İslâm düşünce tarihi, yalnızca dinî metinlerin yorumlanmasıyla sınırlı kalmamış; doğa, varlık, bilgi ve insan ilişkileri kapsamında çok yönlü ele alınmıştır. Bu entelektüel mirasın önemli alanlarından biri de ilm-i ahkâm-ı nücûm (astrolojik hükümler ilmi) olmuştur. Bu ilim, yalnızca metafizik değil; doğa bilimle-ri, sosyal bilimler ve felsefeyle de etkileşim içinde gelişmiştir. Nitekim erken dönemlerden itibaren gök cisimlerinin konum, hareket, hacim, uzaklık ve ışınım gibi fiziksel özelliklerine ilişkin sistemli kayıtlar tutulmuştur. Bu kayıtlar yardımıyla insanın siyasî, askerî, ekonomik, sosyal, fizyolojik ve ahlâkî özellik-lerine dair neden-sonuç ilişkisine dayalı çıkarımlar yapılmıştır. Böylece yıldızların ve gezegenlerin birey-ler ve toplumlar üzerinde doğrudan etkili olabileceği düşüncesi, güçlü bir düşünsel paradigma olarak şekillenmiştir. İlk Çağ medeniyetlerinde temelleri atılan bu anlayış, tercüme faaliyetleriyle İslâm dünya-sına aktarıldıktan sonra mevcut birikimle daha sistematik bir yapı haline gelmiştir. Klasik dönem İslâm filozoflarınca kozmoloji, epistemoloji, psikoloji ve metafizik gibi alanlarda derinlemesine incelenmiştir. Osmanlı döneminde saray ve medrese çevrelerinde hem teorik hem de pratik anlamda işlerlik kazan-mıştır. Cumhuriyet döneminde ise modern bilim anlayışlarıyla bağdaşmadığı gerekçesiyle hem eleşti-rilmiş hem de tarihî, felsefî ve epistemolojik bağlamlarda yeniden değerlendirme konusu olmuştur. An-cak güncel literatüre bakıldığında, ilm-i ahkâm-ı nücûm ya salt astrolojik bir gelenek olarak değerlendi-rilmekte ya da modern bilim paradigmasıyla uyuşmadığı gerekçesiyle bilim dışı kabul edilmektedir. Oy-sa bu çalışmayla söz konusu indirgemeci yaklaşımların ötesine geçilerek, ilm-i ahkâm-ı nücûmun İslâm düşünce sistematiği içindeki yerinin ve işlevinin yeniden değerlendirilmesi amaçlanmaktadır. Bu doğ-rultuda, ilm-i ahkâm-ı nücûmun tarihsel gelişiminin ve epistemolojik meşruiyetinin, farklı dönemlerde yaşamış İslâm düşünürlerinin katkıları çerçevesinde ele alınması belirleyici rol oynamıştır. Çalışma, söz konusu disiplinin tarihsel gelişimini dört ana başlık çerçevesinde, doküman analizi ve tarihsel yöntem yardımıyla incelemektedir.
This article delves into the theme of the death of God in Giorgio Agamben’s work from a political perspective, seeking to interpret the notion of “God” in Agamben through the concepts of “government” and “transcendence”. Although Agamben does not extensively address the theme of the death of God, my hypothesis is that by continually dealing with the ethical and political legacy of Western theology, it is possible to conceive the death of God as an unconsummated political horizon, but that it is yet to come. In this sense, the first two sections of the text provide a review of the theme of governance of men and governance of oneself in Agamben’s work, engaging in dialogue with Schmitt, Peterson, Heidegger, Foucault, and Plato, as well as the concepts of transcendence <i>oikonomia</i>, technology, and care. The last two sections of the text explore Agamben’s response to this diagnosis. Agamben’s philosophical proposal is presented through a dialogue with Spinoza and Stoicism, with the central concept being the idea of use of oneself, which is linked to the notions of immanence, Ungovernable, and anarchy.
Before he originated the field of philosophy for children, Matthew Lipman spent nearly twenty years teaching at Columbia University and its affiliated colleges under the tutelage of the American philosopher Justus Buchler. In those years Lipman’s scholarship focused on Buchler’s naturalist metaphysics, which was informed by Buchler’s scholarship on the philosophy of Charles Peirce. In this essay I relate Lipman’s relationship with Buchler, summarise Buchler’s theory of human judgement, and indicate key parts of that theory that influenced Lipman’s own theory of judgement and multidimensional thinking. I then discuss the pedagogical turn Buchler made with his theory, including his conception of classroom discussion as a mode of ‘community of query,’ which became the prototype for Lipman and Ann Margaret Sharp’s theory of ‘community of inquiry’ as a protocol of classroom dialogue and a paradigm of philosophical practice and democratic decision-making.
The purpose of the article is to answer the question whether posthumanism is the end of the homo sapiens era. The multitude of posthumanisms can be reduced to two main views: cultural posthumanism and techno-humanism. Cultural posthumanism postulates a change in the image of man, while technological posthumanism postulates his enhancement. Posthumanist discourse cannot change human nature, but it does affect his condition. Although human nature is unchangeable, the corporeal-biological aspects of this nature are particularly susceptible to modifications. At the same time, it is difficult to indicate the actual boundaries of where the introduced changes either enhance or impair man.
The method of metaphysics: Metaphysics is empirical but depends not, like the sciences, on recondite experience but on close attention to aspects of everyday experience we ordinarily scarcely notice. "Real" is a broader concept than "exists" (which applies only to particulars) and also applies to phenomena, kinds, and laws, which are real, but not, of course, existent entities. But "there are real kinds, laws, etc." doesn't imply that all the kinds and laws we believe are real, are. I call my approach "Innocent Realism" because--though it's certainly not naive--it requires attending to experience, so far as possible, without substantial preconceptions. There is one real world, enormously varied but also integrated. It includes physical stuff, kinds, laws, etc. and, here on earth, a vast array of human artifacts, physical, social, intellectual, and imaginative, all intimately interconnected. All this requires human mindedness (a better word than "mind" because it doesn't suggest that human mentality is an organ like the heart or the liver). Rather, it's a complex congeries of dispositions and abilities: to understand even such a relatively simple thing as what's involved in someone's believing something, we need to take account of the person's dispositions to behavior, verbal and otherwise; to the neurophysiological realizations of these dispositions; and to their connections to the world and to words in the person's linguistic community--this last requiring other people's words-world connection. "Virtual" reality is just one more computer artifact, clever, no doubt, but not metaphysically startling. It's oversold, but this is advertising hype, not serious metaphysics.
In this paper I measure the progressive potentiality of art against Russell Kirk’s notion of “normative art”. Kirk argues that good literature cultivates virtue according to a transcendent norm, a law of nature. I interrogate the extent to which this art can be conservative according to Kirk’s own meaning of conservatism and read his own conservatism against itself in an effort to show which of its tenets detrimentally supersede and contradict its others. The criticism of Kirk’s discussion of normative art makes use of Charles Sanders Peirce’s more sophisticated epistemology, metaphysics, and normative science of aesthetics. Ultimately, Kirk’s conservatism and his position on normative art rely on metaphysical dualism and the gratuitous capacity of intuition. This ends in an unjustified discounting of his principles of variety, imperfectability, prescription, and continuity and their subordination to his principle of transcendence.
Artifacts are ubiquitous and influential in our world, but their nature and existence are controversial. Several theories have been proposed to explain the ontology of artifacts. Drawing on Popper's theory of three worlds, this paper suggests a metaphysics for artifacts along the line of a critical rationalist (CR) approach. This theory distinguishes between three realms of reality: the physical world (World 1), the mental world (World 2), and the world of objective knowledge (World 3). The paper argues that artifacts have different ontological components that correspond to these three realms, and that each component is real and causal. The paper shows how this perspective can account for the intentional and functional aspects of artifacts, as well as their dependence on plans that influence different realms of reality. The paper explains how this pluralistic ontology, compared to the rival theories, enables one to explain the relevant ontological problems of artifacts. The paper also explores how this proposal can lead to a research program encompassing a broader range of technologies, such as social artifacts. In sum, the paper suggests that Popper's three worlds theory provides a rich and comprehensive framework for understanding the metaphysics of artifacts.
Pedro de Ledesma is one of the Dominican theologians of the School of Salamanca involved in the <i>De Auxiliis</i> controversy, i.e., the disputes around a famous book by Luis de Molina on the relation between divine foreknowledge and providence and our free will. Studying an unpublished manuscript by Ledesma and his 1611 book on this subject, the article shows that he opposed Molina with a Thomistic position that we call deflationary. According to this interpretation, God, in moving the created will to do good actions, does not bring about an entity distinct from volition itself. Contrary to other Thomists, he does not think that the immediate effect of the divine motion of the will is an intermediary entity used by God to produce, with the will, the created free act. Ledesma defends his thesis by using some elements of Aristotelian-Thomistic metaphysics, in particular, a minimalist interpretation of the relation between action and passion already present in Domingo de Soto and the specific causality of immanent acts.
En este trabajo me propongo mostrar, en primer lugar, una interpretación de la distinción kantiana entre juicio de percepción y juicio de experiencia. Posteriormente reconstruiré el proceso de síntesis categorial e intentaré explicar qué papel juegan en dicha acción los conceptos empíricos. En definitiva, la tesis que se va a defender es que en el nivel de constitución de la experiencia tanto los conceptos empíricos como los juicios de percepción hacen posible la síntesis objetiva y, al mismo tiempo, ésta provee a los conceptos involucrados en dicha síntesis, tanto empíricos como puros, sentido y referencia.
For mankind, death is a great mystery. Throughout history, numerous opinions about death have been issued, in search of its cause, and many ways and means to defeat it have been attempted. Recent scientific developments have not stayed back from the challenge of studying biological life and attempting technological solutions to help people reach an advanced age that is not subject to decrepitude, and perhaps even to achieve immortality. This idea is also present in the transhumanist movement that aims to change human nature through technology and supports the possibility of obtaining a lifespan capable of far exceed the current one. In this text, we attempt to give a possible answer to this transhumanist challenge from an orthodox Christian point of view.
Keywords: transhumanism, Orthodox Christianity, immortality, death, life prolongation.
The article considers war as a concept that is constructed by the style of philosophical thinking, which is typical for a
particular historical epoch. The style of thinking sets the frameworks, boundaries and laws of its understanding. The
article compares the classical model of a war, the concept of which was set by the mind of the Enlightenment, and
the modern forms of its implementation, when the philosophical mind undergoes deconstruction processes. Strict
logic and legislative "pure reason" (Immanuel Kant) determined the relevant content, form and description of the
language of war. The war was carried out according to laws of logic and rules, which assumed transparent and
efficient steps. It could be read by Another (opponent). Thus, paradoxically, trust in the Other was revealed. For
example, the rules of honor and duty were preserved, a declaration of war was required, the troops were lined up in a
certain order, and there was very strict hierarchy of officers. However, modern deconstructivist processes and the
deconstruction of metaphysics destroy the classical unity of the logic of war and admit the rhizome of its forms.
Therefore, modern reality knows the multiplicity of forms of war: information war, marketing war, virtual war,
terrorist war and etc. There are no rules, no logic, no trust in such war. The absence of these factors characterizes, for
example, terrorism, which is now considered as a new form of war. Terrorism is a manifestation of total distrust,
hatred and contempt for Another.
Slavic languages. Baltic languages. Albanian languages
This paper proposes to pose the question of a possible position of Plotinus with regard to the Argument of the Third Man (TMA): first, we will examine if it is possible to attribute to Plotinus a position as regards TMA such as it appears in the Parmenides, in particular with regard to the premise which affirms the self-predication (SP) of the Forms. Next, we will briefly consider how the question of the soul-body relationship can, to some extent, provide a better understanding of why Plotinus does not bother to give an explicit objection to TMA. Finally, we will analyze how the theory of two kinds of resemblance strikes a fatal blow to the spirit of TMA.
Ariel Dorfman’s La última canción de Manuel Sendero (The Last Song of Manuel Sendero) and Carlos Fuentes’s Cristóbal Nonato (Christopher Unborn) explore conception, gestation, and birth as points of origin for humanity and citizenship alike by giving voice to life/lives that cannot speak for itself/themselves. Dorfman and Fuentes employ metafictional techniques and postmodern aesthetics, interrogate history in order to express their political commitments to rights, resistance, and revolution, and link textual production and human reproduction in order to posit national futures. Reading these works through a feminist lens, I weigh the poetic and philosophical implications of telling a story from the point of view of gametic, embryonic, or fetal, but decidedly male, narrators against the symbolic exclusion and silencing of mothers that bear them. When rendered a biopolitical frontier in symbolic or actual terms, the pregnant body poses particular philosophical quandaries that require further investigation. As such, this essay weaves together discourses on poetics, philosophy, and politics in order to uncover the perplexity that the pregnant mother, as figure for the nation, induces.
History of scholarship and learning. The humanities
Wilson considers whether ordinary (inanimate) objects are either Weakly or Strongly emergent. First, she argues that ordinary objects are at least Weakly emergent: first, by lights of a degrees of freedom (DOF)-based account, reflecting that quantum DOF are eliminated from those of ordinary objects in the classical limit; second, by lights of a functional realization account, reflecting a conception of artifacts as associated with sortal properties and distinctive functional roles; third, by lights of a determinable-based account, reflecting that ordinary objects have metaphysically indeterminate boundaries, which are best treated by appeal to a determinable-based account of metaphysical indeterminacy. While the Strong emergence of ordinary objects remains an open empirical possibility, the best such case involves artifacts: artifacts might be Strongly emergent, if the states of consciousness that determine what powers are possessed by artifacts are Strongly emergent, as is explored in Chapter 7.
O artigo expõe e analisa a concepção de Michel De Certeau sobre a prática historiográfica, identificando uma relação combinatória entre três elementos como dimensão constitutiva do trabalho do historiador. Esses elementos seriam: o lugar social e institucional do qual depende o discurso histórico, os procedimentos específicos da pesquisa historiográfica e uma prática singular da escrita na qual se procura reconciliar racionalidade e ficção. Nesse sentido, fazer história implicaria uma produção narrativa inesgotável e interminável referida ao Outro do passado. A partir dessas chaves, esboçamos finalmente uma problematização da tarefa historizadora da filosofia como um tipo de escrita que se encontra ligada com “o ausente”.