bluuebunny/crossref_metadata_2025 huggingface dataset:
„Społeczeństwo dla wszystkich”, czy tylko „szkoła dla wszystkich” – opinie nauczycieli szkoły specjalnej, integracyjnej i ogólnodostępnej
Authors: Skura Monika
Published: November 2019

Teachers play a vital role in students’ intellectual and personal development, hence they help to prepare citizens. Therefore, it is worth asking what their views are on a “perfectly inclusive” world vision. To analyse the teachers’ perception, the study explored two areas: their outlook on an inclusive society and the importance of an inclusive education for marginalised groups. The research comprised teachers working with Special Educational Needs (SEN) students: 55 from integration schools, 48 from regular schools, 45 from special schools (those with intellectual disability (ID) and autism). The data was collected using a questionnaire. The findings highlighted that all groups thought that people with disabilities primarily needed help and support, special school teachers felt most strongly about this. Special educational needs teachers most strongly disagreed that their group were afraid of the disabled or felt hostility towards them compared to the other two groups. All groups had milder opinions regarding other types of marginalised people. The majority of special school teacher’s had views similar to general society regarding that the presence of refugees in society could pose a danger, whilst most teachers from regular schools thought that refugees were here for work and social care. In light of the study, all groups agreed that regular schools were not the best place for pupils with SEN, however they would make an exception for students with mild disabilities, the children of refugees, and those from national and ethnic minorities. Special schools teachers working with students with severe disabilities strongly agreed that students with an ID and autism generally, should stay in the separated model of education. All groups regarded that the goal of an “education for all” was an unrealistic expectation especially in the near future, just as the goal of an “inclusive society”.
Estimation of genetic parameters and trends for production traits of dairy cattle in Thailand using a multiple-trait multiple-lactation test day model
Authors: Buaban Sayan , Puangdee Somsook , Duangjinda Monchai , Boonkum Wuttigrai
Published: November 2019

Objective: The objective of this study was to estimate the genetic parameters and trends for milk, fat, and protein yields in the first three lactations of Thai dairy cattle using a 3-trait,- 3-lactation random regression test-day model.Methods: Data included 168,996, 63,388, and 27,145 test-day records from the first, second, and third lactations, respectively. Records were from 19,068 cows calving from 1993 to 2013 in 124 herds. (Co) variance components were estimated by Bayesian methods. Gibbs sampling was used to obtain posterior distributions. The model included herd-year-month of testing, breed group-season of calving-month in tested milk group, linear and quadratic age at calving as fixed effects, and random regression coefficients for additive genetic and permanent environmental effects, which were defined as modified constant, linear, quadratic, cubic and quartic Legendre coefficients.Results: Average daily heritabilities ranged from 0.36 to 0.48 for milk, 0.33 to 0.44 for fat and 0.37 to 0.48 for protein yields; they were higher in the third lactation for all traits. Heritabilities of test-day milk and protein yields for selected days in milk were higher in the middle than at the beginning or end of lactation, whereas those for test-day fat yields were high at the beginning and end of lactation. Genetics correlations (305-d yield) among production yields within lactations (0.44 to 0.69) were higher than those across lactations (0.36 to 0.68). The largest genetic correlation was observed between the first and second lactation. The genetic trends of 305-d milk, fat and protein yields were 230 to 250, 25 to 29, and 30 to 35 kg per year, respectively.Conclusion: A random regression model seems to be a flexible and reliable procedure for the genetic evaluation of production yields. It can be used to perform breeding value estimation for national genetic evaluation in the Thai dairy cattle population.
A Nova Rota da Seda e seus desafios securitários: os Estados Unidos e a contenção do eixo Sino-Russo
Authors: Pautasso Diego
Published: November 2019

O presente artigo analisa os desafios securitários que se colocam para a Nova Rota da Seda. A iniciativa de Beijing representa a etapa regional do projeto chinês de globalização e, com efeito, tensiona com a primazia global estadunidense. Assim, sugerimos que a estratégia dos Estados Unidos é a formação de um arco de contenção do eixo sino-russo, o núcleo dos processos de integração da Eurásia. Ademais, este desafio securitário ser apresentam também como uma contradição crucial para compreender os desdobramentos da transição sistêmica em curso.
Representação do Mito do Ataíde nas Vozes de Crianças na Comunidade Ribeirinha do Castelo em Bragança - PA
Authors: Oliveira Kátia Regina Moraes de , Reis Maiara da Silva , Santos Raquel Amorim dos
Published: November 2019

Este trabalho objetiva investigar a representação do mito do Ataíde nas vozes das crianças por meio da produção de narrativas e histórias em quadrinhos com a turma de 6º ano/9, na Escola Municipal de Ensino Fundamental Maria Augusta Corrêa da Silva, localizada na comunidade pesqueira do Castelo em Bragança-PA. O referencial teórico-metodológico fundamentou-se em Chartier (1988), Socorro (2010), Eliade (1972) e Santos (1994). A pesquisa é de cunho qualitativo, foi utilizado como instrumento de coleta de dados o questionário com perguntas abertas, assim como produção textual de narrativas e produção de histórias em quadrinhos sobre o mito do Ataíde. Os sujeitos foram cinco alunos com idade entre onze e doze anos. Concluímos que o mito do Ataíde é representado nas vozes das crianças com características de monstro que apresenta atitudes humanas, assim como este ser sobrenatural tem o poder de regular as ações e comportamento do homem para manter seu habitat protegido. Para tanto, as gerações mais novas garantem a permanência dessa cultura local, as quais ao ouvir, contar e recontar a história do meio homem-meio animal conseguem dar significado e sentido a identidade desse povoado ribeirinho.
Rethinking the Synthetic a priori de re
Authors: Burger Paul
Published: November 2019

Hume and Kant destroyed the belief in the apriori de re, i.e. the rationalist’s doctrine of direct awareness of necessary facts about the nature of being. Later on, analytical philosophy told us that there are only two general classes of statements, synthetics a posteriori and analytics a priori. Quine eventually rejected the a priori in general and advanced a radical empiricism. However, both moderate and radical empiricism has recently been challenged by realistic minded philosophers. They have argued that ontological topics such as the nature of properties, laws or causation remain strongly undetermined by semantic ascent and Quinean ontological commitment, and announced an ontological turn. Are not ontological or metaphysical explanations a priori explanations? Despite his preferred talk in terms of a posteriori realism and inference of the best explanation, Armstrong’s defence of universals looks very much like an apriori one. Others, such as Barry Smith, explicitly defend that there are synthetic propositions a priori de re. I believe in both: Kant was right in claiming that an understanding of what metaphysics can teach us is dependent upon a clear concept of the synthetic a priori, but—against Kant— synthetics a priori de re are legitimate. In this paper I will defend synthetics a priori de re. However, I will reject the rationalist’s appeal to direct awareness of necessary facts as well as undeniableness or infallibility as necessary conditions for a prioris. Instead I will claim that all synthetics a priori express hypothetical truths.
Tractarian Dualism
Authors: Tully Robert E.
Published: November 2019

While Wittgenstein’s Tractatus keeps issues of metaphysics and ontology at arm’s length, the world it presents seems altogether monistic in character. In Wittgenstein’s account, it is a world of objects and facts, a world which lacks selves, values, cognitive relations (such as belief), and God. I argue that the Tractarian world is nevertheless dualistic. I defend the view that the Tractatus points away from monism towards dualism and that Wittgenstein’s concepts of thought, sense, and understanding are an essential part of its structure. The language Wittgenstein uses was necessitated by his project of giving a sharp account of the nature of description. It is thus ironic that Wittgenstein defends dualism in the Tractatus and does so in the only form in which he thought it could be defended. Along the way, I try to show that his treatment of thought, sense, and understanding is both a continuation and correction of treatments which Frege and Russell had previously given to these concepts.
Estilo de pensamiento y estilo musical
Authors: Jean-Bernard Marc
Published: November 2019

Fragmento sintético de una investigación general, el presente articulo tematiza, en tres actos cortos, la singular analogía notada por Wittgenstein entre investigación filosófica e investigación filosófica. A partir del pensamiento de Wittgenstein, considerado como pensamiento musical, esboza una perspectiva del estilo categorial en su "isología"con el pensamiento musical y enfoca la posibilidad de una hermenéutica descriptiva de los estilos liberada de los modelos trascendentales y estructurales.
Hume’s Wide Construal of the Virtues
Authors: Fieser James
Published: November 2019

The term "virtue" has traditionally been used to designate morally good character traits such as benevolence, charity, honesty, wisdom, and honor. Although ethicists do not commonly offer a definitive list of virtues, the number of virtues discussed is often short and their moral significance is clear. Hume's analysis of the virtues departs from this tradition both in terms of the quantity of virtues discussed and their obvious moral significance. A conservative estimate of the various virtues Hume refers to in his moral writings would put the number at around seventy, with the more untraditional ones including wit, good manners, and dialog. Unsurprisingly, Hume's critics have attacked him for making nonsense of the concept of virtue by construing it so widely. Hume was aware that his broad understanding of virtue was controversial and he offered several defenses for it. After presenting the neglected attacks of his contemporaries along with Hume's response, I argue that a problem remains: by failing to distinguish between degrees of virtue, Hume also fails to distinguish between degrees of vice. But, some vices (e.g., malevolence) clearly deserve punishment whereas other alleged vices (e.g., uncleanliness) clearly do not. Thus, for adequate retribution, a distinction is needed between important and less important virtues and vices. I conclude that Hume could have used his own account of instinctive vengeance as a natural indicator for distinguishing between important and unimportant vices.
Bennett on Spinoza’s Philosophical Psychotherapy
Authors: Koistinen Olli
Published: November 2019

Spinoza's philosophy has a practical aim. The Ethics can be interpreted as a guide to a happy, intellectually flourishing life. Spinoza gives us principles about how to guard against the power of passions which prevent the mind from attaining understanding. In what follows, I consider Spinoza's techniques for guarding against the passions by turning to Jonathan Bennett's criticisms of Spinozistic psychotherapy. Bennett finds three central techniques for freeing oneself from the passions: (i) reflecting on determinism; (ii) separating and joining; and (iii) turning passions into actions. Bennett believes that all of these techniques are in some sense flawed. I contend that Bennett offers good criticism against technique (i), but his criticisms against (ii) and (iii) are unfounded.
Kants Transzendentalpholosophie als die immanente
Authors: Kurozumi Toshio
Published: November 2019

Die Möglichkeit der Erfahrung kann nach Kant nur im immanenten Denken vertanden werden, daß die (in der Erfahrung) immanenten Formen der Erkenntnis überhaupt allererst die (in der Erfahrung) immanenten Gegenstände derselben möglich machen sollten. Die Transzendentalphilosophie Kants ist also die lediglich auf diesem immanenten Denken beruhende, d.i., immanente Philosophie. Sie ist aber in der Tat durch ganze Geschichte der Interpretation hindurch von Fichte über cohen und Husserl bis Kaulbach im Gegenteil doch als die auf dem transzendenten Denken (das die Transzendenz von der Erfahrung billigt) beruhende, d.i., tranzendente Philosophie verstanden worden. Die bisherige tranzendente Kantinterpretaion ist jedoch angesichts der schwierigen Probleme ohnmächtig und kann die Kritik der reinen Verunft als ein einheitliches System nicht auffassen. Diese Probleme kann erst unsere immanente Interpretation ohne Schwierigkeit lösen und auch den gegenwärtigen Naturwissenschaften einen bestimmten Platz in der Erfahung Kants geben, welches bisher unmöglich bleibt. Die Philosophien vor und nach Kant sind insgesamt die transzendente im Vergleich mit der alleinigen immanach Kant sind insgesamt die transzendente im Vergleich mit der alleinigen immanenten Philsophie Kants. Und in bezug auf die Möglichkeit der Erfahrung muß die transzendente von der immanenten Philosophie abhëngig sein.
Unity and Reality in Leibniz’s Correspondence with Des Bosses
Authors: Look Brandon
Published: November 2019

Leibniz's correspondence with Des Bosses presents students of his thought with a problem. It contains some of Leibniz's longest and most detailed discussions of the nature of substance while at the same time introducing two concepts into Leibniz's metaphysics that continually baffle commentators: scientia visionis and the vinculum substantiale. The aim of this paper is to explicate the relationship between scientia visionis, or God's knowledge by vision, and the vinculum substantiale, or the substantial bond, and to show how these concepts are used by Leibniz in the correspondence with Des Bosses to account for the unity and reality of corporal substances. In my view, the vinculum substantiale and scientia visionis do not represent rival strategies, as they have been recently portrayed in the literature; rather, they work together. But scientia visionis, when applied to questions of ontology, gives us a rather vacuous kind of reality, while the vinculum substantiale represents a much more significant, albeit problematic, account of the nature of substance.
Diathèse ou Synthèse?
Authors: Roumanes Jacques-Bernard
Published: November 2019

Où en sommes-nous, trois siècles et demi après le coup d’envoi cartésien, de ce rapport à l'autre, au langage de l'autre? Tout ce que nous savons taire, dire ou hurler sur cette question, c'est que la liberté des autres s'arrête partout où commence la nôtre. S'arrête. Justement là où elle devrait continuer. Là où elle devrait s'épanouir. Car bien au-delà de la liberté qui n'en est jamais que son garde-fou, rien de plus, commence ce qui nous guide les uns vers les autres. Commence la démocratie. Commence le partage, aussi bien des pouvoirs que des savoirs. Cette idée hérétique à Jérusalem. Cette idée anarchiste à Athènes. Cette idée qui perce à nouveau dans le cogito cartésian, explose avec les grandes révolutions romantiques et finit par constituer l'idéal même de notre Modernité. Qui a tort? Qui a raison? Qui décidera?...Une chose est certaine, toutes les sociétés autoritaires fortement hiérarchisées ont rompu des lances et tenté d'anéantir toute vision se fondant sur un anthropocentrisme trop radical. Sauf la démocratie. L'idée d'un gouvernement des personnes par elles-mêmes a beau être là, dans la pensée, elle n'a jamais pris forme nulle part, dans la réalité. Sans doute faute d'un dégagement sérieux de ce que constituerait un cogito collectif, et des avantages humains que cela représenterait. Pour tous. Au détriment d'une seule chose: la volonté de pouvoir de quelques-uns. Par ce concept de diathèse, posé ici en rapport avec le cogito cartésien comme source de la connaissance et de la morale, je cherche donc: d'une part à renverser cette manière d'identité logique, trop logique, de penser les êtres et les choses dans l'oubli des autres et du monde, et d'autre part à amener la pensée commune à s'élargir non seulement à des relations d'ordre conceptuel, monologique, dialogique, dialogale ou autre, autrement impensables, mais encore à l'action et à la création, par une vision renouvelée, diathétique, de l'éducation.
Paidea and Identity
Authors: Uzgalis Bill
Published: November 2019

Thomas Hobbes, like Francis Bacon before him, disliked Aristotle and scholasticism. They were both quite familiar with the objects of their dislike, having encountered Aristotle and scholasticism first hand at Oxford University. Bacon later described his tutors as "men of sharp wits, shut up in their cells of a few authors, chiefly Aristotle, their Dictator." Bacon clearly saw the extent of new possibilities in thought. He held that Europeans of his time needed to sail beyond the Pillars of Hercules (the limits of ancient learning) into an ocean of new learning. Hobbes, for similar reasons described the universities as places for the production of insignificant speech. Locke also echoed this rejection of scholasticism and contempt for the universities. The purpose of this paper is to talk about this rejection and the ways in which the continuing revolt against university education by Hobbes and Locke has contributed to a new view of the self.
Le Suranné Dans L’Art: Immanence et Nostalgie
Authors: Moutsopoulos Evanghélos A.
Published: November 2019

La catégorie du suranné, appliquée à l’objet esthétique, notamment au produit de l’activité artistique, désigne une mesure, un kairos, qui se situe entre l’ancien qui ne s’érige pas encore en classique et le contemporain qui n’est pas encore jugé démodé. Il qualifie tout objet esthétique en passe d’acquérir une valeur d’ancienneté sans pour autant s’affirmer comme universellement acceptable et sans s’imposer impérativement. Il ne détermine ni ce qui a vieilli ni ce que l’on qualifierait de vieillot; il dénote, plus particulièrement, un état intermédiaire, plus ou moins officiellement reconnu, qu’il relie au présent. Dans cet ordre d’idées, le suranné implique pour la conscience esthétique un jeu dialectique entre ce qui est directement vécu et ce qui est poursuivi, avec, en plus, un rien de dédain, mais aussi avec un certain regret à son égard. Il équivaut à un présent rétentionnel dont on voudrait, mais ne pourrait, se détacher; d’où la nostalgie que la conscience esthétique éprouve pour lui. D’ordre éminemment transitoire, l’objet suranné est un objet esthétiquement intermédiaire qui s’identifie à une hystérésis formelle autant que fonctionnelle. Dès lors, le suranné assure une continuité esthétique, oriente la conscience vers le passé, actualise l’inactuel et cautionne le rapprochement de ce qui est sujet à distanciation.
Documentation and Fabrication in Phonography
Authors: Brown Lee B.
Published: November 2019

In most general terms, my paper is about the mixture of agendas in the recording industry, where documentation, with its apparently educational implications, becomes difficult to distinguish from a range of distinct, even opposed, goals—which I group under the heading "fabrication." After a few historical remarks, I develop the concept of what I call works of phonography (WPs)—that is, sound-constructs created by the use of recording machinery. (Examples: rap music recordings, electronic compositions for tape machine, sonic pastiche's by pop groups such as Art of Noise.) I detail their ontological characteristics, as contrasted the features of ordinary musical works. WPs are—I claim—replete. (Their finest sonic details are constitutive of them.) They are autographic. (Authenticity of their instances is not tested by the allographic criteria we associate with ordinary musical works, namely, compliance with scores.) And they are phono-accessible—that is, accessible only through playbacks of authentic instances of their record artifacts, e.g., cassette tapes, CDs, etc. I then turn to Theodore Gracyk's recent study of rock music (in his book Rhythm and Noise), arguing that his account is formally similar to my account of WPs. This raises the question of whether there be counter-examples to Gracyk's account—particularly of the sort that show his view to be too broad. I bring this to a focus finally by a comparison of rock recordings with jazz recordings—two classes that Gracyk tries to keep ontologically distinct. I argue that many classic jazz recordings are artifacts of the recording studio, no less than those Gracyk identifies as pure cases of rock music. In the same vein, I argue that, once recorded, the improvisational music of jazz is deformed—indeed, that it acquires features of WPs. This has the further implication that Gracyk cannot preserve his sharp distinction between rock and jazz records that he want's to maintain.
Philosophy of the Pseudoabsolute
Authors: Avaliani Sergi
Published: November 2019

Since human knowledge is relative, human beings consciously (or often unconsciously) dismiss the relative by creating the absolute. The absolute thus created is the psuedoabsolute which, by virtue of its human origins, is relative. However, it functions in both the practical and theoretical life of homo sapien as a genuine absolute. Hence, the psuedoabsolute is relatively absolutized by the human person. The psuedoabsolute is a dialectical unity of the absolute and relative and, as a "third reality," plays a great role in the spiritual life of humankind.
Zur Ontologie Natürlicher Arten
Authors: Kanzian C.
Published: November 2019

In meinem Beitrag versuche ich, das Problem einer Ontologie natürlicher Arten auf eine Weise anzugehen, die nicht dem Verdacht ausgesetzt ist, von vornherein auf nominalistische oder realistische Extrempositionen festzulegen. Zunächst lege ich meine terminologischen und inhaltlichen Voraussetzungen dar: Eine davon besteht in der Annahme, daß die Identität von Dingen, d.i. ihre ontologische Konstitution, sortal dependent ist. Die ontologische Konstiution von Dingen hängt auch von ihrer Artzugehörigkeit ab. In der Folge analysiere ich, worin diese sortale Dependenz genauerhin besteht. Dies geschieht anhand einer Untersuchung von Existenz-bzw. Konstitutionsbedingungen, denen individuelle Dinge aufgrund ihrer Artzugehörigkeit unterliegen. In einem nächsten Schritt stelle ich die Frage, ob es Entitäten gibt, deren ontologische Konstitution in besonderer Weise sortal abhängig ist. Ich lege ausfürhrlich dar, worin diese Besonderheit bestehen soll und diskutiere meine Option, die gestellte Frage zu bejahen. Schließlich schlage ich vor, Vorkommnisse, deren ontologische Konstitution auf diese besondere Weise sortal dependent ist, als Vorkommnisse natürlicher Arten zu bezeichnen. Meine Vorgangsweise ist nicht thesenhaft behauptend, sondern argumentativ abwägend. Mit der Anführung meiner Option verbinde ich somit nicht den Anspruch, das Problem einer Ontologie natürlicher Arten zu lösen; eher den, zur weiteren Aktualisieriung seiner Diskussion beizutragen.
Style and Supervenience
Authors: Douven Igor
Published: November 2019

Cope’s Computers and Musical Style (1991) describes a computer program that allegedly can represent and replicate musical styles solely on the basis of compositions that have been entered into it. If this claim is correct, then it must be that an oeuvre’s stylistic characteristics locally supervene on its textual features, which roughly means that its stylistic properties are entirely determined by its textual properties. In my paper I argue that stylistic properties do not locally supervene on textual properties, and thus that neither Cope’s program nor any other that essentially works like it can represent or replicate styles.
The Body as Teacher
Authors: Collier Carol
Published: November 2019

I look at two ways of seeing the body during the Renaissance: the first, illustrated in the Essais of Montaigne, focuses on the body as a source of knowledge about the self; the second, illustrated in the developing science of anatomy, focuses on the body as an object of knowledge that is increasingly available only to specialists. In looking at the science of anatomy as it developed in the Renaissance, I show that the transformation of the body from a source of knowledge of both body and soul to an object of a mechanical science did not happen easily and reflects contradictory approaches to the self that continue to this day.
Lord, What is Man?
Authors: Poliakov Eugene S.
Published: November 2019

In this essay, philosophical anthropology is considered from the viewpoint of biblical exegesis. Our summons to self-knowledge is discussed in the light of immanence of the Kingdom of God in the human being. Humanity is argued to consist of a three-fold structure: outer, inner, and divine.
Intuitions
Authors: Cappelen Herman , Winblad Douglas G.
Published: November 2019

This paper examines two attempts to justify the way in which intuitions about specific cases are used as evidence for and against philosophical theories. According to the concept model, intuitions about cases are trustworthy applications of one’s typically tacit grasp of certain concepts. We argue that regardless of whether externalist or internalist accounts of conceptual content are correct, the concept model flounders. The second justification rests on the less familiar belief model, which has it that intuitions in philosophy derive from one’s (often tacit) beliefs. Although more promising than the concept model, the belief model fails to justify traditional philosophical use of intuitions because it is not clear a priori that the beliefs at issue are true. The latter model may, however, legitimize a less a prioristic approach to intuitions.
Temperament and Metaphysics
Authors: Altorf Marije
Published: November 2019

In the first chapter of Pragmatism, William James outlines two philosophical temperaments. He argues that though one's temperament modifies one's way of philosophizing, its presence is seldom recognized. This statement by James led me to Plato's Sophistes, especially the relationship between temperament and being. Although Plato describes certain temperaments, I hold that the main topic is being. The ancients restricted All to real being, e.g., the tangible or the immovable. This reading of the Sophistes puts a different face on the first chapter of Pragmatism. However, if we allow James to speak to present-day philosophers as well as his turn of the century audience, then this reading of the Sophistes will clarify the current philosophical temperament. Neither James nor the contemporary philosopher is satisfied with any restriction on All; for this reason, both lack interest in being. Being, once the richest word, no longer satisfies the philosopher's greedy temperament.
Peirce, Thirdness and Pedagogy
Authors: Beauchamp Richard A.
Published: November 2019

This paper shows how my introductory courses in philosophy were "reformed" by adopting the Peircean notion, as interpreted by Royce, of "community of interpretation." The paper has three main parts. The first sets forth the Peircean/Roycean notion of personhood as active membership in a community of interpretation. T he second spells out the implications of this idea for a theory of pedagogy, one that gives precedence to activities that promote "induction into" the community of interpretation over "introduction to" the subject matter. The third enumerates the specific technique that I adopted to implement the new pedagogical understanding. As a guiding principle for a philosophy of education, the community of interpretation offers specific criteria by which to judge the adequacy of the way a course is structured and presented in the syllabus, how classes are conducted, and how students are tested. The paper tells how the guiding concept is shared with the students in the syllabus to create a common understanding of what a philosophy class should be, and what is expected of them. The community of interpretation implies that lectures be minimized and that dialogue be maximized, requiring a constant discipline of exploring the intersection of concerns between students and major philosophers in the tradition. Finally, testing must become occasions for interpretation rather than mere recall of information about philosophers and their ideas. The pedagogical discipline entailed by the notion of a community of interpretation is judged to be the best way for students to discover and nurture their own autonomous philosophical voices.
Plato’s Concept Of Justice: An Analysis
Authors: Bhandari D. R.
Published: November 2019

In his philosophy Plato gives a prominent place to the idea of justice. Plato was highly dissatisfied with the prevailing degenerating conditions in Athens. The Athenian democracy was on the verge of ruin and was ultimately responsible for Socrates's death. The amateur meddlesomeness and excessive individualism became main targets of Plato's attack. This attack came in the form of the construction of an ideal society in which justice reigned supreme, since Plato believed justice to be the remedy for curing these evils. After criticizing the conventional theories of justice presented differently by Cephalus, Polymarchus, Thrasymachus and Glaucon, Plato gives us his own theory of justice according to which, individually, justice is a 'human virtue' that makes a person self-consistent and good; socially, justice is a social consciousness that makes a society internally harmonious and good. According to Plato, justice is a sort of specialization.
Probleme de la Predication
Authors: Orany Ezzat
Published: November 2019

Some scholars have found the dealing of the problem of predication, or attribution, in the Sophist (251a-e), a "digression," or a treatment of "a trivial question" and "an insignificant example." We propose to reconsider the importance of Plato’s doctrine on the subject from the point of view of the epistemology- ontology relationship in Plato. This leads to a replacement of the passage inside the whole dialogue. Beginning with the definition of the sophist, Plato goes on to treat the "mimetic" art and finds himself confronting a perplexing difficulty: how to understand falsehood, either in thought or in discourse. This is an epistemological difficulty, which raises the central difficulty of how to attribute non-being to being. So, the heart of the matter is the possibility of predication, as Plato states very clearly (238a). The solution arises from the doctrine of the community of species, making possible any attribution of one thing to another. In looking carefully to the dialogue as a whole, we find that the passage 251a-e, dealing with the general problem of predication, occupies a central position, in all meanings, even numerically (between 236e and 264a).
Remarks on the spoudaios in Plotinus I 4 [46]
Authors: Schniewind Alexandrine
Published: November 2019

Who is the Plotinian spoudaios and what is his function in the Enneads? This question turns out to be fundamental, especially when trying to make out an ethical dimension in Plotinus. Treatise I 4 [46] offers, concerning that question, not only the longest sustained discussion of the spoudaios, but also shows how highly problematic it is to figure out more precisely his characteristics. This is due to the terminological ambiguity with the term sophos, which is also the reason why the two terms are often considered synonymous by translators. It appears in I 4 that this ambiguity is closely related to the question of aisthesis. And this is also perhaps the main problematic point concerning the spoudaios: he is instituted by Plotinus as the paradigm of the ‘living man,’ but is still described as someone who has detached himself from the bounds of the sensible world. So this leads to several conclusions concerning the Plotinian conception of ethical implication.
The Project of Self-Education in Plato’s Protagoras, Gorgias, and Meno
Authors: Turner Jeffrey S.
Published: November 2019

One vigorous line of thought in contemporary moral philosophy, which I shall call ‘Neo-Aristotelianism,’ centers on three things: (1) a rejection of traditional enlightenment moral theories like Kantianism and utilitarianism; (2) a claim that another look at the ethical concerns and projects of ancient Greek thought might help us past the impasse into which enlightenment moral theories have left us; (3) more particularly, an attempt to reinterpret Aristotle’s ethical work for the late twentieth-century so as to transcend this impasse.
Xavier Zubiri’s Critique of Classical Philosophy
Authors: Fowler Thomas B.
Published: November 2019

The contemporary Spanish philosopher Xavier Zubiri (1893-1983) developed his philosophy in constant dialogue with the past. Zubiri believed that there are fundamental flaws with classical philosophy that require a fresh approach. His critique of classical philosophy falls into three areas: conceptual, factual, and scope. The first is treated in this paper with respect to five subjects. Zubiri believed that the structure of human intellection is incorrect in classical philosophy. This error contributes in large part to two key errors which he termed "entification of reality" and "logification of intellection." Closely related are errors concerning essence and the relationship of truth and reality.
The World Becomes the Self ’s Body
Authors: Kazashi Nobuo
Published: November 2019

Cartesian philosophy presupposes the legitimacy of body-mind dualism, subject-object dualism, the principle of "clear and distinct ideas," and the human individual as an "autonomous agent." In contrast, the philosophical projects of James, Merleau-Ponty, and Nishida are all characterized by a critical stance taken toward these Cartesian presuppositions. That is, first, the "body" is established as the ground for our pre-reflexive yet active communion with the world. Second, the intertwining inseparability of "object-knowledge" and "self-knowledge" in our being in the world is acknowledged. Third, the phenomenon of "horizon" is thematized as an indispensable moment in the constitution of "experience." Finally, the "self" is understood as being embedded in and supported by the "field of experience." With this in mind, we can appreciate Whitehead's comparison of James' "Does Consciousness Exist?" with Descartes' Discourse on Method as the "inauguration of a new stage of philosophy." In this context the significance of Nishida's notion of "the world as the self's body" can be productively discussed.
Selbstüberschreitung: Jonas Cohns Wertphilosophie und Pädagogik vor dem Hintergrund der Ethik Friedrich Nietzsches
Authors: Model Anselm
Published: November 2019

Teaching philosophy and pedagogy at the University of Freiburg from 1897 to 1933, Jonas Cohn fought mainly against Friedrich Nietzsche and the influence of the ethics of Nietzsche on the youth of his time. A declaration made by Cohn in the Preface of his Science of Value (1932) shows this: "The title 'science of value' means polemics, too: I fight against all, who following Nietzsche deny the possibility of a science of value." But this opposition to Nietzsche and to his followers is not the only aspect of Cohn's relation to Nietzsche. On the other side, Cohn attempted to integrate some of the important traits of Nietzsche's ethic in his own conception of philosophy and pedagogics. The expression "self-transcendence" (Selbstüberschreitung) stands for this ambition of Cohn. This can be demonstrated by some biographical data and by the interpretation of Cohn's philosophy of value.
Hegel, Heidegger et la grammaire de l’être
Authors: Chiurazzi Gaetano
Published: November 2019

La compréhension ontologique de Hegel et Heidegger peut être explorée à travers le rôle que les éléments grammaticaux jouent dans leur philosophies: Hegel confère une importance incontestée au nom, et surtout à la forme nominative, la forme du Sujet; d'après Heidegger par contre on peut remarguer un usage du langage qui défie l'eactitude syntaxique, mais qui témoigne l'effort de parvenir à une compréhension non-catégorielle (et, surtout, non substantive) de l'être.
Husserl y la Crisis de la Cultura
Authors: Díaz Por Jesús M.
Published: November 2019

The topic of the crisis of culture has been common among philosophers whose thought developed during the beginning of the 20th century, and especially among those who lived through the hard times of the interwar period. Husserl was no exception. I intend in this paper a modest approach to the growth of this subject in the founder of phenomenology. I will attempt to: (1) delimit what Husserl meant by culture; (2) identify the reasons for the crisis of culture; and (3) find a solution to this crisis.
Heidegger On Traditional Language And Technological Language
Authors: Gregory Wanda Torres
Published: November 2019

On July 18, 1962, Martin Heidegger delivered a lecture entitled Traditional Language and Technological Language in which he argues that the opposition between these two languages concerns our very essence. I examine the nature of this opposition by developing his argument within his particular context and in the general light of his reflections on language. In different sections on technology and language, I summarize much of what he had said in previous writings on the topic (viz., "Die Frage nach der Technik" and "Der Weg zur Sprache"), including his preliminary comments contrasting instruction with teaching, and characterizing this reflection in terms of its uselessness. The central issue connecting these seemingly varying themes is the status of education in our modern technological age and, more specifically, of instruction in the mother tongue. Heidegger’s concern for the status of instruction in the mother tongue is, as we will see later, directly connected to his distinction between the two forms of language.
From Apocalyptic to Messianic: Philosophia Universalis
Authors: Gourko Helena
Published: November 2019

Perhaps for the first time in history, the turn of a millennium is directly reflected in philosophy-as an apocalyptic end of philosophy. Recently, an attempt to channel apocalyptic into messianic has been undertaken by Derrida in his Spectres of Marx. However, Derrida's endeavor does not relate directly to philosophy and thus does not alter its apocalyptic landscape. Considering the critical state of contemporary philosophy, it is unclear whether such an alteration can be performed in the West. A radical reinterpretation appears to be much more probable when undertaken from an outside position. It may be that this is the case with the Philosophia Universalis developed by the Russian-American David Zilberman (1938-1977) from classical Hindu philosophies and applied, as a new synthesis, to Western philosophy. Major ideas of the Philosophia Universalis as well as its principal results and achievements comprise the content of this presentation.
Nihilsmo, Fin de la Metafisica y Secularizacion en el Pensamiento de Nietzsche, Heidegger y Vattimo
Authors: Laiseca Laura
Published: November 2019

The purpose of this article is to articulate Nietzsche's criticism of morality which is centered in his experience of the death of God and the end of the subject of Modernity. Nietzsche considers nihilism as a nihilism of morality, not of metaphysics: it is morality and its history that has given rise to nihilism in the Occident. That is why Nietzsche separates himself from metaphysics as well as from morality and science, which differs from Heidegger's reasons. According to Heidegger, Nietzsche places himself in a primal position in the history of metaphysics, by which he means the consummation (Vollendung) of metaphysics' nihilism, which Heidegger tries to transcend. On the one hand, Heidegger shows us how Nietzsche consummates the Platonic philosophy by inverting its principles. On the other, Nietzsche consummates the metaphysics of subjectivity. Consequently he conceives the thought of the will of power and of the eternal recurrence as the two last forms of the metaphysical categories of essence and existence respectively. On this ground it is possible to understand Nietzsche's and Heidegger's thought as the necessary first stage in the transition to Vattimo's postmodern philosophy and his notion of secularization.
A Thematic Unity for Heidegger’s Was Heisst Denken?
Authors: Stark Herman E.
Published: November 2019

This essay is primarily an analysis of Heidegger's Was Heisst Denken? I aim to provide a thematic unity for this enigmatic text, thereby rendering Heidegger's thoughts on thinking more available to those investigating the nature of human rationality and thinking. The procedure is to gather together some of the sundry themes and puzzling features resolved by unpacking this sentence: 'Most thought-provoking in our thought-provoking time is that we are still not thinking.' The chief results of this study include the establishment of a global logic to the text, the identification of 'beingthoughtful' as the proper phenomenon to be studied, and receptivity ('listening for what calls for thinking') as the distinguishing mark of the thoughtful.
Inalienable Rights: A Plea for Open Options
Authors: Lucier Ruth Miller
Published: November 2019

Recent analyses of the concept of inalienable rights (i.e., analyses of the inalienable rights to life) transmute these rights into restrictions on the choices of individuals who possess the rights. In this paper I argue that such construals are counter-intuitive, and incompatible with the modern notion of rights as positive benefits to be enjoyed by those who possess them. I offer an alternative (somewhat Lockean) view which proposes that inalienable rights be regarded as entitlements to discretionary options, options the objects of which need not be chosen. To flesh out the theory, such rights (construed as discretionary options) are distinguished from absolute rights, from alienable rights, and from some kinds of indefeasible human rights. I point to several advantages of the open options account of inalienable rights, including the fact that inalienable rights construed as open options are rights that may provide grounds for calling oppressive governments to account, while at the same time protecting areas of freedom which make the possession of the rights worthwhile rather than burdensome. A concluding appeal suggests that the open options view of inalienable rights awaits and encourages the development of theories which bolster modern intuitions concerning the plausibility of affirming individuated, comprehensive, desirable, and universally applicable human rights.
Intercultural Dialogue and Human Rights
Authors: Perez-Estevez Antonio
Published: November 2019

Which political and juridical foundation can justify the transit from the Western, particular, to the universal? John Rawls tries to answer this question in his article, "The Law of Peoples," proposing a kind of contract or agreement. A first agreement should be attained among liberal-democratic societies on a few political and social issues such as human rights. Then this agreement can be widened to non-liberal/democratic but well organized hierarchical societies or those that satisfy the requisites of being peaceful, of having a reasonably well organized legal system, of admitting a measure of freedom-political and religious-and of admitting the right of emigration. These two groups of nations would belong to a Society of Nations with the juridical and political duty of fulfilling the few political issues that have been previously accepted. But Rawls' proposal overcomes neither eurocentrism nor western-centrism. It seems that the first circle of liberal democratic nations would decide which peoples satisfy the requirements of the 'well organized hierarchical societies.' This second circle of nations are only invited peoples; they are not supposed to contribute new proposals, but only to accept the proposals of the liberal-democratic nations. I present a new effort to attain human rights through a true universal dialogue in which the representatives of all cultures and peoples can equally speak, make proposals, and listen or accept the proposals of others.
Haack On Fuzzy Logic
Authors: Grunfeld Joseph
Published: November 2019

Much of the progress in modern logic beyond Aristotle is due to the invention of a precise and powerful formalism, and this is why Haack is reluctant to weaken it. What motivates her to regard deviant and fuzzy logic as extensions rather than rivals of classical logic is its demonstrated capacity for refinement and progress. Thus she sharply distinguishes between a logic dealing with fuzzy concepts (she accepts), and one which is itself fuzzy, i.e., where "true" and "false" cease to be precise concepts (she rejects). While it is often more convenient to retain as much as possible of classical logic because of its simplicity and familiarity, there is nothing in the hermeneutical view of logic to render it immune from revision. Yet to treat logic as a canon of interpretation conflicts with Haack's idea of what logic is and does.
Toward a Scotistic Modal Metaphysics
Authors: Park Woosuk
Published: November 2019

The problem I tackle in this article is: Do we have in Scotus a modal logic or a counterpart theory? We need to take a rather roundabout path to handle this problem. This is because, whether it be in Lewis's original formulation or in others' applications, the crucial concept of 'counterpart' has never been clearly explicated. In section two, I shall therefore examine the recent controversy concerning Leibniz's views on modalities which centers around the counterpart relation. By fully exploiting the lessons learned from such an examination, I shall then launch a trilemma against a Leibnizian in section three. Section four shall make the claim that unlike Leibniz's case, Scotus's position is not endangered by the trilemma. One important premise will be adopted from my thesis presented elsewhere regarding the different between Scotus's haecceitas and Leibniz's individual essence. Another will be secured from a brief report on Scotus's views on similarity, which might be utterly original to modern eyes jaundiced by contemporary set theories.
The Emergence of the ‘Supposit’ in a Metaphysics of Creation
Authors: Tomarchio John
Published: November 2019

Aquinas held that the metaphysical consideration of beings as being consists in the consideration of being as created, i.e., the consideration of things in their complete reality, and the reduction of this complete reality to its complete cause. When existence displaces form as the primary sense of being, the thing’s act of existing is conceived of as ‘formal’ with respect to its essence. Consequently, the primary object of metaphysical consideration becomes the complete entity, a composite of essence and existence, and the primary sense of being becomes the subsistence of the complete entity. In Aquinas’s creationist discourse, the term supposit denotes the concept of the entitative whole or complete entity. What this concept of the supposit adds to the Aristotelian conception of the concrete individual derives from the contingency of existence in every being beyond the first being. The subject of a nature and of categorical accidents is now also conceived of as the subject of a received act of existing. Aquinas reduces the distinctions of finite entities to their possession of acts of existing that are diverse absolutely, in virtue of a ‘privation’ of the fullness of existence, just as Aristotle reduces formal contrariety to the possession or ‘privation’ of differences that are diverse absolutely. And as Plato traced the negations constitutive of formal contrariety to a correlative participation between being and otherness, Aquinas analogously traced the distinctions of finite entities to a transcendental duality between participated existence and receiving essence. The necessary participation of each of these principles of finite being in divine and infinite existence constitutes the ultimate metaphysical reduction and horizon of a creationist metaphysics.