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1 the Mind-Body-Body Problem Robert
1 The Mind-Body-Body Problem Robert Hanna and Evan Thompson∗ Theoria et Historia Scientiarum: International Journal for Interdisciplinary Studies 7 (1) (2003): 23-42. From the point of view of Husserl’s ontology, the traditional mind-body problem looks hopelessly simplistic. Not only must we deal with relations between mind— indeed consciousness, soul [psyche], spirit [human personhood]—and body. We must address different aspects of the body itself as living organism and as material thing. This body-body problem is suppressed in a Cartesian ontology that reduces the body to a mechanism in the sense of seventeenth-century physics, as Descartes sought to reduce all of physics to mechanics. —David Woodruff Smith1 It seems to me that post-Kripke, the most promising line of attack on the mind- body problem is to see whether any sense can be made of the idea that mental processes might be physical processes necessarily but not analytically. —Thomas Nagel2 ∗ We gratefully acknowledge the Center for Consciousness Studies at the University of Arizona, Tucson, which provided a grant for the support of this work. E.T. is also supported by the Social Sciences and Humanities Research Council of Canada, and the McDonnell Project in Philosophy and the Neurosciences. 1 See David Woodruff Smith, “Mind and Body,” in The Cambridge Companion to Husserl (Cambridge: Cambridge University Press, 1995), pp. 323-393, at p. 358. 2 Thomas Nagel, “The Psychophysical Nexus,” in Paul Boghossian and Christopher Peacocke (eds.), New Essays on the A Priori (Oxford: Clarendon/Oxford University Press, 2000), pp. 433-471, at p. 434. -
Beyond Good and Evil—1
Nietzsche & Asian Philosophy Beyond Good and Evil—1 Beyond good and Evil Preface supposing truth is a woman philosophers like love-sick suitors who don’t understand the woman-truth central problem of philosophy is Plato’s error: denying perspective, the basic condition of all life On the Prejudices of Philosophers 1) questioning the will to truth who is it that really wants truth? What in us wants truth? Why not untruth? 2) origin of the will to truth out of the will to untruth, deception can anything arise out of its opposite? A dangerous questioning? Nietzsche sees new philosophers coming up who have the strength for the dangerous “maybe.” Note in general Nietzsche’s preference for the conditional tense, his penchant for beginning his questioning with “perhaps” or “suppose” or “maybe.” In many of the passages throughout this book Nietzsche takes up a perspective which perhaps none had dared take up before, a perspective to question what had seemed previously to be unquestionable. He seems to constantly be tempting the reader with a dangerous thought experiment. This begins with the questioning of the will to truth and the supposition that, perhaps, the will to truth may have arisen out of its opposite, the will to untruth, ignorance, deception. 3) the supposition that the greater part of conscious thinking must be included among instinctive activities Nietzsche emphasizes that consciousness is a surface phenomenon conscious thinking is directed by what goes on beneath the surface contrary to Plato’s notion of pure reason, the conscious -
Announcements/Chronique
Announcements/Chronique OXFORD STUDY AIDS IN PHILOSOPHY The Department of Philosophy of the University of Calgary, Canada, is pleased to announce that the Oxford Study Aids in Philosophy Series is now printed in Calgary for distribution to Australia, New Zealand and North America. This series of selective bibliographies and short monographs is produced under the auspices of the Sub-Faculty of Philosophy of the University of Oxford, England, and was previously available only from England. The following bibliographies are presently available: I Philosophical Logic by C.A.B. Peacocke and Dana Scott, revised by Martin Davies and Graeme Forbes (3rd ed. 1979), 125 + v pp., $4.00; II Philosophy of Science by R. Harre and W. Newton-Smith (2nd ed. 1977), 69 + iv pp., $3.25; V Kant by R.C.S. Walker (2nd ed. 1978), 68 + v pp., $3.25; VI Philosophy of Mind, part 1 The Self by R.C. Lindley and J.M. Shorter (1977), 76 + iii pp., $3.25; VI Philosophy of Mind, part 2 Philosophy of Action by R.C. Lindley and J.M. Shorter (1977), 62 + iii pp., $3.25; VII Aristotle by Jonathan Barnes, Malcolm Schofield and Richard Sorabji (2nd ed. 1978), 88 + vi pp., $3.75; VIII Philosophy of Physics by W. Newton-Smith (1977), 35 4- iii pp., $2.75; IX Moral Philosophy by John Baker (1977), 144 + xviiipp.,$4.75. The following monograph is also available: Monograph I Notes on Aristotle's Metaphysics Z, recorded by Myles Burneat et al. (1979), 158 + iii pp., $4.50. The above listed prices include postage, but we ask that when orders are to be sent to the U.S.A. -
Nietzsche's Revaluation of All Values Joseph Anthony Kranak Marquette University
Marquette University e-Publications@Marquette Dissertations (2009 -) Dissertations, Theses, and Professional Projects Nietzsche's Revaluation of All Values Joseph Anthony Kranak Marquette University Recommended Citation Kranak, Joseph Anthony, "Nietzsche's Revaluation of All Values" (2014). Dissertations (2009 -). Paper 415. http://epublications.marquette.edu/dissertations_mu/415 NIETZSCHE’S REVALUATION OF ALL VALUES by Joseph Kranak A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin December 2014 ABSTRACT NIETZSCHE’S REVALUTION OF ALL VALUES Joseph Kranak Marquette University, 2014 This dissertation looks at the details of Friedrich Nietzsche’s concept of the revaluation of all values. The dissertation will look at the idea in several ways to elucidate the depth and complexity of the idea. First, it will be looked at through its evolution, as it began as an idea early in Nietzsche’s career and reached its full complexity at the end of his career with the planned publication of his Revaluation of All Values, just before the onset of his madness. Several questions will be explored: What is the nature of the revaluator who is supposed to be instrumental in the process of revaluation? What will the values after the revaluation be like (a rebirth of ancient values or creation of entirely new values)? What will be the scope of the revaluation? And what is the relation of other major ideas of Nietzsche’s (will to power, eternal return, overman, and amor fati) to the revaluation? Different answers to these questions will be explored. -
6 X 10.Three Lines .P65
Cambridge University Press 978-0-521-51530-6 - Rhetoric beyond Words: Delight and Persuasion in the Arts of the Middle Ages Edited by Mary Carruthers Index More information Index Abelard, Peter 133, 160, 174, 250–1, 275 and ductus 215, 216, 228, 239–43 Commentaria in Epistolam Pauli ad and memory 215–16, 231, 233, 239–43 Romanos 252–4 and scholasticism 20–8 Commentary on Boethius’ De differentiis arrangement (dispositio) in 36–8, 229–30 topicis 202, 251 as concept in rhetorical discourse 4, 26, 27, Easter liturgy for Paraclete 256–63 32, 190–1 Letter 5 257–8 borrows rhetorical vocabulary 4, 7, 36–7 on rhetoric 202, 251–63 compared to poetry 26, 190–1 accent see inflection Aristotle 24–5, 131 Accursius (Bolognese jurist) 125 influence of Physics and Metaphysics Ackerman, James S. 40 21–2, 24–5 acting 161–3, 166–7 on epistēmē, téchnē and empeiría 1–2 compared to oratory 10, 127, 157–8 on ethos, logos and pathos 7 masks and 158–9 Rhetoric 2, 7, 36, 127, 128 actio see delivery theory of causality 21–2, 24–5 Adam of Dryburgh (Adam Scot), De tripartite Topics 202 tabernaculo 233, 242 Arnulf of St Ghislain 65 Aelred of Rievaulx (abbot) 124, 133–5 arrangement (dispositio) De spiritali amicitia 134 and ductus 196, 199–206, 229–30, 263 agency as mapping 191–2 of audiences 2, 165–6 Geoffrey of Vinsauf on 190–2 of ductus 199–206 in architecture 36–8, 229–30 of roads 191 personified as ‘Deduccion’ 205–6 of the work itself 201–2 Quintilian on 4, 230 shared by composer and performer 88 see also consilium; ductus; maps, mapping; Agrippa (Roman emperor) 281–3 -
Animalism and the Vagueness of Composition
Organon F 26 (2) 2019: 207–227 ISSN 2585-7150 (online) https://doi.org/10.31577/orgf.2019.26202 ISSN 1335-0668 (print) RESEARCH ARTICLE Animalism and the Vagueness of Composition Radim Bělohrad* Received: 13 June 2018 / Accepted: 2 October 2018 Abstract: Lockean theories of personal identity maintain that we per- sist by virtue of psychological continuity, and most Lockeans say that we are material things coinciding with animals. Some animalists ar- gue that if persons and animals coincide, they must have the same intrinsic properties, including thinking, and, as a result, there are ‘too many thinkers’ associated with each human being. Further, Lockeans have trouble explaining how animals and persons can be numerically different and have different persistence conditions. For these reasons, the idea of a person being numerically distinct but coincident with an animal is rejected and animalists conclude that we simply are animals. However, animalists face a similar problem when confronted with the vagueness of composition. Animals are entities with vague boundaries. According to the linguistic account of vagueness, the vagueness of a term consists in there being a number of candidates for the denotatum of the vague term. It seems to imply that where we see an animal, there are, in fact, a lot of distinct but overlapping entities with basically the same intrinsic properties, including think- ing. As a result, the animalist must also posit ‘too many thinkers’ where we thought there was only one. This seems to imply that the animalist cannot accept the linguistic account of vagueness. In this paper the author argues that the animalist can accept the linguistic account of vagueness and retain her argument against Lockeanism. -
A Traditionalist's Response to the Falāsifa
The Virtuous Son of the Rational: A Traditionalist’s Response to the Falsifa (Conference Paper for Ancient and Medieval Philosophy, Fordham University, Oct. 14–16, 2005) Nahyan Fancy University of Notre Dame Dimitri Gutas has recently made a strong case for considering the three centuries after Ibn Sn (d. 1037, lat. Avicenna) as the “Golden Age of Arabic Philosophy.”1 He argues that the “originality and depth of philosophical thought” and the “diffusion of philosophical work and influence on society in general” during this period far surpassed that of earlier and later periods.2 He traces the deep penetration of falsafa3 into Islamic intellectual life to the towering figure of Ibn Sn himself, who, by engaging with the religious and theological concerns and discussions of his day, made falsafa relevant for all subsequent discussions on philosophical and theological topics.4 Recent work by Robert Wisnovsky and Ayman Shihadeh has substantiated Gutas’s claim by further illuminating how much Ibn Sn was influenced by and, in turn, influenced subsequent theological discussions in kalm5 and other religious circles.6 What is abundantly clear from these studies is that thirteenth century philosophical and theological discussions had to contend with Ibn Sn’s sophisticated philosophical system, for it rationally defended and interpreted religious doctrines and 1 Dimitri Gutas, “The Heritage of Avicenna: The Golden Age of Arabic Philosophy, 1000–ca. 1350,” in Avicenna and His Heritage: Acts of the International Colloquium, Leuven-Louvain-La-Neuve, September 8–September 11, 1999, ed. Jules Janssens and Daniel De Smet (Leuven: Leuven University Press, 2002), pp. 81–97. -
How Philosophers Rise and Empires Fall in the Work of Leo Strauss
City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 2-2019 Ungodly Freedom: How Philosophers Rise and Empires Fall in the Work of Leo Strauss Eli Karetny The Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/2819 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] UNGODLY FREEDOM: HOW PHILOSOPHERS RISE AND EMPIRES FALL IN THE WORK OF LEO STRAUSS by Eli Karetny A dissertation submitted to the Graduate Faculty in Political Science in partial fulfillment of the requirements for the degree of Doctor of Philosophy, The City University of New York 2019 © 2018 Eli Karetny All Rights Reserved ii This manuscript has been read and accepted for the Graduate Faculty in Political Science in satisfaction of the dissertation requirement for the degree of Doctor of Philosophy. PROFESSOR COREY ROBIN _________________ ____________________________________ Date Committee Chair _______________ PROFESSOR ALYSON COLE Date ____________________________________ Executive Officer Supervisory Committee: Corey Robin Alyson Cole Carol Gould THE CITY UNIVERSITY OF NEW YORK iii Abstract UNGODLY FREEDOM: HOW PHILOSOPHERS RISE AND EMPIRES FALL IN THE WORK OF LEO STRAUSS by Eli Karetny Advisor: Professor Corey Robin This dissertation argues that to fully understand the work of Leo Strauss, scholars must look beyond the Platonic and Machiavellian elements in Strauss and explore how Nietzsche’s ideas about nihilism, the will to power, the eternal return, and the ubermensch influence Strauss’s critique of modernity, his understanding of the relationship between philosophy and politics, and his redefinition of the philosopher as a prophetic lawgiver. -
A Media Event Event
THE DEATH OF MARX: A MEDIA EVENT EVENT The 'new philosophers '. have enjoyed a recent intense vogue in France, 1 and have even provoked interest in the English speaking press - I have read articles on them in The Sunday Times, The Observer,observer, Encounter and Time magazine. on examination, they appear to be saying very little, so it is interesting to ask what their value is for the foreign press. It will be seen that I too treat them in a 'journalistic' rather than a serious academic fashion, and that this is, in fact, unavoidable. Nevertheless, whilst of little intrinsic interest, the new philosophers are illustrative ofof·two two problems, both of which are of some import. The first is that in French political and culturalculturaJ thought all problems and debates exist within a framework marked by two reference points - the' legislative elections in March 1978, and May 1968. These points are !'\ptApt symmetrical; however, they do mark the beginning and the end of the present •'epoch'.epoch'. The new philosophers are only possible v,i thin this framewor:j.{. The second is of a different order, and concerns the relations of intEllini;Ell lectuals to journalism, and the changes that these relations have bee~ undergoing. I shall return to these problems at the end, but first $hf.!,ll give an outline description of the phenomenon. * * * * The new philosophy oonsists primarily of publici,ty. The publicitypUblicity hasb,as peen ferocious - in magazines, journals, newspapers, pUblicpublic dis6ussions,disoussions, as ",ell¥ell as on radio and television. It has been centred on personalities - on the new philosophers rather than the new philosophy - and in the articles, I ,', ," interviews and so on the original books published seem of little importl,illce.importl,U1ce. -
Richard Swinburne's Arguments for Substance Dualism
Richard Swinburne’s arguments for substance dualism. MA by Research in Theology and Religion David Horner September 2018 Richard Swinburne’s arguments for substance dualism. Submitted by David Horner to the University of Exeter as a dissertation for the degree of MA by Research in Theology and Religion in September 2018 This dissertation is available for Library use on the understanding that it is copyright material and that no quotation from the dissertation may be published without proper acknowledgement. I certify that all material in this dissertation which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any other University. 1 Acknowledgements. I would like to thank my supervisors, Dr Jonathan Hill and Dr Joel Krueger for their support and encouragement in the writing of this dissertation and for their patience in trying to keep me on the straight and narrow. I want to acknowledge the many conversations, on this and other topics, I have had with my friend and philosopher, Dr Chris Boyne, who sadly died in June of this year. I thank all my other chums at The Bull, Ditchling, for listening to my metaphysical ramblings. And finally, I thank my wife, Linda, for once more putting up with this kind of thing. 2 Abstract This dissertation is a contribution to debates in the philosophy of mind and of personal identity. It presents a critical account of arguments for substance dualism to be found in Richard Swinburne’s Mind, Brain, and Free Will (2013). -
Bibliography
BIBLIOGRAPHY PRIMARY SOURCES All references to texts in Scheler are taken from the Gesammelte Werke, brought out since 1954 by Maria Scheler, and, since 1969, by Manfred S. Frings. These are as follows: Band 1: Fruhe Schriften (1971). Edited by M. Scheler and M.S. Frings. Band 2: Der Formalismus in der Ethik und die materiale Wertethik (1954, 1966, 1980). Edited by M. Scheler. Band 3: Vom Umsturz der Werte (1955, 1972). Edited by M. Scheler Band 4: Politisch-padagogische Schriften (1982). Edited by M.S. Frings. Band 5: Vom Ewigen im Menschen (1954,1968). Edited by M. Scheler. Band 6: Schriften zur Soziologie und Weltanschauungslehre (1963, 1986). Edited by M. Scheler. Band 7: Wesen und Formen der Sympathie-Die deutsche Philosophie der Gegenwart (1973). Edited by M.S. Frings. Band 8: Die Wissensformen und die Gesellschaft (1960, 1980). Edited by M. Scheler. Band 9: Spate Schriften (1975). Edited by M.S. Frings. Band 10: Schriften aus dem NachlafJ. Band I, Zur Ethik und Erkenntnis lehre (1957). Edited by M. Scheler. Band II: Schriften aus dem NachlafJ. Band 2, Erkenntnislehre und Meta physik (1979). Edited by M.S. Frings. Band 12: Schriften aus dem NachlafJ. Band 3, Philosophische Anthro pologie (1987). Edited by M.S. Frings. Band 13: Schriften aus dem NachlafJ. Band 4, Philosophie und Geschichte (1990). Edited by M.S. Frings. Band 14: Schriften aus dem NachlafJ. Band 5, Varia I (1993). Edited by M.S. Frings. Band 15: Schriften aus dem NachlafJ. Band 6, Varia I (In preparation). A bibliography of translations into English of Scheler's works up to the time of its publication is found in Max Scheler. -
UNIVERSITY of CALIFORNIA Los Angeles Al-Ghazālī and Rasā'il
UNIVERSITY OF CALIFORNIA Los Angeles Al-Ghazālī and Rasā’il Ikhwān al-Ṣafā’: Their Influence on His Thought A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Islamic Studies by Abdullah Ozkan 2016 © Copyright by Abdullah Ozkan 2016 ABSTRACT OF THE DISSERTATION Al-Ghazālī and Rasā’il Ikhwān al-Ṣafā’: Their Influence on His Thought by Abdullah Ozkan Doctor of Philosophy in Islamic Studies University of California, Los Angeles, 2016 Professor Khaled M. Abou El Fadl, Chair In his Munqidh, al-Ghazālī states that there were four classes of seekers of truth at his time: the theologians, the followers of the doctrine of Ta‘līm, the philosophers, and the Sufis. He depicts himself here as a Sufi who denounces the others, especially philosophy. This image of al-Ghazālī became the major perception of him from the beginning. But this perception changed completely in the twentieth century. The most recent scholarship challenges this image and views him as a kind of scholar who was heavily influenced by philosophy and disseminated its teachings in disguise. However, the concentration is given mostly to the philosophy of Ibn Sīnāwhile searching the source of this influence. While not denying the influence of Ibn Sīnā, this study argues that Rasā’il Ikhwān Ṣafā’ must be taken ii seriously as a major source of philosophical influence on al-Ghazālī’s thought despite the negative remarks he makes about them. It tries to prove its argument first by situating al- Ghazālī’s negative remarks in the political and social conditions of his time and second by comparing his works, especially his Mishkāt al-Anwār, with Rasā’il.