How do we know we are not alone in the world? Wittgenstein and Cavell argued that once our relation to the world and others is construed as one of knowledge it is exposed to skeptical charges, which raise the threat of solipsism. This presentation o.

This article focuses on the story of the transformation of the city called Zion. Isaiah 1:1–2:5 is the key to the book. This chapter describes the failure of Israel to be the people of God: Israel’s covenant breach, a corrupted cult and imminent punishment. It tells of the existence of two groups within Israel: the righteous remnant who would be saved and the wicked who would be judged. This chapter furthermore presents the reader with a picture of decadent Jerusalem whose (...) sacrifices are rejected and whose prayers are no longer accepted. Isaiah 1 contains a warning of judgement against Jerusalem, whereas Isaiah 2:1–5 sketches the prophetic hope for Zion, which would lead to a pilgrimage of the nations to receive the Torah on Zion. (shrink)

Seguindo os passos de Stanley Cavell e de Stephen Mulhall, argumentarei neste artigo que o cinema pode oferecer contribuições genuínas para a filosofia. Para tanto procurarei mostrar que os principais obstáculos para considerar o cinema como capaz de fazer filosofia derivam de pontos de vista bastante restritivos sobre a natureza da racionalidade, da cognição, do significado - e, finalmente, da filosofia e do cinema eles mesmos. Apresentarei alguns desses obstáculos e indicarei formas de removê-los, adotando uma interpretação mais ampla dessas (...) noções. A compreensão resultante será então elaborada em mais detalhes por meio da leitura de um filme específico - Rashomon, de Akira Kurosawa - que considero uma obra exemplar de ficção cinematográfica capaz de refletir filosoficamente sobre a natureza da realidade e de nossa própria existência. Essa leitura será enriquecida por meio de um "interlúdio heideggeriano" que trata da importância dos estados de ânimo para nos sintonizar com o mundo. Finalmente, e com essas considerações em mãos, concluirei minha análise de Rashomon e farei um balanço dos resultados. (shrink)

The paper supports a dialectical interpretation of Wittgenstein's method focusing on the analysis of the conditions of experience presented in his Philosophical Remarks. By means of a close reading of some key passages dealing with solipsism I will try to lay bare their self-subverting character: the fact that they amount to miniature dialectical exercises offering specific directions to pass from particular pieces of disguised nonsense to corresponding pieces of patent nonsense. Yet, in order to follow those directions one needs to (...) allow oneself to become simultaneously tempted by and suspicious of their all-too-evident "metaphysical tone" - a tone which, as we shall see, is particularly manifest in those claims purporting to state what can or cannot be the case, and, still more particularly, those purporting to state what can or cannot be done in language or thought, thus leading to the view that there are some things which are ineffable or unthinkable. I conclude by suggesting that in writing those remarks Wittgenstein was still moved by an ethical project, which gets conspicuously displayed in these reiterations of his attempts to cure the readers from some of the temptations expressed by solipsism. (shrink)

This paper offers a grammatical investigation of some important aspects of our moral life taking a scene from the movie Mr. Deeds Goes to Town as a test case. The main question I try to answer is whether there are situations in our moral discussions in which the proper and rational attitude is to show disagreement, as opposed to continuing the dialogue. Many philosophers seem committed to a conception of moral reasoning that takes as its end rational agreement among agents; (...) from that perspective, expressing indignation would just amount to an irrational way of trying to get rid of the burdens put upon the agent's shoulders in the context of a moral discussion. Against that widespread viewIwill defend a Cavellian version of moral perfectionism, which takes rational disagreement as a legitimate outcomeof moral arguments. That view, as we shall see, will be predicated upon a distinctive understanding of practical rationality, hence the importance of comparing moral discussion to other forms of rational engagement. (shrink)

This paper offers a grammatical investigation of some important aspects of our moral life taking a scene from the movie Mr. Deeds Goes to Town as a test case. The main question I try to answer is whether there are situations in our moral discussions in which the proper and rational attitude is to show disagreement(e.g. by expressing indignation), as opposed to continuing the dialogue. Many philosophers seem committed to a conception of moral reasoning that takes as its end rational (...) agreement among agents; from that perspective, expressing indignation would just amount to an irrational way of trying to get rid of the burdens put upon the agent's shoulders in the context of a moral discussion. Against that widespread viewIwill defend a Cavellian version of moral perfectionism, which takes rational disagreement as a legitimate (and even productive) outcomeof moral arguments. That view, as we shall see, will be predicated upon a distinctive understanding of practical rationality, hence the importance of comparing moral discussion to other forms of rational engagement (e.g., aesthetic, scientific and mathematical). (shrink)

This paper argues for a dialectical reading of Wittgenstein ’ s grammatical reminders concerning the uses of the first person pronoun in The Blue Book. Against a widespread, ‘ non-referential ’ view which takes those reminders as direct attempts at blocking some substantial metaphysical results, the reading here proposed emphasizes their topic and therapeutic role as parts of an attempt to unveil the sources of some philosophical temptations, among them particularly that of solipsism, ultimately aiming to loosen its grip, as (...) opposed to repress or sublimate it. (shrink)

In the Preface of the Tractatus Wittgenstein presents his proposal of “drawing limits” separating sense from nonsense as a way to get rid of philosophical problems caused by “misunderstandings of the logic of our language.” Such limits, we will later discover, will be drawn by means of a method which allows one to determine whether a given projection of a strings of signs was made in accordance with the rules of logical syntax, or else violated them, thus generating metaphysical propositions. (...) Notwithstanding its centrality for the Tractatus, the idea of drawing such limits seems to be in tension with Wittgenstein’s actual procedure in most of the book, which from its very first numbered proposition introduces “metaphysical” theses again and again in order to achieve the results programmatically indicated in the Preface—hence the need for the self-undoing message of 6.54, urging the reader to recognize those propositions “as nonsensical, when he has used them—as steps—to climb up beyond them.” That tension creates some of the most challenging questions in the debate about how to read the Tractatus—questions such as: how are we supposed to use Wittgenstein’s propositions as “steps in a ladder”? What exactly does “throwing the ladder away” amount to? And what does it mean to “see the world aright” after “overcoming” those propositions? This paper attempts to answer those questions by means of a close reading of an exemplary set of propositions dealing with solipsism and the limits of language. Although limited in scope, the hope is that such reading might stand as a test case for parallel readings of other parts of the book. (shrink)

http://dx.doi.org/10.5007/1808-1711.2008v12n2p217 O presente ensaio fornece uma reconstrução do argumento de Strawson no capítulo 3 de Individuals , destacando um aspecto de sua análise que tem recebido relativamente pouca atenção na literatura: o papel atribuído à atitude “não-distanciada” ou “envolvida” em relação a outros sujeitos na constituição de uma consciência não-solipsista do mundo. Além disso, o ensaio apresenta algumas das principais linhas de desenvolvimento disponíveis para uma melhor articulação desse aspecto da análise strawsoniana, concluindo com a sugestão de que a principal (...) fraqueza do argumento defendido em Individuals poderia ser sanada a partir de uma maior atenção ao exame posterior, por parte de Strawson, das variedades de atitudes e sentimentos “reativos” para com outros sujeitos (sobretudo como este exame é apresentado no artigo “Freedom and Resentment”). (shrink)

The paper provides a reconstruction of Strawson’s argument in chapter 3 of Individuals, emphasizing an aspect of his analysis which has received relatively small attention in the literature: the role played by a “non-detached” or “involved” stance towards other subjects in the constitution of a non-solipsistic consciousness of the world. Additionally, the paper presents some of the main lines of development which are available to further clarify and articulate the underscored aspect of Strawson’s analysis, ending up with the suggestion that (...) a main weakness of the argument as presented in Individuals may be fixed by bringing into play Strawson’s later examination of the varieties of “reactive” attitudes and feelings towards other subjects. (shrink)

Most readers of the Investigations take skepticism as a target of Wittgenstein’s remarks, something to be refuted by means of a clear grasp of our criteria. Stanley Cavell was the first to challenge that consensual view by reminding us that our criteria are constantly open to skeptical repudiation, hence that privacy is a standing human possibility. In an apparently similar vein, Saul Kripke has argued that a skeptical paradox concerning rules and meaning is the central problem of the Investigations – (...) and one that receives a skeptical solution. Following the orthodoxy, however, Kripke does not take privacy as a real threat but instead reads Wittgenstein as offering an argument against its very possibility. This paper offers a critical assessment of Kripke’s and Cavell’s readings, and concludes by delineating an understanding of our linguistic practices that acknowledges the seriousness of skepticism while avoiding the kind of evasion shared by Kripke and the orthodoxy, enabling us to see agreement and meaning as continual tasks whose failure is imbued with high existential costs. (shrink)

This article focuses on Isaiah 12 – an important text that concludes the first main section of the Book of Isaiah. The analysis focuses on the structure and redaction of this text. The text is interpreted as a meaning-making text against the background of trauma as described in this first main section of the BI.

This paper explores the relationship between trust and household adaptation strategies for a sample of respondents in a Mexican agrarian community. In particular, we analyze how levels of personalized, generalized, and institutionalized trust shape the adaptation strategies of smallholders, and find that households characterized by low levels of generalized and institutionalized trust are less likely to be involved in a diversified livelihood strategy. Instead, they tend to continue with the traditional activity of maize production. In contrast, high levels of personalized (...) trust are associated with a livelihood strategy that focuses on cattle breeding and pasture growing. We argue that trust explains why some people more readily ‘catch up’ with opportunities created by an expanding market, while others lag behind in poverty. This paper thus seeks to contribute to the debate on the role of trust in economic actions and decision-making processes of smallholders. (shrink)

This article focuses on Isaiah 12 – an important text that concludes the first main section of the Book of Isaiah. The analysis focuses on the structure and redaction of this text. The text is interpreted as a meaning-making text against the background of trauma as described in this first main section of the BI.

This article focuses on Malachi’s distinctive claims that guarantee a well-ordered community, namely the validity and feasibility of a Torah-compliant community. Since Torah compliance is a fundamental core of Israel’s life, in the book of Malachi, Yahweh’s Torah functions as the reliable and invariable authority for the community well-being as a whole. Community well-being as pictured by Malachi is created not only by Yahweh but also as the consequent contemplation and action of community. Malachi notes clearly that it is the (...) sins of the community as a whole that renders it inconceivable that Yahweh’s blessings should attend to them as they are now, and Malachi demands certain definite and substantial actions as preconditions to the manifestation of the desired expectations. To him the secret of creating and maintaining a healthy, viable community and living as people in covenant relationship with Yahweh, is by ‘remembering’ (upholding and practicing) Yahweh’s Torah. Accordingly, Malachi enjoined his audience to remember the Torah of Moses, which constitutes the fundamental dimensions of their relationship with Yahweh. This article is thus an attempt to understand Malachi’s concept of a Torah-compliant community and its associated blessings of happiness and shalom. (shrink)

This article focuses on Malachi’s distinctive claims that guarantee a well-ordered community, namely the validity and feasibility of a Torah-compliant community. Since Torah compliance is a fundamental core of Israel’s life, in the book of Malachi, Yahweh’s Torah functions as the reliable and invariable authority for the community well-being as a whole. Community well-being as pictured by Malachi is created not only by Yahweh but also as the consequent contemplation and action of community. Malachi notes clearly that it is the (...) sins of the community as a whole that renders it inconceivable that Yahweh’s blessings should attend to them as they are now, and Malachi demands certain definite and substantial actions as preconditions to the manifestation of the desired expectations. To him the secret of creating and maintaining a healthy, viable community and living as people in covenant relationship with Yahweh, is by ‘remembering’ (upholding and practicing) Yahweh’s Torah. Accordingly, Malachi enjoined his audience to remember the Torah of Moses, which constitutes the fundamental dimensions of their relationship with Yahweh. This article is thus an attempt to understand Malachi’s concept of a Torah-compliant community and its associated blessings of happiness and shalom. (shrink)

In this article the impact of the Covid-19 virus will be used as a lens to read this Isaianic text. The collective threat of the corona-virus causes trauma on societies and communities on different levels: psychological, physical, existential and communal trauma. Isaiah 7:18–25 also tells us of an historic event which caused extreme trauma to its audience. Verse 18 describes the arrival of the Assyrian army. The prophet compares the Assyrian hosts to the flies “in the rivers of Egypt”, and (...) to the bees in Assyria; that is to say, the invaders will be the innumerable and speedy warriors of the Assyrian king. This portrayal is expanded stating that the flies and the bees will swarm all over the land, penetrate every corner and crack and it will be impossible to get rid of them. The plague of “flies” in the metaphor represents the large numbers, while the “bees” are clearly the aggressive and terrifying ones in this metaphor. Just as the Assyrians, who are about to appear as an unwanted and troublesome multitude of flies and bees from which Ahaz will be unable to free himself and his kingdom, the Covid-19 virus is causing havoc and wreckage to societies all over the world. Contribution: This article reflects theologically on the immense psychological and existential damage of trauma caused by the terrifying and laming fear this virus has on the mental well-being of a society. The theological reflections will engage with a biblical text which also reflects on the traumatic effects of threat and fear that lamed a society. (shrink)

The focus of this article is on the cult-critical statement(s) in Amos (5:21–24) and Isaiah (1.10–20). The title of this article inevitably leads us to the question of the relationship between the practice of the cult on the one hand and ethics on the other hand, namely the ‘either–or’ dilemma which exegetes face in the interpretation of these texts. This article should therefore be seen as part of the on-going debate of the significance of the prophetic understanding of the role (...) of the cult versus Israel’s ethical considerations. Furthermore, an overview of important insights from trauma studies, which are applied to the cult-critical statements in the books of Amos and Isaiah, is given. (shrink)

The focus of this article is on the cult-critical statement(s) in Amos (5:21–24) and Isaiah (1.10–20). The title of this article inevitably leads us to the question of the relationship between the practice of the cult on the one hand and ethics on the other hand, namely the ‘either–or’ dilemma which exegetes face in the interpretation of these texts. This article should therefore be seen as part of the on-going debate of the significance of the prophetic understanding of the role (...) of the cult versus Israel’s ethical considerations. Furthermore, an overview of important insights from trauma studies, which are applied to the cult-critical statements in the books of Amos and Isaiah, is given. (shrink)

O objetivo desta publicação é incentivar a produção filosófica de excelência por parte de pesquisadores notadamente influenciados pela filosofia de Wittgenstein e cujos temas possam suscitar um debate aprofundado. Além de desafiar o empreendimento filosófico contemporâneo, os temas aqui apresentados abordam questões que muitas vezes estão além daquelas consideradas por Wittgenstein em seu tempo. O leitor encontrará neste volume questões relacionadas ao ceticismo semântico e epistêmico, ao relativismo ético, às leituras literárias de Wittgenstein, ao problema das outras mentes e percepção (...) de aspectos, a intersubjetividade e o caráter contrassensual do Tractatus Logico-Philosophicus, e, também, relacionadas ao Paradoxo de Moore. (shrink)

The article presents a literary and theological analysis of Job 42:2 as a fitting resolution of the conflicting engagement between Yahweh and Job, which enables both parties to preserve their integrity. The article examines Israel’s testimony about Yahweh’s sovereignty as a background, it analyses Job’s testimony in 42:2 and then demonstrates that this passage probes more deeply into the theology of creation – the inescapable purpose of what God does. The article shows that Job’s testimony about the sovereignty of Yahweh (...) indicates an unusual personality and potent force that is manifested in the events of Job’s life as an agent whose sovereignty is remarkably unlimited. The substance of Job’s testimony this article proposes, produces a dynamic figure that has an overwhelming task at the centre stage of its subject’s well-being. This role, moreover, is the engine that drives Israel’s testimony; the splendour of Israel’s faith and the source of Israel’s life. This role is a theological datum of substance. (shrink)

In this Germantranslation of an essay published 1988 in Afrikaans, the South African author criticizes the views ofthe influential Dutch Reformed New Testament scholar, E. P. Groenewald. In 1947 Groenewald published an essay on the nature ofthe Early Church and Pauline theology, in an effort to justify apartheid ideologically. The views expressed in that essay are still alive among concervatives in the DRC. From the perspective of Pauline soteriology, so Breytenbach argues, Apartheid is principally incompatible with Christian baptism.

Sumário. Apresentação. PARTE I. 1. O legado filosófico de P. F. Strawson, Itamar Luís Gelain e Jaimir Conte; 2 . Strawson e o caso dos metafísicos descritivos, Itamar Luís Gelain; 3. Metafísica e linguagem comum: sobre uma conturbada herança wittgensteiniana de Strawson, Jônadas Techio; 4. Strawson e Descartes, Albertinho Luiz Gallina; 5. Strawson: sobre Kant e Berkeley, Robert Calabria; 6. O empirismo pós-kantiano de Strawson, Wenceslao J. González; 7. Reabilitando Strawson, Marco Antonio Franciotti; 8. Strawson e o ceticismo em Individuals, (...) Plínio Junqueira Smith; 9. Strawson e a causação visível, João Paulo Monteiro; 10. A verdade dos fatos, Susana Badiola; 11. Estabelecer limites: implicações epistemológicas da lógica, Roberta Corvi; 12. Referência e termos singulares, Carlos E. Caorsi; 13. Strawson: da experiência possível para a ação possível, Márlon Henrique Teixeira; 14. Atitudes reativas e responsabilidade moral, Cristina de Moraes Nunes; 15. Strawson e Hume: uma comparação a propósito de “Moralidade social e ideal individual”, Amán Rosales Rodríguez; PARTE II. 16. Liberdade e ressentimento, P. F. Strawson. Tradução: Jaimir Conte; 17. Moralidade social e ideal individual, P. F. Strawson, Tradução: Jaimir Conte. Seleção bibliográfica. (shrink)