Suchergebnisse

La réflexion de Gaël Giraud, Composer un monde en commun (Seuil, 2022), s'appuie sur les récits lucaniens de l'Ascension. Mais ne faut-il pas laisser l'exégèse de côté pour convaincre le plus grand nombre du caractère inaliénable des communs ?

There is a claim that the natural capacity for knowledge of God (but not its completeexercise) is presupposed by the acceptance of any revelation. We inquire into whether this restriction is satisfactory. There is a stronger claim that natural knowledge has to be exercised for someone to welcome revelation. There is an additional claim that natural knowledge of the preambles to the articles of faith may not obtain. We try to make sense of this doctrine of impeached preambles to faith, by considering its phrasing not only in the first person singular (where it generates a Moore's paradox), nor in the third person (where the role of the preambles still remains problematic), but in the first plural person, where it may suggest a kind of social division of tasks among believers.

Theories of truthmaking have been introduced quite recently in epistemology. Having little to do with truth serums, or truths drugs, their concern is to define truth in terms of a certain relation between truthbearers and truthmakers. Those theories make an attempt to remedy what is supposed to be lacking in classical theories of truth, especially in Alfred Tarski's semantic theory.

Dans la Théorie transcendantale des éléments , Kant opère une véritable « révolution dans la manière de penser ». Le pouvoir de connaître l'humain, jusque - là inféodé au despotisme de la chose en soi, devient l'auteur de l'expérience. Mais comment assumer les conséquences subjectivistes de cette révolution épistémologique ? Pour ce faire, Kant entretient une équivoque dans l'expression « exister hors de moi », ce qui lui permet à la fois de défendre l'idéalisme transcendantal et de dénoncer ce qu'il appelle « le scandale de l'idéalisme ».

Un Dieu meurtrier ? Une contradiction dans les termes.

In this paper I intend to identify some points of disagreement between theism and atheism. I will try to point out three epistemological clashes occurring in the controversial treatment of cosmological arguments. I am not assessing the arguments pro and contra, which have been thoroughly studied and discussed, but just trying to understand the misunderstanding.

In this paper, we criticize Hans Jonas' analogy between God's power and the operation of physical forces. We wonder why, if omnipotence had proved to be "a self-contradictory concept", does Jonas still need to invoke the occurrence of horrendous evils to support the view that "God is not all powerful". We suggest that "God's retreating into himself in order to give room to the world, renouncing his being and divesting himself of his deity" are beautiful but inconsistent metaphors of creation. Our central claim is that God's alleged retirement, even if it were conceivable, would not the least diminish his responsibility in the occurrence of evil.