Philosophy 31, Fall 2001
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Special Issue on the Concepts of Contradiction and Unity of Opposites
World Journal of Education and Humanities ISSN 2687-6760 (Print) ISSN 2687-6779 (Online) Vol. 2 No. 2, 2020 www.scholink.org/ojs/index.php/wjeh Special Issue On the Concepts of Contradiction and Unity of Opposites Prof. Zhiyong Dong1* 1 Northwest University, P. R. China * Prof. Zhiyong Dong, Northwest University, P. R. China Received: October 10 18, 2019 Accepted: October 22, 2019 Online Published: October 30, 2019 doi:10.22158/wjeh.v2n2p182 URL: http://dx.doi.org/10.22158/wjeh.v2n2p182 1. Contradiction In Chinese language, the concept of contradiction first refers to the phenomena that people make the two things, which could not be the true things at the same time, as the true things at the same time, that is, to make two opposite and conflict opinions as the correct opinions at the same time. For example, there is a story in ancient China. It is said that a person is selling weapons on the street. He says that his spears could thorn through any thing at one time. Then he says that his shields can keep out any thing at another time. An onlooker asks him what would happen if he use your spear to thrown your shield. Then the person could not answer. (Note 1) This kind of phenomena are called contradiction in formal logic in Chinese language. From this example we can see that it is quite easy to make the phenomena of contradiction in the sense of formal logic, when people make the results of different processes of thinkings as the phenomena and matters to begin a new process of thinking. -
HAVE YOU EVER WONDERED Why Life Comes in Opposites?
2 H AVE YOU EVER WONDERED why life comesin opposites?Why everything you value is one of a pair of opposites? Why all deci- sions are between opposites? Why all desires are based on opposites? Notice that all spatial and directional dimensions are opposites: up vs. down, inside vs. outside, high vs. low, long vs. short, North vs. South, big vs. small, here vs. there, top vs. bottom, left vs. right. And notice that all things we consider serious and important are one pole of a pair of opposites: good vs. evil, life vs. death, pleasure vs. pain, God vs. Satan, freedom vs. bondage. So also, our social and esthetic values are always put in terms of op- posites: successvs. failure, beautiful vs. ugly, strong vs. weak, intelligent vs. stupid. Even our highest abstractions rest on opposites. Logic, for instance, is concerned with the true vs. the false; epistemology, with appearance vs. reality; ontology, with being vs. non-being. Our world seemsto be a massive collection of opposites. This fact is so commonplace as to hardly need mentioning, but the more one ponders it the more it is strikingly peculiar. For nature, it seems, knows nothing of this world of opposites in which people live. Nature doesn't grow true frogs and false frogs, nor moral trees and immoral trees, nor right oceans and wrong oceans. There is no trace in nature of ethical mountains and unethical mountains. Nor are there even such things as beautiful speciesand ugly species-at least not to Nature, for it is pleased to produce all kinds. -
Time Atomism and Ash'arite Origins for Cartesian Occasionalism Revisited
Time Atomism and Ash‘arite Origins for Cartesian Occasionalism Revisited Richard T. W. Arthur Department of Philosophy McMaster University Hamilton, Ontario Canada Time Atomism and Ash’arite Origins for Occasionalism Revisited Introduction In gauging the contributions of Asian thinkers to the making of modern “Western” philosophy and science, one often encounters the difficulty of establishing a direct influence. Arun Bala and George Gheverghese Joseph (2007) have termed this “the transmission problem”. One can establish a precedence, as well as a strong probability that an influence occurred, without being able to find concrete evidence for it. In the face of this difficulty (which appears to occur quite generally in the history of thought) I suggest here that the influence of earlier thinkers does not always occur through one person reading others’ work and becoming persuaded by their arguments, but by people in given epistemic situations being constrained by certain historically and socially conditioned trends of thought—for which constraining and conditioned trends of thought I coin the term "epistemic vectors"—and opportunistically availing themselves of kindred views from other traditions. As a case in point, I will examine here the claim that the doctrine of Occasionalism arose in seventeenth century Europe as a result of an influence from Islamic theology. In particular, the Ash’arite school of kalâm presented occasionalism as a corollary of time atomism, and since to many scholars the seventeenth century occasionalism of Cartesian thinkers such as De la Forge and Cordemoy has appeared as a direct corollary of the atomism of time attributed to Descartes in his Meditations, Ash’arite time atomism is often cited as the likely source of Cartesian Occasionalism. -
Thales of Miletus Sources and Interpretations Miletli Thales Kaynaklar Ve Yorumlar
Thales of Miletus Sources and Interpretations Miletli Thales Kaynaklar ve Yorumlar David Pierce October , Matematics Department Mimar Sinan Fine Arts University Istanbul http://mat.msgsu.edu.tr/~dpierce/ Preface Here are notes of what I have been able to find or figure out about Thales of Miletus. They may be useful for anybody interested in Thales. They are not an essay, though they may lead to one. I focus mainly on the ancient sources that we have, and on the mathematics of Thales. I began this work in preparation to give one of several - minute talks at the Thales Meeting (Thales Buluşması) at the ruins of Miletus, now Milet, September , . The talks were in Turkish; the audience were from the general popu- lation. I chose for my title “Thales as the originator of the concept of proof” (Kanıt kavramının öncüsü olarak Thales). An English draft is in an appendix. The Thales Meeting was arranged by the Tourism Research Society (Turizm Araştırmaları Derneği, TURAD) and the office of the mayor of Didim. Part of Aydın province, the district of Didim encompasses the ancient cities of Priene and Miletus, along with the temple of Didyma. The temple was linked to Miletus, and Herodotus refers to it under the name of the family of priests, the Branchidae. I first visited Priene, Didyma, and Miletus in , when teaching at the Nesin Mathematics Village in Şirince, Selçuk, İzmir. The district of Selçuk contains also the ruins of Eph- esus, home town of Heraclitus. In , I drafted my Miletus talk in the Math Village. Since then, I have edited and added to these notes. -
The Wisdom of the Unsayable in the Chinese Tradition Karl-Heinz Pohl
3 The Wisdom of the Unsayable in the Chinese Tradition Karl-Heinz Pohl Concerning Eastern teachings such as Daoism, Buddhism, and Confucianism, there is often widespread confusion about how these are to be classified—as religion or as philosophy. This problem, however, is culturally homemade: the distinction between religion and philosophy based on European cultural tradi- tions often does not apply when we leave our culture behind. Thus, the Eastern teachings, which are often referred to as “wisdom religions” (e.g. by Hans Küng), are either religion and philosophy or neither religion nor philosophy; whichever way you prefer ideologically. As is well known, there is a certain “family resemblance” (as Wittgenstein would put it) between Daoism and Buddhism. There is, however, very little that connects these Asian philosophies and religions with the European tradition emanating from Greco-Roman and Christian thought. This does not mean that their philosophemes would be fundamentally alien to the Europeans: at most they do not belong to the European mainstream. So the family resemblance could certainly be extended to certain European philoso- phers and schools: There is in Europe a tradition—from the pre-Socratics through the apophatic theology and mysticism of the Middle Ages to existen- tialism and philosophy of language of modernity—that has very much in common with Daoism and Buddhism. Hence, a blend of selected passages from Heraclitus (cf. Wohlfart 1998: 24–39), Neo-Pythagoreanism, Sextus Empiricus, Gnosticism, Pseudo-Dionysius the Areopagite, Nicholas of Cusa, Meister Eckhart, Jacob Boehme, Montaigne, Hegel (cf. Wohlfart 1998: 24–39), Heidegger, Wittgenstein, Derrida, et al. -
The Mathematical Anti-Atomism of Plato's Timaeus
The mathematical anti-atomism of Plato’s Timaeus Luc Brisson, Salomon Ofman To cite this version: Luc Brisson, Salomon Ofman. The mathematical anti-atomism of Plato’s Timaeus. Ancient Philoso- phy, Philosophy Documentation Center, In press. hal-02923266 HAL Id: hal-02923266 https://hal.archives-ouvertes.fr/hal-02923266 Submitted on 26 Aug 2020 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. The mathematical anti-atomism of Plato’s Timaeus Luc Brisson Salomon Ofman Centre Jean Pépin CNRS-Institut mathématique de Jussieu- CNRS-UMR 8230 Paris Rive Gauche École normale supérieure Sorbonne Université Paris Sciences Lettres Paris Université Abstract. In Plato’s eponymous dialogue, Timaeus, the main character presents the universe as an almost perfect sphere filled by tiny invisible particles having the form of four regular polyhedrons. At first glance, such a construction may seem close to an atomic theory. However, one does not find any text in Antiquity tying Timaeus’ cosmology to the atomists, and Aristotle made a clear distinction between Plato and the latter. Despite the cosmology in the Timaeus is so far apart from the one of the atomists, Plato is commonly presented in contemporary literature as some sort of atomist, sometimes as supporting a so-called form of ‘mathematical atomism’. -
The Relativity of the Unity of Opposites
RELATIVITY OF THE UNITY OF OPPOSITES 185 essence of the doctrine and would open the door to mech anism, relativism, teleology, and modern neo-Hegelianism. Indeed the mechanists also, as we know, are ready to admit that" all flows, all changes." But" flows and changes" in CHAPTER V their understanding is only a quantitative process, the actual elements remaining unchanged. And the relativist not only admits that " all changes, all flows," but makes THE RELATIVITY OF THE such change absolute, including within it our own know UNITY OF OPPOSITES AND THE ledge. Thus every kind of stability in objective phenomena ABSOLUTENESS OF THEIR is swept away, becoming but a subjective appearance. Our knowledge is held to be limited and distorted in its very CONFLICT nature so that it does not even reflect truly the creative flow ofreality. The teleologically inclined bourgeois thinker also admits IN THE FOR E W 0 R D to the first volume of Capital Marx that" all flows, all changes." But he goes on to affirm wrote: that this flow, this change, is nothing else than the path to " In its rational form dialectic is a scandal and an the realization of ever more perfect forms, the tendency abomination to the bourgeoisie and its doctrinaire spokes towards which is deeply seated in life itself, that movement men because while supplying a positive understanding is determined by those ideal forms in which the imminent of th~ existin~state ofthings, it at the same time furni<;hes purposes of life reside. an understanding of the negation of that state of things, There are other eclectic points of view, as, for instance, and enables us to recognize that that state of things will the theory that history shows an alternation of stable and inevitably break up; it is an abomination to them be revolutionary epochs, the first characterized by definiteness, cause it regards every historically ?evdoped soci~ form stability and self-identity of the processes found in it, the as in fluid movement, as traDSlent; because It lets. -
Shahrast¯An¯I on the Atom and Continuity
A Continuation of Atomism: Shahrast¯an¯ı on the Atom and Continuity JON MCGINNIS* ABSTRACT The present study investigates the atomism of Muhammad. ibn ‘Abd al-Kar¯ım al-Shahrast¯an¯ı (c. 1075–1153). After a survey of traditional Islamic atom- ism and Avicenna’s devastating critique of it, I argue that Shahrast¯an¯ı developed a new form of atomism in light of Avicenna’s critique. Briefly, unlike earlier forms of atomism, which viewed atoms as actualized and discrete entities within the body, Shahrast¯an¯ı’s atoms have possible existence within the body, which is actualized only when separated from the whole. What makes this position particularly interesting is how Shahrast¯an¯ı exploits and incorporates elements of Avicenna’s own theories of the continua and natural minima into a new theory of the atom. KEYWORDS Shahrast¯an¯ı, Avicenna, atomism, continuity, kal¯am, natural minimums, minima naturalia 1 . introduction while it should go without saying, it bears mentioning: the history of atomism in the medieval Islamic East is not the same as that of the medieval Christian West. One simply cannot assume that what is true of the conception of the atom in the West also need be true of the conception of the atom in the East, or even that the two traditions are drawing upon and responding to the same set of literature. In fact, the question is open as to whether these two histories even share a common origin. While there certainly is a presumption that the history of Islamic atomism is a continuation of Greek atomism, this remains very much a presumption. -
The Problem: the Theory of Ideas in Ancient Atomism and Gilles Deleuze
Duquesne University Duquesne Scholarship Collection Electronic Theses and Dissertations 2013 The rP oblem: The Theory of Ideas in Ancient Atomism and Gilles Deleuze Ryan J. Johnson Follow this and additional works at: https://dsc.duq.edu/etd Recommended Citation Johnson, R. (2013). The rP oblem: The Theory of Ideas in Ancient Atomism and Gilles Deleuze (Doctoral dissertation, Duquesne University). Retrieved from https://dsc.duq.edu/etd/706 This Immediate Access is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Duquesne Scholarship Collection. For more information, please contact [email protected]. THE PROBLEM: THE THEORY OF IDEAS IN ANCIENT ATOMISM AND GILLES DELEUZE A Dissertation Submitted to the McAnulty College & Graduate School of Liberal Arts Duquesne University In partial fulfillment of the requirements for the degree of Doctor of Philosophy By Ryan J. Johnson May 2014 Copyright by Ryan J. Johnson 2014 ii THE PROBLEM: THE THEORY OF IDEAS IN ANCIENT ATOMISM AND GILLES DELEUZE By Ryan J. Johnson Approved December 6, 2013 _______________________________ ______________________________ Daniel Selcer, Ph.D Kelly Arenson, Ph.D Associate Professor of Philosophy Assistant Professor of Philosophy (Committee Chair) (Committee Member) ______________________________ John Protevi, Ph.D Professor of Philosophy (Committee Member) ______________________________ ______________________________ James Swindal, Ph.D. Ronald Polansky, Ph.D. Dean, McAnulty College & Graduate Chair, Department of Philosophy School of Liberal Arts Professor of Philosophy Professor of Philosophy iii ABSTRACT THE PROBLEM: THE THEORY OF IDEAS IN ANCIENT ATOMISM AND GILLES DELEUZE By Ryan J. Johnson May 2014 Dissertation supervised by Dr. -
The Concept of Non-Duality in Śaṅkara and Cusanus
Comparative Philosophy Volume 12, No. 1 (2021): 98-110 Open Access / ISSN 2151-6014 / www.comparativephilosophy.org https://doi.org/10.31979/2151-6014(2021).120109 THE CONCEPT OF NON-DUALITY IN ŚAṄKARA AND CUSANUS JEROME KLOTZ ABSTRACT: When comparing diverse philosophical traditions, it becomes necessary to establish a common point of departure. This paper offers a comparative analysis of Advaita Vedānta Hinduism and esoteric Christianity, as represented by the two highly celebrated figures of Śaṅkara and Nicholas Cusanus, respectively. The common point of departure on which I base this comparison is the concept of “non-duality”—a concept that is fitting for at least two reasons. First, it is general enough to encompass both traditions, pervading the work of each figure, and thus allowing for a kind of “shared language.” Second, it is specific enough to identify a set of core and well-defined principles amenable to systematic study, chief among which are the notions of (1) the “Absolute” as an infinite unity that transcends all determinations (“no-thing”) and exceeds all oppositions (“not-other”), and (2) the world as an ontologically ambiguous “reflection” that simultaneously hides and manifests its meta- ontological Principle. In drawing these connections, I hope to show how the concept of non- duality provides the possibility for a mutual understanding among diverse traditions at the philosophical level. Keywords: Advaita Vedānta, metaphysics, mysticism, Nicholas Cusanus, non-duality, Śaṅkara 1. INTRODUCTION The concept of “non-duality” is not the exclusive possession of any one philosophical system. On the contrary, it can be found—mutatis mutandis—within religio- philosophical traditions the world over: from Philosophical Daoism, Mahāyāna Buddhism, and Advaita Vedānta Hinduism in the East, to Kabbalistic Judaism, esoteric Christianity, and mystical Islam in the West. -
Dewey and the Empirical Unity of Opposites Author(S): James W
Dewey and the Empirical Unity of Opposites Author(s): James W. Garrison Source: Transactions of the Charles S. Peirce Society, Vol. 21, No. 4 (Fall, 1985), pp. 549-561 Published by: Indiana University Press Stable URL: http://www.jstor.org/stable/40320113 . Accessed: 28/04/2014 18:57 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Indiana University Press is collaborating with JSTOR to digitize, preserve and extend access to Transactions of the Charles S. Peirce Society. http://www.jstor.org This content downloaded from 128.95.104.66 on Mon, 28 Apr 2014 18:57:39 PM All use subject to JSTOR Terms and Conditions JamesW. Garrison Deweyand the. EmpiricalUnity of Opposites i This paper concentrates on a single paragraph in John Dewey's Experience and Nature, one that introduces an importantand vital principle for the developmentof his thought. Although this principle is well known to Dewey scholars, its full significancehas not always been adequately appreciated. In writingthis paper I hope to establish this theme as crucial to a proper understandingof Dewey's empirically groundednaturalistic metaphysics. II The paragraph in question occurs in the context of Dewey's re- buttal of those philosophies intent on "denying to the universethe characterof contingency. -
Neoplatonism, Then And
NEOPLATONISM, THEN AND NOW Date: 2-11-2014 OPENING WORDS Earlier this year, I undertook a twelve-week philosophy course at Sydney Community College, in Rozelle. It was a fairly easy- going, yet exhaustive course that saw us cover everything from the pre-Socratic philosophers of ancient Greece, right up to the musings of Jürgen Habermas in the twentieth century. We covered Descartes and Spinoza, Hegel and the Hindus, amongst others – the span of time we examined stretched over more than 2,500 years. Not at all bad for a course that only lasted three months. Needless to say, I found a lot to think about in this time, and in the months since – not least of all, which philosophical traditions I find myself most agreeing with. In the months since the course concluded, I have worked out that I am much more a rationalist than an empiricist, certainly much more a virtue ethicist than a consequentialist, and almost certainly a monist, rather than a dualist (that is to say, in a metaphysical sense, I find myself agreeing more with Spinoza than Descartes, and notably more with Hinduism than Christianity in its view of God and the universe). Though, I must admit, I’m still not certain whether my own personal philosophy fits in more with the analytic or continental tradition – I’ll have to work that one out. Seriously, though, I find philosophy fascinating – it is, after all, the study of and attempt to make sense of the general and fundamental problems of all existence, problems that every human being (provided they’re bothered to think about it) has grappled with since time immemorial, and continues to do so today.