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1 God Regulates the Church, Even If He Doesn't
God Regulates the Church, Even If He Doesn’t - Wittgensteinian Philosophy of Religion and Realism Hermen Kroesbergen, University of Pretoria, South Africa Abstract Far from being non‐realism or antirealism, Wittgensteinian philosophy of religion shows the meaning of practices within which the whole weight is in the picture that God speaks. ‘The authority of the community of believers determines what is the word of God’ does not contradict ‘God himself determines what is the word of God.’ As is shown by an example of Peter Winch, the distinction between inside and outside perspectives on religious practices is already given in those practices themselves. Wittgensteinian philosophy of religion does justice to the independent reality of God, without the adjustments proposed by Stephen Mulhall and Andrew Moore. Some people say that God supports same-sex marriages, others say that anything to do with homosexuality is an abomination before God. In some churches both opinions are allowed to stand next to each other, in other churches someone excludes oneself from the church by holding one or the other. God is said to direct the church through His word but does He? A congregation is looking for a new pastor; there are two candidates, both claim to have received a calling from God to this particular congregation; now it is up to the congregation to discern which vocation is true. Often it is the religious community that seems to determine what it is that God says. Wittgensteinian philosopher of religion Gareth Moore, therefore, concludes that, “What is the word of God is determined by the authority of the believing community, and the limits of what may be the word of God are determined by the same authority.”1 On the one hand, this statement does not seem very controversial; on the other hand, this kind of statement has prompted commentators to accuse Wittgensteinian philosophy of religion of non-realism or antirealism. -
Mysticism As an Ethical Form of Life: a Wittgensteinian
Mysticism as an Ethical Form of Life: A Wittgensteinian Approach to Ethics in the Mystical Instruction of Saints Teresa of Avila and Ignatius of Loyola in dialogue with Michel de Certeau’s Mystical Science by Matthew Ian Dunch A Thesis submitted to the Faculty of Regis College and the Graduate Centre for Theological Studies of the Toronto School of Theology. In partial fulfilment of the requirements for the degree of Master of Theology awarded by Regis College and the University of Toronto. © Copyright by Matthew Ian Dunch 2018 Mysticism as an Ethical Form of Life: A Wittgensteinian Approach to Ethics in the Mystical Instruction of Saints Teresa of Avila and Ignatius of Loyola in dialogue with Michel de Certeau’s Mystical Science Matthew Ian Dunch Master of Theology Regis College and the University of Toronto 2018 Abstract This thesis argues that there is an ethical development inherent in the mystical pedagogy of Ignatius of Loyola and Teresa of Avila. The various stages of mystical development are read through the lens of Wittgenstein as ethical forms of life premised on an absolute good. Through mystical pedagogy one simultaneously develops the language and the praxis of mystical forms of life. Mystical forms of life, though seeking the transcendent, are historically and socially conditioned. This historical and social conditioning is explored principally through Michel de Certeau’s account of spiritual spaces. ii Contents Chapter One: Introduction ...................................................................................................... -
Shorter Curriculum Vitae Akihiro Kanamori
SHORTER CURRICULUM VITAE AKIHIRO KANAMORI DESCRIPTION: Born 23 October 1948 in Tokyo, Japan; now a United States citizen. DEGREES: 1966-1970 California Institute of Technology, Bachelor of Science. 1970-1975 University of Cambridge (King's College), Doctor of Philosophy. Subject: Set Theory, Mathematics. Thesis: Ultrafilters over Uncountable Cardinals. Advisor: A.R.D. Mathias. This involved one year of research at: 1972-1973 University of Wisconsin, Madison. Advisor: K. Kunen. PROFESSIONAL EXPERIENCE: 1975-1977 Lectureship at the University of California, Berkeley. 1977-1981 Benjamin Pierce Assistant Professorship at Harvard University. 1981-1982 Assistant Professorship at Baruch College of the City University of New York. 1982-1983 Visiting Associate Professorship at Boston University. 1983-1992 Associate Professorship at Boston University. 1988-1989 Berman Visiting Professorship, Institute of Mathematics, Hebrew University of Jerusalem. 1992- Professorship at Boston University. 1995 Visiting Professorship, Institute of Mathematics, Hebrew Universiy of Jerusalem. 2002-2003 Senior Fellow of the Dibner Institute for the History of Science and Technology. Visiting Scholar at the Department of the History of Science at Harvard University. 1 2009-2010 Senior Fellow of the Lichtenberg-Kolleg, Institute for Advanced Study, G¨ottingen,Germany. Lecture Course on Set Theory, Mathematische Institut, G¨ottingen,Germany, June-July 2010. FELLOWSHIPS AND AWARDS: Marshall Scholarship (British Government), 1970-1972. Danforth Foundation Fellowship, 1970-1975. Woodrow Wilson Foundation Fellowship, 1970. 1984 New England Open Co-Champion of Chess. Equal First 1986 Greater Boston Chess Open. Equal Second, 1987 Massachusetts Chess Open Championship. Equal Sixth, 1989 Israel Open. Class Prize, 1992 New England Open Championship. 2002-2003 Senior Fellowship, Dibner Institute for the History of Science and Technology. -
The Case for Contextualism: Knowledge, Skepticism, and Context, Vol
The Case for Contextualism: Knowledge, Skepticism, and Context, Vol. 1 Draft of 10/18/08 Keith DeRose [email protected] Chapter 1: Contextualism, Invariantism, Skepticism, and 1 What Goes On in Ordinary Conversation Chapter 2: The Ordinary Language Basis for Contextualism 50 Chapter 3: Assertion, Knowledge, and Context 87 Chapter 4: Single Scoreboard Semantics 138 Chapter 5: “Bamboozled by Our Own Words”: Semantic 165 Blindness and Some Objections to Contextualism Chapter 6: Now You Know It, Now You Don’t: 201 Intellectualism, Contextualism, and Subject-Sensitive Invariantism Chapter 7: Knowledge, Assertion and Action: Contextualism 246 vs. Subject-Sensitive Invariantism References 302 Acknowledgements vii Chapter 1: Contextualism, Invariantism, Skepticism, and 1 What Goes On in Ordinary Conversation 1. Contextualism and the Old Bank Cases 1 2. Cases Involving Speakers in Different Conversations Talking About the Same 4 Subject 3. Contextualism and Invariantism 7 4. “Strength of Epistemic Position,” Comparative Conditionals, and Generic 8 Contextualism 5. Semantic Mechanism? 10 6. Which Claims to Take Seriously and the “Floor” of “Know(s)” 15 7. Is This Epistemology or Philosophy of Language? 20 8. Contextualism Regarding Other Epistemic Terms 22 9. Contextualism is Not a Thesis about the Structure of Knowledge or of Justification 23 10. “Subject” Vs. “Attributor” Contextualism 24 11. Intellectualism and the Distinction between “Classical” and “Subject-Sensitive” 26 Invariantism 12. A Brief History of Contextualism 28 13. Contextualism, Invariantism, and Relevant Alternatives 32 14. Against Contextualist Versions of RA That Tie the Content of Knowledge 37 Attributing Claim Directly to What the Range of Relevant Alternatives Is 15. Against Contrastivism 41 16. -
Approaches to Philosophy of Religion: Contemplating the World Or Trying to Find Our Way Home?
This is a repository copy of Approaches to philosophy of religion: Contemplating the world or trying to find our way home?. White Rose Research Online URL for this paper: http://eprints.whiterose.ac.uk/85283/ Version: Accepted Version Article: Burley, M (2015) Approaches to philosophy of religion: Contemplating the world or trying to find our way home? Religious Studies, 51 (2). 221 - 239. ISSN 0034-4125 https://doi.org/10.1017/S0034412514000377 Reuse Unless indicated otherwise, fulltext items are protected by copyright with all rights reserved. The copyright exception in section 29 of the Copyright, Designs and Patents Act 1988 allows the making of a single copy solely for the purpose of non-commercial research or private study within the limits of fair dealing. The publisher or other rights-holder may allow further reproduction and re-use of this version - refer to the White Rose Research Online record for this item. Where records identify the publisher as the copyright holder, users can verify any specific terms of use on the publisher’s website. Takedown If you consider content in White Rose Research Online to be in breach of UK law, please notify us by emailing [email protected] including the URL of the record and the reason for the withdrawal request. [email protected] https://eprints.whiterose.ac.uk/ Approaches to philosophy of religion: contemplating the world or trying to find our way home? MIKEL BURLEY School of Philosophy, Religion and the History of Science, University of Leeds, Leeds LS2 9JT, UK e-mail: [email protected] Abstract: What is the point of philosophy of religion? Is it to help us find the right path in life, with the philosopher as guide and mentor? Or is it, as D. -
IF YOU BELIEVE YOU BELIEVE, YOU BELIEVE. a CONSTITUTIVE ACCOUNT of KNOWLEDGE of ONE’S OWN BELIEFS Peter BAUMANN
IF YOU BELIEVE YOU BELIEVE, YOU BELIEVE. A CONSTITUTIVE ACCOUNT OF KNOWLEDGE OF ONE’S OWN BELIEFS Peter BAUMANN ABSTRACT: Can I be wrong about my own beliefs? More precisely: Can I falsely believe that I believe that p? I argue that the answer is negative. This runs against what many philosophers and psychologists have traditionally thought and still think. I use a rather new kind of argument, – one that is based on considerations about Moore's paradox. It shows that if one believes that one believes that p then one believes that p – even though one can believe that p without believing that one believes that p. KEYWORDS: self-knowledge, Moore’s paradox, second-order beliefs Can I be wrong about my own beliefs? More precisely: Can I falsely believe that I believe that p? Can I have a false second-order belief that I believe that p (where the belief that p is a first-order belief)? The question is whether a sentence of the following form can be true: (1) S believes that he believes that p, but he does not believe that p.1 If all instantiations of the scheme (1) are false, then the following holds: (2) If S believes that he believes that p, then he does believe that p. In other words, all our second-order beliefs are true: BBp Bp.2 This is the claim I will argue for. However, prima facie it seems that it is possible to have a false second-order belief with the following content: 1 For the sake of simplicity, I am not adding temporal indices except where clarity demands it. -
Future Pasts
FUTURE PASTS The Analytic Tradition in Twentieth-Century Philosophy Edited by JULIET FLOYD SANFORD SHIEH OXFORD VNWERSITY I'RSSS 2001 1879 Publication ofFr:ege's Begriffsschrift 1 Frege's Conception of Logic WARREN GOLDFARB Frege is of course an important progenitor of modern logic. The technical ad vances he made were compreheusive. He clearly depicted polyadic predication, negation. the conditional, and the quantifier as the bases of logic; and he gave an analysis of and a notation for t.he quantifier that enabled him to deal fully and perspicuously with multiple generality. Moreover. be argued that mathematical demonstrations, to be ti.illy rigorous, must be carried out using only explicitly for mulated rules, that is, syntactically specified axioms and rules of inference. Less clear, however. is the philosophical and interpretive question ofhow Frege understands his formalism and its purposes. Upon examination, it appears that Frege had a rather different view of the subject he was creating than we do nowa days. ln lectures and seminars as far back as the early 1960s, Burton Dreben called attention to differences between how Frege viewed i.he subject mauer of logic and how we do. The point has been taken up by several commentators, beginning with Jean van Heijenoort. 1 The technical development historically required to get from a Fregeau conception to our own was discussed in my "Logic in the Twenties: The Nature of the Quantifier."2 Yet there is currently litlle ap preciation of the philosophical import of these differences, that is, the role in Prege' s philosophy that his conception oflogic, as opposed to ours. -
Rethinking Education: Heidegger's Philosophy in the Service Of
434 Rethinking Education Rethinking Education: Heidegger’s Philosophy in the Service of Education Doron Yosef-Hassidim University of Toronto The English-speaking academic world increasingly recognizes Martin Heide- gger’s potential contribution to education. In this article I explore key notions in Heidegger’s philosophy in order to further realize this potential. One purpose of examining the latent contribution of his work to education is to scrutinize and shape the relationship between philosophy and education and so to enhance both realms. As such, the article aims not only to challenge and redefine our perception of public education, but also to assist in understanding what it means to be a human being. I first briefly review central notions in Heidegger’s ontology as described in Being and Time, point toward some of the difficulties in using it for education, and suggest various avenues to overcome them. Then I suggest and examine several implications for the essence of education following Heidegger’s philosophy and propose shifts in the central characteristics of education. Finally, I focus on one implication and reassess the place of content in education. It should be stressed from the outset that my suggestions are not direct interpretations of Heidegger’s educational thought or logical inferences from his philosophy; rather, Heidegger’s work serves more as an inspiration in rethinking the role and goal of education. BETWEEN ONTOLOGY AND EDUCATION At the heart of Heidegger’s ontology lies the “ontological difference”: the distinction between beings and Being,1 or between a being and Being. When we refer to things, when we point to something, we talk about beings. -
Kierkegaard's Socratic Task
Kierkegaard’s Socratic Task by Paul Muench B.A., Reed College, 1990 B.A., University of Oxford, 1993 M.A., University of Pittsburgh, 1999 Submitted to the Graduate Faculty of the School of Arts and Sciences (Department of Philosophy) in partial fulfillment of the requirements for the degree Doctor of Philosophy University of Pittsburgh 2006 UNIVERSITY OF PITTSBURGH SCHOOL OF ARTS AND SCIENCES This dissertation was presented by Paul Muench It was defended on April 14, 2006 and approved by James Allen, Professor of Philosophy, University of Pittsburgh Tony Edwards, Associate Professor of Religious Studies, University of Pittsburgh Stephen Mulhall, Fellow and Tutor in Philosophy, New College, University of Oxford Dissertation Directors: James Conant, Professor of Philosophy, University of Chicago John McDowell, University Professor of Philosophy, University of Pittsburgh Copyright © 2006 by Paul Muench All rights reserved Kierkegaard’s Socratic Task Paul Muench, Ph.D. University of Pittsburgh, 2006 The Danish philosopher Søren Kierkegaard (1813-1855) conceived of himself as the Socrates of nineteenth century Copenhagen. Having devoted the bulk of his first major work, The Concept of Irony with Continual Reference to Socrates, to the problem of the historical Socrates, Kierkegaard maintained at the end of his life that it is to Socrates that we must turn if we are to understand his own philosophical undertaking: “The only analogy I have before me is Socrates; my task is a Socratic task.” The overall aim of my dissertation is to examine and critically assess this claim, and ultimately to argue that the Socratic nature of Kierkegaard’s endeavor finds its fullest expression in the activity and writings of one of his best-known literary creations, Johannes Climacus, the pseudonymous author of Philosophical Fragments and Concluding Unscientific Postscript. -
Časopis Za Kritiko Znanosti, Domišljijo in Novo Antropologijo |
Barbara Beznec | Časopis za kritiko znanosti, domišljijo in novo antropologijo | 242 EDITORIAL 7 Boris Vezjak: Film Images from Plato’s Cave: The Spellbound Relationships between Film and Philosophy THE MIND OF FILM: THE PHILOSOPICAL SUBSTANCE OF FILM, THE CINEMATIC SUBSTANCE OF PHILOSOPHY 19 Darko Štrajn: Lasting Encounters between Film and Philosophy 29 Robert Petrovič: Film and Reality 43 Rok Benčin: The “Impurity” of Film and Philosophy: Towards Ontology of the Film Image 51 Andrej Šprah: The Reconfiguration of Emptied Images 63 Nina Cvar: 3, 2, 1 ... Action: Film, Philosophy, Image of Thought, Cinematic Approaches to Production, Digital Image and Digital Approaches to Production 72 Jure Simoniti: The World Ended Before We Were Born: Fellini and ‘The Other Ontology’ of the Twentieth Century 84 Dušan Rebolj: Illuminated Other: The Figure of the Serial Killer as a Descendant of Greek Heliocentrism 92 Andrej Adam: Stargate: Atlantis, Philosophy, and Critical Thought ARTICLES 109 Jernej Prodnik: Cloakroom Communities and Cyberspace: Towards a Concept of “Pseudo-Environment” Niches 125 Daniel Popović: Universal Basic Income: The Principle of Reciprocity and Justice 136 Simona Šemen: Gandhi’s Method of Non-Violent Resistance, Satyagraha 148 Daša Tepina: Contemporary Radicalism of the Left, Reactions to It, and how Political Violence Echoes in the Media 158 Sandi Abram: Floating Cities of Serenissima in Rough Waters of Art – Interview REVIEWS 165 Andrej Srakar: Ensembles – Spatial Rebuses /A Stone in the Sky, A Scheme of a Share for Art 169 Jernej Prodnik: Language, Capital, Crisis 177 SUMMARIES 2 Časopis za kritikoČasopis znanosti, za kritiko domišljijo znanosti, in novo domišljijo antropologijo in novo 235–236antropologijo ContentUvodnik 227 Vsebina | | |Content | | UVODNIK 7 Boris Vezjak: Filmske podobe iz Platonove votline: Uročena razmerja med filmom in filozofijo FILMSKI UM: FILOZOFIČNOST FILMA, FILMSKOST FILOZOFIJE 19 Darko Štrajn: Dolgotrajno srečanje filma in filozofije 29 Robert Petrovič: Film in resničnost 43 Rok Benčin: »Nečistost« filma in filozofije. -
Our Toil Respite Only: Woolf, Diamond, and the Difficulty of Reality
Our Toil Respite Only: Woolf, Diamond, and the Difficulty of Reality ❦ Karen Zumhagen-Yekplé There is nothing…that answers, or bears on, the problems of life. But the very fact that in these books, as we may imagine them, there are answers to every imaginable question can help us to transform our own desire for an answer to the problem of life. (Cora Diamond, “Introduction to ‘Having a Rough Story About What Moral Philosophy Is’” 129) In The Phantom Table, Ann Banfeld examines Virginia Woolf’s preoc- cupation—and that of Bloomsbury more generally—with the episte- mological questions raised in Cambridge philosophy during the frst quarter of the 20th century. The era that provides the context for her inquiry is one Banfeld places “squarely within the period of Russell, which ends with Wittgenstein’s ascendancy.” And yet, she continues, “this does not prevent the Tractatus [Logico-Philosophicus] from play- ing a role in our reconstruction of Bloomsbury’s intellectual world,” since its “conceptions, language and dominant metaphors fnd their counterparts in Woolf, not because she came under its infuence, but because she shared its ways of thinking” (9). Banfeld astutely posits these shared ways of thinking (the result of fortuitous, perhaps zeitgeistig philosophical kinship rather than any direct mutual infuence), and then lets them rest without pursuing them further. Such concerns, after all, fall outside the purview of her work in that book on Woolf’s engagement with Russell, Moore and Fry, and the philosophical background of Bloomsbury. -
6 X 10.Long New.P65
Cambridge University Press 978-0-521-11514-8 - Kurt Godel: Essays for his Centennial Edited by Solomon Feferman, Charles Parsons and Stephen G. Simpson Excerpt More information GENERAL © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-0-521-11514-8 - Kurt Godel: Essays for his Centennial Edited by Solomon Feferman, Charles Parsons and Stephen G. Simpson Excerpt More information THE GODEL¨ EDITORIAL PROJECT: A SYNOPSIS SOLOMON FEFERMAN The final two volumes, numbers IV and V, of the Oxford University Press edition of the Collected Works of Kurt Godel¨ [3]–[7] appeared in 2003, thus completing a project that started over twenty years earlier. What I mainly want to do here is trace, from the vantage point of my personal involvement, the at some times halting and at other times intense development of the Godel¨ editorial project from the first initiatives following Godel’s¨ death in 1978 to its completion last year. It may be useful to scholars mounting similar editorial projects for other significant figures in our field to learn how and why various decisions were made and how the work was carried out, though of course much is particular to who and what we were dealing with. My hope here is also to give the reader who is not already familiar with the Godel¨ Works a sense of what has been gained in the process, and to encourage dipping in according to interest. Given the absolute importance of Godel¨ for mathematical logic, students should also be pointed to these important source materials to experience first hand the exercise of his genius and the varied ways of his thought and to see how scholarly and critical studies help to expand their significance.