The Concept Of'nature'in Aristotle, Avicenna and Averroes
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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. -
Nature in Indian Philosophy and Cultural Traditions Sophia Studies in Cross-Cultural Philosophy of Traditions and Cultures
Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures 12 Meera Baindur Nature in Indian Philosophy and Cultural Traditions Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures Volume 12 Series editors Editor-in-Chief: Purushottama Bilimoria The University of Melbourne, Australia; University of California, Berkeley, CA, USA Co-Editor: Andrew Irvine Maryville College, Maryville, TN, USA Assistant to Editor Amy Rayner (Australia) Editorial Board Balbinder Bhogal (Hofstra University) Sheerah Bloor (University of Melbourne) Christopher Chapple (Loyola Marymount University) Vrinda Dalmia (University of Hawaii at Honolulu) Gavin Flood (Oxford University) Jessica Frazier (Kent University) Kathleen Higgins (University of Texas at Austin) Morny Joy (Calgary University) Parimal Patil (Harvard University) Joseph Prabhu (Cal State LA) Carool Kersten (King’s College, London) Richard King (University of Glasgow) Arvind-Pal Mandair (University of Michigan) Rekha Nath (University of Alabama) Stephen Phillips (University of Texas at Austin) Anupama Rao (Columbia University) The Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures fosters critical and constructive engagement of the intellectual and philosophical dimen- sions—broadly construed—of religious and cultural traditions around the globe. The series invites innovative scholarship, including feminist, postmodern, and postcolonial approaches. More information about this series at http://www.springer.com/series/8880 Meera Baindur Nature in Indian Philosophy and Cultural Traditions 123 Meera Baindur Manipal Centre for Philosophy and Humanities Manipal University Manipal, Karnataka India ISSN 2211-1107 ISSN 2211-1115 (electronic) Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures ISBN 978-81-322-2357-3 ISBN 978-81-322-2358-0 (eBook) DOI 10.1007/978-81-322-2358-0 Library of Congress Control Number: 2015934684 Springer New Delhi Heidelberg New York Dordrecht London © Springer India 2015 This work is subject to copyright. -
In Peripatetic Islamic Philosophers* ABSTRACT KEYWORDS
Dini Tetkikler Dergisi ULUM Journal of Religious Inquiries !# ﺠﻣ ﻠ ﺔ تﺎﺳارﺪﻟا ﺔﯿﻨﯾﺪﻟا %$ " www.dergipark.gov.tr/ulum The Concept of ‘Nature’ in Peripatetic Islamic Philosophers* Nuri Adıgüzel ** ABSTRACT In this study, lexical and terminological meanings of the term “nature” were analyzed and some Peripatetical Islamic philosophers’ opinions about this term were included. A comparison was made between the words “ta- biat” and “doğa” which are used in Turkish language to meet the term “nature”. The realm of existence which Peripatetical Islamic philosophers have used “nature” in as a noun was explained. Debate between Ibn Sīnā and Ibn Rushd (Averroes) about the necessity of proving the term “nature” was mentioned. Ibn Sīnā's views on what “nature” portends in terms of being a source of motion and duration in objects were presented in comparison with Aristotle. Later definitions which are made by philosophers for “nature” as a term were presented. Peripa- tetical Islamic philosophers’ definition of the term “nature” which has a critical role in Islamic philosophy and the way they use it differentiates from that of Aristotle’s. The term “nature” which they especially use to explain every kind of becoming and motion enables to connect all reason to Allah in aspects of etymology. And it is also known that the term “nature” serves as a basis for differentiation between physics and metaphysics. The purpose of this article is to clarify the possible usages of the term “nature” in relation to new theories. KEYWORDS Islamic Philosophy, Peripatetic, Ṭabīʻa, Cause, Reason, Principle * This article has been published previously in Turkish: Adıgüzel, Nuri. -
Philosophical Criticism of the Hebrew Bible and the Analytic-Continental Divide
Gericke, “Philosophical Criticism,” OTE 29/1 (2016): 85-99 85 Philosophical Criticism of the Hebrew Bible and the Analytic-Continental Divide JACO W. GERICKE (NORTH-WEST UNIVERSITY) ABSTRACT This article takes a closer look at how the so-called Analytic- Continental divide within meta-philosophy has manifested itself within various forms of “philosophical criticism” of the HB. It is argued that, based on data collected from recent related conferences, there is evidence of influence from both sides of the divide within both broad/narrow and expli- cit/implicit types of philosophical criticism. However, in contrast to tense relations elsewhere in generic philosophy, the interdisciplinary intersection of biblical scholarship, philosophy of religion and Jewish philosophy appears to display a general acceptance of methodological diversity. KEYWORDS: Hebrew Bible (HB), meta-philosophy, Analytic-Continental (A-C) divide, philosophical criticism (PC), philosophy of religion, Jewish philosophy A INTRODUCTION In a recent SBL publication, a proposal was made for introducing “philosophi- 1 cal criticism” (PC) as a new species of biblical criticism. Briefly, the latter was idiosyncratically constructed as a proposal for the introduction into biblical studies of a descriptive form of philosophical exegesis aimed only at the clari- fication of what, if anything, the texts of the HB. Yet despite this seemingly prescriptive specificity as to the form a “philosophical” approach should take, it was nevertheless granted that philosophical interpretation per se cannot be lim- ited thusly. This admission follows necessarily upon recognising the herme- * Article submitted: 16/11/2015; article accepted: 24/02/2016. Jaco W. Gericke, “Philosophical Criticism of the Hebrew Bible and the Analytic-Continental Divide,” OTE 29/1 (2016): 85-99. -
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. -
Heidegger on Heraclitus: Kosmos/World As Being Itself
Heidegger on Heraclitus: Kosmos/World as Being Itself RICHARD CAPOBIANCO Stonehill College ABSTRACT: This essay draws on texts previously untranslated into English, and in particular Heidegger's brilliant 1943 lecture course on Heraclitus, to show how Hei degger understood kosmos as an early Greek name for Being itself (Sein selbst). The contemporary scholarship has altogether missed the significant role that this Greek Ur-word plays in his later thinking. The "gleaming;' "adorning" kosmos-which the later Heidegger understood to be "world" (Welt) in the fullest and richest sense-is not in the first place any kind of transcendental-phenomenological "projection" ofthe human being; rather, it is the resplendence of the "ever-living" Being-unfolding-way itself from out of which both the gods and human beings come to pass and pass away. The independence ofkosmos/Being itself in relation to the human being is highlighted. An Ode by Pindar and a painting by Andrew Wyeth are also considered. "Beauty belongs to the essential unfolding ofBeing." -Heidegger (GA 73.1: 134) "Kosmos [as physis] shimmers ungraspably through everything." -Heidegger (GA 15: 282) he shining star in the night sky is beautiful. Yet what always struck Heidegger Tas even more beautiful was the "hidden'' motion-the way-wherein and whereby the star comes to shine so brightly. This "way" he named Being in dis tinction from beings (the "ontological difference"), and, as he saw it, Being was named kosmos by Heraclitus. In a number of earlier studies, I have elucidated how Heidegger understood the earliest Greek thinkers to have caught sight of the Being-way and named it as physis, aletheia, and the primordial Logos. -
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. -
Aquinas' Principle of Individuation
Aquinas' Principle of Individuation Patrick W. Hughes Denison University Saint Thomas Aquinas, the Thirteenth Century Catholic theologian and philosopher was one of the first Medieval philosophers to attempt to reconcile the newly re-introduced Aristotelian system with the Catholic religious thought ofthe day. Aquinas' numerous commentaries on Aristotle and his adoption of the Aristotelian thought form the basis for the whole of Aquinian metaphysics (as well as the basic Aristotileanism which pervades Aquinas' whole systematic philosophy), In this paper I will deal with a specific yet fundamental principle ofAquinianmetaphysics-the principle of individuation. On first reading of the Aquinian texts, the principle of individuation appears to be stated succinctly, yet further investigation into the concept of individuation reveals problems and ambiguities. As it is necessary for an understanding of the problem of individuation in the Aquinian system, I will start off with the basic ontology ofAquinas and then will proceed with one interpretation of the ambiguities which exist in the texts regarding the principle of individuation. I will then give a counter interpretation that Aquinas might level against my interpretation and the problems ofmy interpretation; finally, I will analyze any problems that arise from the Aquinian response. 1. Primary Substance in Aristotle and Aquinas The difficulty in dealing with systematic philosophy is that it is difficult to know where to begin, since each concept is built upon previous concepts and all of the concepts are fundamentally interrelated. Neverthe less, I shall start by explicating Aquinas' fundamental ontology. Aquinas, following Aristotle, points out that the world is made up of individual things-or what Aquinas calls "primary substances", Socrates, Rover, and the pine tree in my yard are all existing individual primary substances in the world. -
15. What Is Philosophy of Technology?1
ANDREW FEENBERG 15. WHAT IS PHILOSOPHY OF TECHNOLOGY?1 INTRODUCTION In this chapter I will attempt to answer the question posed in my title from two standpoints, first historically and then in terms of contemporary options in the field, the various different theories that are currently under discussion.2 But before I begin, I would like to clear up a common misunderstanding: philosophy of technology is not closely related to philosophy of science. Science and technology share a similar type of rationality based on empirical observation and knowledge of natural causality, but technology is concerned with usefulness rather than truth. Where science seeks to know, technology seeks to control. However, this is by no means the whole story. Our image of premodernity is shaped by the struggles between science and religion in the early modern period. From those struggles we derive the notion that traditional societies restrict questioning of their basic customs and myths. In the premodern West, the principle of authority was the basis not just for church doctrine, but for knowledge of the world as well. Modern societies emerge from the release of the power of questioning against such traditional forms of thought. The 18th century Enlightenment demanded that all customs and institutions justify themselves as useful for humanity. Under the impact of this demand, science and technology become the new basis for belief. Eventually, technology becomes omnipresent in everyday life and scientific-technical modes of thought predominate over all others.3 In a mature modern society, technology is taken for granted much as were the customs and myths of traditional society. -
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. -
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. -
Western and Indian Theories of Consciousness Confronted a Comparative Overview of Continental and Analytic Philosophy with Advaita Vedanta and Madhyamaka Buddhism
Western and Indian theories of consciousness confronted A comparative overview of continental and analytic philosophy with Advaita Vedanta and Madhyamaka Buddhism Michele Cossellu Termin: HT13 Kurs: RKT140 Degree Project, Bachelor of Arts, Religious Studies, 15hec Nivå: Kandidat Handledare: Katarina Planck Western and Indian theories of consciousness confronted A comparative overview of continental and analytic philosophy with Advaita Vedanta and Madhyamaka Buddhism Abstract The burgeoning field of cognitive studies in the West is motivated by a renewed interest in conscious experience, which arose in the postmodern zeitgeist in response to the positivist, scientific ideal of objectivity. This work presents a historical overview of Western philosophy from its dawn, focusing on the evolution of key concepts in metaphysics, ontology and epistemology, to arrive at the examination of modern theories on consciousness. The monist systems of pre-Socratic philosophers, the empiricism and rationalism of the Humanism, Kant’s critique and the post-Kantian split of traditions in the analytic and continental branches are surveyed. A summary of the key historical concepts of consciousness in the continental tradition, and especially in German idealism and phenomenology is presented. Modern physicalist theories of mind based on epistemological realism, in the analytic tradition are sketched, and critical aspects of the realist viewpoint discussed. The reintroduction of the phenomenal perspective in philosophy of mind, is argued, represents an important turning point in analytic philosophy. In the second part, the philosophic-religious traditions of Advaita Vedanta and Mahayana Buddhism, in its Madhyamaka branch, are presented, and their respective notions of self, mind and reality confronted. The concept of consciousness as an ontological substance is, in Buddhism, deconstructed through the analysis of impermanence and interdependent origination of phenomena.