Self, Language, and World: Problems from Kant, Sellars, and Rosenberg Edited by James R. O'Shea and Eric M. Rubenstein Introduction KANT Willem deVries, Kant, Rosenberg, and the Mirror of Philosophy David Landy, The Premise That Even Hume Must Accept LANGUAGE AND MIND William G. Lycan, Rosenberg On Proper Names Douglas Long, Why Life is Necessary for Mind: The Significance of Animate Behavior Dorit Bar-On and Mitchell Green, Lionspeak: Communication, Expression, and Meaning David Rosenthal, The Mind and Its Expression MIND AND (...) KNOWLEDGE Jeffrey Sicha, The Manifest Image: the Sensory and the Mental Bruce Aune, Rosenberg on Knowing Joseph C. Pitt, Sellarsian Antifoundationalism and Scientific Realism Matthew Chrisman, The Aim of Belief and the Goal of Truth: Reflections on Rosenberg James O’Shea, Conceptual Thinking and Nonconceptual Content: A Sellarsian Divide ONTOLOGY Anton Koch, Persons as Mirroring the World Eric M. Rubenstein, Form and Content, Substance and Stuff Ralf Stoecker, On Being a Realist About Death William G. Lycan, Biographical Remarks on Jay F. Rosenberg Scholarly Publications of Jay F. Rosenberg. (shrink)

Obesity is the focus of multiple lines of inquiry that have -- together and separately -- produced many deep insights into the physiology of weight gain and maintenance. We examine three such streams of research and show how they are oriented to obesity intervention through multilevel integrated approaches. The first research programme is concerned with the genetics and biochemistry of fat production, and it links metabolism, physiology, endocrinology and neurochemistry. The second account of obesity is developmental and draws together epigenetic (...) and environmental explanations that can be embedded in an evolutionary framework. The third line of research focuses on the role of gut microbes in the production of obesity, and how microbial activities interact with host genetics, development and metabolism. These interwoven explanatory strategies are driven by an orientation to intervention, both for experimental and therapeutic outcomes. We connect the integrative and intervention-oriented aspects of obesity research through a discussion of translation, broadening the concept to capture the dynamic, iterative processes of scientific practice and therapy development. This system-oriented analysis of obesity research expands the philosophical scrutiny of contemporary developments in the biosciences and biomedicine, and has the potential to enrich philosophy of science and medicine. (shrink)

_The purpose_ of this study is the reflection on ways of philosophical legitimation for the "Self-made-man" idea in the worldview of the Renaissance and Reformation. _Theoretical basis._ Historical, comparative, and hermeneutic methods became the basis for this. The study is based on the works of Nicholas of Cusa, G. Pico della Mirandola, N. Machiavelli, M. Montaigne, E. Roterodamus, M. Luther, J. Calvin together with modern researchers of this period. _Originality._ The analysis allows us to come to the conclusion that casts (...) doubt on the still widespread belief according to which the emergence of the "Self-made-man" idea is localized by the process of forming the American cultural code and the ideological heritage of Benjamin Franklin. It is highlighted that the formation of this idea is the result of a long process that originated in the ancient world and gains a special impetus in the Renaissance and Reformation. Precisely in the cultural context of the latter, the ancient intention to recognize the individual’s right to self-determination and self-government, which in the depths of Christian theology acquires only a potentially universal character, becomes not only acceptable but also, in the context of Protestantism worldview, the only admissible, in fact, individual’s obligatory life guidelines. _Conclusions._ Humanistic and reformation thoughts quite naturally led to further ideological legitimation of the person’s idea of who is creating oneself. This legitimation was during the complex interaction of numerous factors of culture in the Late Middle Ages, as well as ideas and intentions inherited from Antiquity. Key among them was the gradual formation of a new social order, in essence, indifferent to paternalistic rudiments, together with the ethics of Protestantism corresponding to it. The latter does not only legalize but, de facto, sacralizes the individual’s reorientation from hopes for the synergy of God’s grace and own free will in personal salvation, toward the self-reliance and personal efforts, awareness of personal responsibility for the own fate as key principles of the "Self-made-man" concept. (shrink)

Rather surprisingly, T.H.Green's ideas on women and the family are as neglected today as they were immediately after his death in 1882, when his thought was first interpreted for a wider public by his colleagues and friends.1 Silence on such matters in the 1880s is not remarkable. It is odd, however, that it persists today, despite recent intense concern with the history of women and the family, including their place in political thought, and despite reviving philosophical interest in the British (...) Idealists and readiness to credit them with a significant impact on politics, education and social work. It has often been remarked that Green's political ideas have much in common superficially with those of John Stuart Mill, since their values and precepts are very similar, although the substructure of their thought is utterly different. Nevertheless it has altogether escaped notice that this is equally true of their ideas on women, marriage and family relationships. Today Mill's fabled feminism easily appears limited and imperceptive, and the priority he gave to the parliamentary vote strangely simplistic. Did Green show any greater realism and understanding? Did he practise as well as preach real equality between men and women, in private as well as public life? In short, what precisely was Green's position on 'the woman question'�? (shrink)

Keine ausführliche Beschreibung für "Gegenwart und Zukunft der Philosophie in Deutschland" verfügbar.

This paper discusses the problem of destructive emotions by comparing Eastern and Western assumptions about emotions. In the case of anger, for example, Eastern thinkers straightforwardly posit that it is entirely possible to cultivate attitudes in which anger is naturally absent. In the West, by contrast, it is generally assumed that anger is a “basic” emotion that can be suppressed or managed, but not eliminated from one's basic emotional constitution. Thus, in the Eastern way of thinking, emotion is a force (...) that more easily harmonizes with rational approaches to life and to the specific problems in life. (shrink)

_Purpose._ The main purpose of this research is to comprehend the philosophical principles in the spread and legitimation of the Self-made-man idea in the worldview transformations of the 17th century. _Theoretical basis._ Historical and comparative methods became fundamental ones for the research. The research is based on the creative heritage of R. Descartes, T. Hobbes, J. Locke, as well as the works of modern researchers. _Originality._ The analysis shows that the Self-made-man idea, which originated in the ancient world and gradually (...) spreads in the Christian Middle Ages, gained a powerful impetus in the philosophical and moral-legal metamorphoses of the 17th century. These metamorphoses theoretically substantiated and radically accelerated the transition from mystical to rational, from theocentric to the anthropocentric worldview, and, as a result, to the recognition of the intellectual autonomy of the individuals and the freedom of their own will, the emergence of the construct of natural human rights, the requirements of religious tolerance and freedom of conscience, ultimately, to the principle of reliance on one’s own strength and the individual’s personal responsibility for one’s own destiny. Exactly these ideas in interaction with the ideas of Puritanism became the theoretical basis for the formation of B. Franklin’s views and the corresponding cultural code. _Conclusions._ The philosophy of the 17th century, having laid the principles of a new – subject-centric – metaphysics, as well as the philosophical and legal foundations of liberal ideology, provided philosophical and moral-legal legitimation to the sporadic attempts of man to break out of the triple circle of fatalism, paternalism, and conformity to a rationally founded and the ever-growing orientation of the individual towards active self-determination and self-realization, self-reliance and personal responsibility for their own destiny as key principles of the Self-made-man concept. (shrink)

Today, Islamic scholars are faced with a very interesting situation: while in traditional Islamic societies, Sufism has lost some of its significance compared to the nineteenth and the first third of the twentieth century. and in republican turkey, we are also witnessing a kind of expansion of the sufism of the pas west, especially to the countries of europe, usa, canada and australia. Interestingly, in European countries, traditionally professed by Islam, Sufi tirades are quite widespread. This applies in particular to (...) Albania as well as to Bosnia and Herzegovina, Macedonia and the like. (shrink)

Este libro incide, tanto en los artículos de Collingwood, inéditos hasta ahora en castellano, como en un conjunto de estudios que buscan desentrañar su pensamiento, aun vigente y anticipador de muchos problemas y cuestiones de la actualidad.