La traduction de l'epistrophe grecque en conversio latine a pu laisser entendre une continuite entre le retour des philosophies grecques neoplatoniciennes et l'evenement religieux proprement chretien de la conversion. Le paradigme en serait le passage de Plotin a Augustin. Mais peut-on oublier que les grecques classiques n'ont pas d'ethique du repentir et que, sans ce rapport au temps de la faute, la constitution de soi n'a ni le meme sens ni le meme lieu? C'est le travail du Centre A.J. Festugiere (...) de Paris X-Nanterre sur les entrecroisements et reprises entre philosophie et religion qui est a l'origine des etudes rassemblees en cet ouvrage. Que nous voyions apparaitre aujourd'hui une nouvelle forme de repentir publique convie a mieux distinguer deux modeles de constitution de soi qui se reconnaissent en ce que l'accent porte tantot sur l'etre et tantot sur le temps. (shrink)

This article provides ethical guidance on using race in health research as a variable or in defining the study population. To this end, a plain, non-exhaustive checklist is provided for researchers and research ethics committees, preceded by a brief introduction on the need for justification when using race as a variable or in defining a study population, the problem of exoticism, that distinctions pertain between race, ethnicity and ancestry, the problematic naming of races, and that race does not serve well (...) as a presumed biological construct in genetic research. (shrink)

It is common for philosophers from the Madhyamaka school of Indian Buddhist thought to offer a presentation of the two truths, ultimate truth ( param rthasatya ) and conventional truth ( sa v tisatya ), as a vehicle for presenting their views on the ontological status of entities. Though there is some degree of variance, generally ultimate truths are described as objects known by an awareness of knowing things as they are. Conventional truths are objects as conceived by a mistaken (...) awareness, one that superimposes a mode of existence onto objects that is not actually there. These two truths are contrasted (one is accurate; one is not) and used as a vehicle for understanding the ontological status of phenomena and the means by which they are known. ntarak ita (725-788 CE) was among the most important Madhyamaka thinkers in Indian Buddhist history, yet his presentation of the two truths has several features that signal its uniqueness. This paper will discuss two particular unique dimensions to ntarak ita's views on the two truths: his integration of aspects of Cittamatra/Yog c ra thinking, including the rejection of external objects, into his presentation of conventional truths, and the dynamic way in which conventional truths are not merely presented as objects of a mistaken awareness, but rather as an important soteriological step in the process of realizing the ultimate. This syncretic and dynamic integration of Yog c ra thought, where its ideas are fully engaged and incorporated into an over-arching Madhyamaka philosophical system is a key component to the thought of one of the most important, influential, and innovative figures in the late period of Indian Madhyamaka, and one which has yet to be fully acknowledged in secondary literature. (shrink)

It is common for philosophers from the Madhyamaka school of Indian Buddhist thought to offer a presentation of the two truths, ultimate truth ( param rthasatya ) and conventional truth ( sa v tisatya ), as a vehicle for presenting their views on the ontological status of entities. Though there is some degree of variance, generally ultimate truths are described as objects known by an awareness of knowing things as they are. Conventional truths are objects as conceived by a mistaken (...) awareness, one that superimposes a mode of existence onto objects that is not actually there. These two truths are contrasted (one is accurate; one is not) and used as a vehicle for understanding the ontological status of phenomena and the means by which they are known. ntarak ita (725-788 CE) was among the most important Madhyamaka thinkers in Indian Buddhist history, yet his presentation of the two truths has several features that signal its uniqueness. This paper will discuss two particular unique dimensions to ntarak ita's views on the two truths: his integration of aspects of Cittamatra/Yog c ra thinking, including the rejection of external objects, into his presentation of conventional truths, and the dynamic way in which conventional truths are not merely presented as objects of a mistaken awareness, but rather as an important soteriological step in the process of realizing the ultimate. This syncretic and dynamic integration of Yog c ra thought, where its ideas are fully engaged and incorporated into an over-arching Madhyamaka philosophical system is a key component to the thought of one of the most important, influential, and innovative figures in the late period of Indian Madhyamaka, and one which has yet to be fully acknowledged in secondary literature. (shrink)

This July 2022 issue of the JME contains several articles addressing ethical issues related to COVID-19 as well as reproductive ethics—a timely topic, given the leaked U.S. Supreme Court document, anticipating the overturn of Roe v. Wade. On the COVID-19 front, original articles in this issue include an analysis of ethical issues related to sharing research samples and data between low/middle-income countries and high-income countries,1 a retrospective analysis of European scientific societies’ triage policies early in the pandemic,2 an assessment of (...) the fairness of the allocation framework used by the WHO for their COVID-19 Vaccines Global Access Facility,3 balancing physicians’ freedom to express opinions on medical matters with public interest when they run contrary to each other,4 and a survey of Americans’ views on race-based and place-based COVID-19 vaccine prioritisation.5 The articles include a mix of looking back and …. (shrink)

In her target article, “The End of Personhood,” Jennifer Blumenthal-Barby argues that bioethics as a field should abandon the concept of “person.” She states that for many (inside and outside of bi...

"The studies collected in this book are all concerned with aspects of the Platonic tradition, either in its own internal development in the Hellenistic age and the period of the Roman Empire, or with the influence of Platonism, in one or other of its forms, on other spiritual traditions, especially that of Christianity." [Book jacket].

Delo filosofii -- ch. 1. Spory evropeĭskoĭ kulʹtury. Ėpicheskiĭ iskhod. Otkrytie soznanii︠a︡. Drevnegrecheskai︠a︡ tragedii︠a︡ i filosofii︠a︡. Afiny i Ierusalim. Novat︠s︡ii︠a︡ Kopernika i kopernikanskai︠a︡ revoli︠u︡t︠s︡ii︠a︡ -- ch. 2. XX vek: k ontologii spornosti. Sofii︠a︡ i chert. Kant pered lit︠s︡om russkoĭ religioznoĭ metafiziki. O vtorom izmerenii myshlenii︠a︡: L. Shestov i filosofii︠a︡. Na poli︠a︡kh "I︠A︡ i Ty".

Contributed papers presented at a seminar organized by Indian Institute of Advanced Study, Shimla and Dept. of Philosophy, Goa University.

The purpose of the present article is not an excursion into the history of philosophy. It is not a story of the adventures of Immanuel Kant on Russian soil, and even less does it pretend to expound systematically the perception of Kantian philosophy by Russian metaphysics. The author's interest is strictly philosophical. Russian religious thought, insofar as it has an appetite for philosophizing, consciously enters into the life of classical European philosophy, into that living communication of minds by which truth (...) is sustained, moved, and nourished among people and nations.2 A clarification of its personal relations with the central figures of this philosophical drama will help us to understand the strictly philosophical significance of Russian metaphysics more accurately than even sometimes the most dedicated description of it in itself succeeds in doing. (shrink)

Purpose of the article is to reconstruct the legal sources of Christian anthropology. Theoretical basis. The methodological basis of the article is the understanding of the fundamental foundations of Christian anthropology in the context of Roman legal understanding. Originality. From the point of view of the Christian religion, man is a dual being: his body is part of the material world, but his soul is not from this world, he is born directly from God. The transcendent origin of the soul (...) gives it the right to communicate with God, but this right can be realized only with the help of the Church, which is seen as the "bride of the Lamb" and the mystical "body of Christ". Interpretations of the essence of church organization correlate with the principles of organization of the Roman community. The principle of universal priesthood correlates with the idea of "post-Tarquinian democracy", recognizing the people of Rome as the supreme bearer of the empire of Jupiter; catholicity – with the idea of the senate as a meeting of the most deserving leaders of the community; apostolic succession – with the institution of republican magistrates, who even though received their power from the community, but through "consultations with the gods". In essence, Christian dogmatism is Roman law applied to the Middle Eastern religion; the Bible was interpreted as a legal document, and theologians acted as lawyers. Conclusions. In the ancient Churches the ideal of Roman law was realized as the right of impersonal law, standing outside and above the individual. The latter has no ontological value, it is a "servant of God", but the union of men into the mystical "body of Christ" makes the latter empowered to represent God on earth and to act on his behalf. The Renaissance paved the way for the Reformation, in which a powerful "Greek" lobby declared itself. Despite the fact that many leaders of the Reformation had a personal dislike for philosophy, they were spontaneous philosophers, believing themselves entitled to interpret the will of God independently, regardless of the authority of the councils. They were strict rationalists who only changed the object of their reason: if the ancient Greeks tried to comprehend the world rationally, the Protestants set themselves the goal of rationally comprehending the Book. Ultimately, the main question of Christian theology is the question of man’s attitude to God, and the differences between the anthropological systems within Christianity are the options for answering this question. (shrink)

Expounds upon consciousness, self-consciousness, reason, spirit, religion and absolute knowing and also supports Kant, denounces skepticism and hails idealism.

Purpose. The author believes that the main topic of philosophical studies of Heraclitus was not nature, not dialectics, and not political philosophy; he was engaged in the development of philosophical anthropology, and all other questions raised by him were subordinated to it to one degree or another. It is anthropology that is the most "dark" part of the teachings of this philosopher, therefore the purpose of this article is to identify the hidden anthropological message of Heraclitus. In case of success, (...) it will become clear what made him "darken". Theoretical basis. The methodological basis of the article is the anthropological understanding of fragments of Heraclitus’ texts presented in a historical and philosophical context. Originality. The philosophical concept of Heraclitus is still a mystery for researchers of his work. The author of the article proposed such a variant of interpretation, within the framework of which different elements of this concept fit into a consistent model. Conclusions. The article proves that although the anthropological turn in philosophy is traditionally associated with the activities of the sophists and Socrates, the previous philosophical thought was also not devoid of anthropological ideas. Moreover, pre-Socratic philosophers posed problems, the interpretation of which brought the doctrine of man to the level of high-order abstractions, while surprisingly preserving the concreteness of the life-meaning questions that confront him. And one of the brightest representatives of pre-Socratic anthropology was Heraclitus of Ephesus. Religion was the motivator that made him study the world, man, and society. The doctrine of the Logos developed by Heraclitus had a tremendous impact on Plato and Philo of Alexandria, and through them on the author of the Fourth Gospel, who begins his story with a "Greek" rethinking of the mystery of the Incarnation. If Heraclitus claimed that a person carries a particle of the Logos, then John proclaimed that the Logos itself incorporated a particle of man. Despite all the differences between these approaches, each of them postulated the cosmic significance of human existence, which means that it brought anthropology to the ontological level. (shrink)

Монография предназначена для специалистов в области социальной философии, социологии и истории, а также для широкого круга читателей.

Despite tendencies to compete for a prime place in moral theory, neither virtue ethics nor the four principles approach should claim to be superior to, or logically prior to, the other. Together they provide a more adequate account of the moral life than either can offer on its own. The virtues of principlism are clarity, simplicity and (to some extent) universality. These are well illustrated by Ranaan Gillon’s masterly analysis of the cases he has provided. But the vices of this (...) approach are the converse of its virtues: neglect of emotional and personal factors, oversimplification of the issues, and excessive claims to universality. Virtue ethics offers a complementary approach, providing insights into moral character, offering a blend of reason and emotion, and paying attention to the context of decisions. The cases provided can be more adequately understood if we combine the approaches. Both should foster the virtues of humility and magnanimity. (shrink)

Coming fromI andCl, i.e. from intuitionistic and classical propositional calculi with the substitution rule postulated, and using the sign to add a new connective there have been considered here: Grzegorozyk's logicGrz, the proof logicG and the proof-intuitionistic logicI set up correspondingly by the calculiFor any calculus we denote by the set of all formulae of the calculus and by the lattice of all logics that are the extensions of the logic of the calculus, i.e. sets of formulae containing the axioms (...) of and closed with respect to its rules of inference. In the logiclG the sign is decoded as follows: A = (A & A). The result of placing in the formulaA before each of its subformula is denoted byTrA. The maps are defined (in the definitions of x and the decoding of is meant), by virtue of which the diagram is constructed. (shrink)

Tom 1. Ontologii︠a︡, gnoseologii︠a︡ i metodologii︠a︡ nauki, logika -- t. 2. Sot︠s︡ialʹnai︠a︡ filosofii︠a︡ i filosofii︠a︡ politiki -- t. 3. Filosofskai︠a︡ antropologii︠a︡ i filosofii︠a︡ kulʹtury -- t. 4. Filosofii︠a︡ dukhovnosti, obrazovanii︠a︡, religii.

The present reissue of Wallace's translation of Hegel's Philosophy of Mind includes the Zusatze or lecture-notes which, in the collected works, accompany the first section entitled "Subjective Mind" and which Wallace omitted from his translation. Professor J. N. Findlay has written a Foreword and this replaces Wallace's introductory essays.