This article investigates aspects of the law of fixtures: items of personal property which have been attached to land in such a way that they have become part of it. The question of whether a chattel has become a fixture can be relevant in a number of contexts, including disputes between vendors and purchasers of land, between heirs and executors of land-owners, and between mortgagors and mortgagees of land. The article looks at the origins (both in Roman and in English (...) law) of the classic tests formulated in the 19th century case of Holland v Hodgson—the ‘degree of annexation’ and the ‘object of annexation’—and traces the development of these in English law from the early 16th century to the end of the 19th century. The writer explores the contribution made to the law by early textbook writers, argues that the case-law does not show the smooth progression that has been claimed for it, and suggests how some of the confusion in the modern law of fixtures has arisen. (shrink)

ZusammenfassungDieser Aufsatz erörtert einige philosophische Fragen in Bezug auf Bayers Vergegenwärtigung Luthers. Die Einbeziehung der Philosophie bietet der Theologie sowohl Chancen als auch Risiken. Einerseits kann die Philosophie zwischen einem religiösen oder theologischen Vokabular und der gegenwärtigen säkularen Gesellschaft vermitteln; andererseits riskiert die Theologie auf diese Weise eine Beeinflussung durch die innerweltlichen Kategorien der Philosophie. Diese zweite Position scheint die Bayers zu sein, da er die Beziehung von Philosophie und Theologie als Dissonanz interpretiert. Um zu untersuchen, ob und auf welche (...) Weise die Philosophie als Vermittlerin zwischen der Religion und der säkularen Gesellschaft fungieren kann, konzentriere ich mich auf ein gemeinsames Merkmal von Philosophie und Theologie, darauf, dass sie alle Arten überlieferter Weisheit in Frage stellen, um wahre, theologisch oder philosophisch bewährte Weisheit zu bieten.Zunächst analysiere ich Bayers Konzeption der Theologie als persönliche, traditionsgebundene Weisheit. Er entwickelt diesen Gedanken im Kontrast mit Kants kritischer Beurteilung der Weisheit in seiner Kritik der praktischen Vernunft, derzufolge die Wissenschaft die einzige enge Pforte ist, die zur Weisheit führt. Nach Bayer ist der Eintrittspreis viel zu hoch, insofern er ein Reduktion der Theologie auf Wissenschaft erfordert. Im Gegensatz dazu versteht er theologische Weisheit als Metakritik, die in der Mitte zwischen Dogmatismus und Skeptizismus steht.In meinen Bemerkungen zu Bayers Position beginne ich mit der Definition der Weisheit als einer Form von Wissen, die Menschen hilft, die wahre Bestimmung ihres Lebens zu finden. In unserer postmodernen Situation wird jedoch die Plausibilität des Wahrheitsanspruches in Frage gestellt, der in dieser Definition beinhaltet ist. Alle unsere Vokabulare über die Bestimmungen unseres Lebens, ob religiös, theologisch oder philosophisch, werden als radikal kontingent und äquivok wahrgenommen. In der Konsequenz ist Weisheit zur Privatmeinung einer Person oder einer Gruppe Gleichgesinnter geworden. Obwohl ich mit Bayers Kritik der Privatisierung der Weisheit übereinstimme, scheint mir seine Argumentation zugunsten einer theologischen Weisheit, die auf Grund von Gottes persönlicher Anrede über jeden Ideologieverdacht erhaben ist, höchst problematisch zu sein. Obwohl die Religion ein enormes kritisches Potential in Bezug auf die Ideologien unserer Zeit hat, überzeugt das säkulare Zeitgenossen kaum, weil sie die Religion selbst als eine Form der Ideologie betrachten. Deshalb schlage ich mithilfe von Kants Essay Was heißt: Sich im Denken orientieren? einen anderen Zugang zur notwendigen Kritik der religiösen Weisheit vor, die sich im Unterschied zum Begriff der Wissenschaft am Begriff der Vernunft orientiert. Dies führt zu einer weniger dissonanten Beziehung zwischen Philosophie und Theologie als bei Bayer.SummaryThe focus of this article is to raise some philosophical questions concerning Bayer's aim of making topical the theology of Luther. The involvement of philosophy offers both opportunities and risks for theology. On the one hand, philosophy can mediate between a religious or theological vocabulary and contemporary secular society; on the other, however, theology runs the risk of being affected by the inner-worldly categories of philosophy. The latter position seems to be the one of Bayer since he defines the relation between philosophy and theology as a discordant one. In order to examine if and how philosophy can serve as a mediator between religion and secular society, I concentrate on a common characteristic of theology and philosophy, viz. that they query all kinds of traditional wisdom in order to offer true, theologically or philosophically corroborated wisdom.First, I analyse Bayer's idea of theology as personal, traditional wisdom. He develops it through a confrontation with Kant's critical assessment of wisdom in his Critique of Practical Reason, according to which science is the only narrow entrance gate that leads to wisdom. According to Bayer, the entrance fee is far too high, since is implies an imoverishing reduction of theology to science. Instead, he understands theological wisdom as meta-criticism, standing in the middle between dogmatism and scepticism.In my comment on Bayer's position, I start from the definition of wisdom as a kind of knowledge, helping humans to find the true destiny of their lives. However, in our post-modern times, the plausibility of the truth-claim implied in this definition is being challenged. All our vocabularies about the destinies of our lives, be they religious, theological, or philosophical, are perceived as radically contingent and equivocal. Consequently, wisdom has become a private opinion of a person or a group of like-minded people. Although I agree with Bayer's critique of the privatisation of wisdom, his argument in favour of a theological wisdom which claims to be above any suspicion of being ideological in character because of God's personal address, seems highly problematic to me. Although religion has an enormous critical potential with regard to the ideologies of our times, it does not convince contemporary, secularised people, because they perceive religion itself as a form of ideology. Therefore, I propose, with the help of Kant's, What Does it Mean to Orientate Oneself in Thinking, another approach of the necessary critique of religious wisdom, which is based on the concept of reason, as distinct from science. This leads to a less discordant view of the relationship between philosophy and theology than Bayer's. (shrink)

"Peter Iver Kaufman is admirably and ideally qualified to undertake this project of reading More on politics in the light of Augustine on politics. In vigorous, well-paced prose, he tackles an important and original subject." —_Marcia L. Colish, Frederick B. Artz Professor of History, emerita, Oberlin College_ _“Incorrectly Political_ will attract readers not only because it is written with the author's characteristic flair and liveliness, but also because of his established capacity to bridge centuries of Western thought and history. (...) Written at the dawn of the new century, this book acquires deep resonance from the events unfolding around the world, circumstances to which Augustine’s and More's complex thoughts on political possibility still speak. If ever a study of such hoary figures from the Christian past deserved the label 'timely,' it is surely this one.” —_Kevin Madigan, Harvard University Divinity School_ Augustine in the fourth and fifth centuries and Thomas More in the sixteenth were familiar with the deceits and illusions that enabled even the most vile rulers to shore up their dignity and that gave repressive regimes an inviolability of sorts. Both men knew the politics of their times, both were involved in politics, and both were at one time politically ambitious. Augustine needed and made good use of government's powers of coercion and damage control in his struggle against the Donatists. The clear advantages of political protection and correction preoccupied More in his battle against Martin Luther. Both later changed their minds and believed, finally, the political imagination, based as it is on a desire for power, always and inevitably leads to devastation and suffering. Peter Iver Kaufman explains how and why we have failed to appreciate Augustine's and More's profound political pessimism, reintroducing readers to two of the Christian tradition's most enigmatic yet influential figures. Each had been disturbed by the reach of his own political ambitions—as by those of contemporaries. Each knew that government was useful—yet always deceitful. And each wrote a classic—widely read to this day, Augustine's _City of God_ and More's _Utopia,_as well as abundant correspondence and polemical tracts to explain why government on earth might be used, though never meaningfully improved. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Without Buddha I Could not Be a ChristianPeter A. HuffWithout Buddha I Could not Be a Christian. By Paul F. Knitter. Oxford: Oneworld, 2009. xvii + 240 pp.Paul Knitter’s contributions to interfaith dialogue and Christian theologies of religions are well known and widely appreciated. Even critics of Christian theories of pluralism, most prominently Pope Benedict XVI, have acknowledged the significance of Knitter’s strategic integration of perspectives from liberation (...) theology into what is sometimes an overly abstract field of inquiry. Colleagues active in Buddhist-Christian studies hold Knitter in especially high esteem as a writer, teacher, translator, [End Page 211] editor, self-described interreligious theologian, and unapologetic person of faith. This book, his first major publication since accepting the Paul Tillich chair at Union Theological Seminary, offers a uniquely first-person reflection on the spiritual fruits of a career profoundly and provocatively shaped by two religious traditions.Written for a popular audience, the book, the author says, has been in the works “for the past forty years” (p. xv). The reader gains valuable insight into the professional and private life of a remarkable “dialogical theologian” (p. xv), whose experience includes a rather conventional upbringing in working-class Midwestern Catholicism, some twenty years of service as a seminarian and missionary priest with the Society of the Divine Word, graduate education in Europe with the likes of Bernard Lonergan (1904–1984) and Karl Rahner (1904–1984) during the revolutionary years of the Second Vatican Council (1962–1965), and nearly four decades of pioneering work as a productive scholar-activist in mainstream academic theology. At times Knitter even quotes from his unpublished journals in an effort to document fully his unscripted intellectual and spiritual development.Though highly personal, the book is not primarily an autobiography or conversion narrative. Instead, it is an introspective analysis of the internal dialogue that virtually all participants in interreligious affairs recognize as the heart of the global ecumenical encounter. Knitter’s book serves as something of an apologia for what is known today as dual religious belonging or hyphenated religious identity. The author concludes his text with this intriguing but not surprising spiritual self-portrait: both lifelong baptized Christian and “card-carrying Buddhist” (p. 216). The challenge of accounting for this “both /and” orientation grants the book its distinctive character and its reason for being.Knitter borrows his method from the twentieth-century minor classic The Way of All the Earth: Experiments in Truth and Religion (1978). In that work, Notre Dame theology professor and Holy Cross priest James Dunne suggested that the path to holiness in the contemporary West leads inevitably through intimate engagement with the ancient wisdom traditions of the East. Even a casual review of the spiritual history of the last century or so will confirm how earnest seekers in modernity’s secular city have renewed, rediscovered, or critically redefined their native faith commitment through life-changing contact with the ideas and values of Asian religious traditions. It is a story familiar to anyone acquainted with the extraordinary religious pilgrimages of interfaith saints such as Martin Luther King, Jr. (1929–1968), Thomas Merton (1915–1968), and Bede Griffiths (1906–1993).Dunne dubbed this experience the “spiritual adventure of our time” (p. 2); Knitter passionately agrees. He applies Dunne’s dialectical method and his special terminology to his own spiritual odyssey, “passing over” from Christian questions and problems to possible answers and solutions in the Buddhist tradition and then “passing back” to Christian belief and practice with enhanced purpose and a fresh sense of integrity.The starting point for Knitter’s project is cognitive, moral, even emotional dissatisfaction with some of the fundamental structures of the historic Christian worldview: God as transcendent creator and lord of history, Jesus Christ as incarnate Logos and [End Page 212] universal savior, and salvation as the survival of human personality after death and the eschatological redemption of all finite reality. In essence, Knitter claims, traditional theism and the core myth of Christianity as expressed in scripture, creed, and liturgy appear painfully ineffective and to a large extent incoherent in the context of modern life and the international interface of world religions. What especially drives the... (shrink)

Max Scheler's Reformation of Philosophy of Religion The following contribution aims to show the relevance of Max Scheler's reflections on the relation of Christianity and modernity for the present situation. It interprets Scheler's philosophy of religion in terms of a principle of reformation that can be implicitly found in Scheler's critical assessment of the historical impact of Lutheran Protestantism. Scheler's principle of reformation provides four criteria: autonomy of the religious sphere, dialectics of life and spirit, community beyond religious denominations, and (...) metaphysical determination of the divine. On that basis, we will see that Scheler's "catholic” phenomenology of religion from 1921 only partly meets his own criteria, whereas his "post-catholic” metaphysics of panentheism, developed after 1922, is more suitable to meet these criteria. Two factors are crucial: First, the divine is characterized by a fundamental metaphysical tension between spirit and vital impulsion, which leads to transferring the responsibility of balancing this tension to the history of mankind. Second, the community that corresponds to this metaphysical conception is not delimited by religious denomination but is integrated by solidarity among all human and living beings instead. (shrink)

On November 11 and 12, 2011, a symposium held at the University of North Carolina in Chapel Hill honored John M. Headley, Emeritus Professor of History. The organizers, Professor MelissaBullard—Headley’s colleague in the department of history at that university—along with ProfessorsPaul Grendler (University of Toronto) and James Weiss (Boston College), as well as Nancy GraySchoonmaker, coordinator of the Program in Medieval and Early Modern Studies—assembled presenters, respondents, and dozens of other participants from Western Europe and North America to celebrate the (...) career of their prolific, versatile, and influential colleague whose publications challenged and often changed the ways scholars think about Martin Luther, Thomas More, the Habsburg empire,early modern Catholicism, globalization, and multiculturalism.This special issue contains the major papers delivered at the symposium, revised to take account of colleagues’ suggestions at the conference and thereafter.^John O’Malley studies the censorship ofsacred art with special reference to Michelangelo’s famed “Last Judgment” and the Council of Trent.John Martin sifts Montaigne’s skepticism about contemporaneous strategies for self-disclosure andself-discipline. Stressing the significance of grammar, Constantin Fasolt helps us recapture theRenaissance’s and the early modern religious reformations’ disagreements with antiquity. RonaldWitt’s reappraisal of humanist historiography probes Petrarch’s perspectives on ancient Rome. JohnMcManamon includes tales of theft and market manipulation in his study of the early moderncollection and circulation of books and manuscripts, the commodification of study. To “nuance” John Headley’s conclusions about “the Europeanization of the world,” Jerry Bentley repossesses the influence of other than European societies on several European theorists of human rights.^Kate Lowe’s remarks on the reconstruction of race in the Renaissance explores the effects of a critical mistranslation on what being black was taken to mean by Europeans. David Gilmartin introduces readers to the shape of democracy in nineteenth- and twentieth-century India, as well as to the understandings of popular sovereignty that affected elections, suggesting strides that scholars might take “toward a worldwide history of voting”.The remarkable range of these contributions comes close to reflecting the range of ProfessorHeadley’s interests and achievements, which James M. Weiss maps in his tribute, identifying“unifying themes” in Headley’s work. (shrink)

In response to the proposal by Walter Jaeschke contained in the preceding paper, the Nineteenth Century Theology Group of the American Academy of Religion discussed plans, at the annual meeting of the Academy on 15–17 November 1979, to complete a new English study edition of Hegel’s Lectures on the Philosophy of Religion, and has agreed to sponsor its publication by Scholars Press in the AAR Texts & Translations Series. An Editorial Committee has been formed with the following membership: Robert F. (...) Brown, Richard Crouter, James O. Duke, Francis S. Fiorenza, Joseph Fitzer, Peter C. Hodgson, Walter Jaeschke, Darrell Jodock, O. Kem Luther, Dale M. Schlitt, John C. Shelley, James Yerkes. Many of these persons will be involved in the editing and translating process. (shrink)

The question of whether the ascended and glorified body of Christ retains the marks of the wounds first became an issue of theological importance in the fifth century with the writings of Cyril of Alexandria and it continued to be developed until the Reformation, when both Luther and Calvin rejected the idea. For the patristic and medieval theologians, the enduring reality of the wounds testify to the intimate connnection between the economy of God’s salvific work within the created order (...) and the eternal economy. It underscored God’s ongoing good intention for, and engagement with, fallen creation. However transformed in glory, the ascended Christ is not to be thought of as dehominised and the evidence of his history as the incarnate and suffering human being is not to be erased. Suffering and sinful humanity finds itself in the Son at the right hand of the Father and it can see there the evidence that the divine heart has and continues to beat with compassion for humanity in its continuing brokenness. It is the enduring presence of the marks of the wounds in heaven that testifies to the divine engagement with the sinful human condition, in both judgment and mercy, which in turn is the basis of humankind’s response of thankfulness. Résumé L’idée que le corps glorifié du Christ, lors de son Ascension, portait ou ne portait pas les stigmates de ses souffrances, devint une question théologique importante pour la première fois au ve siècle, dans les écrits de Cyrille d’Alexandrie, et continua d’être discutée jusqu’à la période de la Réforme, lorsque Luther et Calvin rejetèrent d’emblée cette idée. Aux yeux des Pères de l’Église et des théologiens de l’époque médiévale, la permanence des plaies ouvertes témoignait du rapport étroit entre l’économie salvifique de Dieu à l’intérieur d’un ordre créé et l’économie éternelle. Cela soulignait la continuité de la bienveillance de Dieu et son engagement envers la création déchue. Même glorifié, le Christ de l’Ascension ne doit pas être perçu comme non humain, et les preuves de son passage sur la terre, comme être humain ayant connu la souffrance, ne doivent pas être effacées. Une humanité pécheresse et souffrante se retrouve dans le Fils, à la droite du Père, et reconnaît la compassion du Coeur divin qui continue de battre pour l’humanité sans cesse brisée. La présence durable au ciel des plaies ouvertes témoigne de l’engagement de Dieu envers l’humanité pécheresse, dans son jugement ou sa clémence ; en retour, cet engagement s’avère être le fondement de la réponse de gratitude de l’humanité. (shrink)

The Origins of Anglican Moral Theology shows how Anglican moral theology draws on Abelard, Aquinas, Scotus, Luther and Calvin. Perkins, Hooker, Sanderson and Taylor express its flowering from 1590 to 1670.

The primary aim of this important study is to produce a reliable account of Peter Martyr’s life before he left Italy in 1542. Earlier biographers had been content to follow the Swiss Calvinist Josiah Simler, who knew Peter Martyr in later years, delivered his funeral oration and published it in 1563. Dr McNair has tried ‘to delve beneath Simler to contemporary records’. He has discovered, for example, that Peter Martyr was born in 1499 not, as is usually (...) said, in 1500. He has been concerned to find out when Peter Martyr left his order and his Church, suggesting that there is little reason to believe that his apostasy began in his years at the University of Padua, 1518-26; it was in Naples, between 1537 and 1540, when he came to know Juan de Valdés, that Peter Martyr’s conversion took place. ‘He arrived a reformer after the order of Ximénez, he left a reformer after the order of Zwingli’, writes Dr McNair, meaning by this the Zwingli of the years immediately before 1523, when he wished to go further than Erasmus but not so far as Luther. (shrink)

Francis Bacon. By Perez Zagorin (Princeton, NJ: Princeton University Press, 1998) xvi + 286 pp. $29.95, £19.95 Francis Bacon: The History of the Reign of King Henry VII. Edited by Brian Vickers (Cambridge, UK: Cambridge University Press 1998) xlv + 284 pp. £40.00 cloth.

When it comes to God-language, we must speak symbolically rather than literally. God’s unsearchable mystery requires that we address God only via multi-valent symbols that both connect us with God yet protect God from total disclosure. During the axial period 2500 years ago we learned that symbols resonate at the intersection of the beyond and the intimate, the transcendent and the immanent, the ultimate and the mundane. In Martin Luther’s Theology of the Cross we learned that God can even (...) be revealed under the opposite—that is, eternal life is revealed under temporal death. (shrink)

Leading sixteenth-century scholars such as Martin Luther and Desiderius Erasmus used print technology to engage in dialogue and debate with authoritative contemporary texts. By what Juan Luis Vives termed 'the unfolding of words,' these humanists gave old works new meanings in brief notes and extensive commentaries, full paraphrases, or translations. This critique challenged the Middle Ages' deference to authors and authorship and resulted in some of the most original thought--and most violent controversy--of the Renaissance and Reformation.

Posset, Franz The 500th anniversary of Luther's Reformation has been commemorated and celebrated in a decade-long undertaking between 2007 and 2017. At its beginning in 2007, the Catholic-Ecumenical publisher Paulist Press issued a volume within its series of the Classics of Western Spirituality, titled Luther's Spirituality, which was edited and translated by Lutheran theologians Philip D. Krey and Peter D. S. Krey, with a preface by Lutheran theologian Timothy J. Wengert. It contains numerous text selections. Toward the (...) end of the 'Luther Decade', the two compilers offered another anthology, The Catholic Luther: His Early Writings, published by the same press in 2016, with a foreword by Catholic ecumenist Wolfgang Th nissen, director of the Ecumenical Institute in the Archdiocese of Paderborn, Germany. These are welcome ecumenical signposts. (shrink)

Peter Lombard is best known as the author of a celebrated work entitled Book of Sentences, which for several centuries served as the standard theological textbook in the Christian West. It was the subject of more commentaries than any other work of Christian literature besides the Bible itself. The Book of Sentences is essentially a compilation of older sources, from the Scriptures and Augustine down to several of the Lombard's contemporaries, such as Hugh of Saint Victor and Peter (...) Abelard. Its importance lies in the Lombard's organisation of the theological material, his method of presentation, and the way in which he shaped doctrine in several major areas. Despite his importance, however, there is no accessible introduction to Peter Lombard's life and thought available in any modern language. This volume fills this considerable gap. Philipp W. Rosemann begins by demonstrating how the Book of Sentences grew out of a long tradition of Christian reflection-a tradition, ultimately rooted in Scripture, which by the twelfth century had become ready to transform itself into a theological system. Turning to the Sentences, Rosemann then offers a brief exposition of the Lombard's life and work. He proceeds to a book-by-book examination and interpretation of its main topics, including the nature and attributes of God, the Trinity, creation, angelology, human nature and the Fall, original sin, Christology, ethics, and the sacraments. He concludes by exploring how the Sentences helped shape the further development of the Christian tradition, from the twelfth century through the time of Martin Luther. (shrink)

This reissue of his collection of early essays, Logico-Linguistic Papers, is published with a brand new introduction by Professor Strawson but, apart from minor ...

ZusammenfassungLuther bemühte sich intensiv, den Sinn der Zusage Jesu an Petrus, ihm die Schlüssel des Himmelreichs zu geben , zu erfassen und damit ihre Metaphorik zu entschlüsseln. Sein Horizont fokussierte sich dabei immer mehr auf seine Auseinandersetzung mit dem Papsttum, die ihn auch tief existentiell traf. Luther entwickelte die Konzeption eines Schlüsselamtes, das als Alternative zum Papstamt seine eigene reformatorische Position beschrieb: Die Verkündigung der Sündenvergebung als Inbegriff des Evangelium in strenger Konzentration auf Wort und Glauben. Allerdings gelang es (...) ihm nicht, diesen seinen Entwurf exegetisch und praktisch-kirchlich zureichend zu plausibilisieren. Das zeigt sich schon daran, dass die lutherische Tradition Luthers Verständnis dieser Schriftstelle nicht rezipierte, sondern eigene Wege suchte, ohne selbst zu einer eindeutigen Auffassung zu gelangen. Exegetische Beobachtungen am matthäischen Basistext erlauben einen Ansatz, der nicht an der konfessionellen Konfrontation orientiert ist, sondern den Text vor dem Hintergrund der Situation, in der sich die judenchristliche Gemeinde zur Zeit des Evangelisten befand, zu verstehen sucht.SummaryLuther took great trouble to comprehend the sense of Jesus' promise to Peter, that he would give him the keys of the kingdom of heaven , and through this to unravel the imagery. His horizon focussed increasingly in this question on his clash with the papacy which was indeed existential for him. Luther developed the concept of an Office of the Keys, which described his own reformatory position as an alternative to the papacy: the proclamation of the forgiveness of sins as epitome of the gospel in strict concentration on Word and faith. However, he was not successful in backing up his outline sufficiently in exegetical and practical or ecclesiastical terms. This becomes evident, for example, in that the Lutheran tradition did not adopt Luther's understanding of this text, but instead went other ways, without achieving a clear conception. Exegetical observations on the basic text in Matthew allow a starting point which is not orientated on a confessional confrontation, but attempts to understand the text in the light of the situation in which the Jewish-Christian congregation found itself in the lifetime of the evangelist. (shrink)

A complete system of classical Aristotelian logic intended for honors high school and college.

Ohne Rücksicht auf disziplinäre Schranken bringt dieses Buch verschiedene nicht-reduktionistische Lerntheorien miteinander ins Gespräch. In einem offenen Diskurs, der die Konzepte zueinander in Beziehung setzt, werden die unterschiedlichen Perspektiven kritisch abgewogen und hinsichtlich ihrer Stärken und Schwächen diskutiert.

Delo se loteva vprašanja aktualnosti pojma subjekta v filozofiji in politiki skozi analizo tistih avtorjev, ki so ga domnevno najbolj radikalno pokopali: pokaže, da vznik radikalno novega in problematika subjekta zavzema osrednje mesto v Deleuzovi filozofiji, kakor tudi v Lyotardovi pozni misli posvečeni praznini, v Foucaultovi obravnavi biopolitike in biooblasti, v delu Negrija in Hardta o Imperiju, ter nazadnje v Badioujevi predelavi temeljnih filozofskih kategorij biti, resnice in subjekta, na osnovi katerih je dandanes znova možna renesansa filozofije. Ta ima po (...) Badiouju štiri razsežnosti, ki se v delu Vznik subjekta nenehno prepletajo: »V osnovi želja filozofije implicira razsežnost upora: ni filozofije brez nezadovoljstva mišljenja v njegovem soočenju s svetom, kakršen je. Pa vendar želja filozofije vključuje tudi logiko: to je, prepričanje v moč argumenta in uma.«. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 63.1 (2002) 63-82 [Access article in PDF] Faith, Philosophy, and the Nominalist Background to Luther's Defense of the Real Presence Thomas Osborne Recent scholarship has brought into question the traditional interpretation of Luther as being hostile towards philosophy. 1 Graham White claims that Luther holds a place in the history of logic as a member of the Nominalist tradition. 2 (...) Bruce D. Marshall argues that Luther and Thomas Aquinas fundamentally agree on the relationship between faith and reason. 3 Both scholars recognize that Luther himself stressed the importance of logic and used late medieval philosophical techniques. Although I agree with this scholarship that Luther's thought must not be understood in isolation from late medieval thought, I will argue that Luther uses philosophical ideas in a way which conflicts with that of the scholastic tradition. The focus here is on Luther's understanding of the relationship between faith and reason in the context of Luther's controversy over the Eucharist with the Swiss sacramentarians, among whom Zwingli and Oecolampadius were the most prominent. 4 Although Luther uses philosophical [End Page 63] distinctions to argue against what he thinks are misinterpretations of the Bible, he does not in any explicit and systematic way use philosophy to arrive at a theological understanding of the Eucharist. Luther differs from his scholastic predecessors in that he uses philosophy not to develop theological conclusions but only to attack errors about the Bible, and so the concern here is with Luther's use of Nominalist doctrines about presence in his attack on the sacra-mentarians' belief that Christ cannot be present both at the right hand of God and in the Eucharist at the same time.In his discussion of the Eucharistic doctrine which is presented in The Babylonian Captivity of the Church (1520), Luther not only argues against the Catholic doctrine of the Eucharistic sacrifice but also against transubstantiation. 5 Luther explicitly states that he was influenced on this issue by Peter D'Ailly, a Nominalist follower of William of Ockham. D'Ailly and other Nominalists thought that transubstantiation was not the only possible way that Christ could be present in the Eucharist, since if God wished he could also make Christ present along with the substance of the bread and wine. 6 From a Nominalist [End Page 64] perspective transubstantiation requires two actions of God, namely, the annihilation of the substance of the bread and the placement of Christ's body under the species. Therefore, consubstantiation would be a simpler account of Christ's Eucharistic presence. If Christ's body were present along with the substance of the bread annihilation would not have to occur. But D'Ailly and the Nominalists argue that we know from Church authority that the real presence occurs through transubstantiation. On this issue the Nominalists differ from Thomas Aquinas, who gives philosophically-based arguments against consubstantiation. 7 When Luther attacks Thomas, he attacks not so much the use of philosophy in theology as Thomas's philosophy: "But this opinion of Thomas hangs so completely in the air without support of Scripture or reason that it seems to me he knows neither his philosophy nor his dialectic." 8Since the Nominalist belief in transubstantiation rather than consubstantiation rests on an acceptance of Church authority, the rejection of such authority would seem to lead to a rejection of transubstantiation. If Luther had assented to traditional Nominalist theology with the sole exception of its reliance on Church authority, one would expect him to argue for the necessity of consubstantiation. However, Luther sees himself as rejecting an unnecessarily philosophical theology in a return to a more biblical faith. 9 Luther claims that he argues for a particular understanding of the Eucharistic presence but rather "that every one may feel at liberty to ponder, hold, and believe either one view or the other without endangering his salvation." 10 Although Luther's training in Nominalist theology leads him to think that consubstantiation is possible, he at no point argues that a belief... (shrink)

Don’t hate the media, lie to the media. Defence and illustration of lying by the Italian Luther Blisset collective.

While Hermann Levin Goldschmidt didn’t read Yiddish anarchists, there seems to have been a convergent evolution in their thinking. Goldschmidt’s looking up to Jewish lore as a source of liberating creativity is commonly encountered in Yiddish anarchist texts. His view of action as a constant response to internal and external challenges in the struggle for an open future is developed by Isaac Nachman Steinberg on the basis of nineteenth-century vitalism. Goldschmidt’s theory of anarchist individualism as willed self-limiting solidarity has a (...) compelling parallel in Hillel Solotaroff’s view of history. His use of impressionism and photography to eternalize the immediacy of human actuality is akin to Rudolf Rocker’s championing of decadent literature. In both cases, the goal of anarchism is not a dictatorship of the former downtrodden, but a continuous and contradictory evolution of freedom in ever-changing contexts. (shrink)

Metz holds that we can use African communal ethics to constitute global economic practices such as appropriation, production, distribution and consumption in such a way that promotes harmonious relations. In this article, I will show that Metz’s reformist approach to constituting the global economic practices is problematic as it fails to deal with the fundamental problem that pertains to a racialised world order that is structurally configured by coloniality of being. I will show that reformist approaches such as Metz’s use (...) of African communal ethics to constitute global economic practices in a way that promotes harmonious relations are undesirable attempts that are opposed and curtailed by a structural racialised logic/ontology of the world that governs and supervises the evolution of the world economic structures and practices in a way which undermines harmonious relations and in a way which causes economic marginalisation and impoverishment of historically disadvantaged indigenous Africans. (shrink)

Abstractabstract:Karl Marx’s acerbic observation in the opening lines of The Eighteenth Brumaire that “all facts and personages of great importance in world history occur the first time as tragedy, the second as farce” may be profitably applied to a reconsideration of literary farce sui generis, a genre represented in this article by a long-neglected work of utopian fiction, Archibald Marshall’s Upsidonia (1915). Although Upsidonia’s current disregard is arguably undeserved, the article’s chief interest is not to reclaim the novel on aesthetic (...) grounds but to illuminate the mechanics of what Marx would call its “serious buffoonery.” In its persistent reversal of capitalist principles and relations, Upsidonia naturally invites readers to revisit Marx, whose mordant gambit may serve as a key to Marshall’s own farcical plot and praxis, rooted in return and repetition, the essential maneuvers of farce itself. (shrink)

This introduction by leading scholar Peter Trawny is the first to tackle the Black Notebooks, whose recent publication revealed the extent of Heidegger's anti-Semitism. Trawny directly confronts the most problematic aspects of Heidegger's thought, also fully surveying his work, from early writings to his magnum opus, Being and Time.

This volume is a wonderful introduction to Foucault and a testimony to the deep humanity of the man himself.

"How do we go about weighing evidence, testing hypotheses and making inferences? According to the model of 'inference to the Best explanation', we work out what to inter from the evidence by thinking about what would actually explain that evidence, and we take the ability of a hypothesis to explain the evidence as a sign that the hypothesis is correct. In inference to the Best Explanation, Peter Lipton gives this important and influential idea the development and assessment it deserves." (...) "The second edition has been substantially enlarged and reworked, with a new chapter on the relationship between explanation and Bayesianism, and an extension and defence of the account of contractive explanation. It also includes an expanded defence of the claims that our inferences really are guided by diverse explanatory considerations, and that this pattern of inference can take us towards the truth. This edition of Inference to the Best Explanation has also been updated throughout and incudes a new bibliography."--BOOK JACKET. (shrink)