This essay explores the astronomical works of Pierre de Lille, a little-known French participant in the debates on calendar reform during the Fifth Lateran Council (1512–1517). It argues that astrological ideas coupled with eschatological beliefs motivated his astronomical propositions to reform the Julian calendar. De Lille conceived the calendar solar year as a unit of a great cosmic year spanning 7,153 years, the duration that he assigned to the now-obsolete theory of the motion of trepidation of the eighth sphere. Although (...) his use of this astronomical model for astrological speculations about world chronology was not new, de Lille gave an original and bold reply to Pico della Mirandola’s devastating critique of astrology. The astronomical model and its astrological implications were eventually contested at the court and in academia in France, but the alliance of chronology, astrology, and apocalypticism was to play a major role during the second half of the sixteenth century in Lutheran thought. (shrink)

It has become increasingly clear that there is a vast array of microorganisms on and in the human body, known collectively as the human microbiome. Our microbiomes are extraordinarily complex, and this complexity has been linked to human health and well-being. Given the complexity and importance of our microbiomes, we struggle with how to think about them. There is a long list of competing metaphors that we use to refer to our microbiomes, including as an “organ” containing our “second genome,” (...) as a “symbiont” in the human “holobiont,” and as an ecological “community” in the human “ecosystem,” among others. Each of these makes different assumptions about the fundamental biology of the human-microbe system, with important implications for how we choose to study microbiomes, and the therapies we envision for correcting microbiome-linked disorders. We believe that it is time to move beyond metaphors, and we propose a scientifically pluralist approach that focuses on characterizing fundamental biological properties of microbiomes such as heritability, transmission mode, rates of dispersal rates, and strength of local selection. Such an approach will allow us to break out of the confines of narrow conceptual frameworks, and to guide the exploration of our complexity as chimeric beings. (shrink)

This paper investigates how the distribution of negative polarity items can inform our understanding of the underlying semantic representation of constituent questions. It argues that the distribution of NPIs in questions is governed by the same logical properties that govern their distribution in declarative constructions. Building on an observation due to Guerzoni and Sharvit that strength of exhaustivity in questions correlates with the acceptability of NPIs, I propose a revision of the semantics of questions that can explain this link in (...) terms already familiar from the literature of negative polarity, namely the availability of a local downward entailing environment. I argue for a new theory of questions that takes strength of exhaustivity to be encoded internal to the question nucleus rather than in different answer-hood operators. This switch, while conceptually a simple move, has far-reaching consequences in the domain of questions. I also show how this new analysis can account for a host of issues related to NPIs, such as the subject–object asymmetry noted by Han and Siegel, the interaction between NPIs and high versus low wh-adjuncts, the varying acceptability of NPIs in the restrictor of which-phrases, and the contrast between weak and strong NPIs. (shrink)

This article explores the phenomenology of time and eschatology in the thought of Jean-Yves Lacoste, including his recent book on the philosophy of history. Lacoste’s idea of “the hidden present” is examined within the context of his broader theological and philosophical framework, with a particular focus on the way it addresses the intersection of temporality and eternity. Human temporality is characterized by finitude and death, which are interpreted both philosophically—under the influence of Heidegger’s philosophy—and theologically. Using Husserlian and Heideggerian concepts, (...) Lacoste proposes a theologically inspired conceptual network: phenomenological reduction versus theological reduction, world versus creation, death versus resurrection, care (Sorge) versus eschatological restlessness, and time versus eschaton. All of these describe the liturgical experience of man before God and the possibility of an eternity which, from the point of view of the world and of our experience in the world, can only take on the ever-provisional figure of anticipation. The present article argues for the existence of a theological paradox of eschatology in the writings of the French phenomenologist: even if eschatology is only anticipated, the liturgical man, situated before God (coram Deo), experiences it in an incomplete and apophatic manner. (shrink)

This article is a theo-phenomenological study on discernment in Eastern Orthodox spirituality, particularly as it is described in the _Philokalia_ and the _Apophthegmata Patrum_. The article focuses on two fundamental dimensions: firstly, discernment as both theoretical and practical wisdom, characterized by the importance of preliminary discernment criteria; secondly, discernment as a spiritual gift of the Holy Spirit, which can be interpreted phenomenologically through the figure of the saturated phenomenon. In its concluding sections, the article proposes a new approach to religious (...) thought, termed “diacritical thought”. This innovative approach evolves from objective thought, grounded in value criteria and contextual understanding, towards relational thought. It emphasizes affectivity and the importance of engaging with others, ultimately leading to prayer and mystical experiences. Throughout these stages, discernment undergoes a transformation: it evolves from a poor phenomenon into a saturated phenomenon, going on a journey from ordinary experience to testing the boundaries of human experience. (shrink)

The rapid expansion of computational tools and of data science methods in healthcare has, undoubtedly, raised a whole new set of bioethical challenges. As Laacke and colleagues rightly note,...

Lucian Blaga (1895-1961), the famous Romanian philosopher who started as a poet and took his PhD in Philosophy and Biology in Vienna is our contemporary, illustrating the spiritual changes at the borders between modernism and postmodernism; he is meant to be studied from the perspective of the postmodernist philosophy of religion. Lucian Blaga was a writer, playwright, journalist, professor and librarian who had a vaste writing; as a philosopher he is a unique author of philosophical system, in the Romanian philosophy (...) where his “deconstructionism” is the fact that Blaga “deconstructs” Rigveda by the analysis of the word brahman, specifying that because of the mentality about the sacrificer as a being and God at the same time, the vedic believer “takes courage” towards the deities, loses humility, gaining in return “boldness towards gods”. (shrink)

Power demonism - or the demonic nature of power - is a phenomenon found everywhere one can identify a political power center. Niccolo Machiavelli is the person who revealed clearly for the first time the nature of power demonism. Paradoxically, far from being himself a demonic being-- a description which Goethe ascribed to the meaning of this term - the author of The Prince was just a realistic theoretician of his time. Power demonism is the ability of the politician to (...) create the general conditions to achieve political power from the dark side of the individual. This phenomenon evidently has a destructive potential. (shrink)

Peer commentary on: Blumenthal-Barby, J. S. (2016). Biases and heuristics in decision making and their impact on autonomy. The American Journal of Bioethics, 16(5), 5-15.

Fichte’s essay about Machiavelli was published in 1807 in Vesta journal with the declared aim to contribute to the »defence of a formidable man’s honour«. A year later some fragments from this essay were republished at the beginning of Fichte’s celebre writing: Addresses to the German Nation. Fichte’s declared admiration for Machiavelli as political thinker is difficult to understand, as the two men had very different political conceptions. The present study demonstrates that there is no difference between Fichte’s eulogy for (...) the man who discovered the demonic nature of power and his own political theory, which contains exactly an attempt to de-demonize this power. For Fichte The Prince contains a perfect political theory useful for the past of the humanity, but his theory, based on a new form of education, addresses the problems of the future. That is why he considered Machiavelli a good specialist of the human nature who, as a real physician of culture, made a very precise diagnosis of humanity’s moral maladies.Fichtes Essai über Machiavelli wurde 1807 in der Zeitschrift Vesta veröffentlicht, um zur »Ehrenrettung eines braves Mannes« beizutragen. Ein Jahr später wurden einige Passagen am Anfang seiner Reden an die deutsche Nation neu aufgelegt. Fichtes Bewunderung für Machiavelli als politischen Denker scheint schwer erklären zu sein, weil es um zwei entgegengesetzte politische Konzeptionen geht. Es gibt jedoch keinen Widerspruch zwischen Fichtes Lobrede auf Machiavelli als politischen Denker, der die Dämonie der Macht entdeckt hat, und seiner eigenen entgegengesetzten Lehre von der Entdämonisierung der Macht. Für Fichte enthält das Buch Vom Fürsten eine politische Theorie, die für die Vergangenheit der Menschheit vollkommen gültig ist, während er durch seine Lehre von der Entdämonisierung der Macht durch eine neue Art der Erziehung die Zukunft im Auge hat. Für ihn ist Machiavelli ein tiefgründiger Kenner des Menschen und der Gesellschaft, der wie ein Arzt der Kultur alle moralischen Krankheiten der Menscheit sehr genau diagnostiziert hat. (shrink)

The research on stem cell-based therapies has greatly expanded in recent years. Our text attempts to seek those religious and ethical challenges that stem cell therapy and research bring into debate. Our thesis is that bioethics can defend its principle without a religious background. We will develop our argumentation on three major points: firstly, a comparison between secular ethics and religious views will clarify why stem cell therapy and research are important from a scientific point of view, addressing the very (...) center of the human being; in our view, being based on secular society, bioethics can answer the challenges of stem cell therapy and research; secondly, following Hans Jonas' perspective on experimenting on humans, we seek to understand the philosophical guidance that sciences dealing with stem cell need; thirdly, we will map the ethical guidelines for clinical translational research that have been adopted by the International Society for Stem Cell Research. . (shrink)

This article first defines the absolute discourse, then discusses its possibility in theology, as well as the relationships between language, thought, and reality as they derive from the spirituality and life of the Eastern Church. Theology must face several problems—including the paradox of transcendence, the violence of metaphysics, onto-theology, and the duplicity of language itself—, but the Revelation of the Absolute itself legitimizes the theological discourse. By using both affirmations and negations, theology reveals an iconic structure of discourse that opens (...) itself towards life and spirituality. The conclusion is that, in the absolute discourse of theology, words, even ineffable ones, are insufficient without life. (shrink)

Theoreticians of civilization have defined a series of anomalies of the European culture as cultural maladies. But this notion was used from author to author with very different meanings, being vaguely defined or used as a simple metaphor. In the ideological discourse of the Third Reich the references to the maladies of the European culture are frequently correlated to the references to the savior Reich. The present study suggests the concept of axiological malady in order to designate more precisely a (...) series of unhealthy phenomenon of the European culture, for instance the puerilism. (shrink)

This paper is about Cervante's hero, Don Quijote, who is not, axiological speaking, a comical character, as he was usually viewed, but a profound and tragicfigure. He is the idealist who believes sincerely in the high values and ideals and fights for their accomplishment. Don Quijote is like a mirror in which is reflected the moral pettiness of the others, and this is the reason for his hard punishment. The reputation of the nicest crazy man on earth represents such punishment.

Theoreticians of civilization have defined a series of anomalies of the European culture as cultural maladies. But this notion was used from author to author with very different meanings, being vaguely defined or used as a simple metaphor. In the ideological discourse of the Third Reich the references to the maladies of the European culture are frequently correlated to the references to the savior Reich. The present study suggests the concept of axiological malady in order to designate more precisely a (...) series of unhealthy phenomenon of the European culture, for instance the puerilism. (shrink)

Questions of individuality are traditionally predicated upon recognizing discrete entities whose behavior can be measured and whose value and agency can be meaningfully ascribed. We consider a series of challenges to the metaphysical concept of individuality as the ground of the self. We argue that an ecological conception of individuality renders ascriptions of autonomy to selves highly improbable. We find conceptual resources in the work of environmental philosopher Arne Naess, whose distinction between shallow and deep responses helps us rethink the (...) notion of individuality and, thus, assess whether the conceptual and normative coherence of human autonomy could, at least partially, be salvaged. (shrink)

Soon after December 1989, the Romanian political power and the Romanian Orthodox Church have established that they had common interests regarding the preservation of several elements of the old leadership structures. A radical severance with the past has never been accomplished, for, a certain fear for a complete unbalance and of an uncontrollable evolution of the State’s institutions and of the Church’s hierarchy became manifest at that time. Thus, the Orthodox Church and the leading political post-communist party have made a (...) series of mutual good turns, with a view to maintaining the status-quo. At the same time, the political leadership manifested occult trends in order to control the Orthodox Church and to monopolize its huge sphere of influence for political purposes, since the State had no interest in the existence of a very strong and independent Church. This article shortly analyzes some of these cases. (shrink)

Lukács' book The Young Hegel can be read in many ways. We can read it exclusively as a history of philosophy and evaluate the soundness of its method. We can ask, for example, whether Lukács is correct in attributing a decisive role in the genesis of the Hegelian dialectic to Hegel's progressive discovery of the contradictions in developing bourgeois society, especially to his discovery of the economic facts which split that society. The novelty of the Lukacsian insistence on the role (...) of Hegel's economic conceptions provoked violent reactions from the very beginning. Alluding to the publication of Lukács' book (whose subtitle is “On the relations between Dialectics and the Economy”). (shrink)

Thinking on transcendence falls into a paradox: if transcendence is a radical one, we cannot speak about it; if we speak about it, it is no longer radical. The aim of this paper is to overcome this paradox and to analyze the concept of transcendence considering the dynamic of self-transcending that is natural to man, the limit beyond which one can speak about transcendence, and the phenomena of mystery whereby the transcendence appears. Inasmuch as transcendence does not escape from the (...) suspicion that the movement of selftranscending postulates it according to its desires and reaches Kantian "transcendental appearance," this text tries to delineate the possible phenomenon of the maximum manifestation of transcendence in this world: how could transcendence give itself? The answer engages the revelation, namely, transcendence’s intention of donating itself, the presence of paradox, and the solution of mediation between transcendence and immanence by transcendence itself. Each of these possible solutions has examples in Christian Orthodox theology. (shrink)

Is there such a sub-discipline as “sociology of valuation and evaluation”? Identifying the main focus, the topics, and the analytical designs, i.e., reflecting on a theoretical profile of such an investigation, is far from complete. The main question is indeed—where to start when addressing the sociology of valuation and evaluation? Is it a specific area of research, analysis, and inquiry, with specific objects? Should we confine it to the many important qualitative and quantitative studies dedicated to the measure of market (...) performance, the efficiency of public policy, profitability of private investment, or identification of best practices in various areas ? Beyond business and administration processes, a huge body of research in economic sociology has developed in recent years that has renewed the investigations on economic experience through a moral lens (Lamont 2000; Vatin 2008; Karpik 2010; Beckert and Aspe .. (shrink)

The environmental movement has brought attention to the reality that we are not only connected to the natural world, but the ways in which we transform nature have a significant impact on our well-...

Although it is been more than a century since the appearance of Max Weber’s famous essay about the objective character of knowledge in the field of social and political sciences, it still continues to attract the interest of researchers in the various cultural sciences. There is a whole secondary literature dedicated to concepts that Weber has not defined clearly enough, such as Idealtypus [ideal type], historisches Individuum [historical individual], Wertbeziehung [value-relation] or Werturteilsfreiheit [the freedom from value- judgement]. Our contribution falls (...) into this category; since the phrase ‘axiological memory’ appears nowhere in Weber’s work, the concept itself is present, especially in his essays dedicated to methodology in the social and political sciences. As Guy Oakes noted, Weber did not always endeavour to argue his thesis rigorously, thus leaving ample room for the interpretation and development of his ideas. (shrink)

A quarter of a century ago, a group of scientists and conservationists introduced ‘biodiversity’ as a media buzzword with the explicit intent of galvanizing public and political support for environ...

This article attempts an approach to discuss the mystery and the unity of the church and firstly, it underlined that the church cannot have a formal definition as the divine life extended from Christ's resurrected body into those who believe and receive the Holy Mysteria. At the same time, the process of becoming part of the church is a mystical one. In order for life in Christ to be possible, Christ must be formed in the human being. Becoming a Christian (...) is described in terms specific to the process of birth, its end being the formation of Christ in us. Then, the theme of unity is dealt with from an Eastern Orthodox perspective, not in isolation, but in connection with the Roman Catholic, Protestant and ecumenical concerns for unity and collaboration amongst Christians. The cosmic unifying vocation of the church was accomplished because of the five syntheses realised by her Head, our Lord and Saviour Jesus Christ. Then there are references to the Theotokological aspect of the church, Holy Baptism as the bond of church unity; Holy Eucharist as the Mysterion of ecclesial unity, the ministry of the bishop for unity and the unity of Christians in the one Church. CONTRIBUTION: The author, having experience in ecumenical dialogues as a former member of the Commmission on World Mission and Evangelism and, at present, of the Commission on Faith and Order of the World Council of Churches, tried to offer a balanced perspective on the sensitive theme of the unity of the Christians in the one Church, referring to some of the main relevant sources, which facilitate dialogue, mutual knowledge and collaboration. (shrink)

In this book, nine thought-leaders engage with some of the hottest moral issues in science and ethics. Based on talks originally given at the annual "Purdue Lectures in Ethics, Policy, and Science," the chapters explore interconnections between the three areas in an engaging and accessible way. Addressing a mixed public audience, the authors go beyond dry theory to explore some of the difficult moral questions that face scientists and policy-makers every day. The introduction presents a theoretical framework for the book, (...) defining the term "bioethics" as extending well beyond human well-being to wider relations between humans, nonhuman animals, the environment, and biotechnologies. Three sections then explore the complex relationship between moral value, scientific knowledge, and policy making. The first section starts with thoughts on nonhuman animal pain and moves to a discussion of animal understanding. The second section explores climate change and the impact of "green" nanotechnology on environmental concerns. The final section begins with dialog about ethical issues in nanotechnology, moves to an exploration of bio-banks (a technology with broad potential medical and environmental impact), and ends with a survey of the impact of biotechnologies on (synthetic) life itself. (shrink)

This book continues the classical Newtonian theory in both its initial spirit and the spirit of general relativity. It throws a bridge between classical Newtonian theory of forces and some contemporary concepts of the atomic, nuclear and particle theories. This book takes the Skyrme theory of nuclear matter mainly from the point of view that it allows the initial analogy between the atomic edifice and the solar system in all details. Especially important is the detail that the atomic nucleus works (...) exactly like the Sun, and they can be described in the same way. Based on this unitary description, the authors go further on, in showing that the Skyrme theory is the only theory naturally suited for the explanation of structure of nuclear matter. Thus it should be actually a classical theory, inasmuch as it simply carries over into microcosmos the very Newtonian theory of forces extracted from the planetary Keplerian synthesis of celestial motions. By this the problem of structure of the nucleus becomes actually a problem of classical physics. (shrink)