A complexa cultura contemporânea faz emergir expressões através deinúmeras dinâmicas midiáticas, revelando o entretenimento não apenas comoconteúdo de distintas indústrias – música, cinema, literatura, games etc – mas como linguagem que permeia, agora, toda a sociedade. Assim, mesmo aquelessetores que pareciam os mais avessos ao entretenimento – como a educação, apolítica e a religião, por exemplo – passam agora a adotá-lo para tornar maiseficiente seus processos comunicacionais. É dentro dessa perspectiva, com oobjetivo de explorar a hibridização entre cultura, entretenimento e (...) práticasmidiáticas, que o presente número da Logos propõe o dossiê Comunicação eEntretenimento: Práticas Sociais, Indústrias e Linguagens. (shrink)

Dieser Papst Benedikt XVI. gewidmete Band erschliesst das Thema -Logos und Musik- in systematischer und historischer Hinsicht. Fachkundige Vertreter der Geistes- und Naturwissenschaften aus europaischen und aussereuropaischen Landern bieten ein fassettenreiches Mosaik von Entdeckungen, Einsichten und Uberlegungen, die zur Weiterfuhrung und Vertiefung des Themas anregen konnen. In den Blick kommt sowohl der Logos im geschaffenen Seienden, d.h. in den Naturdingen, sowie im Kunstler und seinem musikalischen Werk, als auch der gottliche Logos, der sich in Jesus Christus inkarniert (...) hat und der die in der Zeit erklingende Musik zum Widerhall einer ewigen Erfullung des Menschen beim himmlischen Vater macht. Er ist zu einem wichtigen Thema der wissenschaftlichen und seelsorgerlichen Tatigkeit des Theologen Joseph Ratzinger in seinem fruheren Kardinals- und heutigen Petrusamt geworden.". (shrink)

This book offers a new interpretation of the Phaedo, arguing that the central issue of the dialogue is the relation between logos and the defining activity of the soul, which is gathering the multiplicity of phenomena into the intelligible wholes of experience in accord with logos.

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections (...) in the preservation process, and hope you enjoy this valuable book. ++++ The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to ensure edition identification: ++++ Der Logos: Geschichte Seiner Entwickelung Der Griechischen Philosophie Und Der Christlichen Litteratur, Volume 2; Der Logos: Geschichte Seiner Entwickelung Der Griechischen Philosophie Und Der Christlichen Litteratur; Anathon Aall Anathon Aall O.R. Reisland, 1896 Philosophy; History & Surveys; Ancient & Classical; Logos (Philosophy); Philosophy / General; Philosophy / History & Surveys / Ancient & Classical; Philosophy, Ancient. (shrink)

Where can I find a man who has forgotten words, so I can have a word with him?Why another article on logos and dao 道? Is it not the case that enough scholars have looked into the similarities between the term logos and the notion of dao? Although it may seem so, I will argue that when another perspective is employed, logos and dao might fruitfully be compared on a different level from the one used by most (...) of these comparisons. In this essay I will argue first that in many instances the approach of some of the scholars who have compared logos and dao has been one-sided and has mostly consisted in a comparison of these two key notions that has sought to portray both notions as denoting some kind of metaphysical... (shrink)

Eva Brann delves into Heraclitus's famously cryptic saying, "all things come to be in accordance with this Logos.".

Die Theorie des Bewusstseins ist Desiderat marxistischen Denkens.

The logos question, one of the most important among the subjects that traverse the Plato's Sophist, has in fact some different aspects: the criticism of father Parmenides' logos, that is unable to speak about the not-being, but also about the being; the relations between logos and its cognates, phantasia, doxa and dianoia; the logos’ complex structure, that is a compound with onoma and rema; the difference between naming and saying, two distinct but inseparable actions; the logical (...) and ontological conditions that make possible to say the truth, or to lie or simply to joke; the necessity of a most flexible logos that allows us to speak about the not-being, and about the being, but at the same time is a logos dangerously similar to the sophist’ one; finally, the identity between the power to produce “spoken images” and the very power to speak. The aim of the present article is giving a systematical view of the matter that grasps all these faces. (shrink)

In this paper, I offer a new solution to the old problem of how best to understand the meaning of the word ‘logos’ in the extant writings of Heraclitus, especially in fragments DK B1, B2 and B50. On the view I defend, Heraclitus was neither using the word in a perfectly ordinary way in these fragments, as some have maintained, nor denoting by it some kind of general principle or law governing change in the cosmos, as many have claimed. (...) Rather, I argue, Heraclitus deliberately traded on the ordinary use of the word in his time (to refer to a written or spoken presentation of things as ‘thus and so’) to denote the world’s constant presentation of itself as ‘thus and so’ to all of us in our experience – a kind of cosmic self-revelation. I show how this captures the sense in which ‘the logos’ is said to be ‘common’ (xunos) and to be the kind of thing most people fail to comprehend even before hearing Heraclitus’ own account, all without detaching Heraclitus’ use of the word from its ordinary contemporary meaning. This interpretation suggests Heraclitus was a thinker more centrally concerned with human (mis)understanding than with speculative cosmology. (shrink)

No detailed description available for "Logos and Eidos".

1. Geschichte der Logosidee in der griechischen Philosophie.--2. Geschichte der Logosidee in der christlichen Litteratur.

Despite the moral gravity and far-reaching consequences of ethical judgment, evidence shows that such judgment is surprisingly malleable, prone to bias, informed by intuition and implicit associations, and swayed by mere circumstance. In this vein, this research examines how mere colors featured in logos can bias consumers’ ethical judgments about a retailer. Exposure to a logo featuring an eco-friendly color makes an ethically ambiguous practice seem more ethical; however, exposure to a logo featuring a non-eco-friendly color makes the same (...) practice seem less ethical. This effect is due to the embodied meaning of color, not referential meanings associated with the names of colors, and it is mediated by perceptions of a retailer’s eco-friendliness. Furthermore, although the word “green” appears to influence ethical ratings of retail practices more than the word “blue,” visual exposure to either color evokes similar perceptions of eco-friendliness and influences ethical judgments. Study 2c assesses and rules out alternative explanations for this effect. Critically, an eco-friendly color can skew judgments even when the practices judged are not ethically ambiguous. Individual differences in ethical sensitivity moderate the observed effect, such that individuals who are less ethically sensitive are less influenced by color. The article concludes with a discussion on how logo colors shape consumers’ perceptions of retailer ethicality. (shrink)

In this paper we present a new categorical approach which attempts to provide an original understanding of QM. Our logos categorical approach attempts to consider the main features of the quantum formalism as the standpoint to develop a conceptual representation that explains what the theory is really talking about —rather than as problems that need to be bypassed in order to allow a restoration of a classical “common sense” understanding of what there is. In particular, we discuss a solution (...) to Kochen-Specker contextuality through the generalization of the meaning of global valuation. This idea has been already addressed by the so called topos approach to QM —originally proposed by Isham, Butterfiled and D ̈oring— in terms of sieve-valued valuations. The logos approach to QM presents a different solution in terms of the notion of intensive valuation. This new solution stresses an ontological reading of the quantum formalism and the need to restore an objective conceptual representation and understanding of quantum physical reality. (shrink)

The volume contains twenty essays devoted to the philosophy of mathematics and the history of logic. They have been divided into four parts: general philosophical problems of mathematics, Hilbert's program vs. the incompleteness phenomenon, philosophy of mathematics in Poland, mathematical logic in Poland. Among considered problems are: epistemology of mathematics, the meaning of the axiomatic method, existence of mathematical objects, distinction between proof and truth, undefinability of truth, Goedel's theorems and computer science, philosophy of mathematics in Polish mathematical and logical (...) schools, beginnings of mathematical logic in Poland, contribution of Polish logicians to recursion theory. (shrink)

This study proposes a philosophical foundation for a Human Science research approach to psychological phenomena. The author examines the ground and origin of phenomenological thought by returning to the concept of Logos as founded by Heraclitus . The tensions between a descriptive and an interpretive approach to phenomenological research are exposed with the author arguing on behalf of the latter as more properly affirming the logic of "phenomenology" as rooted in the Greek terms . ;Heidegger's conception of language and (...) hermeneutics are examined with the author exposing Heidegger's "creative misreading" of Heraclitus' concept of Logos. The study suggests that a return to Heraclitus reveals Logos to mean "the hidden and logically structuring meaning" underlying a phenomenon. Arguing on behalf of the primacy of the hidden and latent as primordial to a phenomenological conception of Truth, the author suggests that a Human Science research approach to man must assign a key and central role to Freudian concepts and theory in order to do full justice to the human dynamism of man. ;Pondering phenomenological theory of language as developed by Heidegger, the author surveys the philosophical underpinnings of Jacques Lacan's "return to Freud." The author argues Lacan as most rigorously providing a philosophical framework for psychoanalysis and for affirming a phenomenological conception of language as rooted upon Heideggerian ontology and Heraclitus' concept of Logos Ricoeur's work is identified as setting the stage for a hermeneutical research praxis guided and informed by psychoanalytic theory. Ricoeur's theory of interpretation is analyzed, his neglect of the concept of the signifier as developed by Lacan highlighted. Lacan's reading of Freud in particular is argued as providing the Human Sciences with a valuable framework to better guide its research strategies. The author argues on behalf of the relevance of Lacan's conception of the signifier for a hermeneutical research praxis guided and informed by the notion of Logos. The author concludes by suggesting that the Human Sciences, and psychoanalysis and phenomenology by extension, should look to the concepts of lack, absence and death, in order to approach the Being and psychological life of man in a more genuinely depthful way. (shrink)

In a society that becomes more and more multicultural, is it still possible to guarantee harmonious coexistence, based on shared values? Or do we have to resign ourselves to the idea of an inevitable clash, or at least an inevitable incommunicability, between "us" and "them"? This question refers to this other: is there objectively an essential commonality among all human beings? And is human reason capable of grasping truly universal truths and values, therefore universally shared? In this text, the affirmative (...) response goes hand in hand with the thesis that the objective truth must be sought collaboratively, as the title says: with a dia -logue in which each subject does not renounce the logos, that is, his inexhaustible competence to know the truth. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Logos and Alogon: Thinkable and Unthinkable in Mathematics, from the Pythagoreans to the Moderns by Arkady PlotnitskyNoam CohenPLOTNITSKY, Arkady. Logos and Alogon: Thinkable and Unthinkable in Mathematics, from the Pythagoreans to the Moderns. Cham: Springer, 2023. xvi + 294 pp. Cloth, $109.99The limits of thought in its relations to reality have defined Western philosophical inquiry from its very beginnings. The shocking discovery of the incommensurables in (...) Greek mathematics not only reintroduced these limits with greater force but also instigated two different forms of coping with the unthinkable in Western philosophy, mathematics, and science. As Arkady Plotnitsky sets forth, in response to the incommensurability crisis in the ancient Greek intellectual world, there appeared two different attitudes toward the alogon, that is, the unthinkable or irrational. Plato and his followers sought to overcome the unthinkable, of which the incommensurables in mathematics are only an example, through philosophy. In contrast, the Pythagoreans continued to hold on to mathematics as the primary means of knowing the world, but put a larger emphasis on geometry. Plotnitsky [End Page 359] claims that by not putting aside the primacy of mathematics, the Pythagorean shift from arithmetic to geometry established in Western thought a certain tolerance toward the unthinkable within the realm of the thinkable, “a possibility of the alogon in the logos.” Until modern times this remained no more than a possibility. However, in modern mathematics and mathematical physics Plotnitsky identifies a certain fulfillment of this potential, a “radical Pythagorean mathematics.” In his comprehensive and thought-provoking study, Plotnitsky recounts the development of such radical modern Pythagoreanism, not only to tell its history but also to suggest that the unthinkable is a condition of possibility for thought, and that a proper recognition of this role it plays is crucial for the advancement of mathematical thinking and thinking in general.Plotnitsky begins by portraying in broad strokes the two defining characteristics of radical Pythagorean mathematics: the presence of the unthinkable within mathematical thought itself, and the interplay of algebra and geometry. Relying on an extensive knowledge of the history of modern mathematics and physics, in the first two chapters of the book Plotnitsky gradually demonstrates the key role that the alogon plays in some theories of modern mathematical thought, such as Gödel’s incompleteness theorems and quantum mechanics. He also presents and clarifies his own conception of the history of Western thought as a creative process of concept-forming. By creating rather than discovering concepts, great mathematicians break new ground for thinking. The book as a whole argues in length for these two main theses.In chapter 3, the author addresses the thought of Bernhard Riemann to make the case that Riemann’s mathematical thought puts an emphasis on creative conceptual thinking and is not defined merely by calculations or logic. Such thinking is problem-posing rather than axiomatic. Riemann’s central innovation in this respect is the concept of manifold (Mannigfaltigkeit), which enabled him to think anew space and geometry in a radical non-Euclidean fashion, implying an infinite number of possible geometries. Plotnitsky argues—borrowing Deleuze and Guattari’s terminology—that this opened up a “plane of immanence,” which is to say that Riemann created a concept-generating movement of thought. However, we cannot grasp the generation of concepts in modern mathematics without giving proper attention to the interplay of algebra and geometry that defines it. Chapter 4 demonstrates this interweaving of the two fields by recounting the history of the idea of the curve in modernity, from the analytic geometry and calculus of Fermat and Descartes to its modification in the concept of a Riemann surface, up to its more recent developments in the algebraic geometry of Weil and Grothendieck. It gives a historical account of the algebraization of the curve that at the same time brings into relief the irreducible geometrical aspect, continuity, of all modern mathematical conceptualizations of the curve.The next two chapters provide further case studies. Chapter 5 expands and solidifies the argument of chapter 2. It discusses three examples of mathematical practice, each displayed by a pair of important [End Page 360] mathematicians: Abel and Galois, Lobachevsky and Riemann, Weil and Grothendieck. Each case... (shrink)

The knowledge of truth, in Plato, is an experience that calls for conversion of the soul (μεταστροφή, περιστροφή). The basic feature of this experience consists in some sort of connection, which is constantly at work, between rational arguments and their non-rational conditions, briefly, lógos and páthos. How does this connection show up in Plato? Its crucial importance emerges many times at both narrative (récit) and theoretical level. In the three parts of my contribution, I show how logos-pathos intertwines with (...) Plato's notion of conversion considered as a double-sided phenomenon, as both "process" of moral education and "noetic event". (shrink)

This article interprets the logos Christology in the fourth gospel within Ewe-Ghanaian cosmic setting. The article employs a combination of the exegetical and mother tongue biblical hermeneutics as its methodologies. The article compares the concept of the logos in John 1:1–5, 14 with a similar concept in Ewe cosmology with the aim of finding their points of convergence and divergence. The article also identifies linguistic and theological gaps in the Ewe rendition of John 1:1–5, 14 and proposes a (...) new translation that addresses it. A translation of the logos in Ewe cosmic perspective renders the term nyagbe, the intelligible word which dwells with the female pair of Sogbe-Lisa and manifests itself from the absolute state of existence [ logo ] to the embodied state [ logosu ]. When nyagbe journeyed from the eternal state of existence to the embodied state of existence, it manifests itself at five different levels of existence until it reaches the final state where humans exist. Although believed to be the epitome of all creation, human beings are at the same time described as being at the shore of ignorance and therefore must continually climb the ladder of knowledge in order to free themselves from it. It is for this reason that humans constantly petition the cosmic forces for their salvation. The article therefore, identifies a soteriological gap created in the Ewe soteriology and concludes that the only soteriological response to the Ewe cosmic cry for deliverance from the state of ignorance is the logos incarnate in John 1:14. Contribution: The article contributes to the academic knowledge on the logos Christology in the prologue of the fourth gospel (John 1:1–5, 14), specifically in the use of mother tongue in biblical hermeneutics in Africa. (shrink)

The universe is the result of a production that pertains not to craft, but to nature. This production does not involve either reasoning or concepts, but is the result of a power that acts on matter like an imprint. The Intellect transmits the intelligible forms it harbors, to the hypostasis Soul, where they become rational formulas. The hypostasis Soul then transmits these rational formulas to the world soul, which produces animate and inanimate beings, as if it had been ordered to (...) do so. Yet since it is the lower part of the soul of the world that is responsible for these productions, its action, which depends on reasons that do not hold the first rank and are drawn from itself, manifests inferior quality, which explains imperfection and the presence of evil in the sensible universe, despite its government by Providence. (shrink)

kn. 1. Antichnai︠a︡ filosofii︠a︡ v mirovoĭ filosofskoĭ mysli -- kn. 2. Naturfilosofskai︠a︡ modelʹ bytii︠a︡--kn. 3. Antropologicheskai︠a︡ modelʹ bytii︠a︡.

Cette étude interroge et mesure la pertinence de la solution apportée par Plotin au problème métaphysique de la séparation (chôrismos) hérité de Platon. Les fonctions multiples attribuées par Plotin au Logos et aux logoi au sein de son système hiérarchisé, impliquant des niveaux différents de réalités, sont-elles en mesure de résoudre le problème de la séparation ontologique et cosmologique hérité du platonisme? Ne peut-on pas adresser à Plotin le reproche qu'il fait à ses adversaires gnostiques qui multiplient inutilement les (...) hypostases et les intermédiaires entre le monde intelligible et le monde sensible, et au sein même du monde intelligible? On se demandera également si la réduction de ces logoi multiples à un seul Logos n'apporterait pas une solution à ce problème de la séparation rencontré par Plotin? Le Christ-Médiateur, envisagé en tant que Logos par le Prologue de l'Evangile de Jean, n'est-il pas en d'autres termes en mesure de résoudre, à sa manière et différemment, ce problème de la séparation qui apparaît dans tout système philosophique et théologique induisant une forme de verticalité et de transcendance? En quoi le recours au Logos du Prologue est-il légitime historiquement et philosophiquement pour apporter une solution au problème du chôrismos rencontré par Plotin? Pourquoi Plotin ne fait-il pas mention du Logos johannique sachant que ce dernier offre pourtant des garanties d'unité et d'unicité, d'efficacité et de vitalité, de puissance de relation et de communication tant recherchée par le philosophe néoplatonicien ; et sachant que son disciple direct, Amélius, de l'école plotinienne à Rome, a lui-même eu le besoin de proposer une exégèse philosophique du Prologue? (shrink)

Yamauchi Tokuryū, 2020. Logos et Lemme: Pensée occidentale, pensée orientale 『ロゴスとレンマ』（1974）. Translated by Augustin Berque with the assistance of Romaric Jannel. Paris: CNRS Éditions.

Résumé C’est un lieu commun de dire d’Héraclite qu’il est obscur, mais d’où vient précisément cette obscurité? Libérant la métaphysique à partir d’une constitution entendue comme onto-proto-logie, l’obscurité d’Héraclite semble participer à la fois d’une métaphysique déterminante qui cherche à dire l’étant suprême en un Logos totalisant, et d’une métaphysique indéterminante ne voulant que signifier le principe qui se situe au-delà de l’étant. Ces deux tendances sont illustrées par Hegel et Heidegger, en leurs interprétations respectives d’Héraclite ; chacun énonce (...) quelque chose de vrai, sans faire taire l’autre. Héraclite se découvre ainsi au carrefour de perspectives métaphysiques qui se préciseront plus tard, que son obscurité lui permet d’anticiper toutes deux.It is a commonplace to say that Heraclitus is obscure, but how exactly does one account for that obscurity? Paving the way to metaphysics thanks to what has aptly been termed an onto-proto-logy, Heraclitus’s obscurity seems to come both from a determinate metaphysics that seeks to express the Supreme Being through a totalizing Logos, and from an indeterminate metaphysics seeking only to suggest that principle situated beyond being. Those two tendencies are illustrated by Hegel and Heidegger, in their respective interpretations of Heraclitus ; each one says something true, without silencing the other. Heraclitus thus appears at the crossroads between metaphysical perspectives that will become clearer later, which his obscurity enables him to anticipate both. (shrink)