In recent literature in the philosophy of mind and language, one finds a variety of examples that raise serious problems for the traditional analysis of belief as a two-term relation between a believer and a proposition. My main purpose in this essay is to provide a critical test case for any theory of the propositional attitudes, and to demonstrate that this case really does present an unsolved puzzle. Chapter I defines the traditional, propositional analysis of belief, and then introduces a (...) distinction, motivated by the intuitions that underlie Kripke's arguments for direct reference, between purely qualitative and individual propositions. Beliefs typically expressed using proper names, indexicals or demonstratives appear to relate the believer to individual propositions with the entity that may be referred to as subject constituent. Chapter II presents the critical test case . In this and Chapters III-VI it is used to show that the latter sorts of beliefs are not analyzable as dyadically relating the believer to individual propositions. The case constitutes a genuine counterexample to the traditional analysis only if it is possible for a believer to believe an individual proposition with a contingent thing other than herself as a constituent; and the believer in the case is in optimum conditions for believing an individual proposition. In Chapters III, IV, and VI, I criticize views prompted by rejection of , and in Chapter V, I criticize Stalnaker's view, which rejects . Chapter VI also considers the non-traditional, triadic analyses of belief proposed by Kaplan and Richard; they fall prey to the main criticisms of Chapter V. In the Postscript, I give a comparative assessment of approaches to resolving the Two Tubes Puzzle, and I place it in historical context by pointing out the puzzle's similarities to the 'problem of sense data' . Correlatively, I indicate the bearing of Methodological Solipsism on future attempts to solve the puzzle. My conclusion is that although the puzzle remains a puzzle, it gives us reason to supplement, rather than completely abandon, the use of propositions in the analysis of thought; and I say what a supplementing solution must do to remain faithful to the intuitions of Chapter I. (shrink)

Our paper examines Gloria Anzaldúa’s critical appropriation of Mexican philosophical sources, especially in the writing of Borderlands/La Frontera. We demonstrate how Anzaldúa developed a transnational Philosophy of Mexicanness, effectively contributing to what has been recently characterized as the “multi-generational project to pursue philosophy from and about Mexican circumstances” (Vargas). More specifically, we recover “La Mexicana en la Chicana” by paying careful attention to Anzaldúa’s Mexican sources, both those she explicitly cites and those we have discovered while conducting archival research using (...) the Gloria Evangelina Anzaldúa Papers from the Benson Latin American Collection at the University of Texas at Austin. The three sections of our paper: 1) define the terms Mexican and philosophy in conversation with Anzaldúa’s work, 2) examine the Mexican philosophical sources that Anzaldúa cites in Borderlands/La Frontera, and 3) present the other major Mexican philosophical influences on Anzaldúa that we have found in her archive. The eight Mexican philosophical sources we discuss here include: José Vasconcelos (1882-1959), Miguel León-Portilla (1926-2019), Juana Armanda Alegría (1938- ), Octavio Paz (1914-1998), Samuel Ramos (1897-1959), Rosario Castellanos (1925-1974), Sor Juana Inés de La Cruz (1648-1695), and Jorge Carrión (1913-2005). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Moving Literary Theory OnWendell V. HarrisParadox has long been especially seductive to literary critics and theorists. For the New Critics, the presence of paradox in a text served to vouch for the complexity and therefore value of the perspective on life the text offered. For poststructuralists it seems to be even more important: paradox is the hallmark of earnestness. And if paradox is good, self-contradiction is even better. That (...) at least would seem to be the reasoning that justifies the amount of internal contradiction to be encountered among the critical principles most in vogue these days. Let us note twelve of the most egregious of these contradictions.(1) New Criticism is dead. But the New Critics’ major activity, the pursuit of the author’s intended meaning through close reading, is still very much with us. However much poststructuralists have wished to deny the importance of or possibility of achieving understanding of authorially intended meaning, their own critical commentary necessarily begins with the meaning the author is assumed to have intended. For instance, that which Derrida seeks to deconstruct or undercut in Saussure, Rousseau, Austin, or Searle begins in what he thinks they intended to say. However, the New Critic sought to resolve apparent contradictions on the principle that the interpretation producing the greatest consistency would be nearest the author’s meaning (since the author was assumed to have assumed that the reader would assume that the author intended a non-contradictory statement). In contrast, the poststructuralist typically seeks to find and emphasize or, if necessary, induce contradiction—but only after having assumed that degree of consonance and unity in the text necessary to interpret the intended meaning within which can be sought the contradictions for the [End Page 428] discovery of which the reading was undertaken. The result is thus more often than not a New Critical reading into which contradictions have been injected. One is reminded of the old story of the student in a short story writing class who told his friend that he had the story all written—all he had to do was go back and put in the symbols. The typical poststructuralist begins with a reading much like what one would expect from a New Critic and then begins inducing contradictions.(2) Literature and language cannot really be about anything beyond themselves. At the same time literature and the language on which it is dependent are regarded as largely constituting that which we experience. If language cannot refer to non-linguistic things and events, either it cannot have the power to shape our classifications, descriptions, and evaluations of things and events experienced, or there exists nothing beyond language—in which case we can abolish poverty, racism, and sexism by denying that those words have any meaning. Moreover, if language is about nothing but itself, any formulation that uses language to make statements denying the relationship of language to anything outside itself must be meaningless.(3) All narratives, indeed all statements about the world, are fictional. Yet “fictional” would have no meaning if it did not stand in contrast to those things that are not fictional, while the distinctions made available by the contrast are ones we can hardly do without. There are narratives (1) that both tellers and their hearers/readers know to be not true (“not to be the case” is the evasive formulation popular with philosophers), (2) that tellers and/or hearers/readers think true though they prove not to be, and (3) that tellers think true and are in fact partially, perhaps largely true, but erroneous in some details and necessarily incomplete. These classifications require a modicum of explanation, but to lose one’s way among them would seem to require a wilful pursuit of confusion.Class 1. Oliver Twist is fictional even though there were workhouses, thieves, and such sites as The Angel and Newgate existing at the time at which the narrative is set. Of course, within a fictional narrative, there may be subnarratives the reader is to regard as true within the total fictional narrative and others that are to be regarded as false. To take a light-hearted example, within the narrative of Gilbert and... (shrink)

This small volume is one of the series entitled "Contemporary Perspectives in Philosophy." It contains eight essays which fall into two groups: 1) the first five deal with the Austin-Strawson debate revolving around Austin's modified "correspondence theory," 2) the last three, two of which are by Strawson, and the other by Dummett commenting on Strawson. The editor has provided a useful bibliography.--V. G. P.

Eight short papers, semi-popular in intent, surveying British philosophy from Bradley, through Russell, Moore, and Wittgenstein, to the contemporary analysis of Ryle and Austin. Coverage is spotty, and some of the treatments are so brief and sketchy as to be of dubious value. Ryle's introduction, however, and concluding papers by Strawson and Warnock are both pleasant and instructive.--V. C. C.

In lieu of an abstract, here is a brief excerpt of the content:Ch'an/Zen-Catholic Dialogue Spreads a "Welcome Table" at the 2009 Annual MeetingFrancis V. TisoA retreat program designed by the participants in the ongoing Ch'an/Zen-Catholic Dialogue explored the dialogue of religious experience and the dialogue of life, set amid the redwoods of Guerneville, California. The 28–31 January 2009 meeting was cochaired by the Rev. Heng Sure of the Berkeley Buddhist Monastery and the Institute for World Religions, Berkeley, California, and by (...) Most Rev. John C. Wester, Bishop of Salt Lake City, Utah.Sr. Mary Ann Donovan of the Jesuit School of Theology, Berkeley, led an experience of lectio divina based on John 15:1–17, Jesus's simile of the vine and the branches. Rev. Victoria Austin of the San Francisco Zen Center gave an "encouragement talk," which would typically be delivered to Zen retreatants. She referred to the Gospel passage, noting: "We don't prune the vine because it is dead, but because it has the capacity to be fruitful. We don't purify the mind to get rid of dirt, but to return to the mind's original purity, which is the source of our conscience and is the true life within us." Rev. Jan Chosen Bays of Great Vow Zen Monastery in Oregon observed that "Vows make our life energy more focused, keeping us from losing purpose and meaning. Vows prune away unnecessary things. When we ask for help with the challenge of being faithful to our vows, we call up and encounter unexpected sources of support and 'grace.' "The Ch'an Buddhist presentation focused on meditation experience, which was described as "recovering the natural state of the mind." Prof. Martin Verhoeven of the Pacific School of Religion pointed out that in meditation "we are returning to the origin, not moving forward to 'gain something.'" Linking ethical engagement with contemplation, he said, "When the mind of a meditator is motivated to act out of genuine compassion, its action is accurate and correct. Action is neither driven nor obstructed by ego or sentiment." These comments resonated with Rev. Heng Sure's presentation on the statement on the environment from the recent Gethsemane III conference "Simple and Sufficient," in which Buddhist and Christian monastics embraced an ecologically valid way of life. Urging the group to notice the connections between contemplation and ethical action, Bishop John C. Wester commented: "This [End Page 145] work embodies mercy by lifting people up; it embodies justice as it arises out of our common humanity."Because of the financial challenges that all three sponsoring institutions are facing, it was decided to conclude formal sponsorship of the Ch'an/Zen-Catholic Dialogue with this meeting. However, participants agreed to work together to reconstitute the dialogue regionally. A steering committee was designated to undertake new logistical arrangements and to draft a narrative of the previous seven years of dialogue for posting on our respective websites. Bishop Wester summarized the convictions of participants, both Buddhist and Catholic, by observing: "It is impossible not to be affected by this experience. Dialogue in this atmosphere has had an impact on my own way of ministering to others. I feel that my faith, sensitivity, compassion, and reverence have been enhanced by participating in these meetings."Participants in the 2009 dialogue meeting included Rev. Heng Sure, Berkeley Buddhist Monastery; Bishop John C. Wester, Salt Lake City; Dr. Snjezana Akpinar, Dharma Realm Buddhist University; Rev. Gigen Victoria Austin, San Francisco Zen Center; Rev. Jan Chozen Bays, Great Vow Zen Monastery; Sr. Phyllis D'Anna, SND, Zen Center, Palo Alto; Sr. Mary Ann Donovan, SC, Jesuit School of Theology at Berkeley; Dr. Ron Epstein, Dharma Realm Buddhist Association; Mrs. Lorraine Moriarty, Society of St. Vincent De Paul; Bhikshuni Heng Jiao, City of 10,000 Buddhas; Bhikshuni Heng Liang, City of 10,000 Buddhas; Rev. Canon Francis Tiso, United States Conference of Catholic Bishops; Rev. James Massa, United States Conference of Catholic Bishops; Rev. Thomas W. Devereaux, Diocese of Santa Rosa ecumenical and interreligious officer; Dr. Martin Verhoeven, Pacific School of Religion; and Ron Brown, observer (Cloverdale, California). [End Page 146]Francis V. TisoUnited States Conference of Catholic BishopsCopyright © 2009 University of Hawai'i Press... (shrink)

We considered peculiarities of the evolution of a region with sharp boundaries that is filled with a partially ionized plasma and is a part of the volume of a condensed target. The creation of such a region in the near-surface layer of the target can be related to the action of an external impulse symmetric ionizator or to the action of an intense small-extension shock wave on the target surface. We defined the conditions such that their fulfilment during the establishment (...) of the equilibrium between the Coulomb attraction of electrons and ions with atom ionization multiplicity Z* 1 and the kinetic pressure of electrons causes both the compression of this region and its ionization to the state with Z* 2 > Z* 1. The last leads to a further additional compression and ionization. Under these conditions, the spontaneous avalanche-like ionization of atoms of the target to the state of ‘‘bare’’ nuclei occurs synchronously with the avalanche-like metallization and the self-compression of the target. We showed that the avalanche-like ionization and the self-compression of the target happen in the case where the gas of degenerate electrons has drift momentum. If the region with initial ionization has the form of thin spherical layer, the process of avalanche-like ionization and self-compression of the target in this region is accompanied by the accelerated movement of the plasma layer to the target center. One of the reasons for the accelerated movement is the surface tension in a bounded domain of the nonequilibrium plasma layer neutralized by ions of the target. With increase in the velocity of movement of this layer to the target center, the additional self-compression of the system of electrons and nuclei to the state of degenerate electron gas occurs. At the leading edge of the running layer with extremely high electron density which is neutralized by nuclei of the target, the formation of a collapse of the electron--nucleus system proceeds, and the binding energy maximum for the electron--nucleus system shifts from A≈60 to A ≫ 60. This result makes possible the fast synthesis of superheavy nuclei. The decay of the collapse state, a partial restoration of the target structure, its rapid cooling, and the condensation of a part of the products of nuclear reactions happen in the target volume at the trailing edge of the moving plasma layer. Upon such a scanning propagation of the wave with high electron density, all the target substance is involved, step-by-step, to the process of nuclear transformations. At the target center, the moving plasma layer is squeezed with the formation of the state of quasistationary collapse under inertial confinement. Then the collapse state decays irreversibly. (shrink)

The doctrine of idols is one of the most famous aspects of Bacon's thought. Yet his claim that the idols lead to madness has gone almost entirely unnoticed. This paper argues that Bacon's theory of idols underlies his diagnosis of the contemporary condition as one of ‘universal madness’. In contrast to interpretations that locate his doctrine of error and recovery within the biblical narrative of the Fall, the present analysis focuses on the material and cultural sources of the mind's tendency (...) towards error. It explains the idols in terms of Bacon's materialist psychology and his exposé of the debilitating effects of language and traditional learning. In so doing, it highlights the truly radical nature of the idols. For Bacon, the first step towards sanity was to alert people to the prevailing madness. The doctrine of idols was intended as a wake-up call, preparing the way for a remedy in the form of his new method of inquiry. The paper concludes by indicating how Bacon's method aimed to treat ‘universal madness’, and it suggests that his diagnosis influenced John Locke. (shrink)

Kant’s dissertation for the Master’s degree Succinct Exposition of Some Meditations on Fire was written in Latin in 1755 as a sample (specimen) preceding a Master’s exam, but its first printing did not appear until 1838. What is the relevance of this Master’s dissertation for historical and philosophical studies? To answer this question I analyse the structure and give a brief summary of the dissertation, look at the history of its writing and try to identify the place of this work (...) among Kant’s other papers on natural philosophy. I then demonstrate that Kant’s concept of ether as an elastic matter of fire, heat and light containing the forces of attraction and repulsion originates in the dissertation On Fire. I identify the provisions in Kant’s early works which he later develops in the Master’s dissertation and establish continuity between the text of On Fire and the so-called Physical Monadology, draw parallels between the ideas enunciated by Kant in his first dissertation and the interpretation of ether in the printed works that followed. Finally, I put forward the hypothesis of the heuristic potential of the On Fire treatise for the analysis of Kant’s manuscript legacy. Perhaps this dissertation will enable researchers to clear up some tangled propositions in Kant’s Opus Postumum. However, a series of further studies is needed to verify the hypothesis. (shrink)

The relevance of the study has two sides — individual and general. In its essential aspect, it is the development of achievements of predecessors by consistently taking into account the latest data on trends and changes in the interconnected spheres of education, economics and culture. In the individual aspect, it is about improving the professional means of improving the efficiency of teaching foreign languages in order to form students with a high level of linguistic-professional competence. Public relevance is the goal (...) of educating young people in a new patriotic direction, because today, due to various global influences, the classical principles of life in the agrarian system, created in recent centuries, or in the industrial society, are devalued due to various global influences. The purpose of the study in a broad sense was to highlight the causes and consequences of the European religious Reformation as the main factor in accelerating the movement of the whole of Western Europe to the position of the world leader that previously belonged to China. We see precis e tasks in the integrated analysis on the basis of the latest discoveries of many humanities and exact sciences in the educational, economic and cultural systems of Germany and other successful European states. On this basis, we hope to fulfill the public task which is to make significant proposals in the plans and practice of higher education reform in Ukraine. The methodology of the study relies on the best classical means, on the principle of historicism and the continuity of the connection between the material and the ideal, a modern multidisciplinary approach. For the highest effectiveness of the research, we will use the latest scientific data and recommendations of the innovators who collect and use these data. The results of the study mostly follow from the mentioned new discoveries. They testify that in ancientt history, in the role of locomotives of civilizational progress in the western part of Eurasia, direct descendants of the inventors of agriculture acted, among which the especially great contribution belongs to the ancestors of Ukrainians from the territories of Trypillya and the Great Trypillya. It is indicated that during the existence of the Great Trypillya, future German farmers acquainted themselves with the technologies of the Great Trypillya, so the German language, through borrowed words, became part of the Indo-European family. It is noted that after the collapse of the Great Trypillya, the Germans and Slavs became neighbors along the meridian Elbe. In the age of steppe invasions, future Ukrainians and Germanic tribes did not get in contact, and the influence of the Roman Empire was mostly experienced by western lands. Emphasis was placed on the evolution of ideological, religious and other paradigms in the territory of Germany after the collapse of the Holy Roman Empire, which determined the development of the nation for the next hundreds of years. The religious and philosophical paradigmatic origins of those unique features of culture and education that during the nineteenth century were emphasized. brought Germany to the position of the scientific and technological leader of the world. The high role of German neo-humanism and the Berlin Research University were noted. In the final section, special attention is paid to religious issues and to the destructive impact on social and other processes in the German immigration flows of Islamists. The conclusions focus on the competition of several important paradigms in the education of modern Germany and the proposals made to incorporate German experience in legislation and the use of the Bologna process. An important caution is made regarding the choice of Germany's strategy for the development of the scientific and educational complex 'within the framework of the Lisbon project. This country has become a world leader not only in alternative energy, but also in the implementation of the fourth industrial revolution. We consider an example of this leadership like the regular world conferences in Davos, which involve the majority of influential politicians and economists. (shrink)

Georg Simmel has long been appreciated as a major theorist of the arts in society, as well as of aesthetic phenomena in general in social life. Yet Simmel’s essays in the area have remained dispersed for many years across the disparate parts of his corpus and have not been easy to survey in their full thematic cohesion and interconnection. This symposium article reflects on Austin Harrington’s comprehensive anthology of these writings in English, published in 2020, which assembles virtually all (...) the relevant titles – many of them appearing in English for the first time. Among the central topics of discussion are Simmel’s fluid style of theorizing, his thinking about representation, reality and modernity in art, his relationships to philosophers and artistic personalities, and his legacy for the present. (shrink)

В монографии в широком историческом контексте охарактеризован процесс возникновения и развития сущностного наполнения принципа природосообразности в истории филисофско-педагогической мысли от античного периода по Новое время.

The purpose of the article is to reveal philosophical ideas in the mythology and folklore of the indigenous peoples of North America. An important question: "Can we assume that the spiritual culture of the American Indians contained philosophical knowledge?" remains relevant today. For example, European philosophy is defined by appeals to philosophers of the past, their texts. The philosophical tradition is characterized by rational argumentation and formulation of philosophical questions that differ from the questions of ordinary language. However, the problem (...) lies in the term "philosophy", which belongs to the so-called "philosophical untranslatability" and has many definitions. The question of whether philosophy is exclusively a phenomenon of European culture is still controversial. In the article, the concept of philosophy is used in a broad sense, which allows the analysis of the intellectual heritage of the culture of the indigenous people of North America for philosophical ideas. Theoretical basis of the study consists of primary sources, which are limited due to the "documentary horizon". It contains myths about the Twins, ritual rhetoric, examples of dream interpretation practices and the practical wisdom of tribal chiefs. The Chronicle of "Vallamolum", or "the Red List", testifies to the special idea of the Indians about history and their own historicity. Analysis of cosmogonical and cosmological ideas reveals the special features of the anthropological ideas of the North American Indians. Combined with the philosophical ideas of the Puritan philosophy of the settlers of New England, this analysis allows us to explore in more detail the processes of acculturation. The study uses critical literature from scholars and leading researchers of the wisdom and philosophy of Native Americans, such as Michael Yellow Bird, J. Baird Callicott, Henry Wadsworth Longfellow, Dennis H. McPherson, Lewis Henri Morgan, Thomas M. Norton-Smith, J. Douglas Rabb, Paul Radin, Jon Ewbank Manchip White. The views of early American philosophers: R. Williams, W. Penn, R. W. Emerson, on the problem of the relationship between the culture of settlers and the indigenous people of North America are noteworthy. Originality lies in the application of historical and philosophical methodology, identifying the features of philosophizing in the spiritual culture and worldview of the indigenous people of North America. Conclusions. In the conclusions, the obtained results complement the history of the origin and development of philosophical thought of the early American philosophy. (shrink)

Ocherk 1. Voprosy ontologii -- Ocherk 2. Voprosy ėtiki i ėstetiki -- Ocherk 3. Voprosy gnoseologii i aksiologii.

The nature of religion, its essence for centuries agitated the minds of many thinkers, theologians and religious scholars. As you know, some people saw in it a fantastic reflection of the abstract individual of his being, while others, especially the theologians, saw in it a certain theurgical power that determines the attitude of man to higher moral will, and so on. In general, these and similar approaches to religion, in the best case, more or less successfully fixing some of its (...) features or parties, do not yet give an idea of ​​its integrity. Today, many of its definitions, formal and logical definitions are known, but for the most part they are not perfect, one-sided or simply false, because they do not rely on the essential in the religious phenomenon. (shrink)