, the last of which is manifested primarily by Addams. Thus, the treatment of William James in chapter 1 homes in on James's psychological insights into the way that experienced reality forms a temporal continuum; our consciousness necessarily selects from the experiences of the past, ascribing interpretations and assuming levels of facticity and relevance, since no individual can know all the facts or select among them with perfect impartiality. The continuum will be one that speaks to the inquirer's concerns with accuracy, practicality, meaningfulness, and coherence, as all knowledge comes about through temporal processes, and since past events are continuously added to and can be continuously reinterpreted, it can have no real or ultimate beginning or end. Accordingly, for a Jamesian pragmatist account, the "continuum of history is the way in which we construct a meaning for history of the connected past experiences with the present and in view of the future—this is what we call 'history'" (7; emphasis in original), and Binder draws upon José Medina's recent work to further illuminate how such history can and will be continuously critically reconstructed. In addition, she observes, such reconstruction [End Page... (shrink)

Seit 1923 erscheinen in der Sammlung Tusculum ma gebende Editionen griechischer und lateinischer Werke mit deutscher bersetzung. Die Originaltexte werden zudem eingeleitet und umfassend kommentiert; nach der neuen Konzeption bieten schlie lich thematische Essays tiefere Einblicke in das Werk, seinen historischen Kontext und sein Nachleben. Die hohe wissenschaftliche Qualit t der Ausgaben, gepaart mit dem leserfreundlichen Sprachstil der Einf hrungs- und Kommentarteile, macht jeden Tusculum-Band zu einer fundamentalen Lekt re nicht nur f r Studierende, die sich zum ersten Mal einem (...) antiken Autor n hern, und f r Wissenschaftler, die spezifische Aspekte eines Werkes vertiefen m chten, sondern f r alle, die sich durch vertrauensw rdige bersetzungen einen Zugang zur Antiken Welt verschaffen wollen. In der Reihe wurden bisher ber 270 Titel publiziert, alle erh ltlich als Buch und eBook. Dadruch werden bislang vergriffene Titel und Rarit ten wieder vollst ndig verf gbar gemacht. Zus tzlich zu der Buchreihe erscheint bei De Gruyter zum 90-j hrigen Jubil um das eBook-PaketTusculum Online, eine digitale Sammlung aller von 1923 bis 2013 erschienenen Titel -eine geb hrende W rdigung eines wichtigen St cks deutscher Verlagsgeschichte. Mehr Informationen rund um Tusculum erhalten Sie unter: www.degruyter.com/tusculum. (shrink)

We present an epistemological schema of natural sciences inspired by Peirce's pragmaticist view, stressing the role of the \emph{phenomenological map}, that connects reality and our ideas about it. The schema has a recognisable mathematical/logical structure which allows to explore some of its consequences. We show that seemingly independent principles as the requirement of reproducibility of experiments and the Principle of Sufficient Reason are both implied by the schema, as well as Popper's concept of falsifiability. We show that the schema has (...) some power in demarcating science by first comparing with an alternative schema advanced during the first part of the 20th century which has its roots in Hertz and has been developed by Einstein and Popper. Further, the identified differences allow us to focus in the construction of Special Relativity, showing that it uses an intuited concept of velocity that does not satisfy the requirements of reality in Peirce. While the main mathematical observation connected with this issue has been known for more than a century, it has not been investigated from an epistemological point of view. A probable reason could be that the socially dominating epistemology in physics does not encourage such line of work. We briefly discuss the relation of the abduction process presented in this work with discussions regarding ``abduction'' in the literature and its relation with ``analogy''. (shrink)