Ce texte a déjà paru dans Sofistikê, n° 1, 2009. Nous remercions Stéphanie Orace de nous avoir autorisé à le reproduire ici. Le mouvement plus ou moins caché par lequel ce qui n'est pas encore est déjà ou est entièrement dans ce qui est […] s'appelle le rythme. Paul Valéry Comme l'a précisé Jean Mourot dès son introduction au Génie d'un style, expliquer le phénomène rythmique est une véritable gageure. Reste le parti de l'empirisme, pris finalement par Jean Mourot, (...) et qui revient non pas à cerner (...) - Poétique et Études littéraires – GALERIE – Nouvel article. (shrink)
In the article, the main lines of the research and educational cooperation of the linguists of the Bashkir State University and the St. Cyril and St. Methodius University of Veliko Turnovo are considered. The prospects of these contacts are determined by capabilities of joint development of the long-term research programs in comparative linguistics, sociolinguistics, cognitive linguistics, which can be implement as collective monographs, Ph.D. theses, textbooks of the Russian and the Bulgarian languages, dictionaries (including the multilingual dictionaries). A program of (...) the double diplomas in the specialized training of undergraduates ‘Applied Slavic philology (translation study)‘ as a new form of the cooperation is also considered. (shrink)
In the World Library of Psychologists series, international experts themselves present career-long collections of what they judge to be their finest pieces - extracts from books, key articles, salient research findings, and their major theoretical and practical contributions. Jonathan St B T Evans is amongst the foremost cognitive psychologists of his generation, having been influential in spearheading developments in the psychological study of reasoning from its very beginnings in the 1970s up to the present day. This volume of self-selected papers (...) recognises Professor Evan's major contribution to the psychological study of thinking and reasoning by bringing together his most influential and important works. Early selections in the book focus upon experimental studies of reasoning - matching bias in the Wason selection task, belief bias in syllogistic reasoning, and also seminal work on the understanding of conditional statements. The later selections include Evans' work on more general forms of dual process and dual system theory, and his recent account of two minds in one brain. The volume also contains chapters which highlight Evans' contribution to the topic of human rationality, and also his influence on the development of the "new paradigm" in the psychology of reasoning. The key developments in the psychology of reasoning are paralleled by those in Evans's own intellectual history, and the book will therefore make essential reading for all researchers in the psychology of reasoning, and a wider audience of graduate and upper-level undergraduate students with an interest in reasoning and/or dual process theory. (shrink)
Dvorec Jelšingrad (Erlachstein), ki se nahaja na severozahodnem obrobju Šmarja pri Jelšah, je bil v sredini 19. stoletja deležen prenove vzhodnega dela stavbe, interierjev in parka po vzorih mavrske in orientalske arhitekture. Za novo eksotično podobo je bil zaslužen tedanji lastnik Rudolf Oskar Gödel-Lannoy (1814–1883), ki je med svojo dolgoletno diplomatsko kariero v Egiptu, na Bližnjem vzhodu in Balkanu načrtno zbiral antikvitete. Ob vrnitvi v domovino jih je v svojem dvorcu razstavil v treh novo nastalih orientalskih dvoranah, kar se v (...) sočasnih virih omenja kot “orientalni muzej”. Iz popisa predmetov, ki so jih leta 1943 v dvorcu zasegli Nemci in prenesli v Pokrajinski muzej Maribor, je razvidno, da je Lannoyjeva zbirka starin vključevala številne predmete iz starega Egipta, Mezopotamije, Grčije in Rima. Z izjemo staroegipčanskega fragmenta Merimosejevega sarkofaga iz 18. dinastije, ki ga danes hranijo v Narodnem muzeju v Pragi, v dosedanjih raziskavah vsebina Lannoyjevih starinoslovnih zbirk še ni bila deležna strokovne pozornosti. Pričujoči prispevek se osredotoča na jelšingrajsko zbirko mezopotamskih predmetov, tj. cilindričnih pečatov, pečatnih kamnov, živalskih amuletov in glinenega stožca kralja Gudea iz Lagaša, ki jih danes hranijo v depoju arheološke zbirke Univerzalnega muzeja Joanneum v Gradcu. (shrink)
Introduction -- Postfeminist contexts -- Backlash, new traditionalism and austerity-nostalgia -- New feminism : victim vs. power -- Girl power and chick lit -- Do-me feminism and raunch culture -- Liberal sexism -- Postmodern (post)feminism -- Queer (post) feminism -- Men and postfeminism -- Cyber-postfeminism -- Third-wave feminism -- Micro/macro-politics and enterprise culture -- Postfeminist brand culture and celebrity authenticity.
The strict-tolerant approach to paradox promises to erect theories of naïve truth and tolerant vagueness on the firm bedrock of classical logic. We assess the extent to which this claim is founded. Building on some results by Girard we show that the usual proof-theoretic formulation of propositional ST in terms of the classical sequent calculus without primitive Cut is incomplete with respect to ST-valid metainferences, and exhibit a complete calculus for the same class of metainferences. We also argue that the (...) latter calculus, far from coinciding with classical logic, is a close kin of Priest’s LP. (shrink)
The realism grounding St. Thomas Aquinas’s pre-modern natural science defends the reception of similitudes of the forms of things known by abstraction. Modern natural science challenges this abstractio- nist account by recasting «form» in the leading role of principle of intelligibility—instead of forms, modern science discovers laws. Thomistic realism is prima facie incompatible with this account. Following Charles De Koninck, this essay outlines a rapprochement between the epistemology of pre-modern, Thomistic natural science and its modern successor. I argue that natural (...) forms are noetic limits towards which physical laws tend, and our grasp of this tendency uses a mode of knowledge comparable to what St. Thomas termed universal in repraesentando. (shrink)
In his epistles, St. Paul sounded a universalism that has recently been taken up by secular philosophers who do not share his belief in Christ, but who regard his project as centrally important for contemporary political life. The Pauline project—as they see it—is the universality of truth, the conviction that what is true is true for everyone, and that the truth should be known by everyone. In this volume, eminent New Testament scholars, historians, and philosophers debate whether Paul's promise can (...) be fulfilled. Is the proper work of reading Paul to reconstruct what he said to his audiences? Is it crucial to retrieve the sense of history from the text? What are the philosophical undercurrents of Paul's message? This scholarly dialogue ushers in a new generation of Pauline studies. (shrink)
Harris and Brokmeyer met in 1858 at the St. Louis Mercantile Library, where Harris was offering a public lecture. Brokmeyer convinced Harris of the significance of Hegel’s system, and its relevance to the historical trends of American society. They immediately joined forces, attracting a number of other youthful followers with intellectual ambitions, many of whom were, like Harris, teachers in the public schools. The nascent Hegelian movement was temporarily stalled when Brokmeyer went off to serve as a Colonel in the (...) Union Army during the Civil War, but it rebounded in full force upon his return with the formation of the St. Louis Philosophical Society in 1866, and the launching of the Journal of Speculative Philosophy, the official organ of the Society, in 1867. (shrink)
2011 Reprint of 1943 Edition. Full facsimile of the original edition, not reproduced with Optical Recognition Software. "St. Thomas Aquinas" is enriched by the author's unique ability to see the world through the saint's eyes, a fresh and animated view that shows us Aquinas as no other biography has. Acclaimed as the best book ever written on Aquinas by such outstanding Thomists as Jacques Maritain, Etienne Gilson, and Anton Pegis, this brilliant biography will completely capture the reader and leave him (...) desirous of reading Aquinas' own monumental work. (shrink)
One resolution of the St. Petersburg paradox recognizes that a gamble carries a risk sensitive to the gamble's stakes. If aversion to risk increases sufficiently fast as stakes go up, the St. Petersburg gamble has a finite utility.
This paper will attempt an investigation of hypothetical intelligent extraterrestrial life from the perspective of the philosophy and theology of St. Thomas Aquinas. Section I will feature an overview of St. Thomas's relevant philosophy of human nature and the differences between human and extraterrestrial natures. Section II will, with special attention to St. Thomas's De malo, treat some possibilities regarding the need for salvation in our hypothetical species. Section III will outline relevant aspects of Thomistic soteriology, especially the reasons behind (...) the Incarnation and the role of human nature in Redemption. Section IV will feature a critique of representatives from the two major schools of scholarly thought on this issue, showing that they either disregard the necessity of a human nature for incorporation into the Mystical Body of Christ or deny the magnitude and singular importance of the Incarnation. Section V will sketch some possibilities for the soteriology of extraterrestrial life using the theology of St. Thomas Aquinas as a framework. (shrink)
BETWEEN St. Augustine and Plato, as between St. Thomas and Aristotle, there are significant analogies. If Whitehead exaggerated only pardonably little in describing Western philosophy as a series of footnotes to Plato, one could point to a similar relationship between Christian thought and Augustine. Plato and Augustine were fertile in inspiration, Aristotle and Aquinas were systematizers on the grandest scale. Augustine is often styled the Christian Plato; this is true in part because he was a Platonist, but perhaps even more (...) because both men were great artists, who have scarcely had rivals in the whole of Western philosophical history. Even in their manner of artistry they agree, for both were censorious of art, and indeed for analogous reasons; yet each manifested in his writings an artistry that somehow achieved the goal for the attainment of which he disputed with art itself. The difficulty of disengaging from the thought of Plato, or of Augustine, a series of views, a synthesis of arguments, a statement of acquired conclusions, is notorious; the expositor who, like myself, undertakes to explain the Augustinian view of time cannot hope simply by excerpting a series of propositions from the living dialectic of the Confessions to present them as a remainderless rendering of the original, any more than one can translate poetry into prose and expect to retain its meaning, without remainder. If the attempt is made, there remains, despite all disclaimers and warnings, an ineluctable element of betrayal. I offer what I do, neither in the guise of an accurate summary of Augustine's views on time, nor as a rebuttal of other interpretations of Augustine's mind, but simply as an incitement to the reading of the Confessions, and as a provocation or stimulus to philosophical mimesis. (shrink)
Since St. Thomas Aquinas holds that death is a substantial change, a popular current interpretation of his anthropology must be mistaken. According to that interpretation – the ‘survivalist’ view – St. Thomas holds that we human beings survive our deaths, constituted solely by our souls in the interim between death and resurrection. This paper argues that St. Thomas must have held the ‘corruptionist’ view: the view that human beings cease to exist at their deaths. Certain objections to the corruptionist view (...) are also met. (shrink)
This article aims to explore the concept of Heaven and St. Thomas Aquinas I "Summa Theologica" explained the basis of natural law and metaphysics. The philosophy, the I's "Road" was opened on their own, said that the ultimate reality itself; second source that can be raw, such as "Dawson, one two, two three, three things," a phrase below; again , then follow all the rules change. In this regard, I tend to "Heaven", "heaven" statement, basically all things to follow the (...) law is. I focus on is that all things are to follow the law is. As for the man-made law, I tend to be severely criticized, such as saying "Fa Wu Zi-chang, way more than a thief," and the like. Having said that, by Taoism Taoism Taoism and Legalism affect the development of the legislation is still based on natural law is human law theory. Thomas Aquinas's natural law, is given in accordance with the rational nature of God and the law of action, we can see, St. Thomas Aquinas's natural law focused on people, not only contains a real natural , but also ought to include , two related but different. There are words on the surface, natural law is that "people according to their nature are looking for is good." However, the surface should be made, the principle of natural law is: "People should do good to avoid evil." In this paper, to compare the Heaven and the ultimate source of natural law, I inquire of the non-personal God of the Trinity Road and Thomas Aquinas on how chemical and biological weapons or to create things, by the generosity or wisdom and love of order and law generated. Then, on the Heaven and the natural law itself for comparison. Finally, the two can be dealt with through the office, and, and related concepts in Taoism. The basic concern of this paper is to compare Laozi's Heavenly Dao and St. Thomas' natural law for the purpose of bringing them to dialogue. Philosophically speaking, Laozi's concept of Dao means first, the ever self-manifesting and creative Ultimate Reality; second, the Origin giving birth to all things; third, the law of becoming of all things in the universe. For this last meaning, usually Laozi uses the term "Heavenly Dao" to represent laws of nature that all beings in the universe, including human beings , must comply with. As to human laws, he takes a critical position, to the point of saying that "The more legal objects multiply, the more robbers and thieves there will be." Nevertheless, under his influence, Huanglao daoists and legalists have developed their philosophy of positive laws.In Comparison, St. Thomas' natural laws are principles of human action according to human rational nature. The emphasis of St. Thomas is put therefore on the rational nature of human beings, which includes both the aspect of "to be" and that of "ought to be," both being closely related yet distinct. Seen from "to be," the natural law says that all human beings desire goodness by their nature; while as their "ought to be," all human beings should do good and avoid doing evil.This comparative study will focus first on how the generosity of Dao's giving birth to all things in Laozi and the wisdom and love of God in St. Thomas become order and law. Then we will compare Laozi's laws of nature, to which human beings should also live accordingly, with techniques inspired from them, and the principles of St. Thomas' natural laws. We will discuss the possible compatibility and dialogue between St. Thomas thoughts, which are essential to Catholicism , and those of Laozi as followed by lluanlao Daoism and Religious Daoism. (shrink)
In the _Proslogion_, St. Anselm presents a philosophical argument for the existence of God. Anselm's proof, known since the time of Kant as the ontological argument for the existence of God, has played an important role in the history of philosophy and has been incorporated in various forms into the systems of Descartes, Leibniz, Hegel, and others. Included in this edition of the_ Proslogion _are Gaunilo's "A Reply on Behalf of the Fool" and St. Anselm's "The Author's Reply to Gaunilo." (...) All three works are in the original Latin with English translation on facing pages. Professor Charlesworth's introduction provides a helpful discussion of the context of the _Proslogion_ in the theological tradition and in Anselm's own thought and writing. (shrink)
Why does Derek Parfit, a philosopher very much associated with the University of Oxford, use pictures of St. Petersburg on the covers of volumes of On What Matters? Perhaps it is because he regards his agony argument as like something from Russian literature. But I can envisage a response to the argument from such literature.
It is commonly believed that when a finite value is received in a game that has an infinite expected value, it is in one’s interest to redo the game. We have argued against this belief, at least in the repeated St Petersburg two-envelope case. We also show a case where repeatedly opting for a higher expected value leads to a worse outcome.
In May AD 597, 1400 years ago, a young Sicilian monk called Augustine disembarked at Ebbsfleet, in south-east Kent, an event which was to change the development of Christianity and culture in this country for all time. It had taken St. Augustine and his 20 or 30 companions a year to travel from Rome, where they had been specially selected by Pope Gregory the Great to convert Anglo-Saxon Britain and to restore contact with the early Celtic Church. This book tells (...) the story of St. Augustine's journey, his arrival, his seven-year missionary activity in Kent and anticipates the full impact of those vital years on English life. Supported by relevant historical contexts and fascinating documentary evidence, a bibliography, notes and photographs, St. Augustine of Canterbury offers us today a celebratory glimpse of one of our history's most significant moments. (shrink)
In this paper I argue that neither St. Bonaventure nor St. Thomas are eudaimonists in the normal sense. Neither holds that happiness--which is a condition of human persons, and thus falls on the creature side of the Creator/creature divide--is the ultimate end of human beings strictly speaking, being rather a penultimate end. God is the true ultimate end of human beings, and He falls on the other side of the Creator/creature divide. -/- Both St. Thomas and St. Bonaventure hold that (...) happiness consists in the attainment of God. They differ in that St. Bonaventure holds that loving God constitutes the attainment of God, for he who loves God has God. St. Thomas, on the other hand, holds that loving God does not in and of itself mean having Him. Love causes us to desire union with God, but is not itself union with Him. God is attained when He is known. However, St. Thomas also holds that loving God is better than knowing Him, and thus better than happiness. This is because God Himself, and not our happiness in knowing Him, is our true ultimate end. -/- On the basis of these theories, both St. Bonaventure and St. Thomas avoid the self-centeredness objections to eudaimonism, while being able to incorporate all of the strengths of virtue ethics. (shrink)
Argues that there exists in St Augustine's work a unified theory of knowledge. This work attempts to analyze the individual elements in Augustine's epistemology and relate them to a unified structure. It also relates Augustine's theory of knowledge to others in the history of philosophy.
St. Thomas’s argument for the immortality of the human soul in question 75, article 6 of his Summa Theologica has historically been rejected, most famously perhaps by Duns Scotus, who said that it was inconclusive at best and question begging at worst. This article argues that Scotus’s critique may be unfair because it rests on a mistaken understanding of what St. Thomas means by the phrase “natural desire,” and that if one unpacks the ontological assumptions that underlie St. Thomas’s reasoning (...) about the difference between sensible and intellective awareness, an argument emerges that does not suffer from the shortcomings that Scotus alleges. (shrink)
Father Owens suggests the outlines of a renewed Thomist attack on the post-Cartesian metaphysical questions and positions which would take advantage of the "analogical," "Platonic" and "existentialist" interpretations of St. Thomas' thought.--R. F. T.