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The Black Platonism of David Lindsay
Volume 19 Number 2 Article 3 Spring 3-15-1993 Encounter Darkness: The Black Platonism of David Lindsay Adelheid Kegler Follow this and additional works at: https://dc.swosu.edu/mythlore Part of the Children's and Young Adult Literature Commons Recommended Citation Kegler, Adelheid (1993) "Encounter Darkness: The Black Platonism of David Lindsay," Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature: Vol. 19 : No. 2 , Article 3. Available at: https://dc.swosu.edu/mythlore/vol19/iss2/3 This Article is brought to you for free and open access by the Mythopoeic Society at SWOSU Digital Commons. It has been accepted for inclusion in Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature by an authorized editor of SWOSU Digital Commons. An ADA compliant document is available upon request. For more information, please contact [email protected]. To join the Mythopoeic Society go to: http://www.mythsoc.org/join.htm Mythcon 51: A VIRTUAL “HALFLING” MYTHCON July 31 - August 1, 2021 (Saturday and Sunday) http://www.mythsoc.org/mythcon/mythcon-51.htm Mythcon 52: The Mythic, the Fantastic, and the Alien Albuquerque, New Mexico; July 29 - August 1, 2022 http://www.mythsoc.org/mythcon/mythcon-52.htm Abstract Characterizes Lindsay as a “belated symbolist” whose characters are “personifications of ontological values.” Uses Neoplatonic “references to transcendence” but his imagery and technique do not suggest a positive view of transcendence. Additional Keywords Lindsay, David—Neoplatonism; Lindsay, David—Philosophy; Lindsay, David. A Voyage to Arcturus; Neoplatonism in David Lindsay This article is available in Mythlore: A Journal of J.R.R. -
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). -
SOCRATES in the CLASSROOM Rationales and Effects of Philosophizing with Children Ann S
SOCRATES IN THE CLASSROOM Rationales and Effects of Philosophizing with Children Ann S. Pihlgren Socrates in the Classroom Rationales and Effects of Philosophizing with Children Ann S. Pihlgren Stockholm University ©Ann S. Pihlgren, Stockholm 2008 Cover: Björn S. Eriksson ISSN 1104-1625-146 ISBN (978-91-7155-598-4) Printed in Sweden by Elanders Sverige AB Distributor: Stockholm University, Department of Education To Kjell with love and gratitude. Contents Contents ........................................................................................................ vii Preface ............................................................................................................ 1 1 Introduction ............................................................................................ 3 1.1 Philosophizing and teaching ethics ..................................................................... 4 1.2 Some guidance for the reader ............................................................................ 5 1.3 Considerations ................................................................................................... 8 2 Research Goals and Design .................................................................. 9 2.1 Classroom interaction ......................................................................................... 9 2.2 Studying Socratic interaction ............................................................................ 10 2.3 Research questions ......................................................................................... -
The Agent Intellect As" Form for Us" and Averroes's. Critique of Al-Farabi
Tópicos, Revista de Filosofía ISSN: 0188-6649 [email protected] Universidad Panamericana México Taylor, Richard C. The Agent Intellect as "form for us" and Averroes's. Critique of al-Farabi Tópicos, Revista de Filosofía, núm. 29, 2005, pp. 29-51 Universidad Panamericana Distrito Federal, México Available in: http://www.redalyc.org/articulo.oa?id=323027318003 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative The Agent Intellect as "form for us" and Averroes's Critique of al-FarabT Richard C. Taylor Marquette University This article explicates Averroes's understanding of human knowing and abstraction in this three commentaries on Aristotle's De Anima. While Averroes's views on the nature of the human material intellect changes through the three commentaries until he reaches is famous view of the unity of the material intellect as one for all human beings, his view of the agent intellect as 'form for us' is sustained throughout these works. In his Long Commentary on the De Anima he reveals his dependence on al-Farabi for this notion and provides a detailed critique of the Farabian notion that the agent intellect is 'form for us' only as agent cause, not as our true formal cause. Although Averroes argues that the agent intellect must somehow be intrinsic to us as our form since humans 2tieper se rational and undertake acts of knowing by will, his view is shown to rest on an equivocal use of the notion of formal cause. -
Aristotle on Predication1
António Pedro Mesquita University of Lisbon Aristotle on Predication1 Abstract: Predication is a complex entity in Aristotelian thought. The aim of the present essay is to account for this complexity, making explicit the diverse forms it assumes. To this end, we turn to a crucial chapter of the Posterior Analytics (1 22), where, in the most com- plete and developed manner within the corpus, Aristotle proceeds to systematize this topic. From the analysis, it will become apparent that predication can assume, generically, five forms: 1) the predication of essence (τὸ αὐτῷ εἶναι κατηγορεῖσθαι), that is of the genus and the specific difference; 2) essential predication (τό ἐν τῷ τί ἐστι κατηγορεῖσθαι), that is either of the genus or of the differences (or their genera); 3) the predication of accidents per se and 4) simple accidents (ὡς συμβεβηκότα κατηγορεῖσθαι); 5) accidental predication (κατὰ συμβεβηκὸς κατηγορεῖσθαι). However, only types 2–4 are forms of strict predication (ἁπλῶς). In effect, the “pre- dication” of essence is not a genuine predication, but a formula for identity, constituting, technically, the statement of the essence of the subject (or its definition). On the other hand, accidental “predication” can only be conceived of as such equivocally, since it results from a linguistic accident through which the ontological subject of the attribution suffers a displacement to the syntactic position of the predicate, which is not, by nature, its own. In neither case does the attribution bring about any legitimate predication. The study concludes with a discussion of Aristotle’s thesis according to which no subs- tance can be a predicate, which is implied by its notion of accidental predication, a thesis which has been – and in our opinion wrongly so – challenged in modern times. -
Aristotle (384-322 BCE)
Aristotle (384-322 BCE) The Pythagoreans, Socrates, and Plato attempted to reconcile an element of human freedom with material determinism and causal law. But the first major philosopher to argue convincingly for some indeterminism was probably Aristotle. This is despite the fact that he described a causal chain back to a prime mover or first cause, and he elaborated the four possible causes (material, efficient, formal, and final). In his Physics and Metaphysics Aristotle also said there were "accidents" caused by "chance(τυχή)." In his Physics, he clearly reckoned chance among the causes. Aristotle might have added chance as a fifth cause - an uncaused or self-caused cause - that happens when two causal chains come together by accident (συμβεβεκός). He noted that the early physicists found no place for chance among the causes. Aristotle knew that many decisions were quite predictable based on habit and character, but they were no less free if one's character itself and predictable habits were developed freely in the past and were changeable in the future. This was the view of Eastern philosophies and religions. Our karma has been determined by our past actions (even from past lives), and strongly influences our current actions, but we are free to improve our karma by future good actions. As a principal architect of the concept of causality, and the formulator of the four causes, Aristotle's statements on indefinite causes are perhaps his most significant contribution to freedom, in the world and in human decisions. In his Metaphysics, Aristotle makes the case for chance and uncaused causes (causa sui) and in the Nicomachean Ethics he shows our actions can be voluntary and "up to us" so that we can be morally responsible. -
According to His Own Philosophical and Theological Principles. Both Heretical and Becoming One of the Main Hallmarks of Lollardy
READING MEDIEVAL STUDIES OCKHAM AND WYCLIF ON THE EUCHARIST A comparison of the eucharistic doctrines of Ockham and Wyclif exemplifies the opposition between what are traditionally called nominalism and realism. The opposition is made more manifest by the sustained manner in which each thinker sought to explain the eucharist according to his own philosophical and theological principles. Both incurred official censure of their efforts, Wyclif s views being declared heretical and becoming one of the main hallmarks of Lollardy.' What both thinkers had in common was a rejection of the prevailing explanation - associated especially with St. Thomas Aquinas - of how the original bread and wine of the host continued to appear as bread and wine after their substance had been converted into Christ's body and blood. This was that the appearances as bread and wine were maintained by the quantity belonging to the real bread and wine as it existed before their transubstantiation into Christ's being. Such an explanation involved two assumptions; first the belief - almost universally held until Wyclif - that accidents (i.e. the appearances) could be separated from the substance or nature to which they ordinarily belonged; and second that quantity could exist independently of substance as an absolute accident. Ockham opposed the second assumption; Wyclif both of them, including Ockham's alternative explanation which merely compounded Wyclifs indictment of existing doctrines, above all for reinforcing the first assumption, to Wyclif the most heinous blasphemy of all. The differences between Ockham and Wyclif spring essentially from a divergent ontology and with it a conflicting conception of what God can legitimately do. -
Kenneth Hamilton
Kenneth Hamilton THE FALSE GLITTER OF THE GOLDEN MEAN A cYNICAL OPINION holds that the great thinkers of the past had but one thing in common-their thoughts were wrong. It may be more nearly true to say that all great thinkers tend to encourage wrong thinking in us. For we are inclined to take over the phrases they have made famous, imagining that we have been given magic formulae to solve our problems without having to do any thinking ourselves. A case in point is Aristotle's doctrine of the Mean. This doctrine has a certain cogency in the context of classical ethics: that, and no more than that. Yet today it is often lifted out of its context and put forward as a general principle both simple and authoritative. The Good (it is urged) stands in a middle place; and therefore any~ thing which can be shown to occupy a middle place must be a Good Thing. Obviously, Aristotle cannot be blamed for later distortions of his doctrine. And the doctrine of the Mean was not entirely his invention. Tracing virtue to a "middle way" between extremes was almost a habit of the Greeks, as we learn from Plato, who tells us of the inscription "Nothing in excess" in the temple at Delphi. Nevertheless, Aristotle's account of the Mean in the Nichomachean Ethics is de cisive in the history of this particular tradition. The person who "loves well the Golden Mean" (the phrase is from Horace) may not have the Ethics directly in mind, but the argument of that treatise will lie at the back of what he believes. -
International Journal of Action Research Volume 5, Issue 1, 2009
International Journal of Action Research Volume 5, Issue 1, 2009 Editorial Werner Fricke, Øyvind Pålshaugen 5 Popular Education and Participatory Research: Facing Inequalities in Latin America Danilo R. Streck 13 Organizing – A Strategic Option for Trade Union Renewal? Klaus Dörre, Hajo Holst, Oliver Nachtwey 33 Phronesis as the Sense of the Event Ole Fogh Kirkeby 68 Opening to the World through the Lived Body: Relating Theory and Practice in Organisation Consulting Robert Farrands 114 Book review Olav Eikeland (2008): The Ways of Aristotle. Aristotelian phrónêsis, Aristotelian Philosophy of Dialogue, and Action Research reviewed by Ole Fogh Kirkeby 144 Phronesis as the Sense of the Event Ole Fogh Kirkeby In this article, the Greek concept of phronesis is analyzed on the basis of its philosophical roots, and the indispensability of its strong normative content is emphasized. This creates a distance to most of the recent under- standing of phronesis as prudence, and hence as practical wisdom with a pragmatic and strategic content. The strong dilemmas created by the nor- mative background of real phronesis present management and leadership as a choice in every situation. From this foundation, phronesis is inter- preted as primarily the sense of the event, and an alternative concept of the event is developed. The presentation of the event also demands a theory of the relation of mind and matter, and hence of the body in the event. This is achieved under inspiration from Stoic philosophy. With this in mind, the more serious approaches to practical wisdom: phronesis as determinant of meta-concepts of research; phronesis as a liberating organizational strategy of learning; phronesis as a strategy of knowledge management; phronesis as a narrative strategy; and phronesis as the capacity of the leader, are presented and analyzed. -
Nietzsche's Platonism
CHAPTER 1 NIETZSCHE’S PLATONISM TWO PROPER NAMES. Even if modified in form and thus conjoined. As such they broach an interval. The various senses of this legacy, of Nietzsche’s Platonism, are figured on this interval. The interval is gigantic, this interval between Plato and Nietzsche, this course running from Plato to Nietzsche and back again. It spans an era in which a battle of giants is waged, ever again repeating along the historical axis the scene already staged in Plato’s Sophist (246a–c). It is a battle in which being is at stake, in which all are exposed to not being, as to death: it is a gigantomac√a p'r¥ t›V o¶s√aV. As the Eleatic Stranger stages it, the battle is between those who drag every- thing uranic and invisible down to earth, who thus define being as body, and those others who defend themselves from an invisible po- sition way up high, who declare that being consists of some kind of intelligibles (nohtº) and who smash up the bodies of the others into little bits in their l¬goi, philosophizing, as it were, with the hammer of l¬goV. Along the historical axis, in the gigantic interval from Plato to Nietzsche, the contenders are similarly positioned for the ever re- newed battle. They, too, take their stance on one side or the other of the interval—again, a gigantic interval—separating the intelligible from the visible or sensible, t¿ noht¬n from t¿ aÎsqht¬n. Those who station themselves way up high are hardly visible from below as they wield their l¬goi and shield themselves by translating their very position into words: m'tΩ tΩ fusikº. -
Dominic of Flanders' Critique of John Duns Scotus' Primary Argument for the Univocity of Being
Vivarium 56 (2018) 176-199 viva rium brill.com/viv Dominic of Flanders’ Critique of John Duns Scotus’ Primary Argument for the Univocity of Being Domenic D’Ettore Marian University, Indianapolis, USA [email protected] Abstract This article considers the attempt by a prominent fifteenth-century follower of Thomas Aquinas, Dominic of Flanders (a.k.a. Flandrensis, 1425-1479), to address John Duns Scotus’ most famous argument for the univocity of being. According to Scotus, the intellect must have a concept of being that is univocal to substantial and acciden- tal being, and to finite and infinite being, on the grounds that an intellect cannot be both certain and doubtful through the same concept, but an intellect can be certain that something is a being while doubting whether it is a substance or accident, finite or infinite. The article shows how Flandrensis’ reply in defence of analogy of being hinges on a more fundamental disagreement with Scotus over the division of the logically one. It also shows how Flandrensis’ answer to this question commits him to a position on the unity of the concept of being that lies between the positions of Scotus and of Flandrensis’ earlier Thomistic sources. Keywords Dominic of Flanders (Flandrensis) – John Duns Scotus – univocity – analogy – metaphysics – Scotism – Thomism John Duns Scotus (1265/66-1308) premises one of his arguments for the univoc- ity of being said of God and creatures and across the categories by affirming that an intellect cannot be certain and doubtful through the same concept. * I would like to thank Brian Carl, Thomas Osborne, Jr. -
Aristotle and the Privation Theory of Evil
Aristotle and the Privation Theory of Evil Jonathan J. Sanford, PhD Franciscan University of Steubenville [email protected] Though it conflicts with the standard narrative concerning the historical development of the privation theory of evil, it is nevertheless true that the notion that evil is not simply a privation but a privation of a due good has roots in Aristotle’s Metaphysics Theta. This book is Aristotle’s most complete account of being in the sense of actuality and potentiality, and its internal coherency and far reaching implications are often overlooked in commentaries on the Metaphysics, where most of the ink is spilled over books Zeta and Lambda. In this presentation I focus on Metaphysics Theta, chapter 9, draw upon some of the very fine work on this book of the Metaphysics which has been done in recent years, and try to lay out the case that a mature privation theory of evil is not simply compatible with Aristotle’s metaphysics but deployed therein and with profound implications for other areas of his thought. I. The Standard Narrative Before turning to the text of Metaphysics Theta 9, let’s consider a few features of what I identify as the standard narrative. It is Plotinus himself who emphasizes the distance of his own account from Aristotle’s when in Ennead II.4. 16, 3-8 he rejects the Aristotelian distinction between matter and privation. For Plotinus, matter itself is privation, and in Ennead I.8 matter is identified with evil. It is no secret that Aristotle maintains a notion of privation (steresis), and introduces it in Physics I.7 as one of the three principles (archai) of nature, describes its several senses in Metaphysics V.22 and examines it in the context of contrariety (enantiōsin) in 1 Metaphysics X.4.