Vocabulary of PHILOSOPHY Vocabulary of PHILOSOPHY Version 1.1 (Last Updated: 2018-04-05)
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Vocabulary of PHILOSOPHY Vocabulary of PHILOSOPHY Version 1.1 (Last Updated : Apr
- Institute for scientific and technical information - Vocabulary of PHILOSOPHY Vocabulary of PHILOSOPHY Version 1.1 (Last updated : Apr. 05, 2018) This resource contains 4435 entries grouped into 89 collections. Controlled vocabulary used for indexing bibliographical records for the "Philosophy" FRANCIS database (1972-2015, http://pascal-francis.inist.fr/ ). This vocabulary is browsable online at: https://www.loterre.fr Legend • Syn: Synonym. • →: Corresponding Preferred Term. • FR: French Preferred Term. • DE: German Preferred Term. • SC: Semantic Category. • DO: Domain. • URI: Concept's URI (link to the online view). This resource is licensed under a Creative Commons Attribution 4.0 International license: LIST OF ENTRIES List of entries English French Page • 10th century Xe siècle 176 • 11th - 13th centuries XIe - XIIIe siècles 176 • 11th century XIe siècle 176 • 12th -13th centuries XIIe - XIIIe siècles 176 • 12th century XIIe siècle 176 • 13th - 14th centuries XIIIe - XIVe siècles 176 • 13th - 15th centuries XIIIe - XVe siècles 176 • 13th century XIIIe siècle 176 • 14th - 15th centuries XIVe - XVe siècles 176 • 14th - 16th centuries XIVe - XVIe siècles 176 • 14th - 17th centuries XIVe - XVIIe siècles 176 • 14th century XIVe siècle 176 • 15th - 17th centuries XVe - XVIIe siècles 176 • 15th century XVe siècle 176 • 1656-1658 1656-1658 176 • 16th - 17th centuries XVIe - XVIIe siècles 176 • 16th - 18th centuries XVIe - XVIIIe siècles 176 • 16th - 20th centuries XVIe - XXe siècles 176 • 16th century XVIe siècle 176 • 1735-1985 1735-1985 -
Critical Realism 27 Wikipedia Articles
Critical Realism 27 Wikipedia Articles PDF generated using the open source mwlib toolkit. See http://code.pediapress.com/ for more information. PDF generated at: Wed, 07 Sep 2011 22:36:28 UTC Contents Articles Critical realism 1 Roy Bhaskar 5 Structure and agency 8 Roy Wood Sellars 12 George Santayana 13 Arthur Oncken Lovejoy 20 Bernard Lonergan 22 Samuel Alexander 25 John Cook Wilson 30 Harold Arthur Prichard 31 H. H. Price 32 C. D. Broad 34 David Graeber 37 Margaret Archer 41 Michael Polanyi 43 Thomas Torrance 49 John Polkinghorne 52 Ian Barbour 60 Arthur Peacocke 63 Alister McGrath 67 N. T. Wright 71 James Dunn (theologian) 77 Geoffrey Hodgson 79 Transcendental realism 81 Alex Callinicos 82 Göran Therborn 85 Transformative Studies Institute 86 References Article Sources and Contributors 91 Image Sources, Licenses and Contributors 92 Article Licenses License 93 Critical realism 1 Critical realism In the philosophy of perception, critical realism is the theory that some of our sense-data (for example, those of primary qualities) can and do accurately represent external objects, properties, and events, while other of our sense-data (for example, those of secondary qualities and perceptual illusions) do not accurately represent any external objects, properties, and events. Put simply, Critical Realism highlights a mind dependent aspect of the world, which reaches to understand (and comes to understanding of) the mind independent world. Contemporary critical realism most commonly refers to a philosophical approach associated with Roy Bhaskar. Bhaskar's thought combines a general philosophy of science (transcendental realism) with a philosophy of social science (critical naturalism) to describe an interface between the natural and social worlds. -
European Journal for Philosophy of Religion
EUROPEAN JOURNAL FOR PHILOSOPHY OF RELIGION VOLUME 4 NUMBER 4 WINTER 2012 ARTICLES David S. ODERBERG Survivalism, Corruptionism, and Mereology 1 Dale JACQUETTE Anselm’s Metaphysics of Nonbeing 27 Erik J. WIELENBERG An Inconsistency in Craig’s Defence of the Moral Argument 49 Andrei A. BUCKAREFF Omniscience, the Incarnation, and Knowledge de se 59 T. Ryan BYERLY Infallible Divine Foreknowledge Cannot Uniquely Threaten Human Freedom, But Its Mechanics Might 73 T. J. MAWSON On Determining How Important It Is Whether or Not There Is a God 95 Jerome GELLMAN A Theistic, Universe-Based, Theodicy of Human Suffering and Immoral Behaviour 107 Anders KRAAL Hedenius’ Soteriological Argument from Evil 123 Peter JONKERS Redefining Religious Truth as a Challenge for Philosophy of Religion 139 Louis CARUANA Science, Religion and Common Sense 161 DISCUSSIONS AND REPLIES John BISHOP In Quest of Authentic Divinity: Critical Notice of Mark Johnston’s ‘Saving God: Religion after Idolatry’ 175 BOOK REVIEWS AND NOTICES Timothy O’Connor. Theism and Ultimate Explanation: The Necessary Shape of Contingency Reviewed by Sho Yamaguchi 193 Georg Gasser (ed.). Personal Identity and Resurrection: How Do We Survive Our Death? Reviewed by Joshua Farris 196 Timothy Yoder. Hume on God: Irony, Deism and Genuine Theism Reviewed by Dan O’Brien 201 Earl Stanley B. Fronda. Wittgenstein’s (Misunderstood) Religious Thought Reviewed by Klaus von Stosch 206 Neil Spurway (ed.). Theology, Evolution and the Mind Reviewed by Aku Visala 208 SURVIVALISM, CORRUPTIONISM, AND MEREOLOGY DAVID S. ODERBERG University of Reading Abstract. Corruptionism is the view that following physical death, the human being ceases to exist (until Resurrection) but their soul persists in the afterlife. -
John Pecham on Life and Mind Caleb G
University of South Carolina Scholar Commons Theses and Dissertations 2014 John Pecham on Life and Mind Caleb G. Colley University of South Carolina - Columbia Follow this and additional works at: https://scholarcommons.sc.edu/etd Part of the Philosophy Commons Recommended Citation Colley, C. G.(2014). John Pecham on Life and Mind. (Doctoral dissertation). Retrieved from https://scholarcommons.sc.edu/etd/ 2743 This Open Access Dissertation is brought to you by Scholar Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. JOHN PECHAM ON LIFE AND MIND by Caleb Glenn Colley ! Bachelor of Arts Freed-Hardeman !University, 2006 Bachelor of Science Freed-Hardeman !University, 2006 Master of Liberal Arts ! Faulkner University, 2009 ! ! Submitted in Partial Fulfillment of the Requirements For the Degree of Doctor of Philosophy in Philosophy College of Arts and Sciences University of South Carolina 2014 Accepted by: Jeremiah M.G. Hackett, Major Professor Jerald T. Wallulis, Committee Member Heike O. Sefrin-Weis, Committee Member Gordon A. Wilson, Committee Member Lacy Ford, Vice Provost and Dean of Graduate Studies ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! © Copyright by Caleb Glenn Colley, 2014 All Rights !Reserved. !ii ! ! ! ! DEDICATION To my parents, who have always encouraged and inspired me. Et sunt animae vestrae quasi mea. ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! !iii ! ! ! ACKNOWLEDGEMENTS A number of people have spent generous amounts of time and energy to assist in the preparation of this dissertation. Professor Girard J. Etzkorn, the editor of Pecham’s texts, is not listed as a committee member, but he read my manuscript in its early form and made many helpful suggestions. -
7 Aristotle on Greatness of Soul
7 Aristotle on Greatness of Soul Roger Crisp n the recent revival of interest in Aristotelian ethics, relatively little attention has been paid to the virtue of greatness of soul (megalopsuchia). This is partly Ibecause of the focus on the more structurally central concepts of Aristotle’s theory, in particular happiness (eudaimonia) and virtue (aret¯e). But in fact a study of greatness of soul can reveal important insights into the overall shape of Aristotelian ethics, including the place of external goods and luck in the virtuous life, and the significance of “the noble” (to kalon). Further, Aristotle describes the great-souled person in more detail than any other, and calls greatness of soul a “sort of crown of the virtues” (NE IV.3.1124a1–2). Many have found aspects of the portrait of the great-souled person in the Nicomachean Ethics repellent or absurd, but that is no good reason for the student of Aristotle to shy away from it. In this chapter, I shall elucidate Aristotle’s account of greatness of soul, addressing some puzzles internal to that account and bringing out its place in, and implications for, the ethics of Aristotle and of those modern writers influenced by him. Greatness of Soul as a Virtue To understand greatness of soul as an Aristotelian virtue requires first understand- ing Aristotle’s conception of virtue itself. Aristotle distinguishes virtues into two classes – intellectual virtues and virtues of character – corresponding to distinct aspects of the human soul (NE I.13). Greatness of soul is a virtue of character, though, like all such virtues, it requires its possessor to have the intellectual virtue of practical wisdom (phron¯esis; NE VI.13). -
3 Al-Farabi, Avicenna, and Averroes in Hebrew: Remarks on the Indirect Transmission of Arabic-Islamic Philosophy in Medieval Judaism
3 Al-FArAbi, AvicennA, And Averroes in Hebrew: remArks on tHe indirect trAnsmission oF ArAbic-islAmic PHilosophy in medievAl JudAism James T. Robinson erhaps as early as the eighth century, in the Islamic East, the traditional Sanskrit tales about the Buddha’s enlightenment—about his recognition of his own mortality and training with an ascetic monk—were translated into Persian and Arabic. The Arabic version, entitled Bilawhar wa-Būdhāsaf, then served as Pthe basis for renderings into Georgian, Greek, Latin, Hebrew, and a long list of European vernacular languages.1 These renderings were, more often than not, not straightforward translations but adaptations, often introducing significant modifications into the frame narrative. The Greek version, for example, transformed Bilawhar—an ascetic teacher—into Barlaam, a saintly Christian monk, and his disciple Budasaf or Yudasaf—the Buddha—into Joasaph or Josaphat, a saintly Christian Neophyte.2 The Hebrew version is no less surprising than the Greek, when Bilawhar be- comes not a Jewish sage but a Neoplatonic philosopher, and his 1 For the Arabic and Persian versions, see D. Gimaret (1972); D. Gimaret (1971). See also S. M. Stern and S. Walzer (1971). For the Georgian and Greek versions, see: D. M. Lang (1957), idem (1966); John Damascene (1914). The Hebrew version was edited by A. M. Habermann (1951), with extensive apparatus and commentary. For the vernacular versions, see most recently the studies of the German and English versions: S. Calomino (1990); K. Ikegami (1999). 2 In fact, both Barlaam and Joasaph/Josaphat became Christian saints. 60 The Judeo-Christian-Islamic Heritage final lesson to his young disciple is not a lesson in religious prac- tice but an introduction to neoplatonic metaphysics, based on the Arabic versions of Plotinus—namely, that complex of texts associated with the Theology of Aristotle.3 This is one example of the indirect transmission of Greek and Arabic philosophy in medieval Judaism. -
Aristotle and the Value of Tragedy Malcolm Heath
Aristotle and the Value of Tragedy Malcolm Heath This article explores Aristotle’s understanding of the value of tragedy. The primarily technical analyses of the Poetics are not sufficient for this purpose: they must be read in the context of Aristotle’s philosophical anthropology. An outline of Aristotle’s understanding of the structure of human motivation provides a framework within which to interpret his discussion of the uses of music, and in particular of music’s status as an intrinsically valuable component of cultivated Downloaded from leisure. Applying that model to tragedy requires an explanation of what motivates engagement with drama that evokes distressing affects. Aristotle’s account of musical katharsis, if read with sufficient attention to its structure and interpreted in the light of his analysis of pleasure, provides a solution. If the importance which Aristotle attaches to intrinsically valuable leisure activities is overlooked, it http://bjaesthetics.oxfordjournals.org/ is not possible to understand his conception of a good human life, or his aesthetics. What motivates human beings to invest time and effort in producing and consuming trag- edies? And how does that investment contribute to a characteristically human way of life? That is, what value attaches to the production and consumption of tragedies? Though Aristotle touches briefly on poetry’s roots in human nature at the beginning of Poetics 4, for the most part the existence of poetry and its diverse kinds is treated in the Poetics, not as an explanandum, but as the starting point for technical analyses of how poems, in their various kinds, are best composed. -
Catalogue of Titles of Works Attributed to Aristotle
Catalogue of Titles of works attributed by Aristotle 1 To enhance readability of the translations and usability of the catalogues, I have inserted the following bold headings into the lists. These have no authority in any manuscript, but are based on a theory about the composition of the lists described in chapter 3. The text and numbering follows that of O. Gigon, Librorum deperditorum fragmenta. PART ONE: Titles in Diogenes Laertius (D) I. Universal works (ta kathalou) A. The treatises (ta syntagmatika) 1. The dialogues or exoterica (ta dialogika ex terika) 2. The works in propria persona or lectures (ta autopros pa akroamatika) a. Instrumental works (ta organika) b. Practical works (ta praktika) c. Productive Works (ta poi tika) d. Theoretical works (ta the r tika) . Natural philosophy (ta physiologia) . Mathematics (ta math matika) B. Notebooks (ta hypomn matika) II. Intermediate works (ta metaxu) III. Particular works (ta merika) PART TWO: Titles in the Vita Hesychii (H) This list is organized in the same way as D, with two exceptions. First, IA2c “productive works” has dropped out. Second, there is an appendix, organized as follows: IV. Appendix A. Intermediate or Particular works B. Treatises C. Notebooks D. Falsely ascribed works PART THREE: Titles in Ptolemy al-Garib (A) This list is organized in the same way as D, except it contains none of the Intermediate or Particular works. It was written in Arabic, and later translated into Latin, and then reconstructed into Greek, which I here translate. PART FOUR: Titles in the order of Bekker (B) The modern edition contains works only in IA2 (“the works in propria persona”), and replaces the theoretical works before the practical and productive, as follows. -
13. Control the Argument
13. Control the Argument ̆ HOMER SIMPSON’S CANONS OF LOGIC Logos, inside out A fool may talk, but a wise man speaks. —ben jonson nough with the care and feeding of your audience. You made it think Eyou’re a Boy Scout, insinuated yourself into its mood, put it in an in- genuous state, offered it the rich rewards of its own advantage, and plucked the beliefs and desires from its mind. Now let’s use that audience to your own advantage. It’s time to apply some logos and win our own goals. The commonplace gives us our starting point. Homer Simpson employs a pair of them—the value of safe streets and his audience’s presumed affec- tion for the weak and nerdy—in a speech he gives to a group of Australians. ̈ Persuasion Alert In America we stopped using corporal punishment I bring in Homer and things have never been better. The streets are Simpson so often because The safe. Old people strut confidently through the darkest Simpsons satirizes alleys. And the weak and nerdy are admired for their America’s social fallacies; its humor computer programming abilities. So, like us, let your relies on twists of children run wild and free, because as the saying logic. You couldn’t find a better set of goes, “Let your children run wild and free.” examples in Plato. The passage is doubly notable, for its logical use of commonplaces and its bold unconcern for the facts. If you want your streets to be safe and your nerds to be cherished, Homer says, don’t hit your kids. -
'Solved by Sacrifice' : Austin Farrer, Fideism, and The
‘SOLVED BY SACRIFICE’ : AUSTIN FARRER, FIDEISM, AND THE EVIDENCE OF FAITH Robert Carroll MacSwain A Thesis Submitted for the Degree of PhD at the University of St. Andrews 2010 Full metadata for this item is available in the St Andrews Digital Research Repository at: https://research-repository.st-andrews.ac.uk/ Please use this identifier to cite or link to this item: http://hdl.handle.net/10023/920 This item is protected by original copyright ‘SOLVED BY SACRIFICE’: Austin Farrer, Fideism, and the Evidence of Faith Robert Carroll MacSwain A thesis submitted to the School of Divinity of the University of St Andrews in candidacy for the Degree of Doctor of Philosophy The saints confute the logicians, but they do not confute them by logic but by sanctity. They do not prove the real connection between the religious symbols and the everyday realities by logical demonstration, but by life. Solvitur ambulando, said someone about Zeno’s paradox, which proves the impossibility of physical motion. It is solved by walking. Solvitur immolando, says the saint, about the paradox of the logicians. It is solved by sacrifice. —Austin Farrer v ABSTRACT 1. A perennial (if controversial) concern in both theology and philosophy of religion is whether religious belief is ‘reasonable’. Austin Farrer (1904-1968) is widely thought to affirm a positive answer to this concern. Chapter One surveys three interpretations of Farrer on ‘the believer’s reasons’ and thus sets the stage for our investigation into the development of his religious epistemology. 2. The disputed question of whether Farrer became ‘a sort of fideist’ is complicated by the many definitions of fideism. -
The Point Mass As a Model for Epistemic Representation
Dipartimento di Scienze Pure e Applicate Corso di Dottorato di Ricerca in Scienze di Base e Applicazioni Ph.D. Thesis THE POINT MASS AS A MODEL FOR EPISTEMIC REPRESENTATION. A HISTORICAL & EPISTEMOLOGICAL APPROACH Tutor: Candidate: Chiar.mo Prof. Vincenzo Fano Dott.ssa Antonella Foligno Curriculum Scienze della Complessità Ciclo XXX – A. A. 2016/2017 Settore Scientifico Disciplinare: M-FIL/02 To Martina and Giada If our highly pointed Triangles of the Soldier class are formidable, it may be readily inferred that far more formidable are our Women. For, if a Soldier is a wedge, a Woman is a needle; being, so to speak, all point, at least at the two extremities. Add to this the power of making herself practically invisible at will, and you will perceive that a Female, in Flatland, is a creature by no means to be trifled with. But here, perhaps, some of my younger Readers may ask how a woman in Flatland can make herself invisible. This ought, I think, to be apparent without any explanation. However, a few words will make it clear to the most unreflecting. Place a needle on the table. Then, with your eye on the level of the table, look at it side-ways, and you see the whole length of it; but look at it end-ways, and you see nothing but a point, it has become practically invisible. Just so is it with one of our Women. When her side is turned towards us, we see her as a straight line; when the end containing her eye or mouth – for with us these two organs are identical – is the part that meets our eye, then we see nothing but a highly lustrous point; but when the back is presented to our view, then – being only sublustrous, and, indeed, almost as dim as an inanimate object – her hinder extremity serves her as a kind of Invisible Cap. -
Idėjų Istoriografijos Gimimas: Arthur Oncken Lovejoy
AIVARAS STEPUKONIS Gauta 2005-04-25 AIVARAS STEPUKONIS Kultûros, filosofijos ir meno institutas IDËJØ ISTORIOGRAFIJOS GIMIMAS: ARTHUR ONCKEN LOVEJOY The Birth of the Historiography of Ideas: Arthur Oncken Lovejoy SUMMARY The introductory part of the article presents an account of the formative period of the historiography of ideas in which the historical beginnings and later developments of the discipline are discussed. The introductory part is followed by an analysis of the studies of one of the most renowned Western histo- riographers, Arthur Oncken Lovejoy, with special notice being paid to the methodological aspects of these studies. The three main themes under scrutiny are as follows: (1) the idea as the object of a his- toriographic study; (2) the methods of historiography in a practical and theoretical perspective, and (3) points of divergence between historiography and philosophy. IÐTAKOS IR PLËTOTËS Pasakymas idëjø istorija Vakarø Giambattista Vico (16681744) savo Nau- mokslinëje raðtijoje pasëtas filosofijos is- jàjá mokslà apie bendràjà tautø prigimtá torijà tyrinëjusiam pastoriui ið Augsbur- (1725) laikë savotiðka idëjø istorija (la go Johannui Jakobui Bruckeriui (1696 storia delle idee). Anot Vico, ði istorija 1770) iðleidus Historia doctrina de ideis prasidëjo ne filosofams pirmàsyk susi- (Mokymo apie idëjas istorija, 1723), kurio- màsèius [riflettere] apie þmoniø idëjas1, je iðdëstyta istorinë platoniðkøjø idëjø o pirmykðèiams þmonëms apskritai apþvalga. Kaip tik Bruckerá turëdamas ëmus galvoti þmogiðkai [umanamente galvoje neapolietis retorikos profesorius pensare]. Trumpai tariant, idëjø istorijos RAKTAÞODÞIAI. Istoriografijos metodologija, idëjø istoriografija, filosofija. KEYWORDS. The methodology of historiography, the historiography of ideas, philosophy. 130 LOGOS 42 2005 BALANDIS BIRÞELIS MOKSLINË MINTIS pradþia ne Platonas, o mitas ir poezi- heyaus kûryboje, kurioje gyvenamasis ja.