38 found
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  1.  41
    Fulfillment and Fitting Fulfillment.Arnold Burms - 2016 - Foundations of Science 21 (2):271-273.
    Susan Wolf argues that meaning arises when subjective attraction meets objective attractiveness. Whereas we can agree with her claim that the conception of meaning invokes an objective standard, we think it is questionable whether a radically subjective fulfillment is a real possibility. Several reasons are provided why this cannot be the case.
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  2.  93
    Persons and Relics.Roland Breeur & Arnold Burms - 2008 - Ratio 21 (2):134–146.
    We describe a number of puzzling phenomena and use them as evidence for a hypothesis about why bodily continuity matters for personal identity. The phenomena all belong to a particular kind of symbolisation: each of them illustrates how an entity (object or person) sometimes acquires symbolic significance in virtue of a material link with the symbolised entity. Relics are the most obvious example of what happens here: they are cherished, desired or respected, not because of their intrinsic features, but because (...)
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  3.  2
    Reflections on the Utopian Mind.Arnold Burms - 2016 - Algemeen Nederlands Tijdschrift voor Wijsbegeerte 108 (3):417-429.
    Utopianism aims at a global transformation in virtue of which both the external world and our own reality will develop in such ways as to be in greater harmony with our wishes. What utopianism does not take into account, however, is the existence of two important kinds of desire. In the first place, human beings have the need to react symbolically to what cannot be changed. In the second place, they also have a desire for recognition and for a significant (...)
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  4. Faith and Supernatural Miracles.Arnold Burms - 2012 - Tijdschrift Voor Filosofie 74 (2):299-303.
     
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  5. Het eigene: reëel en symbolisch.Arnold Burms - 1999 - Algemeen Nederlands Tijdschrift voor Wijsbegeerte 91 (1):45-57.
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  6. Ik/Zelf. Essays over identiteit en zelfbewustzijn.Roland Breeur & Arnold Burms - 2001 - Tijdschrift Voor Filosofie 63 (2):443-443.
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  7. Liberalism and Multiculturalism: Critical Remarks.Arnold Burms & Jef Van Gerwen - 1997 - Ethical Perspectives 4 (1):12-14.
    When I was asked to formulate some questions or remarks about Prof. Barry’s paper, it was probably assumed that I would not confine myself to the expression of pure agreement. And yet, that is what I am inclined at first to do. I do agree that the view he criticizes is wrong for the reasons he mentions. And I admire the clarity and vigour of his arguments. However the reasons one has for agreeing with a thesis may belong to a (...)
     
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  8. Universele Rechten En Expliciete PrincipesUniversal Rights And Explicit Principles.Arnold Burms - 1997 - Bijdragen 58 (2):144-152.
    It is argued that the point of the ideal of human rights is to protect individuals against oppressive regimes or cruel traditions. This negative description should not be converted into a positive one: it would be wrong to speak in terms of human rights about whatever people need in order to have meaningful lives. The reason why many philosophers are tempted to make that wrong move is that two kinds of individualism are easily conflated. The thesis that individuals should not (...)
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  9. Waarheidsliefde en relativisme.Arnold Burms & Herman De Dijn - 1979 - Tijdschrift Voor Filosofie 41 (4):590-614.
    One can assign three different aims to the desire for knowledge : utility, pleasure, truth-for-truth's-sake. Whereas the first two aims have a concretely determinable content and therefore look evident, the third one has been looked upon as strange and problematic : it is not immediately clear what kind of value is defended in this case. Popper is one of the recent defenders of the traditional ideal of truth-for-truth's-sake. He wants to defend the ideal against three positions : a primitive taboo-ridden (...)
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  10.  14
    Transcendentie en exterioriteit. Een antwoord aan Carlos Steel.Arnold Burms & Herman De Dijn - 1987 - Tijdschrift Voor Filosofie 49:492-500.
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  11.  30
    Waarheidsliefde En Relativisme.Arnold Burms & Herman de Dijn - 1979 - Tijdschrift Voor Filosofie 41 (4):590 - 614.
    One can assign three different aims to the desire for knowledge : utility, pleasure, truth-for-truth's-sake. Whereas the first two aims have a concretely determinable content and therefore look evident, the third one has been looked upon as strange and problematic : it is not immediately clear what kind of value is defended in this case. Popper is one of the recent defenders of the traditional ideal of truth-for-truth's-sake. He wants to defend the ideal against three positions : a primitive taboo-ridden (...)
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  12.  29
    Moreel toeval en symbolisch herstel.Arnold Burms - 2003 - Tijdschrift Voor Filosofie 65 (4):615 - 626.
    This paper does not question the thesis that the phenomena associated with the phrase 'moral luck' point to an important philosophical problem. The aim is, rather, to sketch an interpretation of these phenomena. It is argued that the notion of symbolic restoration is the key we need to understand why the out-come of our actions has a moral significance that is not reducible to the moral significance of the mental states from wich these actions arise.
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  13.  37
    Disagreement, Perspectivism, Consequentialism.Arnold Burms - 2009 - Ethical Perspectives 16 (2):155-163.
    Theoretical reflection on moral disagreement can be pertinent from a practical point of view. When far reaching policies depend on agreement about conflicting moral options, the need may be felt to reflect on strategies for reducing conflict and reaching a consensus. In such a context, it may for instance be useful to study mechanisms that tend to bring about bias and prejudice. In this paper, however, I will not be concerned with whatever might be done to reduce disagreement. My approach (...)
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  14.  13
    Punishment, Retribution, Restoration.Arnold Burms & Gerbert Faure - 2016 - Tijdschrift Voor Filosofie 78 (4):851-862.
    Peter Strawson makes a crucial distinction between reactive attitudes and the objective attitude. Reactive attitudes such as gratefulness, anger and indignation imply that we take each other seriously as responsible agents. The objective attitude implies that we stop taking each other seriously. Strawson argues that the objective attitude is not merely psychologically difficult: it is inconceivable that we would systematically refrain from taking each other seriously and stop discussing with each other or blaming ourselves or others. Strawson, however, only discusses (...)
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  15.  8
    Discussion with Harry Frankfurt - The Desire of People to Be Identified With Something Different From What They Are.Arnold Burms - 1998 - Ethical Perspectives 5 (1):21-22.
    I will limit myself to a brief description of a phenomenon which could perhaps be perceived as a distortion or perversion of caring. What I have in mind is something which is distinguished from volitional necessity. Being guided by volitional necessity is a form of being active because I am governed in my actions by something I really care about. This, however, could be contrasted with a phenomenon which perhaps does not occur in your work, but I was wondering what (...)
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  16.  28
    Individual Autonomy and a Culture of Narcissism.Arnold Burms - 1998 - Ethical Perspectives 5 (4):277-284.
    Autonomy, self-determination, self-affirmation, emancipation: all these words refer to an ideal that orients the way in which our contemporary culture speaks about many moral and political problems. The importance of this ideal for us can be seen in the way we accept as obvious a number of ideas that follow from it. Most of us would certainly tend to accept that no universally valid answer can be given to the question of what kind of human life is truly meaningful or (...)
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  17.  19
    De plaats Van het dier: Enkele beschouwingen bij de voorafgaande artikelen.Arnold Burms - 2000 - Tijdschrift Voor Filosofie 62 (3):549 - 564.
    The current debate about the moral status of animals is strongly determined by a misunderstanding of the role of moral intuitions. It is often assumed that our moral intuitions contain an implicit understanding of something that could ideally always be made explicit in terms of a consistent set of general principles. I have argued that this assumption is certainly wrong with respect to our moral intuitions about how we should behave towards animals. The meaning of these intuitions will always be (...)
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  18.  17
    Bibliografische Nota's. [REVIEW]A. Pattin, G. Debeer, J. Lannoy, G. Semeese, J. De Greef, H. Hofstee, Bea De Gelder, Herman Parret, F. De Keyser, D. Scheltens, Arnold Burms, G. Fuller & Paul Soetaert - 1977 - Tijdschrift Voor Filosofie 39 (4):721 - 727.
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  19.  17
    Religie, geloof, letterlijkheid.Arnold Burms - 2006 - Tijdschrift Voor Filosofie 68 (3):455 - 474.
    Two perspectives on religion are contrasted. From the internalist perspective religion is not in need of any neutral justification: its point is manifest within religious life itself, just as the point of morality is manifest within moral life. From the externalist perspective religious practices and attitudes are dependent on the truth of certain assumptions about supernatural realities. It is argued that there are good reasons for endorsing internalism and, consequently, for radically dissociating religion from belief: if religious discourse is non-literal (...)
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  20.  15
    Bibliografische Nota's. [REVIEW]Arnold Burms, J. Janssens, J. H. Walgrave, Carlos Steel, M. De Tollenaere, D. Scheltens, A. Van De Putte & Paul Soetaert - 1975 - Tijdschrift Voor Filosofie 37 (2):362 - 369.
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  21.  15
    Religie in Een Natuuralistisch Perspectief.Arnold Burms - 2012 - Tijdschrift Voor Filosofie 74 (2):269.
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  22.  16
    Betekenis, poëzie en onzegbaarheid.Arnold Burms - 2007 - Wijsgerig Perspectief 47 (1):18-27.
    De latere Wittgenstein maakt een onderscheid tussen betekenissen die zich wel en betekenissen die zich niet laten parafraseren. Dit onderscheid tussen zwak en sterk belichaamde betekenissen is van groot belang bij het begrijpen van poëzie, muziek en religieuze taal, aangezien daar sprake is van sterk belichaamde betekenissen. Deze wekken bij ons een emotionele respons op, die echter niet in woorden te vatten is. Zo blijft het thema van het onzegbare ook bij de latere Wittgenstein een rol spelen.
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  23.  16
    Geloof, mirakels en het bovennatuurlijke.Arnold Burms - 2012 - Tijdschrift Voor Filosofie 74 (2):299.
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  24.  14
    Exacte kennis en vage filosofie.Arnold Burms - 1989 - Tijdschrift Voor Filosofie 51 (3):528 - 533.
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  25.  20
    Discussion with Harry Franfurt.Arnold Burms - 1998 - Ethical Perspectives 5 (1):21-22.
  26.  19
    Disenchantment.Arnold Burms - 1994 - Ethical Perspectives 1 (3):145-155.
    External reality is not moved by our personal dramas; even when our world is collapsing, the world continues its normal course, as if nothing had happened. Of course we know that the most poignant human suffering will not stop the sun from shining or the world from turning. Yet there are moments when the disharmony between objective reality and our own emotional state is painful and even surprising. It seems as if the world is provocatively uninterested in what is most (...)
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  27. Ontv Angen Boeken (Livres Re<; Us-Eingesandte Schrifi'en-Books Received). [REVIEW]Roland Breeur, Arnold Burms & Leu Essays Over Identiteit En Zelfbewustzijn - 2000 - Bijdragen, Tijdschrift Voor Filosofie En Theologie 61 (3).
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  28. Nabijheid En Particularisme - De Morele Betrokkenheid van Mensen is Gericht Op Concrete Anderen En Niet Op Een Universele Essentie.Arnold Burms - 1996 - Filosofie En Praktijk 17:90-95.
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  29.  17
    Metaphysical Foundations and Enchanting Coincidences.Arnold Burms - 2001 - Ethical Perspectives 8 (4):307-318.
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  30.  10
    Universele rechten en expliciete principes.Arnold Burms - 1997 - Bijdragen 58 (2):144-152.
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  31.  8
    Ontluistering.Arnold Burms - 1992 - Nexus 3:5-26.
    De tweespalt tussen wetenschap en emotionele waarneming werkt ontluisterend. Donder en Bliksem, de regenboog en andere als wonderbaarlijk ervaren natuurverschijnselen worden herleid tot fysieke fenomenen. Hoewel dit ook bevrijdend kan werken, blijft het verschil tussen realiteit en ons perceprievermogen een grote tweespalt genereren.
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  32.  11
    Introduction.Arnold Burms - 1995 - Ethical Perspectives 2 (4):163-164.
    Influential contemporary thinkers have declared that the belief in individual autonomy rests on an illusion. They have argued that our subjectivity is shaped by the language we speak and the traditions to which we belong. One should not, however, overestimate the impact of these theoretical criticisms. The idea of individual autonomy is part of a larger pattern of belief which has not ceased to exert its influence on our habits of thinking and behaving.The belief that we are fully autonomous subjects (...)
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  33.  10
    Brief Comment.Arnold Burms - 1997 - Ethical Perspectives 4 (3):152-153.
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  34. Religion, Belief and Literalness.Arnold Burms - 2010 - Bijdragen 71 (3):312-326.
    Two perspectives on religion are contrasted. From the internalist perspective religion is not in need of any neutral justification: its point is manifest within religious life itself, just as the point of morality is manifest within moral life. From the externalist perspective religious practices and attitudes are dependent on the truth of certain assumptions about supernatural realities. It is argued that there are good reasons for endorsing internalism and, consequently, for radically dissociating religion from belief: if religious discourse is non-literal (...)
     
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  35.  8
    Proximity and Particularism.Arnold Burms - 1996 - Ethical Perspectives 3 (3):157-160.
    Some moral philosophers view conventional morality as an instrument that has a certain function to fulfill, and that we can in principle correct or adjust on the basis of an understanding of that function. This instrumentalist approach to morality is an extension of a familiar pattern of thought constituted by the combination of two different elements. We tend, on the one hand, to believe that we have a clear understanding of what it is that we allow ourselves to be guided (...)
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  36.  4
    Universele Rechten En Expliciete Principes.Arnold Burms - 1997 - Bijdragen 58 (2):144-152.
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  37.  1
    Reflections on the Utopian Mind.Arnold Burms - 2016 - In Han van Ruler & Giulia Sissa (eds.), Utopia 1516-2016: More's Eccentric Essay and its Activist Aftermath. Amsterdam University Press. pp. 171-184.
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  38.  5
    Nabijheid en particularisme.Arnold Burms - 1996 - Filosofie En Praktijk 17:90-95.
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