The first detailed monography on how Thomas Aquinas used the contemporary philosophy of language in his works. Precise interpretations, many tables and schematical drawings give the reader a useful orientation in the field of the new research on Aquinas.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:We Walk the Path Together: Learning from Thich Nhat Hanh and Meister EckhartSeung Hee KangWe Walk The Path Together: Learning from Thich Nhat Hanh and Meister Eckhart. By Brian J. Pierce. New York: Maryknoll, 2005. 202 pp.Being that he is a contemplative, Pierce’s Trinitarian Christian love beautifully manifests itself in this book in his art of interdialoguing on the Buddhist-Christian religious traditions. Pierce’s manner of interdialoguing resonates with (...) what Ann Belford Ulanov also attempts: “I am writing not about how to prove that God exists but rather about what happens religiously when psyche and soul create a space for conversation [End Page 178] out of which life can flow.” 1 If someone asks whether Pierce and Ulanov point to two different absolute realities, my response would be, “Absolutely not!” The sacred inner space that Pierce points to, in light of the two contemporary mystics from different religious traditions, namely Thich Nhat Hanh and Meister Eckhart, also reminds me of Lao Tzu’s wisdom that permeates the Tao Te Ching, specifically in his concept of “useful emptiness.” 2We Walk the Path Together is neither an abstract account nor sheer philosophical speculation. The whole of the book is rooted in Pierce’s faith-based lived experience (pp. 1, 3, 5, 7, 11, 113, 163); this renders the book life-giving and deeply ecological in terms of its transcendence of either/or dichotomies.Chapter 1 summarizes the meaning and art of dialogue. Pierce utilizes mystical language to illustrate what the dialogue is. For Pierce, dialogue connotes “a mutual giving and receiving, and it posits a profound sense of being of one heart and mind” (p. 3). Pierce extends his personal experience of a vow of obedience into the meaning of dialogue. For Pierce, this vow means to “transcend any illusion of separateness” and thus “obedience liberates him from his tiny world of ego” (p. 4). In the process of dialogue, according to Pierce, “our hearts are challenged to grow larger, all-inclusive and universal” (p. 8). This expansion of the heart is what mystics call “magnanimity.” As Pierce is acutely aware, “magnanimity is one of life’s un-planned for graces; it teaches us to see and hear and learn things that we never dreamed were possible” (p. 9).Chapter 2 discusses mindfulness as a gateway to eternity. Pierce asserts that home is everywhere in the present moment; it is where freedom is possible. This particular point echoes with what Thomas Merton spoke about in reference to the prodigal son who turned away from his father: “sin is our refusal to be what we are, a rejection of our spiritual reality hidden in the mystery of God” (p. 23). However, when the prodigal son was restored his senses, he was able to attune himself back to present moment: “I’ll get up and go to my father” (cited by Pierce, ibid.). He became free from his sin, returning home. In this chapter, Pierce highlights the words of the mystics (St. Irenaeus, St. John of the Cross, Brother Lawrence, St. Augustine, Jan van Ruusbroec, and St. Catherine de Siena) who lived this present moment in order to help the readers understand the intrinsic relationship between our mindfulness of the present moment and eternity. He argues that Buddhist teachings on mindfulness and Christianity’s tradition concerning the kingdom of God are mutually informative (pp. 19, 21).In chapter 3, Pierce expands the meaning of present moment through its association with breathing; being present is not a concept, but a living reality, as we experience the Holy Spirit in our breathing practice, such as centering prayer and meditation (p. 36). Pierce carefully states, “contemplation is authentic only if it flows out in loving-kindness to others. When we breathe in all the spiritual energy of the universe, thus, we literally implode—a spiritual ego intoxication” (p. 40). Pierce explains further what contemplation means; breathing in the Holy Spirit and breathing out the Holy Spirit may mean two separate phenomena. Contemplation is, for Pierce, authentic, only when the Spirit that is breathed in reaches out to our community. [End Page 179] This is also Pierce’s ecological aspect... (shrink)

Die Frage, wie sich Aussagen uber Fahigkeiten von Personen zu Aussagen uber Moglichkeiten von Zustanden in der Welt verhalten, ist fur unser menschliches Selbstverstandnis zentral. Der vorliegende Band versammelt unter dieser Frage durchweg Originalbeitrage in historisch-systematischer Absicht; sie behandeln die Geschichte der Metaphysik und Ontologie von Parmenides bis Heidegger.INHALT: VORWORT - Klaus Jacobi: Das Konnen und die Moglichkeiten. Potentialitat und Possibilitat - Mischa von Perger: Moglichkeit, Parmenideisch - Ulrich Nortmann: 'Das Saatkorn ist dem Vermogen nach eine Pflanze'. Uber ontologische und (...) logische Aspekte Aristotelischer Moglichkeitssatze - Sang-Jin Kang: Anselm und die modallogische Betrachtung der gottlichen Notwendigkeit - Michael Astroh: Petrus Abaelardus on Modalities de re and de dicto - Christopher Martin: Peter Abaelard on Modality. Some Possibilities and Some Puzzles - Allan Back: Avicenna and Averroes: Modality and Theology - Seung-Chan (Elias) Park: Die Differenz von personlicher und unpersonlicher Moglichkeit bei Thomas von Aquin - Charles Lohr: 'Art' and Possibility: The Rule Concerning Possibility in the Ars lulliana - Peter King: Duns Scotus on Possibilities, Powers, and the Possible - Matthias Kaufmann: Gottes Allmacht und die Wahrheit modaler Satze. Potentialitat und Possibilitat bei Wilhelm von Ockham - Simo Knuuttila: On the History of Theory of Modality as Alternativeness - Stephan Meier-Oeser: Potentia versus Possibilitas? Posse! Zur cusanischen Konzeption der Moglichkeit - Dominik Perler: Cartesische Moglichkeiten - Hans Poser: Leibniz'sche Handlungsmodi zwischen Ontologie und Deontologie - Wilhelm Metz: Der transzendentale Moglichkeitsbegriff bei Kant und Fichte - Rainer Marten: Heidegger: Die eigenste eigentliche Moglichkeit - Tilman Borsche: Moglichkeiten des Seins, Moglichkeiten des Denkens - Thomas Buchheim: Zwischen Antinomie und Kompatibilitat: Versuch uber die naturliche Einbettung unserer Handlungsfreiheit - Kuno Lorenz: Dynamis und Energeia. Zur Aktualitat eines begrifflichen Werkzeugs von Aristoteles. (shrink)

In this lengthy and learned study the author shows that in the time of Aquinas there existed already a highly developed philosophy of language. In particular the theory of the modus significandi made a breakthrough in the last part of the thirteenth century.

In this paper I will offer a comprehensive defense of the safety account of knowledge against counterexamples that have been recently put forward. In Sect. 2, I will discuss different versions of safety, arguing that a specific variant of method-relativized safety is the most plausible. I will then use this specific version of safety to respond to counterexamples in the recent literature. In Sect. 3, I will address alleged examples of safe beliefs that still constitute Gettier cases. In Sect. 4, (...) I will discuss alleged examples of unsafe knowledge. In Sect. 5, I will address alleged cases of safe belief that do not constitute knowledge for non-Gettier reasons. My overall goal is to show that there are no successful counterexamples to robust anti-luck epistemology and to highlight some major presuppositions of my reply. (shrink)

This book is a fiftieth anniversary republication of Thomas Nagel's "What Is It Like to Be a Bat?", a classic in the philosophy of mind. Through its argument for the irreducible subjectivity of consciousness, it played an essential role in making the study of consciousness a central part of philosophy, psychology, and neuroscience. It also spurred the now flourishing scientific attention to the consciousness of non-human creatures: mammals, birds, fish, mollusks, and insects. The book also includes a second essay (...) offering Nagel's more recent thoughts on the most promising positive response to the mind-body problem, as posed in the original essay. (shrink)

The scientific transformation of the hermeneutic art has been the common goal for the various formalist-structuralist programs of interpretation that have dominated human studies in our century - such as New Criticism in literary analysis, the formalist programs in art history and musicology, the Gestalt and Freudian psychology, structuralism in linguistics and anthropology, etc. In this volume, these formalist-structuralist programs shall be called structural programs of interpretation in Europe and America.

Separability is roughly the principle that, in comparing the value of two outcomes, one can ignore any people whose existence and welfare are unaffected. Separability is both antecedently plausible, at least as a principle of beneficence, and surprisingly powerful; it is the key to some of the best positive arguments in population ethics. This chapter surveys the motivations for and consequences of separability. In particular, it presents an ‘additivity theorem’ which explains how separability leads to total utilitarianism and closely related (...) axiological views. It then examines systematically how this family of views can avoid the Repugnant Conclusion by incorporating lexicality, a critical level, or a neutral range. (shrink)

v. 1. Editorial introduction -- v. 2. The English and Latin texts (i) -- v. 3. The English and Latin texts (ii).

The sociology of symbolic power, as put forth by Pierre Bourdieu, treats the relations between behavior and socio-cultural structure. Bourdieu comprehends culture as a form of capital that follows certain laws of accumulation, exchange, and operation, and emphasizes that its symbolic form plays an important role in establishing and maintaining power structures.1 Bourdieu’s concept of cultural capital comprises a variety of resources such as language capabilities, general cultural consciousness, aesthetic symbols, educational information, and level of education.2 His analysis of cultural (...) capital reveals three different processes of its formation.3 First, education fosters its formation, internalizing it through the.. (shrink)

Death.--The absurd.--Moral luck.--Sexual perversion.--War and massacre.--Ruthlessness in public life.--The policy of preference.--Equality.--The fragmentation of value.--Ethics without biology.--Brain bisection and the unity of consciousness.--What is it like to be a bat?--Panpsychism.--Subjective and objective.

This work is the first English monograph on Franciscus Junius's (1545–1602) theology in more than 40 years, and also is the first monograph on Junius’s use of Thomistic moral concepts to date.

Issues of reliability are claiming center-stage in the epistemology of machine learning. This paper unifies different branches in the literature and points to promising research directions, whilst also providing an accessible introduction to key concepts in statistics and machine learning – as far as they are concerned with reliability.

Thomas Reid, the Scottish natural and moral philosopher, was one of the founding members of the Aberdeen Philosophical Society and a significant figure in the Scottish Enlightenment. Reid believed that common sense should form the foundation of all philosophical inquiry. He criticised the sceptical philosophy propagated by his fellow Scot David Hume and the Anglo-Irish bishop George Berkeley, who asserted that the external world did not exist outside the human mind. Reid was also critical of the theory of ideas (...) propagated by Locke and Descartes, arguing that it was incompatible with physical and experiential facts. For Reid, our senses demonstrate that the external world must exist, and this work is organised in chapters examining each of the senses in turn. The book, based on his lectures, was first published in 1764 when Reid was a regent professor at King's College, Aberdeen, and was reissued in 1818. (shrink)

Reprint of the ed. published by Viking Press, New York.

When the Japanese invaded Joseon at the end of the sixteenth century, a Spanish Jesuit priest, Gregorio de Céspedes, S.J. , stayed in the Japanese fortress in Ungcheon with Japanese soldiers. While Céspedes is celebrated as the first European who allegedly came with an evangelical vision of proselytizing the native Koreans, previous scholarship has inadequately acknowledged Céspedes’ role without consideration of his concrete actions in the Japanese fortress and of the broader context of sixteenth–century Spanish colonial expansion. An examination of (...) the Jesuit mission to sixteenth-century Japan, the role of the Spanish chaplains and their activities in foreign expeditions, and Céspedes’ activities in Joseon indicate that Céspedes was not a missionary sent to Korea, but rather an active chaplain who played a role in the larger development of church and state collaboration under Spanish colonialism. (shrink)

The application of machine-learning technologies to medical practice promises to enhance the capabilities of healthcare professionals in the assessment, diagnosis, and treatment, of medical conditions. However, there is growing concern that algorithmic bias may perpetuate or exacerbate existing health inequalities. Hence, it matters that we make precise the different respects in which algorithmic bias can arise in medicine, and also make clear the normative relevance of these different kinds of algorithmic bias for broader questions about justice and fairness in healthcare. (...) In this paper, we provide the building blocks for an account of algorithmic bias and its normative relevance in medicine. (shrink)

The impassioned democratic voice of the Age of Revolution, Paine possessed a gift for stating complex ideas in concise language. This accessible collection of highlights from the social and political philosopher's best-known works includes lengthy selections from Common Sense , The American Crisis , The Rights of Man , and The Age of Reason.

Since Hilary Putnam offered multiple realization as an empirical hypothesis in the 1960s, philosophical consensus has turned against the idea that mental processes are identifiable with brain processes, and multiple realization has become the keystone of the 'antireductive consensus' across philosophy of science. Thomas W. Polger and Lawrence A. Shapiro offer the first book-length investigation of multiple realization, which serves as a starting point to a series of philosophically sophisticated and empirically informed arguments that cast doubt on the generality (...) of multiple realization in the cognitive sciences. They argue that mind-brain identities have played an important role in the growth and achievements of the cognitive sciences, and suggest that there is little prospect for multiple realization in an empirically-based theory of mind. This leads Polger and Shapiro to offer an alternative framework for understanding explanations in the cognitive sciences, as well as in chemistry, biology, and other non-basic sciences. (shrink)

This volume is a study of the influence of Timaeus on the development of Western cosmology in three axial periods of European culture: Late Antiquity, Middle Ages and Renaissance.

When we read books or essays about the dialogue between “religion and science,” or when we attend conferences on the theme of “religion and science,” we cannot avoid the impression that they actually are dealing, almost without exception, not with a dialogue between “religion and science,” but with a dialogue between “Christianity and science.” This could easily be affirmed by looking at the major publications in this field. But how can the science–religion dialogue take place in a world where conventional (...) Christian concepts of God, religion, and science are foreign and unfamiliar? Is the critique that the scientist plays God still valid when there is no “God” at all? This article tries to answer the questions mentioned above, and seeks to sketch out some aspects of the science–religion dialogue in Japan which I believe could contribute a new paradigm for understanding and describing ultimate reality. (shrink)

Alasia Nuti's Injustice and the Reproduction of History lays out a brilliant structural injustice approach that incorporates the normative significance of the past. This article will introduce Nuti's framework and critically reflect on its original contributions. First, I will explain how Nuti's structural injustice approach successfully incorporates backward-looking dimensions. Second, I will provide a detailed analysis of Nuti's conception of sexism as a specific type of structural injustice. Finally, I will critically engage with Nuti's idea of structural remedy and explore (...) how her analysis could be extended. (shrink)

Cette étude essaye d’établir qu’il y a deux notions très différentes de « fondation » à l’œuvre dans les Recherches logiques de Husserl. Dans la IIIème Recherche, où le terme est formellement introduit, lorsqu’il se demande quels sont les contenus qui peuvent exister d’une manière autonome (indépendants) et lesquels peuvent exister uniquement en tant que moments d’autre chose (dépendants), Husserl suit ce que j’appelle un « modèle ontologique ». Selon ce modèle, le concret possède une priorité sur à l’abstrait qui (...) est fondé en lui. Dans la VIème Recherche, en revanche, Husserl s’oriente principalement sur un « modèle gnoséologique » qui voit le complexe comme fondé sur ce qui est relativement simple, étant donné que les expériences d’ordre supérieur (telles les perceptions de types d’objets plus complexes) sont « fondées sur » des expériences plus simples, bien qu’elles ne puissent pas y être réduites. L’exemple principal ici est celui des intuitions catégoriales : fondées sur les intuitions sensibles, elles n’y sont pas réductibles. Mais cette distinction entre deux sens différents du terme de « fondation » peut également nous aider à mieux comprendre de nombreuses thèses husserliennes plutôt controversées. Par exemple, elle peut nous permettre de mieux comprendre dans quelle mesure faire l’expérience d’un être humain comme un tout se fonde sur l’expérience d’un corps physique, et cela même si l’étant que nous rencontrons inclut à la fois des aspects corporels et des aspects spirituels – les deux étant vus, d’une manière essentielle, comme des moments de cette unique personne qui fait l’objet de notre expérience. (shrink)

Thomas Reid is now recognized as one of the towering figures of the Enlightenment. Best known for his published writings on epistemology and moral theory, he was also an accomplished mathematician and natural philosopher, as an earlier volume of his manuscripts edited by Paul Wood for the Edinburgh Reid Edition, Thomas Reid on the Animate Creation, has shown. The Correspondence of Thomas Reid collects all of the known letters to and from Reid in a fully annotated form. (...) Letters already published by Sir William Hamilton and others have been reedited, and roughly half of the letters included appear in print for the first time. Writing in 1802, Reid's disciple and biographer Dugald Stewart doubted that Reid's correspondence &"would be generally interesting.&" This collection proves otherwise, for the letters illuminate virtually every aspect of Reid's life and career and, in some instances, provide us with invaluable evidence about activities otherwise undocumented in his manuscripts or published works. Through his correspondence we can trace Reid's relations with contemporaries such as David Hume and his colleagues at both King's College, Aberdeen, and the University of Glasgow, as well as his engagement with the most controversial philosophical, scientific, and political issues of his day. If anything, the letters assembled here serve as the starting point for understanding Reid and his place in the Enlightenment. (shrink)

Thomas Reid saw the three subjects of logic, rhetoric, and the fine arts as closely cohering aspects of one endeavor that he called the culture of the mind. This was a topic on which Reid lectured for many years in Glasgow, and this volume presents as near a reconstruction of these lectures as is now possible. Though virtually unknown today, this material in fact relates closely to Reid's published works and in particular to the late Essays on the Intellectual (...) Powers of Man and Essays on the Active Powers of Man. When composing these works, Reid drew primarily on his lectures on "pneumatology," which presented a theory of the mental powers, broadly conceived. These lectures were basic to the course on the culture of the mind that explained the cultivation of the mental powers. Although the Essays also included some elements from the material on the culture of the mind, the bulk of the latter was left in manuscript form, and Alexander Broadie's edition restores this important extension of Reid's overall work. In addition, this volume continues the attractive combination of manuscript material and published work, in this case Reid's important and well-known essay on Aristotle's logic. This text was corrupted in earlier editions of Reid's works and is now restored to the state in which Reid left it. This volume underscores Reid's great and growing significance, viewed both as a historical figure and as a philosopher. At the same time, it is of great interdisciplinary importance. While the material emerges directly from the core of Reid's philosophy, as now understood, it will appeal widely to people in literary, cultural, historical, and communications studies. In this regard, the present volume is a true fruit of the Scottish Enlightenment. (shrink)

Thomas Reid , the Scottish natural and moral philosopher, was one of the founding members of the Aberdeen Philosophical Society and a significant figure in the Scottish Enlightenment. Reid believed that common sense should form the foundation of all philosophical inquiry. He criticised the sceptical philosophy propagated by his fellow Scot David Hume and the Anglo-Irish bishop George Berkeley, who asserted that the external world did not exist outside the human mind. Reid was also critical of the theory of (...) ideas propagated by Locke and Descartes, arguing that it was incompatible with physical and experiential facts. For Reid, our senses demonstrate that the external world must exist, and this work is organised in chapters examining each of the senses in turn. The book, based on his lectures, was first published in 1764 when Reid was a regent professor at King's College, Aberdeen, and was reissued in 1818. (shrink)

This paper gives a first theoretical formulation to a religious phenomenon which has not received much attention in philosophical discourse so far despite appearing in different highly heterogeneous religions. Vicarious religious ordinance refers to cases in which a living or deceased fully mature human being is knowingly or unknowingly assigned a religious affiliation without their consent or the consent of their dependents. I shall first offer three real-world examples of vicarious religious ordinance from Mormonism, Islam, and Shintoism and then raise (...) some normative concerns. I suggest (i) that vicarious religious ordinance does not fit neatly into current debates about religious epistemology, especially the recent debate on religious disagreement. I argue (ii) that normative questions as to why vicarious religious ordinance elicits indignation in its ‘victims’ is not easily explained through adducing similar examples. This paper aims to motivate further coordinated research on this topic. (shrink)