The Salistamba Sutra, Sanskrit Reconstruction, English Translation, Critical Notes. N Ross Reat. Motilal Banarsidass, Delhi 1993. xiii, 74 pp. Rs 150. ISBN 81-208-1135-6.

During the past few decades a growing interest in what is often called the ‘Kyoto School’ of philosophy has evidenced itself here and there in the West, especially in discussions of comparative religious thought and in the pages of journals which are sensitive, in the post-colonial world, to the value of giving attention to contemporary thought that originates outside the Anglo-American and continental contexts. What has made the so-called Kyoto School especially interesting is the fact that those thinkers identified with (...) it obviously possess a wide acquaintance with Western thought but also have a programme of clarifying points at which they, as Japanese philosophers, find Western philosophy either in sum or in its parts inadequate or objectionable. Moreover, inasmuch as the philosophers of the Kyoto School have deliberately reached back into the Mahayana Buddhist component in Japanese civilization in order to find terms, perspectives, and even foundations for their own analyses and constructions, Western students of comparative religion and comparative thought have in the study of this school a unique aperture for observing how a group of thinkers, while sharing modernity and its problems with us, reates both of these to a religious tradition which is in many ways strikingly different from that of the West. (shrink)

L'A. si occupa della ricezione della logica occamista, soprattutto in Stefano da Reate , dedicata in grande parte alla confutazione della nova loyca, rappresentata soprattutto dalla Summa logicae di Ockham. Stefano informa anche sulla grande presenza presso i Domenicani del commento di Pietro d'Alvernia all'Isagoge di Porfirio oltre allo Scriptum super Artem veterem di Graziadei da Ascoli. Accanto a questi testi sono utilizzati anche il Tractatus de sencundis intentionibus e i Quodlibeta di Erveo Natale. L'A. esamina un caso esemplare (...) del dibattito tra Ockham e i Domenicani italiani riguardante la natura del genere. Esiste solo un altro caso di rifiuto del pensiero occamista, quello della Loyca di Francesco da Prato. Francesco e Stefano mostrano di essere soprattutto interessati alla confutazione del programma riduzionista di Ockham. L'A. prende in esame l'interpretazione di Francesco e Stefano sull'Isagoge di Porfirio. (shrink)

When Ockham's logic arrives in Italy, some Dominican philosophers bring into question Ockham's ontological reductionist program. Among them, Franciscus de Prato and Stephanus de Reate pay a great attention to refute Ockham's claim that no universal exists in the extra-mental world. In order to reject Ockham's program, they start by reconsidering the notion of 'real', then the range of application of the rational and the real distinction. Generally, their strategy consists in re-addressing against Ockham some arguments extracted from Hervaeus (...) Natalis's works. Franciscus's and Stephanus's basic idea is that some universals are not acts of cognition, but extra-mental, predicable things. Such things are not separable from singulars, nonetheless they are not the same as those singulars. Consequently, it is not necessary to allow, as Ockham does, that if two things are not really identical, they are really different and hence really separable. According to them, it is possible to hold that two things are not really identical without holding that they are also really non-identical and hence really different. Basically, their reply relies on a different notion of the relation of identity. Identity is regarded as an intersection of classes of things, so that it is possible to say that two things are really identical without saying that they also are the same thing. Franciscus and Stephanus, however, do not seem to achieve completely their aim. (shrink)

It is immediately evident that the second sentence in this passage is incomplete; as it stands is fails to tell us what it was that Dieuchidas said execept in so far as it implies some connexion between either Solon of Peisistratus and the lines which we now reat at Iliad 2.558 ff. Many scholars have striven to fill the lacuna in accordance with their own views of what Dieuchidas ought to have written, and some have sought to use the resulting (...) text as a substantive argument for Dieuchidas' knowledge of the so-called ‘Peisistratean recension’. (shrink)

This article first points out that attempts to establish the fo u ndations of an existent ial psycho a nalysis are always pre s e nt in Sartre’s philosophy. After pre s e nt i ng philosophies that are inc o r p o rated and re c reated in the process of giving shape to the project of existent ial psycho a nalysis, it gives examples of how this psycho a nalysis should be. At end, the article suggests in (...) what way Sartre’s criticism to Fre ud ian psycho a nalysis can today ins p i re cont e m p o rary Brazilian psychoanalytical thinking. (shrink)

I find myself in a strange position writing a commentary to an article on ethics committees because in Germany, ethics committees in the American sense do not exist. What we call Ethikkommission are present in every German faculty of medicine and would be called institutional review boards in the United States; committees that review research projects of faculty members with respect to ethical standards. So i most consult my imagination rather than my experience about what really happens in Americal ethics (...) committees. There are only two things. I perhaps can fall back on to simultaneously inspire and bridle my imagination. I have been sitting for 5 years on the IRB of our faculty and have been giving ethics seminars and case discussions to students for more than 10 years. Ethics is an optional subject in Germany and attracts the more sensitive and thoughtful students. Perhaps the intellectual process generating itself in those groups in some ways similar to that occurring in ethics committees. As for the rest, I hope to profit from the so-called unprejudiced perspective of the foreigner. I agree with a great deal of Loewy's descriptions and even with suffering as a principle, but I have some doubt whether that occurring in ethics committees. As for the rest, I hope with a reat deal of Loewy's descriptions and even with suffering as a principle, but I have some doubt whether that principle has the highest possible generality. (shrink)

The concept of democratic citizenship sensi t i v e to di f ference and d i v ersity is the best scenario for political socialization. In this con t e xt, the debate about education is g reat l y enriched b y v arious points of vi e w of deliberat i v e democra c y , taking into account that the educational system is the most rel e v ant inst r ument of socialization. W ithin (...) the boundaries of these assumptions, it is u r gent to encourage a c i vic repu b licanism, g rounded on personal autono m y and tolerance in a w a y that ensures an act i v e political communi t y , sharing basic v alues and goals. The process of socialization, committed to ach i e ving these aims, has to include a n e w apprenticeship: training in the ability of h o w to escape from standards and habits. This is the best antidote a g ainst the uncertainty and compl e xity of our times. (shrink)

Name der Zeitschrift: Klio Jahrgang: 99 Heft: 1 Seiten: 130-148.