Early Analytic Philosophy and Phenomenology: Common Roots, Related Results
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Divine Illumination As “Conditio Sine Qua Non” for True Knowledge in the Philosophy of St Augustine
DIVINE ILLUMINATION AS “CONDITIO SINE QUA NON” FOR TRUE KNOWLEDGE IN THE PHILOSOPHY OF ST AUGUSTINE Emmanuel OGUNDELE, PhD Introduction St. Augustine in many aspects of his philosophy was preoccupied with the issue of knowledge. This knowledge in the true sense is rather impossible to reach without the divine light which shines on us, for 'in His divine light we see light.' The beaming of the illuminating light of the creator who lives in unassailable light on us makes knowledge possible. For Augustine, true knowledge comes from within, through Divine illumination and not from without. This is theme that will be explored in this article. St. Augustine was born in Tagaste in 354 A.D. of a pagan father by the name Patricius and a devout Christian mother, Monica. His baptism and conversion into Christianity was delayed and he was eventually baptised in 387. He did higher studies first at Madaura and later at Carthage. At this time, he was still committed to Manichaeism. He later started teaching Rhetoric in Carthage and eventually opened a school of Rhetoric in Rome. After a while, he abandoned Manichaeism and scepticism and embraced Platonism. He had a riotous youthful life in which he lost his way into a life of sensuality. In 384 AD, he moved to Milan where he 1 2 met Bishop Ambrose who eventually baptised him on his conversion in 387 AD. His mother died in 388 AD, the year in which he returned to his homeland. In 391, the people of Hippo where he was staying in order to convert a friend acclaimed him a priest and he was finally ordained a priest by Bishop Valerius. -
The Study of Neoplatonism Today Autor(Es): Gerson, Lloyd P
The study of Neoplatonism today Autor(es): Gerson, Lloyd P. Publicado por: Imprensa da Universidade de Coimbra URL persistente: URI:http://hdl.handle.net/10316.2/42268 DOI: DOI:https://doi.org/10.14195/2183-4105_2_2 Accessed : 26-Sep-2021 06:02:23 A navegação consulta e descarregamento dos títulos inseridos nas Bibliotecas Digitais UC Digitalis, UC Pombalina e UC Impactum, pressupõem a aceitação plena e sem reservas dos Termos e Condições de Uso destas Bibliotecas Digitais, disponíveis em https://digitalis.uc.pt/pt-pt/termos. Conforme exposto nos referidos Termos e Condições de Uso, o descarregamento de títulos de acesso restrito requer uma licença válida de autorização devendo o utilizador aceder ao(s) documento(s) a partir de um endereço de IP da instituição detentora da supramencionada licença. Ao utilizador é apenas permitido o descarregamento para uso pessoal, pelo que o emprego do(s) título(s) descarregado(s) para outro fim, designadamente comercial, carece de autorização do respetivo autor ou editor da obra. Na medida em que todas as obras da UC Digitalis se encontram protegidas pelo Código do Direito de Autor e Direitos Conexos e demais legislação aplicável, toda a cópia, parcial ou total, deste documento, nos casos em que é legalmente admitida, deverá conter ou fazer-se acompanhar por este aviso. impactum.uc.pt digitalis.uc.pt JOURNAL DEZ 2002 ISSN 2079-7567 eISSN 2183-4105 PLATO 2 Established 1989 http://platosociety.org/ INTERNATIONAL PLATO SOCIETY PLATO INTERNATIONAL PL ATO Société Platonicienne JOURNALInternationale Associazione Internazionale dei Platonisti Sociedad Internacional de Platonistas Internationale Platon-Gesellschaft The Study of Neoplatonism Today GERSON, Lloyd P., in 2. -
Theory of Forms 1 Theory of Forms
Theory of Forms 1 Theory of Forms Plato's theory of Forms or theory of Ideas[1] [2] [3] asserts that non-material abstract (but substantial) forms (or ideas), and not the material world of change known to us through sensation, possess the highest and most fundamental kind of reality.[4] When used in this sense, the word form is often capitalized.[5] Plato speaks of these entities only through the characters (primarily Socrates) of his dialogues who sometimes suggest that these Forms are the only true objects of study that can provide us with genuine knowledge; thus even apart from the very controversial status of the theory, Plato's own views are much in doubt.[6] Plato spoke of Forms in formulating a possible solution to the problem of universals. Forms Terminology: the Forms and the forms The English word "form" may be used to translate two distinct concepts that concerned Plato—the outward "form" or appearance of something, and "Form" in a new, technical nature, that never ...assumes a form like that of any of the things which enter into her; ... But the forms which enter into and go out of her are the likenesses of real existences modelled after their patterns in a wonderful and inexplicable manner.... The objects that are seen, according to Plato, are not real, but literally mimic the real Forms. In the allegory of the cave expressed in Republic, the things that are ordinarily perceived in the world are characterized as shadows of the real things, which are not perceived directly. That which the observer understands when he views the world mimics the archetypes of the many types and properties (that is, of universals) of things observed. -
Lotze and the Early Cambridge Analytic Philosophy
LOTZE AND THE EARLY CAMBRIDGE ANALYTIC PHILOSOPHY ―This summer I‘ve read about a half of Lotze‘s Metaphysik. He is the most delectable, certainly, of all German writers—a pure genius.‖ William James, September 8, 1879.1 Summary Many historians of analytic philosophy consider the early philosophy of Moore, Russell and Wittgenstein as much more neo-Hegelian as once believed. At the same time, the authors who closely investigate Green, Bradley and Bosanquet find out that these have little in common with Hegel. The thesis advanced in this chapter is that what the British (ill-named) neo-Hegelians brought to the early analytic philosophers were, above all, some ideas of Lotze, not of Hegel. This is true regarding: (i) Lotze’s logical approach to practically all philosoph- ical problems; (ii) his treating of the concepts relation, structure (constructions) and order; (iii) the discussion of the concepts of states of affairs, multiple theory of judgment, general logical form; (iv) some common themes like panpsychism and contemplating the world sub specie aeternitatis. 1. LOTZE, NOT HEGEL, LIES AT THE BOTTOM OF CAMBRIDGE ANALYTIC PHILOSOPHY Conventional wisdom has it that the early philosophy of Moore and Russell was under the strong sway of the British ―neo-Hegelians‖. In the same time, however, those historians who investigate the British ―neo-Hegelians‖ of 1880–1920 in detail, turn attention to the fact that the latter are not necessarily connected with Hegel: William Sweet made this point in regard to 1 Perry (1935), ii, p. 16. Bosanquet,2 Geoffrey Thomas in regard to Green,3 and Peter Nicholson in regard to Bradley.4 Finally, Nicholas Griffin has shown that Russell from 1895–8, then an alleged neo-Hegelian, ―was very strongly influenced by Kant and hardly at all by Hegel‖.5 These facts are hardly surprising, if we keep in mind that the representatives of the school of T. -
ACTA UNIVERSITATIS UPSALIENSIS Uppsala Studies in History of Ideas 48
ACTA UNIVERSITATIS UPSALIENSIS Uppsala Studies in History of Ideas 48 ANDREAS RYDBERG Inner Experience An Analysis of Scientific Experience in Early Modern Germany Dissertation presented at Uppsala University to be publicly examined in Geijersalen (Eng6-1023), Engelska Parken, Humanistiskt centrum, Thunbergsvägen 3P, Uppsala, Friday, 9 June 2017 at 10:00 for the degree of Doctor of Philosophy. The examination will be conducted in Swedish. Faculty examiner: Kristiina Savin (Lunds universitet, Institutionen för kulturvetenskaper). Abstract Rydberg, A. 2017. Inner Experience. An Analysis of Scientific Experience in Early Modern Germany. Uppsala Studies in History of Ideas 48. 245 pp. Uppsala: Acta Universitatis Upsaliensis. ISBN 978-91-554-9926-6. In the last decades a number of studies have shed light on early modern scientific experience. While some of these studies have focused on how new facts were forced out of nature in so-called experimental situations, others have charted long-term transformations. In this dissertation I explore a rather different facet of scientific experience by focusing on the case of the Prussian university town Halle in the period from the late seventeenth till the mid-eighteenth century. At this site philosophers, theologians and physicians were preoccupied with categories such as inner senses , inner experience, living experience, psychological experiments and psychometrics. In the study I argue that these hitherto almost completely overlooked categories take us away from observations of external things to the internal organisation of experience and to entirely internal objects of experience. Rather than seeing this internal side of scientific experience as mere theory and epistemology, I argue that it was an integral and central part of what has been referred to as the cultura animi tradition, that is, the philosophical and medical tradition of approaching the soul as something in need of cultivation, education, disciplination and cure. -
Oracles, Religious Practices and Philosophy in Late Neoplatonism
Oracles, Religious Practices And Philosophy In Late Neoplatonism Crystal Addey One of the most significant foundations of Neoplatonism Orphic, sometimes the Chaldaean, going down to the is the idea that philosophy as an intellectual discipline sea without fear at the beginning of every month…and cannot be separated from the way in which one lives. this he did not only in the prime of his life, but even as Platonists taught that the pursuit of wisdom requires the he was approaching the evening of his life he observed purification of body and soul – otherwise, the soul will be these customs unceasingly, as though they were distracted or contaminated. The later Platonists, mandatory.’ (Marinus, Life of Proclus, Chapter 18). particularly Proclus and Iamblichus, made extensive use of ritual and polytheistic religious practices, which they One should understand here, that in traditional Graeco- considered to be a requirement for the purification of the Roman religion, salt water was thought to purify the soul and an aid for attaining union with divinity. In his religious participant. This is just one example of Proclus’ biography of his master, Marinus presents Proclus’ life as ritual activity reported by Marinus. The biographer also being completely infused with reverence for the divine, tells us that when Proclus was a youth, he spontaneously and there is a constant emphasis on ritual practice as worshipped the moon goddess at the propitious time. He essential to the philosophical life. Iamblichus and also celebrated the rites of the Great Mother Goddess (the Porphyry also frequently discuss the significance of oracles Phrygian goddess Cybele) and constantly performed and religious practices in their writings. -
The Rationality of Plato's Theory of Good and Evil
Wilfrid Laurier University Scholars Commons @ Laurier Theses and Dissertations (Comprehensive) 1979 The Rationality of Plato’s Theory of Good and Evil Allan A. Davis Wilfrid Laurier University Follow this and additional works at: https://scholars.wlu.ca/etd Part of the Philosophy Commons Recommended Citation Davis, Allan A., "The Rationality of Plato’s Theory of Good and Evil" (1979). Theses and Dissertations (Comprehensive). 1508. https://scholars.wlu.ca/etd/1508 This Thesis is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Theses and Dissertations (Comprehensive) by an authorized administrator of Scholars Commons @ Laurier. For more information, please contact [email protected]. ABSTRACT Plato has been called the "father of rational theology." This thesis is an attempt to examine in the light of contemporary Platonic scholarship five of Plato's essentially religious doctrines insofar as they support the idea that Plato's theory of good and evil is rational. Chapters 1 and 2 examine the plausibility of Plato's theory of knowledge. Chapter 3 states briefly his theory of Forms, while Chapter 4 attempts to give this doctrine credence by analysing those aspects of it which seem least convincing. Chapters 5 and 6 consider Plato's theory of soul and conclude that, although some of his beliefs in this area lack credibility, his interpretation of the nature and function of soul is basically plausible. Chapters 7 and 8 examine the rationality of Plato's Idea of the Good. Chapter 9 sketches his notion of balance and proportion and, in conclusion, Chapter 10 attempts to show how this theory provides an underlying credibility not only to all the theories discussed but also to Plato's theory of good and evil in its entirety. -
Hermann Cohen's History and Philosophy of Science"
"Hermann Cohen's History and Philosophy of Science" Lydia Patton Department of Philosophy McGill University, Montreal October, 2004 A thesis submitted to McGill University in partial fulfilment of the requirements of the degree ofPh.D. © Lydia Patton 2004 Library and Bibliothèque et 1+1 Archives Canada Archives Canada Published Heritage Direction du Branch Patrimoine de l'édition 395 Wellington Street 395, rue Wellington Ottawa ON K1A ON4 Ottawa ON K1A ON4 Canada Canada Your file Votre référence ISBN: 0-494-06335-1 Our file Notre référence ISBN: 0-494-06335-1 NOTICE: AVIS: The author has granted a non L'auteur a accordé une licence non exclusive exclusive license allowing Library permettant à la Bibliothèque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par télécommunication ou par l'Internet, prêter, telecommunication or on the Internet, distribuer et vendre des thèses partout dans loan, distribute and sell th es es le monde, à des fins commerciales ou autres, worldwide, for commercial or non sur support microforme, papier, électronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriété du droit d'auteur ownership and moral rights in et des droits moraux qui protège cette thèse. this thesis. Neither the thesis Ni la thèse ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent être imprimés ou autrement may be printed or otherwise reproduits sans son autorisation. -
Immanuel Kant and the Development of Modern Psychology David E
University of Richmond UR Scholarship Repository Psychology Faculty Publications Psychology 1982 Immanuel Kant and the Development of Modern Psychology David E. Leary University of Richmond, [email protected] Follow this and additional works at: http://scholarship.richmond.edu/psychology-faculty- publications Part of the Theory and Philosophy Commons Recommended Citation Leary, David E. "Immanuel Kant and the Development of Modern Psychology." In The Problematic Science: Psychology in Nineteenth- Century Thought, edited by William Ray Woodward and Mitchell G. Ash, 17-42. New York, NY: Praeger, 1982. This Book Chapter is brought to you for free and open access by the Psychology at UR Scholarship Repository. It has been accepted for inclusion in Psychology Faculty Publications by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. 1 Immanuel Kant and the Development of Modern Psychology David E. Leary Few thinkers in the history of Western civilization have had as broad and lasting an impact as Immanuel Kant (1724-1804). This "Sage of Konigsberg" spent his entire life within the confines of East Prussia, but his thoughts traveled freely across Europe and, in time, to America, where their effects are still apparent. An untold number of analyses and commentaries have established Kant as a preeminent epistemologist, philosopher of science, moral philosopher, aestheti cian, and metaphysician. He is even recognized as a natural historian and cosmologist: the author of the so-called Kant-Laplace hypothesis regarding the origin of the universe. He is less often credited as a "psychologist," "anthropologist," or "philosopher of mind," to Work on this essay was supported by the National Science Foundation (Grant No. -
The Logik by Rudolf Hermann Lotze: the Concept of Geltung
The Logik by Rudolf Hermann Lotze: the concept of Geltung Michele Vagnetti Abstract: The subject of this paper is Rudolf Hermann of his Logik,2 published in Lipsia in 1874. The original Lotze’s concept of Geltung as him outlines it in the sec- version, first printed in Berlin in 1843, merges completely ond Logik (1874). This paper, through the notions of into the first book of the 1874 edition and is entitled Vom gnoseological immanentism and anti-psychologism, aims Denken. The subject of this first part of Lotze's Logik is to shed light on the notion of validity (Geltung). The Gel- not new, dealing as it does with formal logic and the theo- tung’s concept is very interesting not only for the role that ries of concept, judgment and syllogism. However, the it plays in Lotze’s philosophy, but also for the importance second (Vom Untersuchen) and the third (Vom Erkennen) that Lotze’s validity has in the philosophical debate until books go on to discuss applied logic (Angewandte Logik) the 1930s. and the theory of knowledge. It was precisely this ex- panded version of Logik, the first part of a System der Keywords: Lotze, Geltung, Logik, Gnoseological Imma- Philosophie, which Lotze never completed, that aroused nentism, Anti-Psychologism. such interest in so many academic philosophers. The concept of validity (Geltung) is central to the en- tire 1874 work and it must therefore be analysed carefully A brief introduction to the theme of «validity» in so as to understand both its origin and its significance for Lotze's Logik academic philosophy. -
Plato's Theaetetus: Formation Over Forms?
Deron Boyles 229 Plato’s Theaetetus: Formation Over Forms? Deron Boyles Georgia State University INTRODUCTION Plato’s Theaetetus offers the opportunity to consider epistemology in ways that importantly explore the meaning of “student” and “teacher.” Specifically, this article argues that the dialogue’s characters—Theodorus, Theaetetus, Protagoras, and Socrates—perform functions that not only reveal competing philosophies of education but templates of and for student engagement as formation. As a text, Theaetetus provides a noteworthy means through which students not only read and think about elenchus (refutation) and aporia (perplexity) but experience it as participants in interlocution. Additionally, the dialogue itself represents formation insofar as it is an instance of Plato’s move away from the Theory of Forms and his further development of midwifery. Proceeding in three parts, this paper 1) provides a brief overview of the dialogue; 2) underscores the representational nature of the characters in the dialogue—and the part they play in student formation; and 3) explores the Socrates-as-midwife motif and the overall marginalization of Forms in the dialogue. In short, this paper argues for understanding the Theaetetus as an aporetic dialogue about formation over Forms.1 BRIEF OVERVIEW OF THE DIALOGUE Theaetetus begins with a prologue that takes place just before Socrates’ death, in 399 BCE, and begins with Socrates asking Theodorus if he knows of any young men he thinks have potential. Theodorus recommends Theaetetus and the dialogue proceeds with Socrates asking Theaetetus “What do you think knowledge is?” (146c).2 Initially, Theaetetus only offers examples of knowledge (ousia) rather than providing a definition of knowledge itself eidos( ). -
Hermann Lotze and Franz Brentano Dr
Hermann Lotze and Franz Brentano Dr. Nikolay Milkov 1. The Neo-Brentanists Franz Brentano was not a solitary figure who propounded his philosophy in lonely isolation from other contemporary philosophers in Germany, as some neo-Brentanists have claimed over the last thirty to forty years. The aim in what follows is to correct such misconceptions by establishing that Brentano developed his philosophical psychology while actively engaged in the rich intellectual-historical and academic context of his time—in particular, under the influence of Hermann Lotze. The misleading image of Brentano as a solitary genius promulgated by the likes of Neo-Brentanists such as Barry Smith is analogous to the picture of Gottlob Frege passed off as historical truth by influential Neo-Fregeans—Michael Dummett, for one. In both cases, we find a distinguished thinker portrayed as the reclusive, solitary man of genius. Thanks, however, to the researches of Hans Sluga, Gottfried Gabriel, and others, we now know that in the case of Frege it was as an active player in the culture of nineteenth-century German philosophy that he propounded the innovations in symbolic logic for which he is famous. The same holds for Franz Brentano and the introduction of his philosophical psychology, as we shall see presently by probing and assessing the historical, epistolary, and textual evidence. As opposed to the image of the neo-Brentanists, Brentano in no way saw himself as an intellectually and institutionally isolated thinker, and he certainly never represented himself as such. In perhaps his most important work, Psychology from an empirical Standpoint, Brentano admitted that “his view, at least from one side or the other, had already begun” to be developed by other authors before him (1874, 4).