En la Historia de la filosofía aparece Pedro Hispano Portugalense como filósofo, médico científico, político, papa. Pero, se trata de uno o de varios autores? El autor de este artículo estudia algunos aspectos relacionados con la vida, la obra y la personalidad de Pedro Hispano para distinguirlo de los personajes con los que ha sido confundido. El autor distingue entre Pedro Hispano O. P., Pedro Hispano Portugalense y Pedro Hispano médico, al que algunos confunden con Pedro Juliano, que fue papa, (...) con el nombre de Juan XXI.According to the History of philosophy, Petrus Hispanus Portugalensis was philosopher, physician, scientist, politician and pope. But how many persons are there really? One, several? The author of this article studies some aspects related with the life, writings and personality of Petrus Hispanus in order to distinghish him from the people he has been confounded with. The author concludes that there are three different persons: a) Petrus Hispanus, O.P., b) Petrus Hispanus Portugalensis, c) Petrus Hispanus, physician, whom some historians confound with Petrus Julianus, who became a pope with the name of John XXI. (shrink)
This collection of specially commissioned essays puts top scholars head to head to debate the central issues in the lively and fast growing field of philosophy ...
How can science be brought to connect with experience? This book addresses two of the most challenging problems facing contemporary neurobiology and cognitive science. Firstly, understanding how we unconsciously execute habitual actions as a result of neurological and cognitive processes that are not formal actions of conscious judgment but part of a habitual nexus of systematic self-organization. Secondly, attempting to create an ethics adequate to our present awareness that there is no such thing as a transcendental self, a stable subject (...) or soul. The author combines researches in cognitive science and phenomenology with two representatives of what he calls the 'wisdom traditions': Confucianism and Buddhist epistemology. (shrink)
Introduction: What is to be gained from a confrontation between Plato and Heidegger? -- Heidegger's critical reading of Plato in the 1920s -- Dialectic, ethics, and dialogue -- Heidegger's critique of dialectic in the 1920s --Ethics and ontology -- Ethics in Plato's sophist -- Heidegger and dialogue -- Logos and being -- The tensions in Heidegger's critique -- The guiding perspective of Plato as undermining the ontic/ontological distinction -- Heidegger on Plato's forms -- Conclusion: The relation between being and Heidegger (...) on Plato's truth and untruth in the 1930s and 1940s -- From the 1931-32 and 1933-34 courses on the essence of truth to "Plato's doctrine -- Of truth" : Heidegger's transformation of Plato into platonism through the interpretation of the sun and cave analogies of the republic -- The courses on the essence of truth from WS 1931/32 and WS 1933/34 -- Plato's truth in the beitråge of 1936-38 -- Plato's doctrine of truth in 1940 -- The end of truth : the 1964 retraction -- Conclusion: The end of truth? -- The dialogue that could have been : Hidegger on the Theaetetus -- The Theaetetus interpretation in Die Grundbegriffe der antiken philosophie (SS 1926) -- The interpretation of the Theaetetus in the Vom Wesen der wahrheit course of 1931-32 and 1933-34 -- Conclusion: Heidegger's orthodoxy -- The 1942 interpretation of Plato in the myth of the (Republic book 10) -- The Roman versus the Greek conception of truth saying in the myth of ER -- Purging the myth of ER : the ontologizing of ethics and politics -- The Greek experience of the open : a saying that points and hints versus the "Leap" -- Conclusion: Leaping beyond Plato -- Opportunities for a dialogue with Plato in the late Heidegger -- Calculative thinking, meditative thinking, and the practice of dialogue -- Heidegger's critique of logos in the 1930s -- Dialogue as bringing to speech the unsaid -- Plato's dialectic or Hegel's? -- A saying beyond assertion -- Plato's dialogues and Heidegger's leap -- Heidegger and the dialogue form -- Redefining hermeneutics -- Back to the beginning with dialectic and dialogue -- Conclusion: Dialectic versus sophia again -- 7 dialectic and phenomenology in "Zeit und Sein" : a pivotal chapter in Heidegger's confrontation with Plato -- From dialectic and hermeneutics to phenomenology -- The Auseinandersetzung with Plato. (shrink)
_Dialectic and Dialogue_ seeks to define the method and the aims of Plato's dialectic in both the "inconclusive" dialogues and the dialogues that describe and practice a method of hypothesis. Departing from most treatments of Plato, Gonzalez argues that the philosophical knowledge at which dialectic aims is nonpropositional, practical, and reflexive. The result is a reassessment of how Plato understood the nature of philosophy.
In a critique of Heidegger that respects his path of thinking, Francisco Gonzalez looks at the ways in which Heidegger engaged with Plato’s thought over the course of his career and concludes that, owing to intrinsic requirements of Heidegger’s own philosophy, he missed an opportunity to conduct a real dialogue with Plato that would have been philosophically fruitful for us all. Examining in detail early texts of Heidegger’s reading of Plato that have only recently come to light, Gonzalez, in (...) parts 1 and 2, shows there to be certain affinities between Heidegger’s and Plato’s thought that were obscured in his 1942 essay “Plato’s Doctrine of Truth,” on which scholars have exclusively relied in interpreting what Heidegger had to say about Plato. This more nuanced reading, in turn, helps Gonzalez provide in part 3 an account of Heidegger’s later writings that highlights the ways in which Heidegger, in repudiating the kind of metaphysics he associated with Plato, took a direction away from dialectic and dialogue that left him unable to pursue those affinities that could have enriched Heidegger’s own philosophy as well as Plato’s. “A genuine dialogue with Plato,” Gonzalez argues, “would have forced [Heidegger] to go in certain directions where he did not want to go and could not go without his own thinking undergoing a radical transformation.”. (shrink)
_Art and Morality_ is a collection of groundbreaking new papers on the theme of aesthetics and ethics, and the link between the two subjects. A group of distinguished contributors tackle the important questions that arise when one thinks about the moral dimensions of art and the aesthetic dimension of moral life. The volume is a significant contribution to philosophical literature, opening up unexplored questions and shedding new light on more traditional debates in aesthetics. The topics explored include: the relation of (...) aesthetic to ethical judgement; the relation of artistic experience to moral consciousness; the moral status of fiction; the concepts of sentimentality and decadence; the moral dimension of critical practice, pictorial art and music; the moral significance of tragedy; and the connections between artistic and moral issues elaborated in the writings of central figures in modern philosophy, such as Kant, Schopenhauer and Nietzsche. The contributors share the view that progress in aesthetics requires detailed study of the practice of criticism. This volume will appeal both to the philosophical community and to researchers in areas such as literary theory, musicology and the theory of art. (shrink)
Resumen Ante el dilema de si la Lógica de Hegel debe entenderse como una ontología o como una continuación del proyecto kantiano de la lógica trascendental, el artículo sostiene que no es propiamente una ontología, ni un análisis de conceptos y categorías subjetivas. Su vocación metafísica se basa en el postulado según el cual la reflexión del pensamiento sobre sí mismo tiene consecuencias para la comprensión del ser de lo que no es pensamiento, de modo que resulta ser un proyecto (...) novedoso de ontología mediada por la autorreflexión del pensar.This text faces the dilemma whether Hegel’s Logic must be understood as ontology or as continuation of the Kantian project of transcendental logics. It upholds the thesis that Hegel’s Logic is not properly an Ontology -a direct and immediate description of object’s immanent way of being- nor an analysis of merely subjective concepts and categories. The metaphysical vocation of Hegel’s Logic draws rather on the claim that thought’s self-reflection has necessarily consequences for the comprehension of the being of all that is not thought. Hence, we are facing a groundbreaking project of an ontology that is mediated by thought’s self-reflection. (shrink)
In 'Philosophy and the Mirror of Nature' Richard Rorty presented his provocation and influential vision of the post-philosophical culture, calling upon professional philosophers to accept that epistemology is dead, that the analytic method is a myth, and that philosophy and science are merely forms of literature.
En décembre 2007, Jacqueline Hamesse a fêté son 65ème anniversaire, puis a accédé à l’éméritat en 2008. Nombreux sont les collègues et amis qui ont souhaité marquer ces dates en rendant hommage à son dévouement aux études médiévales, que ce soit dans l’enseignement et la recherche ou pour la création et le développement d’institutions internationales dans ce domaine, sans oublier les efforts déployés pour l’édition de nombreux ouvrages collectifs et l’organisation de diverses rencontres scientifiques. Nous avons donc décidé de lui (...) dédier ce volume d’études intitulé «Florilegium mediaevale». L’ouvrage comprend des études concernant l’un des quatre thèmes suivants: les textes philosophiques dans leur contexte et leur support matériel, les instruments travail ainsi que le vocabulaire des textes philosophiques. En effet, ce sont des domaines qui ont surtout retenu son attention depuis de nombreuses années et dans lesquels elle a apporté des contributions significatives à la recherche. Contributions de: L-J. Bataillon (†) et O. Weijers (Paris / Den Haag), F. Bertelloni (Buenos Aires), Ch. Burnett (London), J. Casteigt (Toulouse), J. Celeyrette et J-L. Solère (Lille / Boston), W. Courtenay (Wisconsin-Madison), G. Dahan (Paris), G. Dinkova-Bruun (Toronto), K. Emery Jr. (Notre Dame), Ch. Erismann (Cambridge), B. Faes de Mottoni (Milano), G. Federici Vescovini (Firenze), B. Fernández de la Cuesta (Madrid), R. Friedman et Ch. Schabel (Leuven / Nicosia), D. Gottschall (Lecce), S. Harvey (Jerusalem), I. Heullant-Donat (Reims), R. Hissette (Köln), M. Hoenen (Freiburg i.B.), J. Meirinhos (Porto), O. Merisalo (Jyväskylä), M. Mulchahey (Toronto), M. J. Muñoz Jiménez (Madrid), M. C. Pacheco (Porto), G. Piaia (Padova), R. H. Pich (Porto Alegre), J. Puig Montada (Madrid), R. Ramón Guerrero (Madrid), C. Sirat et M. Geoffroy (Paris), G. Spinosa (Roma), I. Ventura (Louvain-la-Neuve). (shrink)
This article proposes a novel conception of affective injustice, according to which affective injustice is a state in which individuals or groups are deprived of “affective goods” which are owed to them. On this basis, I advocate an approach to the philosophical investigation of affective injustice that begins by establishing which affective goods are fundamental, and then considers which subsidiary goods—such as freedoms, resources, opportunities, and forms of recognition—may be necessary for the provision of those fundamental affective goods. Drawing from (...) and developing ideas in the extant literature, I argue that two such fundamental affective goods include subjective well-being and emotional aptness. I then show that by analyzing deprivations of the subsidiary goods that enable a person to pursue and attain subjective well-being and emotional aptness, it is possible to shed new light on the cases of affective injustice that have been described in the extant literature, while also identifying other kinds of cases that have not been theorized to the same extent. (shrink)
This article aims to review the standard objections to dualism and to argue that will either fail to convince someone committed to dualism or are flawed on independent grounds. I begin by presenting the taxonomy of metaphysical positions on concrete particulars as they relate to the dispute between materialists and dualists, and in particular substance dualism is defined. In the first section, several kinds of substance dualism are distinguished and the relevant varieties of this kind of dualism are selected. The (...) remaining sections are analyses of the standard objections to substance dualism : It is uninformative, has troubles accounting for soul individuation, causal pairing and interaction, violates laws of physics, is made implausible by the development of neuroscience and it postulates entities beyond necessity. I conclude that none of these objections is successful. (shrink)
In this paper, I engage the debate on Suits’ theory of games by providing a Kantian view of Utopia. I argue that although the Kantian aspects of Suits’ approach are often overlooked in comparison to its Socratic-Platonic aspects, Kant’s ideas play a fundamental role in Suits’ proposal. In particular, Kant’s concept of ‘regulative idea’ is the basis of Suits’ Utopia. I regard Utopia as Suits’ regulative idea on game playing. In doing so, I take Utopia to play a double role (...) in Suits’ theory of games. First, it highlights the primary condition of possibility of game-playing, namely, the lusory attitude. Second, it provides a normative criterion that serves as a critical principle to evaluate instances of game playing and as a counterfactual assumption that makes game playing possible. I provide further support for my Kantian interpretation of Suits’ Utopia by bringing to light the anthropological assumptions upon which Utopia is built. In doing so, I argue that both Suits’ theory of games, in general, and his Utopia, in particular, lay out the conditions of possibility of game playing, not an analysis on the life most worth living. (shrink)
Seventeen million people have died in civil wars and rebel violence has disrupted the lives of millions more. In a fascinating contribution to the active literature on civil wars, this book finds that some contemporary rebel groups actually comply with international law amid the brutality of civil conflicts around the world. Rather than celebrating the existence of compliant rebels, the author traces the cause of this phenomenon and argues that compliant rebels emerge when rebel groups seek legitimacy in the eyes (...) of domestic and international audiences that care about humanitarian consequences and human rights. By examining rebel groups' different behaviors such as civilian killing, child soldiering, and allowing access to detention centers, Compliant Rebels offers key messages and policy lessons about engaging rebel groups with an eye toward reducing civilian suffering in war zones. (shrink)
The Spanish Jesuit Francisco Suarez was an eminent philosopher and theologian whose _Disputationes Metaphysicae_ was first published in Spain in 1597 and was widely studied throughout Europe during the seventeenth century. The _Disputationes Metaphysicae_ had a great influence on the development of early modern philosophy and on such well-known figures as Descartes and Leibniz. This is the first time that Disputations 17, 18, and 19 have been translated into English. The _Metaphysical Disputations_ provide an excellent philosophical introduction to the (...) medieval Aristotelian discussion of efficient causality. The work constitutes a synthesis of monumental proportions: problematic issues are lucidly delineated and the various arguments are laid out in depth. Disputations 17, 18, and 19 deal explicitly with such issues as the nature of causality, the types of efficient causes, the prerequisites for causal action, causal contingency, human free choice, and chance. (shrink)
This volume publishes the Proceedings of the 1st International Meeting "Thinking Baroque in Portugal" (26-28 June 2017), which dealt with the metaphysical, ethical and political thought of Francisco Suárez. Counting on the collaboration of some of the greatest international specialists in the work and thought of this famous professor of the University of Coimbra in the 17th century, this volume celebrates the 400th anniversary of his death and marks the productivity of his philosophical-theological legacy.
One of the founders of modern hermeneutics, German philosopher Wilhelm Dilthey confronted the question of how modern, postmetaphysical human beings can cope with the ambivalence, contingency, and finitude that fundamentally characterize their lives. This book offers a reevaluation and fresh analysis of Dilthey’s hermeneutics of life against the background of the development of philosophy during the past two centuries. Jos de Mul relates Dilthey’s work to other philosophers who influenced or were influenced by him, including Kant, Schleiermacher, Hegel, Comte, Mill, (...) Nietzsche, Husserl, Heidegger, Gadamer, and Derrida. Weaving together systematic analysis and historical investigation, de Mul begins the book with an account of the horizon on which Dilthey developed his unfinished masterwork, _Critique of Historical Reason. _The author then elaborates a systematic reconstruction of Dilthey’s ontology of life, relates the ontology to the work of other twentieth-century philosophers, and positions Dilthey’s thought within current philosophical debate. (shrink)
The study of conscious experience per se has not kept pace with the dramatic advances in PET, fMRI and other brain-scanning technologies. If anything, the standard approaches to examining the 'view from within' involve little more than cataloguing its readily accessible components. Thus the study of lived subjective experience is still at the level of Aristotelian science, leading to a widespread scepticism over the possibility of a truly scientific study of conscious experience. Drawing on a wide range of approaches -- (...) from phenomenology to meditation -- The View From Within examines the possibility of a disciplined approach to the study of subjective states. The focus is on the practical issues involved. (shrink)
