Die Möglichkeitsspekulation des Duns Scotus (1266-1308) gehört zu den bemerkenswertesten metaphysischen Konstruktionen des späteren Mittelalters. Im vorliegenden Buch unternimmt der Verfasser den Versuch, anhand der systematischen Entfaltung der beiden Möglichkeitsstufen (logische und reale Möglichkeit) nachzuweisen, dass hier eine «Philosophie der Endlichkeit» vorliegt, die sich selbst transzendiert, gleichsam von selbst in Metaphysik übergehen muss. Das Ergebnis ist eine originelle und weit vorausweisende Begründung kontingenten, endlichen Seins.

Speaking at the third annual meeting of The Property and Freedom Society in Bodrum on Friday, May 23, financial journalist Peter Brimelow1 presented his views on immigration under the title “Immigration is the Viagra of the State—A libertarian case against Immigration.” However, his argument had little concern for the controversies that divide libertarians on the issue of immigration.2 After a brief look at Brimelow’s comments, I shall consider the requirements an argument should meet if it is to amount to a (...) libertarian case for or against a particular policy such as a liberal or a restrictive immigration policy.3 Then I shall offer a critique of libertarian philosopher Hans-Hermann Hoppe’s attempt to build a case against immigration on widely accepted libertarian principles. Finally, I shall present some test cases for judging the plausibility of the argument. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

Abridged and revised version of the author's thesis --Theologische Fakultèat Paderborn, 2004.

El artículo intenta presentar y explicar la distinctio formalis ex natura rei, noción que muchos estudiosos han visto como fundamental en la filosofía de Duns Scoto, puesto que a partir de ella se marcaría una importante novedad en relación con las clases de distinciones aristotélicas y tomasianas al tiempo que se inauguraría una nueva metafísica y un original abordaje del acto cognoscitivo. Asimismo, se intentará mostrar cómo la distinción formal se asimilaría al esse intelligibille o esse obiectivum, abriendo así un (...) ámbito intermedio entre lo real y lo inteligible al que podemos denominar objetivo. We attempt to present and explain the distinctio formalis ex-nature rei. a notion that many experts have regarded as fundamental in Duns Scoto´s philosophy, since this would signal an important novelty related Aristotelian and Thomistic types of distinctions, at the time a new metaphysics and an original approach of the cognitive act would emerge. Likewise, we will try to show how the formal distinction would be assimilated to the esse intelligibille or esse obiectivum, thus opening an intermediate area between the real and the intelligible thing which we can name objective. (shrink)

Discussions of Chinese Buddhism rarely address the crucial period of transition during which a philosophy from India gradually underwent a process of sinification. The historical record for this period of several hundred years between the Han and Tang dynasties, which coincided with social, political, and cultural upheavals, is sparse. Two key sources for consideration are the Chinese monk Zhi Dun and The Awakening of Faith in the Mahāyāna. Liu Yiqing ’s A New Account of Tales of the World provides tantalizing (...) glimpses of the philosophical reconfiguration, including mutations of Confucianism and the emergence of Xuanxue in Daoism. (shrink)

Pages:1 to 25 -- Pages:26 to 50 -- Pages:51 to 75 -- Pages:76 to 100 -- Pages:101 to 125 -- Pages:126 to 150 -- Pages:151 to 175 -- Pages:176 to 200 -- Pages:201 to 225 -- Pages:226 to 250 -- Pages:251 to 275 -- Pages:276 to 300 -- Pages:301 to 312.

René Girard, Theology, and Pop Culture provides a fresh and engaging introduction to and the application of René Girard's mimetic theory. From movies to social media, television to graphic novels, the contributors explore popular culture's theological depths and challenge readers to consider what culture reveals about them.

An English translation of John Duns Scotus's The Questions on Aristotle's "De Interpretatione" including an extensive commentary on some of Scotus's more difficult ideas.

This book presents an innovative reading of Daoist philosophy that highlights the critical and therapeutic functions of satire and humor. Moeller and D'Ambrosio show how the Zhuangzi expounds the Daoist art of "genuine pretending" the paradoxical skill of enacting social roles without submitting to them or letting them define one's identity.

In A Secular Age, Charles Taylor, faced with contemporary challenges to belief in God, issues a call for "new and unprecedented itineraries" that might be capable of leading seekers to encounter God. In Spiritual Exercises for a Secular Age, Ryan G. Duns demonstrates that William Desmond's philosophy has the resources to offer a compelling response to Taylor. To show how, Duns makes use of the work of Pierre Hadot. In Hadot's view, the point of philosophy is "not to inform but (...) to form"--That is, not to provide abstract answers to abstruse questions but rather to form the human being such that she can approach reality as such in a new way. Drawing on Hadot, Duns frames Desmond's metaphysical thought as a form of spiritual exercise. So framed, Duns argues, Desmond's metaphysics attunes its readers to perceive disclosure of the divine in the everyday. In this way, Desmond's metaphysics is not about conjuring a different reality but instead leads readers to behold reality itself in a different way by helping them to encounter the presence of God, who abides in, and is disclosed through, all things in the world. Spiritual Exercises for a Secular Age offers a readable and engaging introduction to the thought of Charles Taylor and William Desmond, and demonstrates how practicing metaphysics can be understood as a form of spiritual exercise that renews in its practitioners attentiveness to God in all things"-- Back cover. (shrink)

Basic course of study of elementary Buddhist logic and dialectical studies.

I LAW AND NATURE i. The "Pure" Theory The Pure Theory of Law is a theory of positive law. It is a theory of positive law in general, not of a specific legal ...

History and development of Buddhism in general and Tibet in particular; includes comparative philosophy of Buddhism with Hinduism.

erster Teilband. Grundlegung -- zweiter Teilband. Tragweite und Aktualität einer Zukunftsethik.

Essays on diverse topics predominantly on moral responsibility, social issues, and critics on modern Tibetan literature.

Study on fundamental of Buddhist logic and dialectical studies explaining the difficult points.

Elementary Buddhist logic and dialectical studies.

Study on Madhyamakālaṅkāra text by Śāntarakṣita, 705-762.

Elucidation of some important passages of Buddhist philosophy from various sources with Sanskrit equavalent.

Study on Tibetan Buddhist logic and dialectical method.

Study on the commentary of seven treatises of Buddhist logic (sapta pramanaśastra) of Dharmakīrti, 7th cent.

Study on the commentary of seven pramāṇaśastra (Buddhist logic) by Acharya Dharmakīrti, 7th century.

On Buddhist logic and dialectical studies.

This work is the first English translation of Scotus's commentary on Aristotle's Quaestiones super Praedicamenta. Although there are numerous Latin commentaries on Aristotle's Categories, Scotus's Questions is one of the few commentaries on the Categories written in the thirteenth century covering all of Aristotle's text, including the often neglected post-praedicamenta, and the only complete Latin commentary available in English. Moreover, unlike many of the commentaries, Scotus's text is one of the last commentaries to be written before the nominalist reduction of (...) the categories to substance and quality. The question format allows Scotus a great deal of liberty to discuss the categories in detail, as well as matters that are only remotely raised by the text. Altogether, the forty-four questions cover the following subjects: questions 1-4 are prolegomena to the work itself and raise the question of its subject matter as well as whether there can be a science of the categories; questions 5-8 deal with equivocals, univocals, and denominatives; questions 9-11 discuss Aristotle's two rules regarding predication and the sufficiency of the categories; questions 12-36 discuss the four main categories treated by Aristotle, namely, substance, quantity, relation, and quality; and the remaining eight questions discuss the post-praedicamenta. (shrink)

"Social ontology, conventionally defined, is not primarily about us. Rather, it is about the social world (or worlds), about social reality (or realities), or about the domain(s) of social facts. Social ontology aims at providing an inventory of the basic kinds of entities that make up the social world(s) - items such as norms, institutions, social practices, status positions, power structures, and artifacts. It is the study of the basic kinds of properties of these entities, and of how the social (...) world exists, how it is constituted, or constructed"--. (shrink)

To solve the highly counterintuitive paradox of confirmation represented by the statement, “A pair of red shoes confirms that all ravens are black,” Hempel employed a strategy that retained the equivalence condition but abandoned Nicod’s irrelevance condition. However, his use of the equivalence condition is fairly ad hoc, raising doubts about its applicability to this problem. Furthermore, applying the irrelevance condition from Nicod’s criterion does not necessarily lead to paradoxes, nor does discarding it prevent the emergence of paradoxes. Hempel’s approach (...) fails to adequately resolve the paradox. (shrink)