Volume 2 covers one of the richest eras for the philosophical study of religion. Covering the period from the 6th century to the Renaissance, this volume shows how Christian, Islamic and Jewish thinkers explicated and defended their religious faith in light of the philosophical traditions they inherited from the ancient Greeks and Romans. The enterprise of 'faith seeking understanding', as it was dubbed by the medievals themselves, emerges as a vibrant encounter between - and a complex synthesis of - the (...) Platonic, Aristotelian and Hellenistic traditions of antiquity on the one hand, and the scholastic and monastic religious schools of the medieval West, on the other. (shrink)

In Metamorphoses 1. 461–8 Ovid lists islands visited by Minos and brought into his realm during his journey from Crete to Aigina on the way to avenge the death of Androgeos in Attica.

In lieu of an abstract, here is a brief excerpt of the content:“Even the Papuan is a Man and not a Beast”: Husserl on Universalism and the Relativity of CulturesDermot Moran (bio)“[A]nd in this broad sense even the Papuan is a man and not a beast.” ([U]nd in diesem weiten Sinne ist auch der Papua Mensch und nicht Tier, Husserl, Crisis, 290/Hua. VI.337–38)1“Reason is the specific characteristic of man, as a being living in personal activities and habitualities.” (Vernunft ist das (...) Spezifische des Menschen, als in personalen Aktivitäten und Habitualitäten lebenden Wesens, Husserl, Crisis, 338/Hua. VI.272)1. Particular Historicities and Universal ReasonIn this paper2 i shall explore—and suggest a way of resolving—the evident tensions to be found in Husserl’s Crisis of European Sciences (and associated texts) [End Page 463] between his commitment to the universality of reason as the goal or telos of European humanity (founded on the ancient Greek “breakthrough” to philosophy and science) and his recognition of the empirical plurality and “relativity” (Relativität) of individual peoples and nations (e.g. Indian, Chinese, Papuan, Bantu) locked into their own particular “socialities” (Sozialitäten), communal worlds, and historical trajectories (what Husserl broadly calls “historicities,” Geschichtlichkeiten, Historizitäten). 3 I shall examine the complex relations and tensions between Husserl’s conception of universality, whereby the same reason functions in every human as animal rationale, “no matter how primitive he is” (“Origin of Geometry,” Crisis, 378/ Hua. VI.385), and his concept of the self-enclosed particularity of individual peoples with their own cultural forms. Indeed, Husserl often emphasizes that the most prominent feature of cultural plurality is precisely its relativity: “relativity belongs to the normal course of life.”4 I shall evaluate Husserl’s response, which defends the project of realizing the ideal of a critical universal rationality, by situating his discussion in terms of the cultural conflict of the time with the rising National Socialist commitment to racial particularism, and by showing Husserl’s commitment to the inherent universality of the one shared life-world.In his research manuscripts of the 1920s and 1930s Husserl frequently discusses the complex relationships that exist between different cultures and traditions; different cultures have their specific historicities (Crisis, 274/Hua. VI.320), dialects, norms, ways of life, and so on. This is simply a matter of fact. There are, furthermore, some well-known and controversial passages in Husserl’s “Vienna Lecture” of May 1935 and also in his Crisis texts (both in the main 1936 published text, Part One [§6] and in the then unpublished Crisis Part Three A §365) where Husserl speaks of the universality inherent in European philosophical culture of the logos and contrasts it with various other communal forms, which are, in his view, merely “empirical-anthropological” types, enclosed in their particular historicities and relativities. Indeed, in this context, Husserl regularly invokes the idea of the “relativity of everything historical” (die Relativität alles Historischen, Crisis, 373/Hua. VI.382). In addition, there are a number of related texts, collected in the Crisis supplementary volume (Hua. XXIX),6 in the Intersubjectivity volumes (especially Hua. XV),7 as well as in the recent volume on the life-world [End Page 464] (Hua. XXXIX),8 which discuss the empirical differences between peoples and also the layers and strata of social groups, nations, and even the idea of larger international collectivities or “supernations” (Übernationen), such as Europe, or the League of Nations. Furthermore, there are—as Husserl indicates in his 1935 letter to the prominent French anthropologist Lucien Lévy-Bruhl—even cultures that are completely “self-enclosed” (abgeschlossene) unities, cut off, some of which know no history. According to Husserl, into this classical world of closed cultures, the ancient Greeks bring a new form of universality, one that leads them, through the grasp of idealization to infinite tasks, to break through the finite horizons of their environing world (Umwelt), which presents itself to them as a “near-world” (Nahwelt, Crisis, 324/Hua. VI.303; Hua. XXVII.228), and to arrive at the highly refined concept of the “true world” or the “scientific world [which] is a purposeful structure (Zweckgebilde) extending to infinity” (Crisis, 382... (shrink)

In this paper I discuss Edmund Husserl’s phenomenological account of the constitution of the social world, in relation to some phenomenological contributions to the constitution of sociality found in Husserl’s students and followers, including Heidegger, Gurwitsch, Walther, Otaka, and Schutz. Heidegger is often seen as being the first to highlight explicitly human existence as Mitsein and In-der-Welt-Sein, but it is now clear from the Husserliana publications that, in his private research manuscripts especially during his Freiburg years, Husserl employs many of (...) the terms associated with Heidegger, e.g. Mitwelt, Weltlichkeit, Alltäglichkeit, Zeitlichkeit, and Geschichtlichkeit, and had detailed discussions of various forms of social constitution. It is clear that Husserl and Heidegger were exploring these themes in dialogue with one another, and that Husserl, in fact, has a rich phenomenology of sociality that is worth exploring in its own right. In this paper, I will outline some of the key aspects of Husserl’s contribution. (shrink)

Research into people’s comprehension of novel noun-noun phrases has long neglected the possible influences of prosody during meaning construction. At the same time, work in conceptual combination has disagreed about whether different classes of interpretation emerge from single or multiple processes; for example, whether people use distinct mechanisms when they interpret octopus apartment as property-based (e.g., an apartment with eight rooms) or relation-based (e.g., an apartment where an octopus lives). In two studies, we manipulate the prosodic emphasis patterns of novel (...) noun-noun combinations (placing stress on the modifier noun, the head noun, or dual stress on both nouns) and ask participants to generate an interpretation for the novel phrase. Results show that people are faster to generate property-based interpretations when dual emphasis stresses both nouns equally, with prosody having little effect on the speed of relation-based interpretations. These findings highlight a role for prosody during meaning construction and underline important differences between relation- and property-based interpretations that are difficult to reconcile with unitary process views of conceptual combination. (shrink)

This study explored spatial navigation alongside several other cognitive abilities that are thought to share common underlying neurocognitive mechanisms (e.g., the capacity for self-projection, scene construction, or mental simulation), and which we hypothesised may be impaired in autism spectrum disorder (ASD). Twenty intellectually high-functioning children with ASD (with a mean age of ~8 years) were compared to 20 sex, age, IQ, and language ability matched typically developing children on a series of tasks to assess spatial navigation, episodic memory, episodic future (...) thinking (also known as episodic foresight or prospection), theory of mind, relational memory, and central coherence. This is the first study to explore these abilities concurrently within the same sample. Spatial navigation was assessed using the “memory island” task, which involves finding objects within a realistic, computer simulated, three-dimensional environment. Episodic memory and episodic future thinking were assessed using a past and future event description task. Theory of mind was assessed using the “animations” task, in which children were asked to describe the interactions between two animated triangles. Relational memory was assessed using a recognition task involving memory for items (line drawings), patterned backgrounds, or combinations of items and backgrounds. Central coherence was assessed by exploring differences in performance across segmented and unsegmented versions of block design. Children with ASD were found to show impairments in spatial navigation, episodic memory, episodic future thinking, and central coherence, but not theory of mind or relational memory. Among children with ASD, spatial navigation was found to be significantly negatively related to number of repetitive behaviours. In other words, children who showed more repetitive behaviours showed poorer spatial navigation. The theoretical and practical implications of the results are discussed. (shrink)

Theories of embodied cognition hold that the conceptual system uses perceptual simulations for the purposes of representation. A strong prediction is that perceptual phenomena should emerge in conceptual processing, and, in support, previous research has shown that switching modalities from one trial to the next incurs a processing cost during conceptual tasks. However, to date, such research has been limited by its reliance on the retrieval of familiar concepts. We therefore examined concept creation by asking participants to interpret modality-specific compound (...) phrases (i.e., conceptual combinations). Results show that modality switching costs emerge during the creation of new conceptual entities: People are slower to simulate a novel concept (e.g., auditory jingling onion) when their attention has already been engaged by a different modality in simulating a familiar concept (e.g., visual shiny penny). Furthermore, these costs cannot be accounted for by linguistic factors alone. Rather, our findings support the embodied view that concept creation, as well as retrieval, requires situated perceptual simulation. (shrink)