The ancient theory of substance and accident is supposed to make sense of complex unities in a way that respects both their unity and their complexity. On Hume’s view such complex unities are only fictitiously unities. This result follows from his thoroughgoing critique of the theory of substance. I will characterize the theory Hume is critiquing as it is presented in Locke, presupposing what Bennett calls the “Leibnizian interpretation.” Locke uses the word ‘substance’ in two senses. Call substance in the (...) first sense “individual substance” and in the second sense “pure substance.” I will discuss the seven main parts of Hume’s view: (I) that we have no idea of pure substance, (II) that there is no complex individual substance, except in a loose sense, (III) that the fiction of complex individual substance arises in a way parallel to that of the fiction of identity through time, and (IV) results in the fiction of pure substance, (V) that simple qualities and perceptions satisfy the definition of individual substance, (VI) that there is no such thing as inherence, and (VII) that there is no such thing as pure substance. Hume’s views on substance are often mentioned without being discussed in detail. Kemp Smith, Stroud, and Garrett, for example, mostly summarize various claims of Hume in the course of expounding on his theory of the idea of personal identity. In contrast, I will attempt to present a systematic treatment of Hume on substance as a refutation of Locke. (shrink)

Basically, a historian's conception of history is to be judged by the status he assigns to historical fact. We on our part have defined fact as the mental entity to which direct reference is made by a descriptive statement accepted as true (1.2-1.4). Next, we have tried to throw further light on this conception, not least by enlisting the aid of linguistics (1.5-1.7). History-as distinct from what others have termed 'history in an objective sense'-has been defined as 'histoire connaissance', whose (...) central concerns it is to render insightful what we have called the vis-à-vis (XYZ), sometimes indicated by the, to me repellent, term 'histoire réalité' (2.2). Further reflection on what ultimately constitutes fact has led us to adopt, in line with others, an extension of Kuhn's paradigm concept. (shrink)

On the fundamentals of Advaita and Viśiṣṭādvaita philosophy.

N. M. L. Nathan; VI*—Scepticism and the Regress of Justification, Proceedings of the Aristotelian Society, Volume 75, Issue 1, 1 June 1975, Pages 77–88, https:/.

The United Nations Educational, Scientific and Cultural Organization recently declared transhumance pastoralism as an Intangible Cultural Heritage of Humanity. The notion of heritage seeks to recognize the culture behind the seasonal grazing movements along herding routes, between distant and dissimilar ecosystems. The pastoral families move with their herds from pasturelands used during the winter (winter-lands) to areas pastured during the summer (summer-lands). Whereas this is a key step towards the recognition of the cultural dimension associated to this ancient practice, a (...) relevant feature of transhumance pastoralism is its strong linkage with environmental dynamics. This activity developed in a spatiotemporal and co-evolutionary trajectory, which gave rise to a pastoral territory. A territory is the union or linkage of a meaning with a specific place, that is, the space that is appropriated and valued, both symbolically and instrumentally, by human groups. Hence, the pastoral territory represents the socio-ecological system that integrates a pastoral-based community with the natural environment that it inhabits. We propose a co-evolutionary approach to analyzing some key attributes of transhumant pastoralism, which modulate the socio-ecological interdependence. Based on a study case from Northwest Patagonia, Argentina, we identified and characterized seven attributes: (I) mobility, (II) connectivity, (III) temporal synchrony, (IV) local interdependence, (V) local ecological knowledge, (VI) adaptive capacity legacy, and (VII) mixture of land tenure. We discuss these features as examples that represent keystone socio-ecological attributes for the recognition of transhumant pastoral territories as a biocultural heritage. (shrink)

Les décisions politiques sur les risques environnementaux complexes font fréquemment intervenir des éléments scientifiques contestés. Il n’y a généralement pas de « faits » qui conduisent à une politique correcte unique. Les éléments de preuve qui sont intégrés dans les avis scientifiques destinés à une décision politique nécessitent une évaluation de leur qualité. En 2003, l’Agence néerlandaise d’évaluation environnementale a adopté une méthode standardisée, désignée sous le nom de « guide », dans le cadre de laquelle les principaux aspects de (...) la production et de l’utilisation des connaissances sont présentés grâce à une liste de contrôle visant à l’évaluation et à la communication des incertitudes. Dans cet article, nous présentons des résultats de l’application de ce guide à la controverse sur les risques des particules en suspension. La délibération active sur l’incertitude dans un contexte d’expertise entraîne un processus d’apprentissage commun entre les experts et les décideurs politiques, ce qui conduit à une meilleure prise de conscience du phénomène d’incertitude et de ses implications politiques.Policy decisions on complex environmental risks often involve disputed science. Typically, there are no “ facts” to support a single unequivocally correct policy. The evidence provided in scientific studies for policy-making decisions requires high-quality assessment. In 2003, the Netherlands Environmental Assessment Agency adopted a standardized method, referred to as “guidelines”, whereby key quality aspects of knowledge production and use are presented in the form of a checklist for uncertainty assessments and communication. In this article, we present the outcomes of applying the guidelines in controversies on the risks of ambient particulate matter. In the policy–advisory context, active deliberation on uncertainty produces a common learning process for advisors and policy makers, which leads to a deeper understanding and increased awareness of the phenomenon of uncertainty and its policy implications. (shrink)

_Purpose:_ In order to develop an evidence-based, sport-specific minimum impairment criteria (MIC) for the sport of vision-impaired (VI) shooting, this study aimed to determine the relative influence of losses in visual acuity (VA) and contrast sensitivity (CS) on shooting performance. Presently, VA but not CS is used to determine eligibility to compete in VI shooting. _Methods:_ Elite able-sighted athletes ( n = 27) shot under standard conditions with their habitual vision, and with their vision impaired by the use of simulation (...) spectacles (filters which reduce both VA and CS) and refractive blur (lenses which reduce VA with less effect on CS). Habitual shooting scores were used to establish a cut-off in order to determine when shooting performance was ‘below expected’ in the presence of vision impairment. Logistic regression and decision tree analyses were then used to assess the relationship between visual function and shooting performance. _Results:_ Mild reductions in VA and/or CS did not alter shooting performance, with greater reductions required for shooting performance to fall below habitual levels (below 87% of normalized performance). Stepwise logistic regression selected CS as the most significant predictor of shooting performance, with VA subsequently improving the validity of the model. In an unconstrained decision tree analysis, CS was selected as the sole criterion (80%) for predicting ‘below expected’ shooting score. _Conclusion:_ Shooting performance is better predicted by losses in CS than by VA. Given that it is not presently tested during classification, the results suggest that CS is an important measure to include in testing for the classification of vision impairment for athletes competing in VI shooting. (shrink)

The grammarian Marius Plotius Sacerdos, whose work is to be found in Keil's Grammatici Latini, vi. 427–546, quotes a number of Greek verses, whose authors he does not specify, to illustrate various metres. He derives them from some earlier Greek metrician, whose practice, like Hephaestion's, was to take his examples from the beginnings of poems. In most cases they have been corrupted by copyists who knew no Greek, sometimes so badly that where the verse is not known from another source (...) it can no longer be restored. But unlike corruptions in Greek traditions, they are almost purely visual in nature. (shrink)

Part Five of the Amsterdam edition of the Latin text of Erasmus’ Annotations to the New Testament presents his notes on Paul’s letters to the Galatians, Ephesians, Philippians, Colossians, and to the Thessalonians 1 & 2.

Part Four of the Amsterdam edition of the Latin text of Erasmus’ Annotations to the New Testament presents his notes on St. Paul’s letters to the Corinthians.

The second volume of the Adagia of the Amsterdam edition of the Latin texts of Erasmus gives an introduction in German and a critical edition of the Latin text of the second half of the first thousand Adages.

Introduction.--Analyse résumée du système Vijñaptimātra.--Historique du système Vijñaptimātra, d'après D. Shimaji, par m. Paul Demiéville.--Traduction de la Viṃśatikā et de la Triṃśikā de Vasubandhu.--La notation de tréfonds (l'Ālaya vijñāna) d'après le Fan yi ming yi tsi, traduit en collaboration avec Édouard Chavannes.--Corrections au texte sanscrit.--Lexique des termes techniques.

BackgroundDespite its ubiquity, it is often not clear what organizations and services mean by well-being. Visual impairment has been associated with poorer well-being and well-being has become a key outcome for support and services for adults living with VI. A shared understanding of what well-being means is therefore essential to enable assessment of well-being and cross-service provision of well-being support.ObjectivesTo provide an overview of the ways in which well-being has been conceptualized in research relating to adults living with VI.Eligibility criteriaArticles (...) were included in the review if the article discussed well-being in the context of adults living with VI, was available in English and as a full text.Data sourcesA systematic search using search terms relating to VI and well-being was conducted in EBSCOHost and Ovid.ChartingA team of three reviewers screened titles, abstracts and full-texts articles and extracted data. Ambiguous articles were referred to the research group and discussed.ResultsOf 10,662 articles identified in the search, 249 were included in the review. These referred to 38 types of well-being. The most common types were general well-being emotional well-being and psychological well-being. Most articles referred to one type only, with a maximum of 9 listed in one article. A large number of articles did not clearly define well-being. A wide range of indicators of well-being related to the domains of hedonia, mood, positive and negative affect, quality of life, mental health, eudaimonia, self/identity, health, psychological reactions to disability and health problems, functioning, social functioning and environment, were extracted, many of which were used just once.ConclusionsThere remains a lack of consensus on how well-being is conceptualized and assessed in the context of adult VI. A standardized multi-domain approach derived with input from adults with VI and practitioners working with them is required to enable comparison of findings and cross-organizational provision of support. (shrink)

On Indic philosophy with special reference to Gujaratis (Indic people) and Gujarat, India.

This book assesses how Vatican II opened up the Catholic Church to encounter, dialogue, and engagement with other world religions. Opening with a contribution from the President of the Pontifical Council for Interreligious Dialogue, Cardinal Jean-Louis Tauran, it next explores the impact, relevance, and promise of the Declaration Nostra Aetate before turning to consider how Vatican II in general has influenced interfaith dialogue and the intellectual and comparative study of world religions in the postconciliar decades, as well as the contribution (...) of particular past and present thinkers to the formation of current interreligious and comparative theological methods. Additionally, chapters consider interreligious dialogue vis-à-vis theological anthropology in conciliar documents; openness to the spiritual practices of other faith traditions as a way of encouraging positive interreligious encounter; the role of lay and new ecclesial movements in interreligious dialogue; and the development of Monastic Interreligious Dialogue. Finally, it includes a range of perspectives on the fruits and future of Vatican’s II’s opening to particular faiths such as Judaism, Islam, Hinduism, and Buddhism. (shrink)

Was there a second legion in Palestine at all ? Mommsen has raised a doubt. In his note on C.I.L. iii 6641 ‘M. Iunio Maximo Leg. Augg. Leg. X Fr….’ he says ‘Quo tempore titulus positus est provinciam Palaestinam una sola legio obtinuerit necesse est X Fretensis; nam Augustorum vocabulum legatis legionis non solet addi nisi simul provinciae praesunt. Legio VI Ferrata quamquam a Dione in Iudaea collocatur, vide ne castra habuerit in Batanaea quae fuit sub legato Syriae Phoenices.’ On (...) C.I.L. iii 6703 similarly he says ‘legatus legionis Augusti vocabulum raro adsumit’ But the title ‘leg. Aug.’ does seem to be used with sufficient frequency of a simple ‘legatus legionis’ to invalidate Mommsen's argument: e.g. Dessau 1026 ‘leg. Aug. leg. xi C. p. f.’; 1036, 1055, 1070, 1141 etc: and the soldiers of Capitolias might just as easily have served across the border in Palestine. Zangemeister, who first published the inscription of Iunius Maximus {Zeitschrift des deutschen Palästina-Vereins x 1887, 49–53) took the same view as Mommsen, that he was the provincial legatus; but later he admitted that in that case the words ‘pro praetore’ would have been added. (shrink)

Book Reviewed in this article: Israel's Prophetic Tradition: Essays in honour of Peter R. Ackroyd. Edited by Richard Coggins, Anthony Phillips and Michael Knibb, Pp.xxi, 272. Cambridge University Press, 1982, £21.00. Essays on John. By C.K. Barrett. Pp.viii, 167, London, SPCK, 1982, £10.50. The Letter to the Colossians. By Eduard Schweizer, translated by Andrew Chester. Pp.319, London, SPCK, 1982, £12.50. Foundational Theology: Jesus and the Church. By Francis Schüssler Fiorenza. Pp.xix, 326, New York Crossroad, 1984, $22.50. The Darkness of God: (...) Theology after Hiroshima. By Jim Garrison. Pp.x, 238, London, SCM Press, 1982, £5.95. Discerning the Mystery, An Essay on the Nature of neology. By Andrew Louth. Pp.xiv, 150, Oxford, Clarendon Press, 1983, £12.50. The Tao and the Daimon: Segments of a Religious Inquiry. By Robert C. Neville. Pp.xv, 281, Albany, New York, State University of New York Press, 1982, $34.50 ), $11.95. Person and Myth: Maurice Leenhardt in the Melanesian World. By James Clifford. Pp.xi, 270, Berkeley, University of California Press, 1982, £21.50. Transcendence and the Sacred. Edited by A.M. Olson and L.S. Rouner. Pp.xv, 230, University of Notre Dame Press, 1981, £10.75. A History of Religious Ideas. Vol. 2: From Gautama Buddha to the Triumph of Christianity. By Mircea Eliade. Translated by William R. Trask. Pp.xi, 565, Chicago, University of Chicago Press, 1982, £17.50. Ordeal by Labyrinth: Conversations with Claude‐Henri Racquet. By Mircea Eliade. Translated by Derek Coltman. Pp.ix, 225, Chicago, University of Chicago Press, 1982, £12.55. Religious Philosophy of Prince‐Bishop Njegosh of Montenegro. By Zika Rad. Prvulovich. Pp.xviii, 273, Birmingham, The Author, 1984, £12.50, £10.50. The Home of Meaning: The Hermeneutics of the Subject of Paul Ricoeur. By John W. Van Dengel. Pp.xxi, 333, Washington, D.C., University Press of America, 1982, $24.50, $13.25. Life Forms and Meaning Stucture. By Alfred Schutz, translated, introduced and annotated by Helmut Wagner. Pp.vi, 217, London, Routledge & Kegan Paul, 1982, £11.95. The Shaping of Man: Philosophical Aspects of Sociobiology. By Roger Trigg. Pp.xx, 186. Oxford, Basil Blackwell, 1982, £12.50, £5.95. Marx and Marxisms: Royal Institute of Philosophy Lecture Series, 14. Edited by G.H.R. Parkinson. Pp.vi, 268, Cambridge University Press, 1982, £9.95. Marx and Justice: The Radical Critique of Liberalism. By Allen E. Buchanan. Pp.xiv, 206, London, Methuen, 1982, £12.95. Israel Satanter: Text, Structure, Idea. By Hillel Goldberg. Pp.xvii, 358, New York, Ktav, 1981, $17.50. Freud on Femininity and Faith. By Judith Van Herik. Pp.xiii, 216, Berkeley, University of California Press, 1982, £17.50. Women, Reason and Nature. By Carol McMillan. Pp.x, 165, Oxford, Basil Blackwell, 1982, £12.50. Supererogation: Its Status in Ethical Theory. By David Heyd. Pp.vii, 191, Cambridge University Press, 1982, £14.00. The Cambridge History of Later Medieval Philosophy. Edited by Norman Kretzmann, Anthony Kenny and Jan Finborg. Pp.xi, 1035, Cambridge, Cambridge University Press, 1982, £40.00. St Thomas Aquinas. By Ralph McInerny. Pp.197, Notre Dame, University of Notre Dame Press, 1982, £4.50. Yves de Vallone: The Making of an Esprit‐Fort. By James O'Higgins, S.J. Pp.viii, 248, The Hague, Martinus Nijhoff, 1982, $35.00. Religion and National Identity. Edited by Stuart Mews. Pp.xvi, 618, Oxford, Basil Blackwell, 1982, £19.50. Mortmain Legislation and the English Church, 1279–1500. By Sandra Raban. Pp.xii, 215,, Cambridge University Press, 1982, £25.00. John XXIII, Pope of the Council. By Peter Hebblethwaite. Pp.viii, 550, London, Geoffrey Chapman, 1984, £14.95.iCompiled by J.F. Púglisi and S.J. Voicu. Pp.260, Rome, Centro Pro Unione, 1984, $20.00. Ireland: A Bibliography of Material held at St Deiniol's Library. Compiled by Helen C. Price. Pp.iv, 136, Hawarden, St Deiniol's, 1984, £2.50. The Later Poems, 1972–1982. By R.S. Thomas. Pp.224, London, Macmillan, 1984, £4.95. (shrink)

Nous nous inscrivons dans une culture, nous sommes les heritiers de multiples traditions. Le romantisme qui a su remettre la tradition a l'honneur, aussi bien que les Lumieres avec leur mefiance - allant jusqu'au refus - vis-a-vis de toute tradition, sont pour nous de telles traditions. Nous devons nous rapporter a nos traditions en Aufklarer, les soumettre a l'examen critique, mais nous devons savoir egalement que l'elucidation de la tradition ne peut se resoudre dans la pure maitrise de la critique, (...) qu'elle est reflexion a partir d'une appartenance. (shrink)

K.E. Løgstrups monografi om Immanuel Kants erkendelsesteoretiske hovedværk 'Kritik af den rene fornuft'. Med efterskrift af Peter Aaboe Sørensen. "De metafysiske spørgsmål bliver stående; de er givet med vor fornufts naturanlæg. Måske mere end nogen anden videnskab er metafysikken lagt i os, og dens spørgsmål er alt andet end tilfældige. Man kan lige så lidt vente, at menneskets ånd helt ville opgive metafysiske undersøgelser, som man kan vente, at vi ville indstille at trække vejret for at undgå at indånde uren (...) luft. Om bogens efterskrift m.m.: "... han [Peter Aaboe Sørensen] gør det glimrende. Vi får for eksempel at vide, at bogens hovedafsnit udkom første gang så tidligt som i 1952, i en periode, hvor de teologiske professorer i Århus bestræbte sig på at skrive små filosofi-historiske monografier til deres studerende. Aaboe gør også meget relevant rede for den biografiske baggrund for Løgstrups engagement i Kant: Som studerende havde han selv haft enorme vanskeligheder med at forstå den tyske gigant. Først i det tredje studieår lykkedes det ham ved ren stædighed og vilje at få fat. Nu ville han forstå det. Dette resultat af veloverstået kamp kom senere tiders studerende og nutidens læsere til gode i den klare og myndige præsentation af Kants tanker, som er temmelig vanskelige at gå til uden mellemled." Nils Gunder Hansen, Kristeligt Dagblad. (shrink)

Ce recueil d’études sur Vatican II, par un observateur attentif et passionné de l’événement conciliaire, reprend des textes antérieurs retravaillés ou traduits en français et publie quatre inédits: sur les amendements de Paul VI à propos du mariage dans Gaudium et spes, et sur des personnalités belges et hollandaises, notamment sur la part prise par W. Onclin à la rédaction de Christus Dominus et sur l’action prophétique, vigilante et tenace du cardinal J. Willebrands. Il s’impose à ceux qui s’intéressent à (...) l’histoire du concile et suggère bien des pistes pour des recherches ultérieures. (shrink)

Thomas A. Fay Heidegger and the Formalization of Thought 1 Dagfinn F011esdal The Justification of Logic and Mathematics in Husserl's Phenomenology 25 Guillermo E. Rosado Haddock On Husserl's Distinction between State of Affairs and Situation of Affairs.... 35 David Woodruff Smith On Situations and States of Affairs 49 Charles W. Harvey, Jaakko Hintikka Modalization and Modalities................... 59 Gilbert T. Null Remarks on Modalization and Modalities 79 J. N. Mohanty Husserl's Formalism 93 Carl J. Posy Mathematics as a Transcendental Science 107 (...) vi Gian-carlo Rota Mathematics and the Task of Phenomenology 133 John Scalon "Tertium Non Datur: " Husserl's Conception of a Definite Multiplicity..... 139 Thomas M. Seebohm Psychologism Revisited 149 Gerald J. Massey Some Reflections on Psychologism 183 Robert S. Tragesser How Mathematical Foundation all but come about: A Report on Studies Toward a Phenomenological Critique of Godel's Views on Mathematical Intuition.. 195 Kenneth L. Manders On Geometric Intentionality 215 Dallas Willard Sentences which are True in Virtue of their Color... 225 John J. Drummond Willard and Husserl on Logical Form 243 Index of Names 257 Index of Subjects 259 PREFACE The phenomenology of logic and ideal objects is the topic of Husserl's Logical Investigations. This book determined the early development of the so called phenomenological movement. It is still the main source for many phenomenologists, even if they disagree with Husserl's transcendental turn and developed other phenomenological positions or positions beyond phenomenology he early sense. (shrink)

Non si prenda questo lavoro come un saggio specializzato di orientalistica. Anche se vi abbiamo messo in opera tutto quanto abbiamo appreso faticosamente di quel dominio. Il primo lavoro e stato tradurre integralmente il testo arabo Mungid basandoci su due edizioni. Siamo convinti che una religione non vada studiata soltanto nei suoi testi sacri, ma va osservata negli individui che la professano tant'e che l'Islam rimane un'astrazione se non si passa a studiare direttamente i Musulmani. Questo libro non e una (...) difesa del Cristianesimo nei riguardi dell'Islam, ma abbiamo voluto conoscere da vicino un'opera breve ma importante del piu famoso teologo musulmano. (shrink)