Results for 'Natural Inclinations'

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  1.  47
    Natural Law and Natural Inclinations.Natural Law, Natural Inclinations & Douglas Flippen - 1986 - New Scholasticism 60 (3):284-316.
  2. Natural Inclination and the Intelligibility of the Good in Thomistic Natural Law.Stephen Brock - 2005 - Vera Lex 6 (1/2):57-78.
    Size is not always a gauge of significance. The issue that I propose to address here centers on a single clause from the Summa theologiae. But it goes nearly to the heart of St Thomas's teaching on natural law. It concerns the way in which Thomas thinks the human mind comes to understand good and evil. The specific question raised by the clause is the role played in this process by what Thomas calls "natural inclination." This question leads (...)
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  3.  12
    Natural inclinations and the Good. Parallel readings of Aristotle's' Politica'by Thomas Aquinas and Peter of Auvergne.A. Vendemiati - 1997 - Rivista di Filosofia Neo-Scolastica 89 (2-3):299-316.
    Possediamo un testo parallelo delle prime sei lezioni sul terzo libro, in cui possiamo mettere a con-fronto la dottrina di Pietro con quella di s. Tommaso. Il confronto proposto verte sul tema delle inclinazioni naturali e, segnatamente, sul loro rapporto con il bene e con il diritto naturale. Si presentano in sinossi su tre colonne il testo di Aristotele (nella traduzione latina di Guglielmo di Moerbeke utilizzata dai due commentatori), il commento di s. Tommaso ed il commento di Pietro d’Alvernia. (...)
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  4.  24
    Natural Inclinations’ in Aquinas and his Modern Interpreters.Tom Angier - 2023 - Revista Portuguesa de Filosofia 79 (1-2):261-284.
    In this paper, I tackle Aquinas’s notion of ‘natural inclinations’, specifically as it occurs in his seminal elaboration of the natural law in Summa Theologiae I-II. Question 94. Article 2. Maintaining that it constitutes a departure from Aristotle’s terminology, and is hence puzzling, I go on to investigate a raft of modern, mainly Anglophone, interpretations of the concept. Beginning with Jacques Maritain, I move through the broadly chronological sequence of John Finnis, Jean Porter, Steven Jensen, Justin Matchulat (...)
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  5.  28
    Natural Inclinations and Moral Absolutes.R. Mary Hayden - 1990 - Proceedings of the American Catholic Philosophical Association 64:130-150.
    Aquinas does not argue that natural inclinations per se suffice for moral absolutes, but rather that they suffice to make their objects known as self-evidently good for persons. Acting for the contrary of a natural inclination thereby harms persons and is contrary to the Bonum Precept (Good is to be done and pursued; evil is to be avoided). Acting for a self-evident good, however, becomes morally obligatory only when indispensable.
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  6. Natural Inclinations, Specialization, and the Philosopher-Rulers in Plato’s Republic.Anna Greco - 2009 - Ancient Philosophy 29 (1):17-43.
  7.  32
    Thomas Aquinas on Natural Inclinations and the Practical Cognition of Human Goods.Justin Matchulat - 2020 - American Catholic Philosophical Quarterly 94 (2):239-271.
    Thomas Aquinas’s thought on how human natural inclinations relate to the cognition of basic human goods has been and continues to be highly disputed. Pointing out the weaknesses of both old and new natural law interpretations, I offer an interpretation that is highly sensitive to Aquinas’s language in key texts on this issue and in addition draws upon texts where Aquinas explicates the relationship between inclination and selective attention. I argue that the natural inclinations primarily (...)
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  8.  21
    Thomas Aquinas and Natural Inclination in Non-Living Nature.Steven Baldner - 2018 - Proceedings of the American Catholic Philosophical Association 92:211-222.
    Thomas Aquinas recognizes natural inclination to be present everywhere in nature, and this inclination is always toward what is good both for the natural thing itself and also for the universe as a whole. Thomas’s primary example of natural inclination is found in the four simple elements, which have natural inclinations to their natural places. The inclination of these non-living elements is then the basis for understanding that natural human inclinations are towards (...)
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  9.  22
    Natural Law and Natural Inclinations.Douglas Flippen - 1986 - New Scholasticism 60 (3):284-316.
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  10.  47
    Natural Law and Natural Inclinations.Germain Grisez - 1987 - New Scholasticism 61 (3):307-320.
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  11. Natural law and natural inclinations: Rhonheimer, Pinckaers, McAleer.Matthew Levering - 2006 - The Thomist 70 (2):155-201.
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  12.  28
    Good and the Object of Natural Inclinations in St. Thomas Aquinas.John I. Jenkins - 1993 - Medieval Philosophy & Theology 3:62-96.
  13. Good and the Object of Natural Inclinations in St. Thomas Aquinas.John I. Jenkins - 1993 - Journal of Nietzsche Studies 3:62-96.
     
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  14.  20
    Good and the Object of Natural Inclinations in St. Thomas Aquinas.John I. Jenkins - 1993 - Journal of Nietzsche Studies 3:62-96.
  15. The nature of inclination.Tamar Schapiro - 2009 - Ethics 119 (2):229–256.
    There is a puzzle in the very notion of passive motivation ("passion" or "inclination"). To be motivated is not simply to be moved from the outside. Motivation is in some sense self-movement. But how can an agent be passive with respect to her own motivation? How is passive motivation possible? In this paper I defend the ancient view that inclination stems from a motivational source independent of reason, a motivational source that is both agential and nonrational.
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  16.  45
    Natural Law and Normative Inclinations.Jonathan Crowe - 2015 - Ratio Juris 28 (1):52-67.
    Natural law ethics holds that practical rationality consists in engaging in non-defective ways with a range of fundamental goods. These basic goods are characteristically presented as reflecting the natural properties of humans, but the details of this picture vary widely. This article argues that natural law ethics can usefully be understood as a type of dispositional theory of value, which identifies the basic goods with those objectives that humans are characteristically disposed to pursue and value for their (...)
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  17.  8
    Knowing the natural law: from precepts and inclinations to deriving oughts.Steven J. Jensen - 2015 - Washington, D.C.: Catholic University of America Press.
    The problem -- The text -- Inclinations -- Good -- Nature -- The will -- Ought -- Obligation -- Principles -- Action.
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  18.  19
    Knowing the Natural Law: From Precepts and Inclinations to Deriving Oughts. By Steven J. Jensen.Paul Kucharski - 2016 - International Philosophical Quarterly 56 (4):503-506.
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  19.  10
    Being Inclined: Félix Ravaisson's Philosophy of Habit.Mark Sinclair - 2019 - Oxford, UK: Oxford University Press.
    Being Inclined is the first book-length study in English of the work of Felix Ravaisson, France's most influential philosopher in the second half of the nineteenth century. Mark Sinclair shows how Ravaisson, in his great work Of Habit, understands habit as tendency and inclination in away that provides the basis for a philosophy of nature and a general metaphysics. In examining Ravaisson's ideas against the background of the history of philosophy, and in the light of later developments in French thought, (...)
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  20.  15
    Knowing the Natural Law: From Precepts and Inclinations to Deriving Oughts.Thomas Berg - 2015 - The National Catholic Bioethics Quarterly 18 (4):755-757.
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  21. Feeling and Inclination: Rationalizing the Animal Within.Janelle DeWitt - 2017 - In Diane Williamson & Kelly Sorensen (eds.), Kant and the Faculty of Feeling. Cambridge, U.K: Cambridge University Press. pp. 67-87.
    A common assumption among Kantians is that the feelings/inclinations constituting non-moral motivation are little different from the brute sensations and blind instinctual urges found in animals. And since this “inner animal” lacks reason, it cannot control itself. So our rational nature must step in to govern. The problem, however, is that it must do so as a nature standing above the animal as an independent ruler. I reject this understanding of our lower nature, arguing instead that reason governs from (...)
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  22.  17
    Knowing the Natural Law: From Precepts and Inclinations to Deriving Oughts. By Steven J. Jensen. Pp. 238, Washington, D.C., Catholic University of America Press, 2015, $34.95. [REVIEW]Patrick Riordan - 2020 - Heythrop Journal 61 (2):371-372.
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  23.  17
    Knowing the Natural Law: From Precepts and Inclinations to Deriving Oughts. By Steven J.Jensen. Washington, D.C., Catholic University of America Press, 2015. Pp. 238, $34.95. [REVIEW]Patrick Riordan - 2021 - Heythrop Journal 62 (3):607-608.
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  24.  28
    Knowng the natural law: From precepts and inclinations to deriving oughts by Steven J.Jensen, catholic university of America press, Washington D.c., 2015, pp. IX + 238, $34.95, pbk. [REVIEW]William Charlton - 2016 - New Blackfriars 97 (1069):402-404.
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  25.  18
    Knowing the Natural Law: From Precepts and Inclinations to Deriving Oughts. [REVIEW]Raymond Hain - 2015 - American Catholic Philosophical Quarterly 90 (4):757-761.
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  26.  6
    A Reexamination of Mencian Theory of Human Nature - The relationship between biological desires and moral inclinations -. 백영선 & 고승환 - 2023 - Cheolhak-Korean Journal of Philosophy 157:1-40.
    맹자의 성선설에 대한 통상적인 관점은 맹자의 본성 개념에서 생물학적 욕구를 제외시키고 인간만이 가진 고유한 가치인 도덕적 경향성만을 본성으로 강조해왔다. 이 글은 이러한 통상적인 관점을 비판적으로 검토하고, 고자와의 논변을 중심으로 맹자의 성선설이 담고 있는 의미를 재고찰한다. 맹자의 성선설은 인간 본성에 선한 경향성이 있다는 것으로, 이러한 주장이 인간의 본성에 생물학적 욕구가 있다는 점과 상충되지 않는다. 한 걸음 더 나아가 맹자에서 성선은 생물학적 욕구로서의 본성과 대립 관계에 있기보다 서로 긴밀한 관련성을 가진 포함 관계로 이해할 수 있는데, 이는 비유컨대 ‘물과 기름’의 불연속적 관계보다 두 (...)
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  27.  98
    A natural law theory of marriage.Don S. Browning - 2011 - Zygon 46 (3):733-760.
    Abstract. For the past two decades, I have been developing an integrative Christian marriage theory, based in part on a grounding concept of natural law and an overarching theory of covenant. The natural law part of this theory starts with an account of the natural facts, conditions, interests, needs, and qualities of human life, interaction, and generation—what I call the “premoral” goods or realities of life. It then identifies the natural inclinations of humans to form (...)
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  28.  7
    Human Flourishing, Human Nature, and Practices: MacIntyre’s Ethics Still Requires a More Thomistic Metaphysics.Giulia Codognato - 2024 - Filozofia 79 (3):319-333.
    My aim in this paper is to investigate what enables human flourishing from a Thomistic perspective by considering Aquinas’ natural inclinations. I will argue that human beings flourish in different ways, depending on their practices. However, not every practice contributes to human flourishing, but only those that are consistent with human nature, which agents grasp through their natural inclinations. To support this argument, I will critically analyze MacIntyre’s account, referring mainly to his latest work (2016). MacIntyre (...)
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  29.  80
    The enigma of the inclined plane from Heron to Galileo.Sophie Roux & Egidio Festa - 2008 - In Walter Roy Laird & Sophie Roux (eds.), Mechanics and natural philosophy before the scientific revolution. London: Springer. pp. 195-222.
    Festa, E., Roux, S. (2008). The Enigma of the Inclined Plane from Heron to Galileo. In: Laird, W.R., Roux, S. (eds) Mechanics and Natural Philosophy Before the Scientific Revolution. Boston Studies in the Philosophy of Science, vol 254. Springer, Dordrecht.
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  30.  17
    Y i Gan’s Inclination Toward The Learning Of The Mind-Heart In The 18th Century: A Comparison With W ang Yangming’s Mind-Heart Philosophy.Byeongsam Sun - 2020 - Dao: A Journal of Comparative Philosophy 19 (2):251-267.
    The study of Joseon 朝鮮 Neo-Confucianism has recently given some attention to an inclination toward the Learning of the Mind-Heart, and Yi Gan 李柬 is at the center of this research. He was an outstanding disciple of Gwon Sang-ha 權尙夏 and a successor to the philosophical spirit of the Yulgok 栗谷 School; he is renowned for initiating the Horak 湖洛 Debate through his controversies with Han Won-jin 韓元震. In “A Thesis on the Not-Yet-Aroused State,” Yi asserted that the mind-heart is (...)
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  31. Kant and Psychological Monism: the Case of Inclination.Melissa Merritt - forthcoming - In James Conant & Jonas Held (eds.), The Palgrave Handbook of German Idealism and Analytic Philosophy. Palgrave MacMillan.
    It is widely assumed that Kant’s moral psychology draws from the dualist tradition of Plato and Aristotle, which takes there to be distinct rational and non-rational parts of the soul. My aim is to challenge the air of obviousness that psychological dualism enjoys in neo-Kantian moral psychology, specifically in regard to Tamar Schapiro’s account of the nature of inclination. I argue that Kant’s own account of inclination instead provides evidence of his commitment to psychological monism, the idea that the mentality (...)
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  32. Acting from duty: Inclination, reason and moral worth.Jens Timmermann - 2009 - In Kant's Groundwork of the metaphysics of morals: a critical guide. New York: Cambridge University Press.
    Section I of Kant's Groundwork of the Metaphysics of Morals is meant to lead us from our everyday conception of morality to the supreme principle of all moral action, officially christened the ‘categorical imperative’ some twenty Academy pages further into the treatise. It is quite striking that in this first section Kant dispenses with the notorious technical language that pervades not just other parts of the Groundwork but also most of the remaining philosophical writings of the critical period. The mere (...)
     
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  33.  86
    Moral Worth and Inclinations in Kantian Ethics.Christian Onof - 2011 - Kant Studies Online 2011 (1).
    This paper addresses the issue of making sense of Kant’s notion of moral worth. Kant’s identification in GMM1 I of the good will as the unconditional good leads to understanding the moral worth of human agency in ways which, some critics claim, is at odds with our moral intuitions. By first focusing upon how Kant singles out action out of duty as characteristic of the good will, we shall show that a covert assumption about our nature potentially weakens the force (...)
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  34. Naturalized phenomenology.Dan Zahavi - 2009 - In S. Gallagher & D. Schmicking (eds.), Handbook of Phenomenology and Cognitive Science. Springer.
    It is always risky to make sweeping statements about the development of philosophy, but if one were nevertheless asked to describe 20th century philosophy in broad strokes, one noteworthy feature might be the following: Whereas important figures at the beginning of the century, figures such as Frege and Husserl, were very explicit in their rejection of naturalism (both are known for their rejection of the attempt to naturalize the laws of logic, i.e., for their criticism of psychologism), the situation has (...)
     
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  35.  10
    Colloquium 3 Inclination and the Place of the Elements in De Caelo.Josh Michael Hayes - 2023 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 37 (1):63-96.
    In De Caelo III 2, Aristotle observes that each element is determined by an intrinsic principle to move to its proper place: earth downward, fire upward, and water and air to their respective places in the middle. However, how are we to determine the cause of elemental motion? Aristotle admits that this ranks among the most difficult problems (μάλιστα δ’ ἀπορεῖται) as it is directly related to the argument of Physics VIII 4, which defends the view that whatever is in (...)
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  36.  47
    Emotions, Actions and Inclinations to Act.Christiana Werner - 2022 - Erkenntnis 87 (6):2571-2588.
    Emotional responses to fiction are part of our experience with art and media. Some of these responses (“fictional emotions”) seem to be directed towards fictional entities—entities that we believe do not exist. Some philosophers argue that fictional emotions differ in nature from other emotional responses. (cf. Walton in J Philos 75(1):5–27, 1978, Mimesis as make-believe, Harvard University Press, Cambridge, 1990, Walton, in: Hjort, Laver (ed.) Emotion and the arts, Oxford University, New York, 1997; Currie in The nature of fiction, Cambridge (...)
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  37.  26
    Book Review: Stephen J. Jensen, Knowing the Natural Law: From Precepts and Inclinations to Deriving OughtsJensenStephen J., Knowing the Natural Law: From Precepts and Inclinations to Deriving Oughts . ix + 238 pp. £32.50/US$34.95. ISBN 978-0-8132-2733-7. [REVIEW]William Matthew Diem - 2016 - Studies in Christian Ethics 29 (3):356-359.
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  38.  19
    Galileo, Falling Bodies and Inclined Planes: An Attempt at Reconstructing Galileo's Discovery of the Law of Squares.W. C. Humphreys - 1967 - British Journal for the History of Science 3 (3):225-244.
    The most perplexing aspect of Galileo's work in physics is without doubt the sharp distinction one can draw between his essentially dynamic studies in such juvenilia as De Motu and the consciously kinematical approach of his later output—particularly the Two New Sciences. Whether one chooses to call this a shift from the “why” of motion to the “how”, or, as I should prefer, a shift from dynamics to kinematics, there can be no denying its existence. The Galileo who wrote that (...)
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  39. The Natural Love of God Over Self: The Role of Self-Interest in Thirteenth-Century Ethics.Thomas M. Osborne - 2001 - Dissertation, Duke University
    This dissertation uses the context of the thirteenth-century debate about the natural love of God over self to clarify the difference between the ethical system of Thomas Aquinas and that of John Duns Scotus. Although Thomas and Scotus both believe that such love is possible, they disagree about the reasons for this position. ;Early thirteenth-century thinkers, such as William of Auxerre and Philip the Chancellor, were the first to distinguish between a natural love of God and charity, which (...)
     
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  40.  26
    Can Natural Law Defend Advertising?Jeffrey J. Maciejewski - 2003 - Journal of Mass Media Ethics 18 (2):111-122.
    To advance the philosophical debate of advertising's role in society, in this article I situate the natural tendencies of individuals that manifest themselves in economic relationships within the broader context of natural-law theory. I propose that a natural tendency to exchange goods underscores the classical liberal economic model. As a result, individuals have a natural inclination toward the use of persuasive rhetoric. In addition, as animale symbolicum, individuals have a natural tendency toward symbol use and (...)
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  41.  18
    A Dialectical View on Conduction: Reasons, Warrants, and Normal Suasory Inclinations.Shiyang Yu & Frank Zenker - 2019 - Informal Logic 39 (1):32-69.
    When Carl Wellman introduced the reasoning-type conduction, he endorsed a dialectical view on natural language argumentation. Contemporary scholarship, by contrast, treats conductive argument predominantly on a product view. Not only did Wellman’s reasons for a dialectical view thus fall into disregard; a product-treatment of conduction also flouts the standard semantics of ‘argument’. Attempting to resolve these difficulties, our paper traces Wellman’s preference for a dialectical view to the role of defeasible warrants. These act as stand-ins for value hierarchies that (...)
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  42.  9
    From human dignity to natural law: an introduction.Richard H. Berquist - 2019 - Washington, D.C.: The Catholic University of America Press.
    An exposition of human dignity as the foundation of moral order. From this starting point, the author derives the most important precepts of natural law from human dignity in a systematic way. Using the principle of human dignity, the author then develops natural law precepts to guide human behavior in various areas of life corresponding to the natural inclinations: life issues, sexual issues, political issues, and the contemplative life.
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  43. Natural Law, End, And Virtue In Aquinas.John Peterson - 1999 - Journal of Philosophical Research 24:397-413.
    Natural law in Aquinas shares the essential features of law in general: it belongs to mind and stands between end and activity. The mind here is the human mind, the end is happiness which is the natural end of persons as persons and the activity is virtuous activity. The latter is activity that accords with reason. Virtue is called for by the natural law. That is because a) virtue is the habit that inclines persons to rational activity, (...)
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  44.  8
    Natural Law, End, And Virtue In Aquinas.John Peterson - 1999 - Journal of Philosophical Research 24:397-413.
    Natural law in Aquinas shares the essential features of law in general: it belongs to mind and stands between end and activity. The mind here is the human mind, the end is happiness which is the natural end of persons as persons and the activity is virtuous activity. The latter is activity that accords with reason. Virtue is called for by the natural law. That is because a) virtue is the habit that inclines persons to rational activity, (...)
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  45.  22
    Duty and Inclination. [REVIEW]Nelson Potter - 1985 - Review of Metaphysics 39 (1):165-167.
    Pflicht und Neigung by Hans Reiner was first published in Germany in 1951. The present translation by Mark Santos is a translation of the first four chapters of the second edition of this work, which was published under the title Die Grundlagen der Sittlichkeit in 1974. Also included in this English translation are four essays by Reiner, all on ethical topics, and closely related to the topics of Duty and Inclination: "On the Adaptation of the Phenomenological Method to and its (...)
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  46.  19
    On Natural and Transcendental Illusions in a Kantian-Pragmatist Philosophical Anthropology.Sami Pihlström - 2022 - Journal of Transcendental Philosophy 3 (2):193-212.
    The covid-19 pandemic and the increasingly polarized political situation in many countries today have highlighted the significance of various humanly natural intellectual mistakes, cognitive biases, and widespread inferential errors. This essay examines, at a philosophical meta-level, the relation between our natural epistemic errors and the kind of humanly unavoidable transcendental illusion analyzed by Immanuel Kant in the Transcendental Dialectic of the First Critique. While both kinds of illusion are usually primarily discussed in an epistemological context, my approach is (...)
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  47. Natural Thoughts and Unnatural ‘Oughts’: Lessing, Wittgenstein, and Contemporary CSR.Guy Axtell - forthcoming - In Duncan Pritchard, Nina Venturinha & Robert Vinten (eds.), Wittgenstein and Cognitive Science of Religion. Bloomsbury.
    Wittgenstein’s “Lectures on Religious Belief” (LRB) provide a source for as yet unexplored connections to religious ideas as treated in Robert N. McCauley’s book Why Religion is Natural and Science is Not (2013), and to other CSR scholars who focus attention on how “cognitively speaking it is religion that is natural and science that is largely unnatural.” Tensions are explored in this paper between our “maturationally natural” religious inclinations to adopt religious ideas and the “unnatural” demands (...)
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  48.  45
    Human Nature.Peter Winch - 1970 - Royal Institute of Philosophy Lectures 4:1-13.
    The concept of human nature usually enters discussions of the nature and implications of the social sciences in connection with one or another form of ‘relativism’. Confronted with the enormous and apparently conflicting variety of phenomena of human life at different places and times, we are inclined to ask whether there is not something which holds these phenomena together and unifies them. Stated thus baldly this question is no doubt so vague as to approach meaninglessness; it will have to be (...)
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  49.  23
    Le jugement par inclination chez Saint Thomas D'Aquin. [REVIEW]O. J. - 1981 - Review of Metaphysics 35 (2):369-370.
    This interesting study deals with the topic of affective knowledge--or, knowledge by connaturality--in Aquinas. For some decades now, as is well enough known, Thomistic scholars have been deeply dissatisfied with the all too speculative cast given to Aquinas's moral doctrine by commentators since the days of John of St. Thomas. The problem is accordingly important and timely. Caldera's investigation takes its starting point from a cycle of thought that begins with M.-D. Noble and H.-D. Simonin, and that closed upon itself (...)
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  50.  16
    Structure and representation of semimodules over inclines.Ruiqi Bai & Yichuan Yang - 2020 - Annals of Pure and Applied Logic 171 (10):102844.
    An incline S is a commutative semiring where r+1=1 for any r \in S . We note that the ideal lattice of an S-semimodule is naturally an S-semimodule and so is its congruence lattice when S is transitive. We prove that the categories of complete S-semimodules, together with dual functor, internal hom and tensor product, is a ⋆-autonomous category. We define the locally and globally maximal congruences which are related to Birkhoff subdirect product decomposition. We show that the categories of (...)
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