The Evolution of Individualism Through Christianity A
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
1 Armand Maurer. the Philosophy of William of Ockham in the Light of Its
Armand Maurer. The Philosophy of William of Ockham in the Light of Its Principles. Pontifical Institute of Mediaeval Studies, 1999. Someone must be looking out for William Ockham. Excommunicated and exiled in his own lifetime, Ockham's philosophical works were revitalized in the twentieth century like those of no other medieval author. The two best medieval monographs of the century, from a philosophical point of view, were studies of Ockham.i And while the still unfinished Opera Omnia of Aquinas and Scotus plodded along, a brilliant group of scholars assembled in Olean, New York, to publish Ockham's Opera Philosophica et Theologica over a mere twenty-three years.ii And in a century that saw sophisticated bodies of philosophical scholarship grow up around the ancient and early modern periods, only Ockham among the medievals can lay claim to anything remotely analogous.iii Now Armand Maurer, at a mere 84 years of age, has managed to slip one more contribution into a century that, for Ockham Studies, was already venerable enough. It should be said from the start that Maurer's volume cannot compare, in philosophical detail and sophistication, with Marilyn Adams's even longer book on the subject. But this is nevertheless an important and valuable work. Maurer seeks to provide an introduction to Ockham's philosophy (10) and he succeeds entirely, in a manner worthy of comparison to Copleston and perhaps even Gilson. 1 It is surprisingly difficult to determine just what Maurer means by `the philosophy of Ockham.' He does not have in mind the medieval sense of `philosophy.' Though the volume begins with logic and metaphysics, and devotes a long chapter to physics, it is Ockham's Opera Theologica that receive most of Maurer's attention. -
“The Touch of Cold Philosophy”
Edinburgh Research Explorer The Fragmentation of Renaissance Occultism and the Decline of Magic Citation for published version: Henry, J 2008, 'The Fragmentation of Renaissance Occultism and the Decline of Magic', History of Science, vol. 46, no. Part 1, No 151, pp. 1-48. <http://www.ingentaconnect.com/content/shp/histsci/2008/00000046/00000001/art00001> Link: Link to publication record in Edinburgh Research Explorer Document Version: Peer reviewed version Published In: History of Science Publisher Rights Statement: With permission © Henry, J. (2008). The Fragmentation of Renaissance Occultism and the Decline of Magic. History of Science, 46(Part 1, No 151), 1-48 General rights Copyright for the publications made accessible via the Edinburgh Research Explorer is retained by the author(s) and / or other copyright owners and it is a condition of accessing these publications that users recognise and abide by the legal requirements associated with these rights. Take down policy The University of Edinburgh has made every reasonable effort to ensure that Edinburgh Research Explorer content complies with UK legislation. If you believe that the public display of this file breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim. Download date: 23. Sep. 2021 The Fragmentation of Renaissance Occultism and the Decline of Magic* [History of Science, 46 (2008), pp. 1-48.] The touch of cold philosophy? At a Christmas dinner party in 1817 an admittedly drunken -
Machiavelli: the Prince
The Prince by Niccolo Machiavelli The Project Gutenberg EBook of The Prince, by Nicolo Machiavelli This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: The Prince Author: Nicolo Machiavelli Translator: W. K. Marriott Release Date: February 11, 2006 [EBook #1232] Last Updated: November 5, 2012 Language: English Character set encoding: ASCII *** START OF THIS PROJECT GUTENBERG EBOOK THE PRINCE *** Produced by John Bickers, David Widger and Others THE PRINCE by Nicolo Machiavelli Translated by W. K. Marriott Nicolo Machiavelli, born at Florence on 3rd May 1469. From 1494 to 1512 held an official post at Florence which included diplomatic missions to various European courts. Imprisoned in Florence, 1512; later exiled and returned to San Casciano. Died at Florence on 22nd June 1527. CONTENTS INTRODUCTION YOUTH Aet. 1-25—1469-94 OFFICE Aet. 25-43—1494-1512 LITERATURE AND DEATH Aet. 43-58—1512-27 THE MAN AND HIS WORKS DEDICATION THE PRINCE CHAPTER I HOW MANY KINDS OF PRINCIPALITIES THERE ARE CHAPTER II CONCERNING HEREDITARY PRINCIPALITIES CHAPTER III CONCERNING MIXED PRINCIPALITIES CHAPTER IV WHY THE KINGDOM OF DARIUS, CONQUERED BY ALEXANDER CHAPTER V CONCERNING THE WAY TO GOVERN CITIES OR PRINCIPALITIES CHAPTER VI CONCERNING NEW PRINCIPALITIES WHICH ARE ACQUIRED CHAPTER VII CONCERNING NEW PRINCIPALITIES WHICH ARE ACQUIRED CHAPTER VIII CONCERNING -
History and Theory of Philosophy
FEDERAL STATE BUDGETARY EDUCATIONAL INSTITUTION OF HIGHER EDUCATION "BASHKIR STATE MEDICAL UNIVERSITY" OF THE MINISTRY OF HEALTHCARE OF THE RUSSIAN FEDERATION (FSBEI HE BSMU MOH Russia) HISTORY AND THEORY OF PHILOSOPHY Textbook Ufa 2020 1 UDC 1(09)(075.8) BBC 87.3я7 H90 Reviewers: Doctor of Philosophy, Professor, Head of the department «Social work» FSBEI HE «Bashkir State University» U.S. Vildanov Doctor of Philosophy, Professor at the Department of Philosophy and History FSBEIHE «Bashkir State Agricultural University» A.I. Stoletov History and theory of philosophy:textbook/ K.V. Khramova, H90 R.I. Devyatkina, Z.R. Sadikova, O.M. Ivanova, O.G. Afanasyeva, A.S. Zubairova-Valeeva, N.R. Mingazova, G.R. Davletshina — Ufa: Ufa: FSBEIHEBSMUMOHRussia, 2020. – 127 p. The manual was prepared in accordance with the requirements of the Federal State Educational Standard of Higher Education in specialty 31.05.01 «General Medicine» the current curriculum and on the basis of the work program on the discipline of philosophy. The manual is focused on the competence-based learning model. It has an original, uniform for all classes structure, including the topic, a summary of the training questions, the subject of essays, training materials, test items with response standards, recommended literature. This manual covers topics related to the periods of development of world philosophy. Designed for students in the specialty 31.05.01 «General Medicine». It is recommended to be published by the Coordinating Scientific and Methodological Council and was approved by the decision of the Editorial and Publishing Council of the BSMU of the Ministry of Healthcare of Russia. -
Moral Relativism and Human Rights
Buffalo Human Rights Law Review Volume 13 Article 6 9-1-2007 Moral Relativism and Human Rights Torben Spaak Uppsala University Follow this and additional works at: https://digitalcommons.law.buffalo.edu/bhrlr Part of the Comparative and Foreign Law Commons, and the Human Rights Law Commons Recommended Citation Torben Spaak, Moral Relativism and Human Rights, 13 Buff. Hum. Rts. L. Rev. 73 (2007). Available at: https://digitalcommons.law.buffalo.edu/bhrlr/vol13/iss1/6 This Article is brought to you for free and open access by the Law Journals at Digital Commons @ University at Buffalo School of Law. It has been accepted for inclusion in Buffalo Human Rights Law Review by an authorized editor of Digital Commons @ University at Buffalo School of Law. For more information, please contact [email protected]. Moral Relativism and Human Rights Torben Spaak* 1. INTRODUCTION Politicians, human rights activists, scholars, and others disagree about whether human rights are universally true or valid or only true or valid relative to a given culture.1 Jack Donnelly, for example, defends (what he refers to as) the moral universality of human rights: If human rights are the rights one has simply because one is a human being, as they are usually thought to be, then they are held "universally," by all human beings. They also hold "universally" against all other persons and institutions. As the highest moral rights, they regulate the fundamental structures and practices of political life, and in ordinary cir- cumstances they take priority over other moral, legal, and political claims. These distinctions encompass what I call 2 the moral universality of human rights. -
Scotus: an Initial Lonerganian Treatment
Scotus: An Initial Lonerganian Treatment Matthew Peters The present paper was inspired by a collection of distinct though related interests. Perhaps first among these was the desire to respond to a call Lonergan makes in a rather long footnote in the first chapter of Verbum. Lonergan states: “While M. Gilson has done splendid work on Scotist origins, there is needed an explanation of Scotist influence” (Lonergan 1997, 39). Lonergan’s reference to Gilson has to do with the latter’s pioneering work identifying and analyzing the sources upon which Scotus was drawing in developing his, Scotus’s, own mature philosophy. Yet, clearly Lonergan saw that a further effort was needed: providing an account of how Scotus influenced the tradition that succeeded him. Now, two facts are worth noting regarding Scotist scholarship subsequent to Lonergan’s call. First, relatively little work has been done by students and scholars of Lonergan to provide a critical and dialectical history of Scotist influence. Secondly, interest in and discussion of Scotist influence has nevertheless increased enormously amongst other philosophical communities. Perhaps beginning with Heidegger’s habilitation-schrift of 1916, a litany of prominent philosophers and theologians – including Jacques Derrida, Gilles Deleuze, John Milbank and the whole Radical Orthodoxy movement – have returned to Scotus in one fashion or another. What seems to have emerged from this discussion of Scotus is the view that Scotus, for good or for ill, represents a seminal figure in the history of Western thought, in particular as setting the stage for the so-called Modern as well as Post-Modern Project in philosophy. -
The Writings of Marsilio Ficino and Lodovico Lazzarelli
Iskander Israel Rocha Parker CONFLICTING CONCEPTIONS OF HERMETIC THOUGHT IN FIFTEENTH CENTURY ITALY: THE WRITINGS OF MARSILIO FICINO AND LODOVICO LAZZARELLI MA Thesis in Comparative History, with a specialization in Late Antique, Medieval, and Renaissance Studies. Central European University Budapest June 2020 CEU eTD Collection CONFLICTING CONCEPTIONS OF HERMETIC THOUGHT IN FIFTEENTH CENTURY ITALY: THE WRITINGS OF MARSILIO FICINO AND LODOVICO LAZZARELLI by Iskander Israel Rocha Parker (Mexico) Thesis submitted to the Department of Medieval Studies, Central European University, Budapest, in partial fulfillment of the requirements of the Master of Arts degree in Comparative History, with a specialization in Late Antique, Medieval, and Renaissance Studies. Accepted in conformance with the standards of the CEU. ____________________________________________ Chair, Examination Committee ____________________________________________ Thesis Supervisor ____________________________________________ Examiner ____________________________________________ CEU eTD Collection Examiner Budapest Month YYYY CONFLICTING CONCEPTIONS OF HERMETIC THOUGHT IN FIFTEENTH CENTURY ITALY: THE WRITINGS OF MARSILIO FICINO AND LODOVICO LAZZARELLI by Iskander Israel Rocha Parker (Mexico) Thesis submitted to the Department of Medieval Studies, Central European University, Budapest, in partial fulfillment of the requirements of the Master of Arts degree in Comparative History, with a specialization in Late Antique, Medieval, and Renaissance Studies. Accepted in conformance -
Conceptualism and the Notion of a Concept
Conceptualism and the Notion of a Concept Hannah Ginsborg, U.C. Berkeley Version of August 26, 2019, submitted There is a long-standing conflict in philosophy between two pictures of perceptual experience. On one picture, traditionally associated with Kant,1 perceptual experience, at least in adult humans, involves the operation of conceptual as well as sensory capacities. The experience you have when you see a yellow daffodil essentially involves your being aware of it as yellow, and as a daffodil. A subject lacking the concepts of yellow and daffodil would see the same object you do, in that it would affect their sense-organs as it does yours, but would have a different perceptual experience. On the other picture, more closely aligned with empiricism, perceptual experience is the product of our sensory capacities only. Although, when you see a yellow daffodil, you may at the same time take it to be yellow and to be a daffodil, and so bring it under the concepts yellow and daffodil, your doing so is not part of your perceptual experience. You could have exactly the same experience if you lacked those concepts. On the first picture, which I will label “conceptualist,”2 the perceptual experience of nonhuman animals and human infants -- at least to the extent that animals and infants are presumed to lack conceptual capacities - - is of a fundamentally different kind from that of adult humans. The discontinuity between humans and animals as regards epistemic access to the world is not a matter of humans being able to make judgments and entertain thoughts about the world in addition to having perceptual experiences of it, but operates at the level of perception itself. -
JOURNAL of MORAL PHILOSOPHY 3.1 (2006) Simon Caney, Justice
100 JOURNAL OF MORAL PHILOSOPHY 3.1 (2006) Simon Caney, Justice Beyond Borders: A Global Political Theory (Oxford: Oxford University Press, 2005), 330 pp. ISBN 019829350X (hbk). Hardback/Paperback. £30.00/–. In his very ambitious book, Justice Beyond Borders: A Global Political Theory, Simon Caney articulates an egalitarian brand of liberal cosmopolitanism. This cosmopolitan- ism is robust. It affirms that all persons have a fairly wide range of human rights and that all people have substantial duties in virtue of these rights. It also requires the construction of supra-state political institutions that enforce these rights, especially a purported right to a fair share under a scheme of international distributive justice. Finally (as if this were not enough), Caney puts his brand of cosmopolitanism to work to resolve many of our most pressing questions about just war theory and humanitarian intervention. Caney manages to cover this impressive swath of territory at a breezy pace by providing a great deal of summary and triangulation of many of the arguments (and the objections to these arguments) that have been produced by the leading scholars in the field of global justice. Caney ably represents these views and shows an impres- sive control over this literature. This feature of Justice Beyond Borders therefore makes it a fine (if not the finest) introduction for those students who are first coming into contact with problems of global justice. The book is broken into roughly three sections, each of which builds nicely on the arguments of the previous section(s). After a quick introductory chapter, the first section consists of Chapter 2, which contains arguments for universal moral principles and against moral relativism. -
The Approach to Global Ethic of Richard Rorty and Its Critique
Ars Vivendi Journal No. 6 (March 2014): 3-11 The Approach to Global Ethic of Richard Rorty and its Critique Akira ABE* *Eminent Associate Professor, Research Center for Ars Vivendi, Ritsumeikan University, Kyoto, Japan Introduction First of all, let me state my concerning global ethic: I think that global poverty should be eliminated. However, based on my understanding there are two differences between what I think and what the major proponents of global justice do concerning this issue. First, there is a difference of stance concerning evaluation or description. We can give two different negative evaluations or descriptions of people doing what is morally wrong. First, such persons are irrational. Second, such persons are heartless. I regard the former as a blame for their lack of understanding of the universal order of reason (i.e., the principle of justice) and the latter as a blame for their lack of sympathy for others’ pain. I assume that major proponents of global justice prefer the former (or at least, that they would not prefer the latter). I, however, prefer the latter. The reason is that the latter is probably more effective than the former in changing our moral behavior. Second, there is a difference in methodology relative to the fulfillment of global ethics. I do not necessarily adopt a causal approach to moral responsibility for world poverty as Thomas Pogge does. [1] In this paper, I try to show that we adequately have a moral motivation to help suffering people regardless of our moral responsibility. These opinions did not evolve as my original perspectives. -
Mother-Women and the Construction of the Maternal Body in Harriet Jacobs, Kate Chopin, and Evelyn Scott
University of Tennessee, Knoxville TRACE: Tennessee Research and Creative Exchange Masters Theses Graduate School 5-2013 “Taming the Maternal”: Mother-women and the Construction of the Maternal Body in Harriet Jacobs, Kate Chopin, and Evelyn Scott Kelly Ann Masterson [email protected] Follow this and additional works at: https://trace.tennessee.edu/utk_gradthes Part of the American Literature Commons Recommended Citation Masterson, Kelly Ann, "“Taming the Maternal”: Mother-women and the Construction of the Maternal Body in Harriet Jacobs, Kate Chopin, and Evelyn Scott. " Master's Thesis, University of Tennessee, 2013. https://trace.tennessee.edu/utk_gradthes/1647 This Thesis is brought to you for free and open access by the Graduate School at TRACE: Tennessee Research and Creative Exchange. It has been accepted for inclusion in Masters Theses by an authorized administrator of TRACE: Tennessee Research and Creative Exchange. For more information, please contact [email protected]. To the Graduate Council: I am submitting herewith a thesis written by Kelly Ann Masterson entitled "“Taming the Maternal”: Mother-women and the Construction of the Maternal Body in Harriet Jacobs, Kate Chopin, and Evelyn Scott." I have examined the final electronic copy of this thesis for form and content and recommend that it be accepted in partial fulfillment of the equirr ements for the degree of Master of Arts, with a major in English. Mary E. Papke, Major Professor We have read this thesis and recommend its acceptance: Katherine L. Chiles, William J. Hardwig Accepted -
Evil Class Study Guide, Beta Test
A Liberal Religious Investigation of Evil “Doestoevski underlined the idea that evil is not just one more mystery. It is so central to our lives that if reason stumbles there, it must give way to faith. If you cannot understand why children are tortured, nothing else you understand really matters.” - Susan Neiman, Theology from a Fractured Vista Contents: • Class Expectations, Materials, and Purpose (2-4) • Some Definitions of Evil (4-6) • Bibliography (6-7) • Class One - “Why Study Evil?” (8-10) • Class Two - “Postmodernism and Evil - Studying Evil in the Liberal Religious Con- text” (11-14) • Class Three - “Two Foundational Religious Concerns: Evil and Theodicy, Evil and Freedom” (15-16) • Class Four- “Evil and Conscience, Evil and Intention” (17-18) • Class Five - “Evil as Hiding” (19-24) • Class Six - “Us and Them; Evil as Distance” (25-26) • Class Seven - “Conclusion: Personal Definitions and Commitments” (27-28) • Class Evaluation (29-30) !1 Class Expectations Participants in this class should expect to: -Be challenged by difficult material. -Cultivate a reflective attitude to ambiguity and/or unknowing, while searching for clarity. -Craft and re-work a personal definition of evil. -Examine evil from a variety of angles that all contribute to a liberal religious investiga- tion. -Participate at a high level to digest this complex material - attending as many sessions as possible, completing as many assignments as possible, and participating in small group and whole class discussions and experiences. Class Materials 1. This Study Guide 2. Lance Morrow’s Evil, an Investigation 3. The Class Reader Class Purpose Near the end of his life the reluctant leader, Moses, gave his people one last sermon.