Movatterモバイル変換

Food and life are intimately entangled. To grasp the underlying complexity of this seemingly simple statement, this article first introduces the approach to food/eating as an assemblage enacted by various heterogeneous components, and further develops it by engaging with actor network theory and material semiotics. Thereafter the focus turns to ‘entanglement’, as inspired by quantum physics, to elicit the basic dynamics of the entanglement of food and more-than-human beings, conceived of as involving mutual and differential becomings within and among assemblages. (...) The article illustrates these entangled becomings by drawing upon examples from Sri Lanka, which in an intercultural philosophical fashion serve to establish an articulation (in the sense of a connection) between the proposed abstract approach to food and some basic premises of Buddhism and Ayurveda, a South Asian health system. Overall, the article crafts a conceptual toolbox and performs ontological groundwork wherein food and human beings as entangled assemblages provide a productive, refined, and sensitive research apparatus for the intimate study of more-than-human life and organization while also spurring novel theorizations through food/eating. (shrink)

Direct download(3 more)   Export citation   Bookmark  

Creatively operationalizing Claude Lévi-Strauss’ predicament that food is good to think with, I initiate a methodological conceptualization of food by exploring the ways in which it is apt to study Sri Lankan domestic and collective village life. Food is approached as an assemblage that is an emergent resultant of heterogeneous aspects with which it is deeply entangled and by way of which it turns into a potent agent shaping life. More specifically, I explore the vibrancy of these different components that (...) co-create the overall soundscape of food that as such becomes the conductor of Sri Lankan life. Food shapes domestic life by way of its preparation and consumption, and through its cultivation also conducts the collective rhythms at the village level. The conceptualization of food as an assemblage seeks to develop it as a methodology that opens up for a holistic integration and interdisciplinary collaboration. (shrink)

Direct download(2 more)   Export citation   Bookmark   1 citation  

Creatively operationalizing Claude Lévi-Strauss’ predicament that food is good to think with, I initiate a methodological conceptualization of food by exploring the ways in which it is apt to study Sri Lankan domestic and collective village life. Food is approached as an assemblage that is an emergent resultant of heterogeneous aspects with which it is deeply entangled and by way of which it turns into a potent agent shaping life. More specifically, I explore the vibrancy of these different components that (...) co-create the overall soundscape of food that as such becomes the conductor of Sri Lankan life. Food shapes domestic life by way of its preparation and consumption, and through its cultivation also conducts the collective rhythms at the village level. The conceptualization of food as an assemblage seeks to develop it as a methodology that opens up for a holistic integration and interdisciplinary collaboration. (shrink)

Direct download(2 more)   Export citation   Bookmark   1 citation  

Raphaël VanDaele L’expression chinoise ziran 自然 s’entend aussi bien à propos de la « nature », cette région de l’être dont l’émergence et les processus ne relèvent pas de la volonté ou de l’action humaine, qu’à propos d’un certain type d’agir humain. Le geste expert de l’artiste est l’exemple privilégié d’un tel agir. Loin de nuire à la cohérence de cette notion, le fait que celle-ci soit mobilisée dans le discours théorique sur l’art autant que dans le discours (...) sur la nature témoigne d’un lien organique qui, dans la pensée chinoise, unit différents domaines de la réflexion. Le présent article propose d’esquisser une lecture philosophique de la notion de ziran. Pour ce faire, nous explorerons le rôle joué par ziran dans l’oeuvre esthétique de Cai Yong 蔡邕 (133-192) et dans la pensée de Guo Xiang 郭象 († 312). (shrink)

Direct download(3 more)   Export citation   Bookmark  

Direct download(4 more)   Export citation   Bookmark   70 citations  

In this article we discuss Adorno’s and Horkheimer’s hermeneutical interpretation of Odysseus’ encounter with Circe in their Dialectic of Enlightenment. This encounter is further interpreted – via the ecofeminist homology between women and nature – as an answer to “the siren song of nature,” in which the elements of attraction and threat to human subjectivity are deeply intertwined. Whereas his crew gives in to the siren song and experiences the pleasure of being swine, enlightened Odysseus himself resists the temptation by (...) forcing Circe to establish a contract with him, the prototypical marriage that leads to the schizophrenic mythification of housewife and prostitute. It will be argued that there exists towards nature in late-modernity a homologous stance – that of environment and wilderness.Based on these assumptions, we are able to draw a few conclusions that are relevant for the wilderness-debate in general and the plea for wilderness restoration in particular. First of all, I accept the social-constructivist argument of the inaccessibility of pristine, wild nature, as I argue there is an ontological alienation from nature that cannot be overcome. Indeed, it appears that the Marxist distinction between first nature and second nature affiliates with social-constructivist assumptions. Nevertheless, I seek to avoid the moral indifference often implied by social-constructivism by employing Adorno and Horkheimer’s eudaemonist critique of enlightenment, and argue that another, historically determined form of alienation from nature operates in the background.Although Adorno and Horkheimer do not provide us with practical measures to effect a reconciliation of humanity and nature, they do provide us with a conceptual instrument to critique certain tendencies within our society’s ecological policy. (shrink)

Direct download(3 more)   Export citation   Bookmark  

No categories

Export citation   Bookmark  

This volume contributes to the debate on the distinction between public and private spheres with regard to the role of religion in modern societies. This issue which is inherent to many conceptions regarding social order, modernity, freedom of conscience, and the changing role and function of religion is discussed not only from a social scientific but also from a historical and philosophical point of view.

No categories

Direct download   Export citation   Bookmark  

Ecological footprint analysis has been used worldwide in a variety of organizations educational institutions) and at different levels organizations, cities, regions, countries). Universities also calculated their ecological footprints, for various reasons: e.g. to answer the societal appeal to integrate sustainability into their core business, to perform a sustainability assessment of their operations, to use as an educational tool with students, to use for policy development. In general, performing an ecological footprint analysis is a way for higher education to ‘practice what (...) they preach’, to monitor sustainability performance and raise awareness among the university's community. This article focuses on the calculation of the ecological footprint and discusses the possibilities to use this tool for campus operations, educational purposes and policy development. (shrink)

No categories

Direct download(2 more)   Export citation   Bookmark  

Direct download(4 more)   Export citation   Bookmark  

Direct download(3 more)   Export citation   Bookmark  

Direct download(3 more)   Export citation   Bookmark  

In lieu of an abstract, here is a brief excerpt of the content:A Vindication Wim Klever Comparing Hume with Spinoza I am accused ofhaving misread both, at least in certain respects; I would have gone too far in considering Spinoza as an influential root of Hume's thought. On occasion of Dr. Leavitt's criticism I would like to stress the following points: 1. In spite ofWolfson'sendeavourtoreduceSpinozatoAristotelian, scholastic and Jewish sources ofthe Middle Ages, many texts—in fact all texts in which Aristotle ismentioned—constitute (...) aconvincingproof that Spinoza not only rejected,just like Hume, all sorts ofAristotelian and scholastic speculation, buteven showedmuch contemptfor them.1 In the same way there cannot be any doubt that he rejected Maimonides' Jewish Aristotelianism.2 In the TTP he defines his position in sharp contrast to Maimonides. 2.Nominalism means that names may be used for the indication of many items whereas ideas are essentially ideas of particulars. According to Spinoza everything is reflected in its own specific idea,3 whereas names like 'ens', 'aliquid', 'man', etc. may be the sign, sometimes ambiguously but often also without confusion, of more things, which are vaguely conceived. This confused idea, then, is nevertheless the properideaofaparticularblurredimageinthebrains. Some eminent scholars like Stuart Hampshire and Martial Gueroult (I confess: not all ofthem) pretend that Spinoza is a true nominalist. I think the texts (and the whole structure of the system) enforce us to confess that they are right. 3.In the case of common things, that is, (elementary) things common to all beings, the human body included, the ideas of these things are, though particular, common too.4 In spite ofand in line with Hume's agreement with Spinoza's nominalism he does not deny, as Leavitt pretends, the existence of common notions. In "Of the Passions," part 1, section 10, he writes that "according to common notions a man has no power, where very considerable motives Ue betwixt him and the satisfaction of his desires, and determine him to forbearwhathe wishes toperform."5Thispassageis notatallinconflict with Treatise 1.1.7 in which the real existence ofabstract ideas in our mind is refuted. The ideas of things we have in common with other natural beings, may not be called abstract for that reason. This section (T 17-25) is perfectly congruous with Spinoza's position. 4.I keep to my claim that there is a striking parallel between Spinoza's famous distinction between three kinds of knowledge Volume XVII Number 2 209 WIM KLEVER (2 Ethics 40s2) and some statements ofHume. Additional evidence for this claim (compared with what I gave already) is to find in Treatise 1.3.11, where Hume marks "several degrees of evidence,... distinguishing] human reason into three kinds, viz. that from knowledge, from proofs, and from probabilities" (T 124, first emphasis added); and in the Enquiry, where all objects of human reason are dividedinto three (!)kinds as well, namely"Relations ofIdeas... either intuitively or demonstratively certain" and "Matters ofFact."6 Put into a diagram the resemblance becomes even more apparent: Spinoza Ethics opinio/imaginatio ratio intuitio Hume TreatiseEnquiry probabilityMatters of Fact proofdemonstratively knowledgeintuitively Careful comparison ofthe texts shows that the functions attributed to the various kinds ofknowledge are exactly the same in Spinoza as in Hume, contrary to what is suggested by Leavitt. I only need to remind him ofthe 'Spinozistic' opening ofTreatise 1.3.3: "Tis a general maxim in philosophy, that whatever begins to exist, must have a cause of existence... Tis suppos'd to be founded on intuition,... All certainty arises from the comparison of ideas, and from the discovery of such relations as are unalterable" (T 78-79). Both philosophers locate the highest kind of knowledge in the evidence of mathematics and the common properties of nature, explained in physics. Let us not forget that both are fully naturalists, for whom the understanding of things "sub specie aeternitatis" (Spinoza's description of the third kind of knowledge) means in fact the intuition of the particular essence of things in a scientific way. 5.In the TractatusTheologico-Politicus itiscertainly not Spinoza's intention to show that the third kind of knowledge is identical with prophecy. On the contrary, in the first two chapters he clearly demonstrates, in his scientific hermeneutics, that prophecy is... (shrink)

Direct download(5 more)   Export citation   Bookmark  

This paper draws on an in-depth phenomenological analysis of some interviews taken from volunteers, inviting them to reflect on their lived experiences of meaningfulness in the context of volunteering and citizenship. It is found that while some testimonies reinforce the standard conceptions of meaningfulness, other testimonies vary from it. The main challenge of this contribution consists in phenomenologically describing this alternative picture of meaningfulness, depicted as the event of wit(h)nessing. In a final part, the authors consider how volunteering is at (...) times especially prone to further experiences of wit(h)nessing. (shrink)

Direct download(2 more)   Export citation   Bookmark   1 citation  

Direct download   Export citation   Bookmark   8 citations  

Rose's Lifelines justifiably attacks the rigid genetic determinism that pervades the popular press and even some scientific writing. Genes do not equate with destiny. However, Rose's argument should not be taken too far: genes do influence behavior, in animals as well as in man.

Direct download(5 more)   Export citation   Bookmark  

No categories

Direct download   Export citation   Bookmark  

The Hox genes play a role in anteroposterior axis specification of bilaterian animals that has been conserved for more than 600 million years. However, some of these genes have occasionally changed their roles in evolution. For example, the insect gene fushi tarazu (ftz), although localised in the Hox cluster, no longer acts as a Hox gene, but is involved in segmentation and nervous system development. Recent data of Mouchel‐Vielh et al.,1 and Hughes and Kaufman2 on ftz homologues in a crustacean (...) and a myriapod, respectively, shed new light onto the evolution of this gene. BioEssays 24:992–995, 2002. © 2002 Wiley‐Periodicals, Inc. (shrink)

Direct download(2 more)   Export citation   Bookmark   1 citation  

Studies of early modern scholasticism are experiencing a boom today. Legal scholars, philosopher, theologians, and economists are approaching the texts of the “Spanish late scholastics” and “Catholic natural law theorists” from their own perspectives. Both beginners and experts will find the tools in this volume for conducting independent research on the sources and cross-disciplinary insight regarding the state of research.

Direct download   Export citation   Bookmark  

Direct download   Export citation   Bookmark  

No categories

Export citation   Bookmark  

No categories

Direct download(2 more)   Export citation   Bookmark   1 citation  

No categories

Direct download(2 more)   Export citation   Bookmark  

In this article, we describe the various steps that led to the digitization of the dialectological records compiled by Gaston Dulong based on surveys conducted throughout Québec since the late 1940s. Due to their heritage value and scientific interest, these records are currently added to the Fonds de données linguistiques du Québec (FDLQ). However, preparing this corpus poses significant challenges due to the large number of documents to be processed, their physical condition as well as the nature of the data (...) they contain. To ensure data quality, we have favoured an approach that allows for a reasoned way of dealing with the noise caused by computerization. (shrink)

No categories

Direct download(2 more)   Export citation   Bookmark  

Direct download(4 more)   Export citation   Bookmark   19 citations  

I argue that discussions of Frege’s conception of elucidation have suffered from a conflation of two distinct issues: elucidation of primitive scientific terms, and elucidation of the logical categories. The former seeks to bring us to grasp the Bedeutung of terms that stand at the beginning of the chain of definitions of a scientific system. The latter cannot be understood on the model of securing agreement in Bedeutung at all. I show how existing discussions of Fregean elucidation insufficiently take this (...) difference into account. I adumbrate what I take to be a more accurate understanding of Fregean elucidation of the logical categories, starting from the observation that Frege, when engaged in such elucidation, consistently reverts to talking about signs. Frege, I argue, takes signs to possess logical features, and it is these logical features which his elucidations are meant to help us to grasp. For Frege, the nature of the logical categories lies in the signs. In this way, I argue, Frege’s approach to elucidating the logical categories is incompatible with a realist conception according to which there is a logical order of reality that is prior to the logical order of language. (shrink)

Direct download(3 more)   Export citation   Bookmark  

This is a book review of Postcritical Management Studies, by Ghislain Deslandes, published in 2023 by Springer.

Direct download(2 more)   Export citation   Bookmark   1 citation  

This paper presents new results from a detailed study of the structure of autocatalytic sets. We show how autocatalytic sets can be decomposed into smaller autocatalytic subsets, and how these subsets can be identified and classified. We then argue how this has important consequences for the evolvability, enablement, and emergence of autocatalytic sets. We end with some speculation on how all this might lead to a generalized theory of autocatalytic sets, which could possibly be applied to entire ecologies or even (...) economies. (shrink)

Direct download(3 more)   Export citation   Bookmark   7 citations  

Should we conceive of corporations as entities to which moral responsibility can be attributed? This contribution presents what we will call a political account of corporate moral responsibility. We argue that in modern, liberal democratic societies, there is an underlying political need to attribute greater levels of moral responsibility to corporations. Corporate moral responsibility is essential to the maintenance of social coordination that both advances social welfare and protects citizens' moral entitlements. This political account posits a special capacity of self-governance (...) that corporations can intelligibly be said to possess. Corporations can be said to be "administrators of duty" in that they can voluntarily incorporate moral principles into their decision-making processes about how to conduct business. This account supplements and partly transforms earlier pragmatic accounts of corporate moral responsibility by disentangling responsibility from its conventional linkages with accountability, blame and punishment. It thereby represents a distinctive way to defend corporate moral responsibility and shows how Kantian thinking can be helpful in disentangling the problems surrounding the concept. (shrink)

Direct download(6 more)   Export citation   Bookmark   22 citations  

We present an axiomatization for Basic Propositional Calculus BPC and give a completeness theorem for the class of transitive Kripke structures. We present several refinements, including a completeness theorem for irreflexive trees. The class of intermediate logics includes two maximal nodes, one being Classical Propositional Calculus CPC, the other being E1, a theory axiomatized by T → ⊥. The intersection CPC ∩ E1 is axiomatizable by the Principle of the Excluded Middle A V ∨ ⌝A. If B is a formula (...) such that → B is not derivable, then the lattice of formulas built from one propositional variable p using only the binary connectives, is isomorphically preserved if B is substituted for p. A formula → B is derivable exactly when B is provably equivalent to a formula of the form → A) →. (shrink)

Direct download   Export citation   Bookmark   35 citations  

In his 1939 Cambridge Lectures on the Foundations of Mathematics, Wittgenstein proclaims that he is not out to persuade anyone to change their opinions. I seek to further our understanding of this point by investigating an exchange between Wittgenstein and Turing on contradictions. In defending the claim that contradictory calculi are mathematically defective, Turing suggests that applying such a calculus would lead to disasters such as bridges falling down. In the ensuing discussion, it can seem as if Wittgenstein challenges Turing's (...) claim that such disasters would occur. I argue that this is not what Wittgenstein is doing. Rather, he is scrutinizing the meaning and philosophical import of Turing's claim—showing how Turing is wavering between making an empirical prediction and a logical observation, and that it is only through this wavering that Turing can believe that he has provided a proper explanation of why contradictory calculi are mathematically defective. (shrink)

Direct download(3 more)   Export citation   Bookmark   1 citation  

This article aims to examine the problem of political representation through the work of Lefort, Gauchet and Rosanvallon. It first looks at Lefort, who argues that a democratic society is characterized by a tension between its abstract guiding principles and its concrete reality. Political representation, then, mediates between these principles and society. This theory of representation allows Lefort, Gauchet and Rosanvallon not only to examine critically both past and present discourses of their contemporaries, but also to offer an alternative history (...) of their own. Yet, since the 1980s, increasing individualization has exacerbated the tension between abstract principles and society, thus making political mediation more difficult. This article discusses the diagnosis and remedy to this predicament, as developed by Gauchet and Rosanvallon. While Gauchet offers an interesting diagnosis, but remains sceptical about possible solutions, Rosanvallon is more voluntarist and offers concrete solutions for today’s crisis of political representation. (shrink)

Direct download(3 more)   Export citation   Bookmark   14 citations  

Interdisciplinary integration has fundamental limitations. This is not sufficiently realized in science and in philosophy. Concerning scientific theories there are many examples of pseudo-integration which should be unmasked by elementary philosophical analysis. For example, allegedly over-arching theories of stress which are meant to unite biology and psychology, upon analysis, turn out to represent terminological rather than substantive unity. They should be replaced by more specific, local theories. Theories of animal orientation, likewise, have been formulated in unduly general terms. A natural (...) history approach is more suitable for the study of animal orientation. The tendency to formulate overgeneral theories is also present in evolutionary biology. Philosophy of biology can only deal with these matters if it takes a normative turn. Undue emphasis on interdisciplinary integration is a modern variant of the old unity of science ideal. The replacement of the ideal by a better one is an important challenge for the philosophy of science. (shrink)

Direct download(3 more)   Export citation   Bookmark   13 citations  

Liberalist thinking argues that moral agents have a right to pursue an ordinary life. It also insists that moral agent can be bystanders. A bystander is involved with morally bad states of affairs in the sense that they are bound by moral duty, but for a non-blameworthy reason. A common view on the morality of commercial life argues that commercial agents cannot and ought not to assume the status of bystander, when confronted with child labor, pollution, or other overwhelmingly big (...) morally bad states of affairs. According to the common view, the agent will get overdemanded. In this paper, the overdemandingness charge is interpreted as a criticism of the liberalist position. According to this charge, bystander status must be given up in the market because otherwise the right to pursue a personal life is crushed. In this paper, we demonstrate that the overdemandingness charge fails. It does not make sense if bystander status is grounded in the duty of beneficence. It would make sense if the status were grounded in the duty of rescue but that duty does not apply in relation to oMBS. The condition of ‘subjective urgency’ is not fulfilled. Hence, liberalist thinking can withstand the charge of overdemandingness and commercial agents cannot assume a right never to acknowledge bystander status. (shrink)

Direct download(3 more)   Export citation   Bookmark   7 citations  

Direct download(3 more)   Export citation   Bookmark  

Key whistleblowing legislation in the US and EU remains ambiguous about protection for a specific (but important) group of employees, namely Role-Prescribed Reporters (RPR). An RPR is any worker who reports wrongdoing as part of their normal job duties, also known as duty speech. These workers are not whistleblowers when they report wrongdoing as part of their normal job. When they are neglected or experience retaliation they may report the same wrongdoing through a formally designated whistleblowing channel. We demonstrate how (...) such situations amount to loopholes in whistleblower protection legislation. We discuss loopholes in the US (Whistleblower Protection Act, False Claims Act, Dodd-Frank Act) and the EU (Ireland, France, the Netherlands), in which an RPR does not enjoy whistleblower protection for any retaliation that occurred prior to using a formal channel. We argue the RPR exerts their function in a setting of uncertainty that, if they are unlucky, can lead to unfairness and situations of painful ‘agent-regret’ (which is an essential aspect of ‘moral luck’). Insofar as this uncertainty is perfectly avoidable, it is ethically unacceptable. We evaluate possible solutions and argue that reducing the scope of moral luck for RPRs (duty speech professionals) by retroactively attributing them a whistleblower status in the case of retaliation would close the currently prevailing legal loophole. (shrink)

Direct download(2 more)   Export citation   Bookmark   1 citation  

In lieu of an abstract, here is a brief excerpt of the content:More About Hume's Debt to Spinoza Wim Klever In a recent contribution to the question of Hume's relationship to SpinozaIadvocatedamoreorlessSpinozisticinterpretationofthefirst bookofA Treatise ofHumanNature.1 Ofthe Understanding, sowasmy claim, is not only very close to De natura et origine mentis (Ethica, second part) as far as its main affirmations are concerned; the convergence ofexternal and internal evidence makes it also probable that there is a remarkable influence from the one's work (...) on the other and, accordingly, that Hume's defamation of Spinoza's system might well have been disingenuous. This last point was previously also suggested by Richard Popkin in an article in which he compared Hume's philosophy ofreligion with Spinoza's.2 What motivated me to continue my research in this field? To say itinone word: the unintendeddiscoveryofmanystrikingresemblances betweenHume's secondbook, OfthePassions,andSpinoza'sthirdpart, De origine et natura affectuum. I happened to become a member of a group ofinterested people who concentrate on reading Hume, and, on the other hand, I had acquired some expertise as a Spinoza scholar for quite a number of years, so that I could not avoid seeing the commonaUties between the two philosophers. It seems to be fully impossible to explain the resemblances—which I, ofcourse, will show below—by referring to the Spinoza-article in Bayle's Dictionaire historique et critique (a source once mentioned by Hume in a letter to a London friend), since Bayle does not spend a word to the human passions. It is further a hard fact that there do not exist other written sourcesfrom which Humemighthave drawnhisSpinozisticinspiration in his French period apart from the Ethics; all available literature of the time turned around the questions theism versus atheism and free will versus determinism, without entering into the details ofhuman emotions.3 Only one conclusion was possible for me: Hume musthave been familiar with Spinoza's own text. Either the Chevaher Ramsay, whose intimate he was for some time,4 or anotherintermediaryfigure5 must have raised his interest. The best entrance into the material is constituted by Hume's closing remark in his A Dissertation on the Passions (1757), in which he elucidates what he in fact has been doing in hie analysis of the passions: Volume XDI Number 1 55 WIM KLEVER I pretend not to have here exhausted this subject. It is sufficient formy purpose, ifI have made it appear, that, in the production and conduct of the passions, there is a certain regular mechanism, which is susceptible of as accurate a disquisition, as the laws ofmotion, optics, hydrostatics, or any part ofnatural philosophy.6 In spite ofthe words "a certain," this fragment maynot be interpreted as a metaphorical assessment. The origin and the processes ofhuman passions are purely mechanical. If this is not what Hume intends to declare, he never could have added the phrase that passions are susceptible of exactly the same kind of accurate descriptions as other natural phenomena. This theory of the mechanism of the passions is certainly not Cartesian. Although Descartes, as a physical scientist, was a great promoter of the explanation of things by means of mechanical causality, he in fact did not extend this method to the life ofthe passions. In his dualistic philosophy he ascribes to the human mind (with its free will) the capability to interfere with the passions and even to dominate them.7 In this field it is Spinoza who paves the way for Hume by sharply criticizing Descartes' non-mechanistic explanation ofthe passions. His far-fetched solution ofthe mind-body interactivity by means of the pineal gland and the animal spirits pushing against it, is called "a hypothesis more occult than any occult quality." 8 Spinoza acknowledged that Descartes had good intentions in trying to explain the human affections by their direct causes, but he was inconsistent insofar as he at the same time attempted to demonstrate man's absolute dominion over them. He, Spinoza, on the contrary, "will consider human actions and appetites just as ifit were a question ofUnes, planes and bodies." 9 The analysis of passions is a piece of natural science comparable with geometry, optics10 and hydrostatics, to mention some other fields of Spinoza's research. Hume's statement... (shrink)

Direct download(7 more)   Export citation   Bookmark   6 citations  

Direct download(2 more)   Export citation   Bookmark   1 citation  

Direct download(3 more)   Export citation   Bookmark  

Export citation   Bookmark  

The condition of explicit theoretically discursive cognitive performance, as it culminates in scientific activity, is, I claim, the life world. I contrast life world and scientific world and argue that the latter arises from the first and that contrary to the prevailing views the scientific world (actually, worlds, since the classical world is substantially different from the quantum world) finds its completion in the life world and not the other way around. In other words: the closure we used to search (...) in a complete and comprehensive scientific description of all aspects of experience by referring it back to underlying atoms, genes and other scientific objects and the covering laws ruling them, should be sought in a reintegrating and occasionally dissolving of the abstract scientific model in the self-organizational fluidity and superposition-like indeterminateness and non-locality of the life world: “We have to acknowledge the indeterminate as a positive phenomenon” (Merleau-Ponty in his The Phenomenology of Perception). (shrink)

No categories

Direct download(3 more)   Export citation   Bookmark  

El artículo trata de las huellas que el agustinismo del siglo XVI dejó en la exégesis bíblica de la facultad de teología de Lovaina. Como un ejemplo de esto, se abordan las obras de Cornelio Jansenio de Gante, subrayando su doble propósito académico y pastoral-litúrgico. Se estudian también las obras de Thomas Stapleton, Promptuaria y Antidota, señalando su intención de contrarrestar las interpretaciones bíblicas de Calvino, Beza y otros reformadores.

No categories

Direct download(2 more)   Export citation   Bookmark  

No categories

Direct download   Export citation   Bookmark  

Export citation   Bookmark  

Direct download(3 more)   Export citation   Bookmark  

Direct download(2 more)   Export citation   Bookmark  

Through a careful analysis of the ethics of Philodemus, this monograph offers the first book-length study of the Epicurean sage. It explores the different aspects of the sage’s way of life and offers a reconstruction of this Epicurean role model.

Direct download   Export citation   Bookmark  

Direct download(4 more)   Export citation   Bookmark  

In this comment on Johan Von Essen’s contribution on the meaning of volunteering we make some remarks about Von Essen’s starting point, which reveals a particular perspective on meaningfulness, namely that people perceive reality as meaningful when their actions and the things they encounter are part of a meaningful whole. By introducing another perspective on meaningfulness, namely that the shattering of a meaningful whole is full of meaning, we question if practices of volunteering which occur in face-to-face situations—and thus outside (...) the public realm—can be fully captured by the five predicates that make up the phenomenological structure of volunteering. (shrink)

Direct download(2 more)   Export citation   Bookmark  

The essay describes with great clarity the situation of publishing in the XVI-XVII Centuries, focussing on several important examples of Flemish books.

No categories

Export citation   Bookmark