Suchergebnisse

In recent years modal syllogistic provided by 14th century logician John Buridan has attracted increasing attention of historians of medieval logic. The widespread use of quantified modal logic with the apparatus of possible worlds semantics in current analytic philosophy has encouraged the investigation of the relation of Buridan's theory of modality with the modern developments of symbolic modal logic. We focus on the semantics of and the inferential relations among the propositions that underlie Buridan's theory of modal syllogism. First, we review all inferences between propositions of necessity, possibility, contingency, and non-contingency, with or without quod est locution, that are valid in Buridan's semantics, and offer a comprehensive diagrammatic representation that includes them all. We then ask the question if there is a way to model those results in first order modal logic. Three ways of formalizing Buridan's propositions in quantified modal logic are considered. Comparison of inferences between the quantified formulas and Buridan's propositions reveals that, when supplied with a suitable formalization, Buridan's semantics of categorical statements and immediate inferences among them can be fully captured by the quantified modal system T.

Modern exponents of mindfulness meditation promote the therapeutic effects of "bare attention"—a sort of non-judgmental, non-discursive attending to the moment-to-moment flow of consciousness. This approach to Buddhist meditation can be traced to Burmese Buddhist reform movements of the first half of the 20th century, and is arguably at odds with more traditional Theravāda Buddhist doctrine and meditative practices. But the cultivation of present-centered awareness is not without precedent in Buddhist history; similar innovations arose in medieval Chinese Zen (Chan) and Tibetan Dzogchen. These movements have several things in common. In each case the reforms were, in part, attempts to render Buddhist practice and insight accessible to laypersons unfamiliar with Buddhist philosophy and/or unwilling to adopt a renunciatory lifestyle. In addition, these movements all promised astonishingly quick results. And finally, the innovations in practice were met with suspicion and criticism from traditional Buddhist quarters. Those interested in the therapeutic effects of mindfulness and bare attention are often not aware of the existence, much less the content, of the controversies surrounding these practices in Asian Buddhist history.

The key problem of social development is the unity and diversity of its staged transitions. Marxist literature of the second half of the 20th century tried to solve this issue within the framework of the formation synthesis concept. A concrete embodiment of this concept was implemented in medieval studies within the feudal synthesis concept. However, historical materialism largely gravitated to the abstract universal dialectic plan of historical reality analysis in which the description and explanation of the general in development was accompanied by a diminution of attention to the specific variety of the special in it. The excessive use of abstract-universal theory created a number of significant difficulties in the concrete analysis of the historical process, including difficulties in the analysis of specific transitions to a new formation. It is noteworthy that the variety of social development stages as a whole was described to the detriment of the diversity of individual societies, and vice versa. At the same time, empirical and conceptual generalizations were made in Soviet Marxism, which made it possible to go to the level of a concrete universal dialectic analysis of the historical process. In particular, it became possible to describe the formation transition as a process of the mutual transformation of the production methods of societies at different stages of development, which in turn made it possible to reveal the unity of the staged and synchronous diversity of historical reality.

At the outset of Marx for Cats, Leigh Claire La Berge declares that "all history is the history of cat struggle." Revising the medieval bestiary form to meet Marxist critique, La Berge follows feline footprints through Western economic history to reveal an animality at the heart of Marxism. She draws on a twelve-hundred-year arc spanning capitalism's feudal prehistory, its colonialist and imperialist ages, the bourgeois revolutions that supported capitalism, and the communist revolutions that opposed it to outline how cats have long been understood as creatures of economic critique and liberatory possibility. By attending to the repeated archival appearance of lions, tigers, wildcats, and "sabo-tabbies," La Berge argues that felines are central to how Marxists have imagined the economy, and by asking what humans and animals owe each other in a moment of ecological crisis, La Berge joins current debates about the need for and possibility of eco-socialism. In this playful and generously illustrated radical bestiary, La Berge demonstrates that class struggle is ultimately an interspecies collaboration

La conmemoración, en el año 2017 del cuarto Centenario de la muerte de Francisco Suárez, constituye un motivo cultural que invita a repensar la persistencia de su legado doctrinal jurídico en la Filosofía y la Teoría del Derecho de la actualidad. En este ensayo se analizan su concepción de la ley, a partir de sus elementos constitutivos y de sus implicaciones. Así como las relevantes observaciones de Suárez sobre las características del lenguaje legal. Este trabajo se propone ofrecer un balance de aquellos aspectos de la reflexión de Francisco Suárez sobre el Derecho que pueden implicar mayor interés para la cultura jurídica del presente. Se analiza, con especial atención, el carácter innovador de la concepción jurídica de Suárez con respecto a la tradición medieval y a las doctrinas de su tiempo. Se pueden advertir así rasgos anticipadores del pensamiento de Suárez con respecto a determinadas concepciones filosófico-jurídicas contemporáneas. ; The commemoration in 2017 of the fourth centenary of the death of Francisco Suárez represents an invitation to rethink the persistence of its legal scholarly legacy within contemporary Legal Theory and Philosophy. This essay analyses its conception of law, based on its constituent elements and their implications, as well as the relevant observations of Suárez on the characteristics of the legal language. This paper intends to offer a balance of those aspects of the reflection of Francisco Suárez on law that may bear more interest for today's legal culture. Special attention is dedicated to the innovative character of the legal conception of Suárez with respect to the medieval tradition and to the doctrines of its time. In this way, we can see the anticipatory features of Suarez's thought in regard to certain contemporary legal-philosophical conceptions.

В статье рассматриваются некоторые вопросы формирования базовых принципов учения Конфуция Мэн-цзы в китайском и вьетнамском средневековом обществе. На примере отдельных категорий конфуцианства показано, каким образом во Вьетнаме переосмысливалось морально-этическое содержание конфуцианства, складывалась новая система понятий, отличная от китайской. ; Confucianism began spreading in Vietnam due to Chinese military expansion, it gradually adapted to local conditions and acquired a dominant role in the ideological system of governance of the country, and it became one of the ideological sources of the Vietnamese philosophy and culture. The subjects of my study are basic principles of ethical the teachings of Confucius Mencius in China and Vietnam in the Middle Ages. To identify similarities and differences in the content of principles and categories of Chinese and Vietnamese Confucianism, I use a comparative analysis of Chinese and Vietnamese Confucian sources of 10-17 centuries, as well as contemporary Chinese and Vietnamese researches. In my article, I attempted to show how the medieval Vietnamese Confucianism rethought basic moral and ethical concepts of Chinese 'Three Principles and Five Constants' (especially Loyalty, Filial Piety, Obligation, Humaneness, and Rite) and formed a new paradigm that was significantly different from the previous one. I have shown, for Vietnamese, patriotism was the main moral values that define the process of perception of Confucianism, its assimilation and adaptation. In this sense, as long ago as the Middle Ages, Vietnamese Confucians interpreted homager's loyalty primarily in respect of the motherland, and only secondarily in respect to the ruler. In addition, I have shown there was some differences between Chinese and Vietnamese principles of filial piety and status of woman (permanent military threat contribute to some increase of freedom of Vietnamese women compared to Chinese ones). I conclude the priority of categories of patriotism in medieval Vietnam promoted Vietnamese Confucians' interests to the issues of loyalty, filial piety and a sense of duty. This also resulted in almost total lack of interest to the problems of metaphysics in Vietnamese Confucianism.

In the article basing on major L. Karsavin works the development of philosophical, religious, historical attitudes of this famous scientist beginning with early period of his creation and finishing with works of the 4th decade of the 20th century are covered. Although recently the research of this very worthy culture historian and philosopher who was born in Russia, worked in European and Lithuanian universities has become more numerous, there is still shortage of systemic research of his attitudes. Meanwhile his works are topical for nowadays, as in them both significant historical events are evaluated and the future landmarks are drawn. The interest of L. Karsavin in Medieval Western Europe spiritual culture, at the same time Solovyov unity philosophy impact has determined the pecularity of his attitudes. In his early works he still remains in the frame of positivism, although he has already formulated for the sciencee of history new concepts and creates new methodology which he successfully applies in works on the culture of medieval Italy and France, later he dissociates from positivist paradigm and is justly considered the originator of anthropologic direction in history science. There are interesting insights about ambivalent meaning rendered by L. Karsavin to religious foundation are. In the narrow sense of meaning it is the collection of written sources reflecting the life of epoch of interestmiddle estate, but in the broad sense it covers all aspect of historical existence – both religious and social-economic and political; and what is more, the very its hypothetic researcher appears in this religious foundation. In other words he must wind up in the epoch he investigates, penetrate into its spirit. On the basis of little known L. Karsavin article texts his attitude to Russian revolution which the scientist experienced hardly and which essentially changed his own life is discussed.[.].

In the article basing on major L. Karsavin works the development of philosophical, religious, historical attitudes of this famous scientist beginning with early period of his creation and finishing with works of the 4th decade of the 20th century are covered. Although recently the research of this very worthy culture historian and philosopher who was born in Russia, worked in European and Lithuanian universities has become more numerous, there is still shortage of systemic research of his attitudes. Meanwhile his works are topical for nowadays, as in them both significant historical events are evaluated and the future landmarks are drawn. The interest of L. Karsavin in Medieval Western Europe spiritual culture, at the same time Solovyov unity philosophy impact has determined the pecularity of his attitudes. In his early works he still remains in the frame of positivism, although he has already formulated for the sciencee of history new concepts and creates new methodology which he successfully applies in works on the culture of medieval Italy and France, later he dissociates from positivist paradigm and is justly considered the originator of anthropologic direction in history science. There are interesting insights about ambivalent meaning rendered by L. Karsavin to religious foundation are. In the narrow sense of meaning it is the collection of written sources reflecting the life of epoch of interestmiddle estate, but in the broad sense it covers all aspect of historical existence – both religious and social-economic and political; and what is more, the very its hypothetic researcher appears in this religious foundation. In other words he must wind up in the epoch he investigates, penetrate into its spirit. On the basis of little known L. Karsavin article texts his attitude to Russian revolution which the scientist experienced hardly and which essentially changed his own life is discussed.[.].

In the article basing on major L. Karsavin works the development of philosophical, religious, historical attitudes of this famous scientist beginning with early period of his creation and finishing with works of the 4th decade of the 20th century are covered. Although recently the research of this very worthy culture historian and philosopher who was born in Russia, worked in European and Lithuanian universities has become more numerous, there is still shortage of systemic research of his attitudes. Meanwhile his works are topical for nowadays, as in them both significant historical events are evaluated and the future landmarks are drawn. The interest of L. Karsavin in Medieval Western Europe spiritual culture, at the same time Solovyov unity philosophy impact has determined the pecularity of his attitudes. In his early works he still remains in the frame of positivism, although he has already formulated for the sciencee of history new concepts and creates new methodology which he successfully applies in works on the culture of medieval Italy and France, later he dissociates from positivist paradigm and is justly considered the originator of anthropologic direction in history science. There are interesting insights about ambivalent meaning rendered by L. Karsavin to religious foundation are. In the narrow sense of meaning it is the collection of written sources reflecting the life of epoch of interestmiddle estate, but in the broad sense it covers all aspect of historical existence – both religious and social-economic and political; and what is more, the very its hypothetic researcher appears in this religious foundation. In other words he must wind up in the epoch he investigates, penetrate into its spirit. On the basis of little known L. Karsavin article texts his attitude to Russian revolution which the scientist experienced hardly and which essentially changed his own life is discussed.[.].

Theology and the scientific imagination is a pioneering work of intellectual history that transformed our understanding of the relationship between Christian theology and the development of science. Distinguished scholar Amos Funkenstein explores the metaphysical foundations of modern science and shows how, by the 1600s, theological and scientific thinking had become almost one. Major figures like Descartes, Leibniz, Newton, and others developed an unprecedented secular theology whose debt to medieval and scholastic though shaped the trajectory of the scientific revolution. The book ends with Funkstein's influential analysis of the seventeenth century's "unprecedented fusion" of scientific and religious language. Featuring a new foreword, Theology and the Scientific imagination is a path breaking and classic work that remains a fundamental resource for historians and philosophers of science

His collection of essays by one of medieval studies' most brilliant historians argues that the analysis and critique of biopower, as conventionally defined by Michel Foucault and then widely assumed in much contemporary theory of sovereignty, is a sovereign mode of temporalization caught up in the very time-machine it ostensibly seeks to expose and dismantle. For Michel Foucault, biopower (epitomized in his maxim "to make live and to let die") is the defining sign of the modern, and he famously argued that the task of political philosophy was to cut off the head of the classical (premodern) sovereign, the one "who made die and let live." Entrapped by his supersessionary thinking on the question, Foucault argued that the maxim of "to make live and let die" of modern sovereignty superseded a premodern sovereignty characterized by the contrasting power "to make die and let live." The essays collected in Biddick's book (some reprinted and some published here for the first time) argue that Foucault spoke too soon about the supposed "then" of the classical sovereign and the modern "now," and this became painfully apparent in his analysis of Nazism in his later lectures, Society Must be Defended. There Foucault groped to articulate an anguishing paradox: How could it be that the Nazis, as the ultimate biopolitical sovereign machine, would insist on an archaic (premodern) mode of sovereignty in their death camps? Here is how he posed the question in that lecture: "How can the power of death, the function of death, be exercised in a political system centered upon biopower?" Foucault left this question hanging

George R.R. Martin's 'A Song of Ice and Fire'/'Game of Thrones' fascinates both the general public and sophisticated cultural critics alike. The interdisciplinary contributions in this volume trace the popularity of Martin's complex 'secondary world' in its various manifestations as book, television series and computer game. Through this, the methodologically diverse contributions (from Literary Studies, Political Science, Film Studies, Religious Studies, Musicology, Medieval Studies, and Game Studies) develop new perspectives on the numerous textual and poetic aspects of the 'World of Ice and Fire' - from the role of religion and sexuality, to the dynamics of sovereignty and violence, to the function of riddles and prophecies.

Cover -- Title -- Copyright -- Original Title -- Original Copyright -- CONTENTS -- PREFACE -- ABBREVIATIONS -- I. GENERAL -- A. Bibliography -- B. Pioneers -- C. Toward the Present -- D. Sex Research -- E. Essays and Collections -- F. Encyclopedias and Dictionaries -- G . Libraries and Archives -- H. Press and Media -- I. Advertisements -- J. Public Opinion -- K. Attitudes of Professionals -- L. Pornography and Censorship -- II. WOMEN'S STUDIES -- A. Lesbian Studies -- B. Lesbian-Feminist Theory -- C. Women's Studies Reference -- D. Comparisons of Lesbians and Gay Men -- III. HISTORY AND AREA STUDIES -- A. General -- B. Ancient Near East and Egypt -- C. Greece and Rome -- D. Middle Ages -- E. Early Modern Europe -- F. British Isles -- G. France -- H. Germany and Austria -- I. Low Countries -- J. Iberia -- K. Italy -- L. Eastern Europe -- M. Scandinavia -- N. North America -- O. Latin America -- P. Islam -- Q. China, Korea, and Central Asia -- R. Japan -- S. South and Southeast Asia -- T. Biographies: Collective -- U. The Homosexual Movement: United States -- V. The Homosexual Movement: Abroad -- IV. ANTHROPOLOGY -- A. Cross-Cultural Approaches -- B. Africa, Sub-Saharan -- C. Pacific Societies -- D. Subarctic Cultures -- E. North American Indians -- F. Meso-American and South American Indians -- V. TRAVEL -- A. Travelers -- B. Guides -- VI. HUMANITIES -- A. Art: General -- B. Art: Ancient and Medieval -- C. Art: The Renaissance Tradition -- D. Art: Modern -- E. Photography -- F. Film -- G. Theater and Dance -- H. Literary Studies: General -- I. Literary Studies: Male -- J. Literary Studies: Lesbian -- K. Music -- VII. PHILOSOPHY AND RELIGION -- A. Philosophy and Ethics -- B. Religion: General -- C. Biblical Studies -- D. Main Christian Denominations -- E. Gay Churches, Organizations, and Observers -- F. Gay Clergy -- G. Religious Backlash

Серия статей «Историко-герменевтический очерк философии Фалъсафа» посвящена изучению труда Абу Хамида Мухаммада алъ-Газали ал-Туси «Насихат алъ Мулюк». Персидский философ XI в. Абу Хамид алъ-Газали вошел в историю науки как один из самых ярких представителей мусулъманской апологетики средневековъя. Изучение его работ позволяет обратитъся к разным аспектам жизни мусульманского Востока средневековъя. Один из самых известных его трудов, «Насихат алъ Мулюк», который входит в состав фундаменталъного теологического изыскания алъ-Газали «Эликсир счастъя», принадлежит к жанру средневековой арабо-мусулъманской писъменности так называемым «княжъим зерцалам», представляющему собой упрощенное переложение основополагающих философских взглядов мыслителя о государстве и политике на язык, понятный простому человеку, и помогающему через серию аллегорий и повествователъных историй постигнутъ на практике сущностъ управления страной. Проведенный в статъе герменевтический анализ «Насихат алъ Мулюк» вскрывает уникалъный подход выдающегося персидского философа к определению сложных моралъно-этических понятий, лежащих в основе искусства управления государством. В качестве основы анализа берется методологический подход французского философа и литературного критика Ролана Барта. В первой и второй части очерка приводится история возникновения и развития философии Фальсафа, а также изложение основ герменевтического учения Ролана Барта, которое легло в основу инструменталистики анализа. ; The series ofarticles entitled «An Essay on the History and Hermeneutics ofphilosophy of Falsafa» is dedicated to the studies of Abu Hamid Muhammad Ibn Muhammad Al-Tusi's work «Nasihat Al-Muluk». The Persian philosopher of 1th century Al-Ghazali went down in history as one of the brightest representatives of medieval Muslim apologetics. The study of his works allows turning to different aspects of life of the medieval Muslim East. One of his mostfamous works, «Nasihat Al-Muluk», which is part of his fundamental theological study «The Elixir of Bliss», belongs to the genre of medieval Arabic-Muslim literature so-called «Mirrors for princes» which are simplified retellings offundamental philosophical views on state and politics of a certain thinker in plain language. These retellings help to comprehend in practice the essence of government by series of allegories and narratives. The conducted hermeneutical analysis of «Nasihat Al-Muluk» reveals the unique approach of a brilliant Persian philosopher to determination of complicated ethical questions that underlie the art of governing. The methodological approach of the French philosopher and literary critic Roland Barthes was taken as the analysis basis. The first and the second part of the essay contain the history of formation and evolution of philosophy of Falsafa and the exposition of the fundamentals of the hermeneutical teaching of Roland Barthes which underlies the instrumental basis of the analysis.

Intro -- Alterity and Narrative -- Contents -- Acknowledgments -- Introduction: IDENTITY, ALTERITY, AND NARRATIVE -- 1. Soteria, the Mother as Other: MEDEA IN ANCIENT GREECE (AND BEYOND) -- 2. A Man Cannot Be a Prophetin His Own Country: SAINT PAUL AND UNIVERSALISM -- 3. The Curses of Medieval Man: REVERBERATIONS FROM THE TOWER OF BABEL -- 4. Fierce Warriors: THE OTHER AS COMRADE IN OTHELLO AND WORLD WAR II -- 5. The Enlightenment Noble Savage: DIDEROT'S TAHITI AND OTHER IMAGINARY LOCALES -- 6. Modernity, Industry, and the Fatal Flaw: THE RISE OF ENTROPOLOGY IN A CONNECTICUT YANKEE IN KING ARTHUR'S COURT -- 7. The Rhetoric of Possibility: TRICKSTER, THE POSTMODERN HERO -- Conclusion: INTERCULTURAL HOPE: ALTERITY POST-9/11 -- Notes -- References -- Index -- A -- B -- C -- D -- E -- F -- G -- H -- I -- J -- K -- L -- M -- N -- O -- P -- Q -- R -- S -- T -- U -- V -- W.