Matija Vlačić Ilirik was one of the pillars of Luther’s Reformation. In a special way, he dedicated himself to one of its most important issues – the understanding of the Scriptures, and can, therefore, be considered a significant instigator of the founding of modern hermeneutics. As an excellent connoisseur of classical languages (Hebrew, Greek and Latin) he recognized the importance and dealt with many issues of language, grammar, logic, and dialectic, as essential prerequisites for understanding everything which exists, and hence (...) of the written text also. In this connection, his skepticism towards philosophy is apparent, since the main source of theological cognition, for him, is revelation, and not the human reason, which was principally destroyed by Original Sin. He found the confirmation of his ideas in the current debates with both proponents and opponents of the Reformation, as well as in his research into church history, wherein he incessantly tried to find the witnesses of the truth, as he perceived it. (shrink)

Matija Vlačić Ilirik was one of the pillars of Luther’s Reformation. In a special way, he dedicated himself to one of its most important issues – the understanding of the Scriptures, and can, therefore, be considered a significant instigator of the founding of modern hermeneutics. As an excellent connoisseur of classical languages he recognized the importance and dealt with many issues of language, grammar, logic, and dialectic, as essential prerequisites for understanding everything which exists, and hence of the written text (...) also. In this connection, his skepticism towards philosophy is apparent, since the main source of theological cognition, for him, is revelation, and not the human reason, which was principally destroyed by Original Sin. He found the confirmation of his ideas in the current debates with both proponents and opponents of the Reformation, as well as in his research into church history, wherein he incessantly tried to find the witnesses of the truth, as he perceived it. (shrink)

Heidegger, first of all, perceives modern thinking to be a source of technology in its partly threatening dimension, though this source was inherited fromGreek thinkers. However, technology and threat, which arises from it, are not some kind of inevitable fate, but are the destiny of Being, which should be calmly awaited in its mysteriousness. For where there are threat and danger, there also is a prospect of salvation – in this way Heidegger adopts Hölderlin’s restrained optimism. Furthermore, salvation presupposes constant (...) inquiry as an expression of the piety of thought. If it does not fall to its proper place, then the forgotness of Being, the abandonment of Being, war and triumph of different modern technologies, which have created a lot of trouble in the technological age, can take root. Therefore, it seems that only enlightened thinking, which is revealed in its inquisitive piety, can offer some way out. (shrink)

The relation between philosophy and theology in Martin Heidegger’s thought is multilayered and tense. On the one hand, he admits that his theological origin, i.e. his Christian-Catholic rootedness, determines the direction of his thought, while on the other hand, he has been fighting against theology that is too much tinted with philosophy. At the same time, he opposes that his thought be called theistic or atheistic. In the analytic of Dasein he wants to create assumptions that would enable him to (...) talk about God, gods or divine in general. This brings him close to mysticism, and even more so to mythology, which is revealed in his interpretation of Hölderlin. Nietzsche’s talk about God’s death helps him in this context. However, neither with Nietzsche nor with Heidegger does this death look like real death. Both thinkers hold that death strikes that God who has in philosophy and theology been made a being. After the thinking of the Being had thrown light upon their thought, God of Biblical theology and above all God whose coming is expected according to Heidegger cannot be left to death, because he evades human comprehension, especially oneDas Verhältnis zwischen Philosophie und Theologie im Denken von Martin Heidegger ist vielschichtig und gespannt. Einerseits gibt Heidegger zu, daß seine theologische Herkunft, d.h. seine christlich-katholische Verwurzelung, für sein Denken auch richtungsweisend ist, andererseits kämpft er sein ganzes Leben lang gegen eine Theologie, die allzu sehr philosophisch geprägt ist. Zur gleichen Zeit wehrt er sich dagegen, daß sein Denken theistisch oder atheistisch genannt wird. In einer Daseinsanalytik will er Voraussetzungen schaffen, um von Gott, von Göttern, oder vom Göttlichem überhaupt sprechen zu können. Dies bringt ihn in die Nähe von Mystik, ja sogar in die Nähe von Mythologie, was vor allem in seiner Hölderlininterpretation seinen Niederschlag findet. In diesem Zusammenhang hilft ihm auch Nietzsches Rede vom Tode Gottes. Dieser Tod aber scheint weder bei Nietzsche noch bei Heidegger ein echter zu sein. Der Tod trifft bei beiden Denkern den Gott, der in Philosophie und in Theologie zum Seienden gemacht wurde. Der Gott der biblischen Theologie, und vor allem der Gott, dessen Ankunft, nach Heidegger, zu erwarten ist, nachdem das Seins-Denken ihr Gedachtes gelichtet hat, kann nicht dem Tode überliefert werden, weil er sich dem Zugriff des Menschen, vor allem in Form von Philosophie und Theologie, entzieht. (shrink)

The relation between philosophy and theology in Martin Heidegger’s thought is multilayered and tense. On the one hand, he admits that his theological origin, i.e. his Christian-Catholic rootedness, determines the direction of his thought, while on the other hand, he has been fighting against theology that is too much tinted with philosophy. At the same time, he opposes that his thought be called theistic or atheistic. In the analytic of Dasein he wants to create assumptions that would enable him to (...) talk about God, gods or divine in general. This brings him close to mysticism, and even more so to mythology, which is revealed in his interpretation of Hölderlin. Nietzsche’s talk about God’s death helps him in this context. However, neither with Nietzsche nor with Heidegger does this death look like real death. Both thinkers hold that death strikes that God who has in philosophy and theology been made a being. After the thinking of the Being had thrown light upon their thought, God of Biblical theology and above all God whose coming is expected according to Heidegger cannot be left to death, because he evades human comprehension, especially one in the form of philosophy and theology. (shrink)

In this article, we examine the political and educational relevance of Hannah Arendt’s account of friendship. Drawing from Arendt’s central works on friendship, we offer a novel interpretation of the concept by connecting the notion with the idea of educational ‘love for the world’, amor mundi. With this interpretation, we seek to demonstrate that the concept of friendship has both direct educational and indirect political significance. Thereby, we distinguish our interpretation from two previous understandings of the educational relevance of the (...) Arendtian notion of friendship—those by (1) Aaron Schutz and Marie G. Sandy, and (2) Morten T. Korsgaard—in which friendship is either assigned a specifically political role (as in (1)) or its significance to education is narrowly understood (as in (2)). We argue our interpretation of friendship offers both a new contribution to the understanding of the relationship between education and politics in the context of Arendt scholarship, and a novel way of thinking about the educational significance of friendship in the context of contemporary democratic politics, especially the prevailing political polarization. (shrink)

Introduction 'Indoctrination' belongs to a family of concepts which includes ' teaching', 'education', 'instruction', and 'learning'. ...

"The medical establishment has become a major threat to health. The disabling impact of professional control over medicine has reached the proportions of an epidemic. Iatrogenesis, the name for this new epidemic, comes from iatros, the Greek word for physician, and genesis, meaning origin. Discussion of the disease of medical progress has moved up on the agendas of medical conferences, researchers concentrate on the sick-making powers of diagnosis and therapy, and reports on paradoxical damage caused by cures for sickness take (...) up increasing space in medical dope-sheets [...] The public has been alerted to the perplexity and uncertainty of the best among its hygienic caretakers [...] This book argues that panic is out of place. Thoughtful public discussion of the iatrogenic pandemic, beginning with an insistence upon demystification of all medical matters, will not be dangerous to the commonweal."-- from Introduction. (shrink)

Lackey’s (2007) class of “selfless assertions” is controversial in at least two respects: it allows propositions that express Moorean absurdity to be asserted warrantedly, and it challenges the orthodox view that the speaker’s belief is a necessary condition for warranted assertibility. With regard to the former point, I critically examine Lackey’s broadly Gricean treatment of Moorean absurdity and McKinnon’s (2015) epistemic approach. With regard to the latter point, I defend the received view by supporting the knowledge account, on which knowledge (...) is the necessary condition for warranted assertion. After examining two defenses of KA, by Montminy and Turri, I propose two alternative approaches. Although I remain neutral between them, I develop in more detail the view which classifies “selfless assertions” as “presentations”, a type of assertives distinct from genuine assertions. This account is motivated further by allowing for the expansion of the normative approach to other assertives, a feature we may be interested in, in the light of a recent wave of normative accounts of speech acts. (shrink)

O utopianismo científico de Neurath é a proposta para que as ciências sociais se envolvam na elaboração, desenvolvimento e comparação de cenários contrafactuais, as ‘utopias’. Tais cenários podem ser entendidos como peças centrais de experimentos de pensamento científicos, isto é, em exercícios da imaginação que não apenas promovem a revisão conceitual, mas também estimulam a criatividade para lidar com problemas vivenciados, já que utopias são esforços para imaginar como o futuro poderia ser. Ademais, experimentos de pensamento utópicos podem oferecer conhecimento (...) científico para informar debates e decisões políticas, contribuindo para formatar a sociedade. Este ensaio reconstrói um evento histórico como um exemplo da metodologia utopianista de Neurath. No final dos anos 1970 e início dos anos 1980, uma comissão científica e política designada pelo parlamento da Alemanha Ocidental inventou e comparou quatro cenários para políticas energético-econômicas futuras. Conclusões da comissão informaram decisões políticas que puseram a Alemanha Ocidental (e depois reunificada) em um caminho para se tornar uma potência industrial verde. Uma parte fundamental do trabalho da comissão envolveu um apelo à imaginação, permitindo a caracterização sob a metodologia de Neurath. (shrink)

The "theory of mind" framework has been the fastest growing body of empirical research in contemporary psychology. It has given rise to a range of positions on what it takes to relate to others as intentional beings. This book brings together disparate strands of ToM research, lays out historical roots of the idea, and indicates better alternatives.

_Epistemic Logic_ studies statements containing verbs such as 'know' and 'wish'. It is one of the most exciting areas in medieval philosophy. Neglected almost entirely after the end of the Middle Ages, it has been rediscovered by philosophers of the present century. This is the first comprehensive study of the subject. Ivan Boh explores the rules for entailment between epistemic statements, the search for the conditions of knowing contingent propositions, the problems of substitutivity in intentional contexts, the relationship between (...) epistemic and modal logic, and the problems of composite and divided senses in authors ranging from Abelard to Frachantian. (shrink)

"Ivan Illich alights on such topics as education, history, language, politics, and the church. The conversations range over the whole of Illich's published work and public career as a priest, vice-rector of a university, founder of the Centre for Intercultural Documentation in Cuernavaca, Mexico, and author of such classics as Tools for Conviviality, Medical Nemesis, and Deschooling Society.".

_Epistemic Logic_ studies statements containing verbs such as 'know' and 'wish'. It is one of the most exciting areas in medieval philosophy. Neglected almost entirely after the end of the Middle Ages, it has been rediscovered by philosophers of the present century. This is the first comprehensive study of the subject. Ivan Boh explores the rules for entailment between epistemic statements, the search for the conditions of knowing contingent propositions, the problems of substitutivity in intentional contexts, the relationship between (...) epistemic and modal logic, and the problems of composite and divided senses in authors ranging from Abelard to Frachantian. (shrink)

Conversation analysts have noted that, in psychotherapy, formulations of the client's talk can be a vehicle for offering a psychological interpretation of the client's circumstances. But we notice that not all formulations in psychotherapy offer interpretations. We offer an analysis of formulations that are diagnostic: that is, used by the professional to sharpen, clarify or refine the client's account and make it better able to provide what the professional needs to know about the client's history and symptoms. In doing so, (...) these formulations also have the effect of shepherding the client's account towards subsequent therapeutic interpretation. In a coda, we notice that sometimes the formulations are designed discreetly. We examine one such discreet formulation in detail, and show how its very ambiguity can lead to its failure as a diagnostic probe. (shrink)

An overview on archaeological evidence, provided by Colagè and d’Errico, reveals that the timing, location, and pace of cultural innovations are more consistent with scenarios that take culture, rather than genetic evolutionary processes, as the key driving force for human cognition. The authors elaborate on those mechanisms by which cultural evolution operates, with a specific focus on cultural exaptation and cultural neural reuse.

An assertion is existentially known if and only if: (i) the speaker knows that the sentence she uses to make the assertion expresses a true proposition; (ii) she makes the assertion based on that knowledge; and (iii) she does not believe, have justification for, or know the proposition asserted. Accordingly, if existentially known assertions could be made correctly—as argued by Charlie Pelling in his ‘Assertion and the Provision of Knowledge’—this would show that the norm of assertion cannot be the speaker's (...) belief in, justification for or knowledge of the proposition. In this paper, I try to show that Pelling's argument is inconclusive, as it rests on two assumptions which can be resisted. In turn, I offer a pair of alternative strategies to explain how we can deal with existentially known assertions under the assumption that the speaker's knowledge is the norm of assertion. (shrink)