In the “Appendix” to the Treatise, Hume claims that he has discovered a “very considerable” mistake in his earlier discussion of the self. Hume's expression of the problem is notoriously opaque, leading to a vast scholarly debate as to exactly what problem he identified in his earlier account of the self. I propose a new solution to this interpretive puzzle. I argue that a tension generated by Hume's conceptual skepticism about real “principles of union” and his account of fictions of (...) the imagination is the defect identified in the “Appendix.”. (shrink)

Callender [2017] claims that contemporary science demonstrates that there is no objective present and no objective flow of time, especially since all sensed events come from the past, our various senses need different amounts of time to react, and there are enough asymmetries in the physical world to explain our experience of time. This paper holds that, although Callender’s arguments for the subjectivity of the flow of time are unconvincing, the scientific discoveries and arguments he indicates can still be applied (...) to improve theories of the objective flow of time. The paper develops precisely such a theory, one which introduces multiple individual proper presents for all of the objects that make up our world. (shrink)

The role tradition played in preindustrial societies has been supplanted by the decisions of countless specialists organized by means of an intellectual and professional division of labor shaping a knowledge infrastructure that sustains these decisions. Three limitations of this knowledge system are discussed: (a) on the macrolevel, it imposes an end-of-pipe approach for dealing with the undesired consequences of decision making, rarely getting to the root of any problem; (b) on the microlevel, individual practitioners of a specialty are trapped in (...) a triple abstraction, leading to a poor ratio of desired to undesired effects of their decision making; and (c) on the intermediate level, it bars the road to genuine solutions to many difficulties faced by contemporary civilization. In this first of four articles, the beginning of a response is developed for the profession of engineering, which will be paradigmatic for other professions, the social sciences, and the university as a whole. (shrink)

This third part continues the exploration of how we can overcome the limitations of the present knowledge system. In preparation, two aspects of current engineering theory and practice are examined because they are paradigmatic: the concept that engineering is essentially problem-solving, which goes against our understanding of human skill acquisition, and the existence of parallel modes of knowing technology derived from professional education and practice and from living in a society permeated by technology. The former suspends practitioners in the previously (...) examined triple abstraction as a primary microlevel characteristic of the current knowledge system and is thus separated from experience and culture. The second mode of knowing derives from daily life experience, symbolically represented by the organization of the brain-mind, which also functions as a mental map for skillfully coping with the world according to a culture. The practitioner primarily derives analytical exemplars from the former knowing and design exemplars from the latter. It is shown how this affects the building of cities and the design of production systems. Umbrella concepts and round tables are introduced as further steps toward transforming university departments, and (as we will see in Part 4) the operation of the university. (shrink)

This fourth part outlines a strategy for overcoming the limitations of the knowledge system for engineering by combining intellectual maps, preventive approaches, umbrella concepts, and round tables as described in the earlier parts. A discussion of the issues faced by modern medicine illustrates the paradigmatic nature of the diagnosis and prescription made for engineering. The social sciences face mirror-image problems. One response has been the rise of new disciplines such as communications, environmental studies, urban affairs, criminology, and policy studies. To (...) avoid the limitations of discipline-based knowing and doing, a similar strategy for their transformation will have to be implemented. Considerable synergies would result if parallel efforts to transform the present knowledge system were carried out throughout the university. Some suggestions are made as to how this can be supported by organizational and institutional changes. Finally, it is suggested that such a transformation of the university could make a critical and decisive contribution to overcoming the current economic, social, and environmental crises. (shrink)

This second part continues the search for ways of overcoming the three limitations of the current intellectual and professional division of labor and its knowledge infrastructure, which were shown to be at the root of the present economic, social and environmental crises. A complementary knowledge strategy is proposed to counterbalance the trade of breadth for depth, based on the creation of intellectual maps. One such map is described for engineering, showing how through the process of industrialization people change technology and (...) how through its influence on human life and society, technology changes people. Because industrialization cannot destroy the matter and energy it requires, it also transforms its relations with the biosphere. Once the connections between technology and everything else are mapped, specialists can inquire into the consequences of their design and decision making that fall beyond their domains of expertise, to introduce a preventive orientation into their work to achieve a better ratio of desired to undesired effects. This is shown for materials and production, energy, work, and cities. In subsequent parts, it will become apparent that this example is paradigmatic for other professions, the social sciences, and the university. (shrink)

One central claim that is common to the systems of Du Châtelet, Wolff, and Leibniz is that the extended, continuous, divisible bodies we encounter in the visible world are constituted by extensionless, discrete, indivisible, insensible entities. This essay focuses on Du Châtelet’s version of this general claim and examines how it fares against the objections raised by Euler in his Letters to a German Princess. Euler sees two main faults with the theories of those who posit simple unextended beings, namely (...) (1) that they confuse physical and metaphysical divisibility and (2) that they introduce an incoherent distinction between two types of extensionExtension. Sections 8.2–8.4 of this essay focus on Du Châtelet’s answer to the former objection, which consists in a hierarchy of indivisibles. Section 8.5 comes back to Euler’s second point, which is answered by Du Châtelet’s doctrine of extension as a real phenomenonPhenomenon. On the whole, the core of their disagreement is that for Euler, extensionExtension is an irreducible property, while Du Châtelet holds (with Wolff) that it can be further explained. Whereas the previous sections focus on the content of Du Châtelet’s account of the derivation of extension from unextended simples, Sect. 8.6 turns to the question of its justification. Three separate ways of reading this justification are suggested, of which one that grounds the explanation in a psychological fact is both the most convincing and fits best with the text of the Institutions. (shrink)

Participants in this study were involved in two elementary schooll university partnerships which were focused on social studies education. This interpretive study reports inservice teachers’ responses to questions regarding those matters that support or that interfere with successful partnerships between schools and universities, in this caseProfessional Development Schools (PDS). The components inservice teachers cited as necessary for successful collaborative efforts, the barriers to such success, and comments regarding the advantages of such partnerships were candidly related. Specific characteristics and participants’ contributions (...) at both elementary school sites are noted to complement the reflective discourse of partnerships. (shrink)

The mythological references “Theseus and the Minotaur” and “Ariadne and the Labyrinth” are used paradigmatically to illustrate (1) the contemporary theme of chimerism, the monstrous, and death and (2) the theme of infinity, religion, and mysticism. The first mythological references illustrate how the efforts of contemporary science and technology committed to fully governing genetic hybridization are the contemporary version of those ancient Greek myths which present the victory of famous heroes over monsters and mortal dangers. The contemporary attempt to (...) “keep the monstrous at bay” and the natural consequence of this consisting in “keeping death at bay” is the opportunity to re-propose the theme of a new hubris and to critically discuss new monstrous realities (natural, artificial, and conceptual). The second theme is religious and mystical spirituality, which begins with an interpretative proposal by Ariadne, understood as intelligence and love. Some analogies with traditional religious forms are identified within transhumanism and critical posthumanism: transhumanism is placed in analogy with ancient Gnosticism, while posthumanism is brought closer to Franciscanism. Subsequently, for both transhumanism and posthumanism, the religious discourse is driven further, to the point of critically reading both movements of thought as forms of immanent mysticism. (shrink)

This text attempts to trace the evolution of the political and philosophical thought of Georg Lukács, after his magnum opus History and class consciousness, as well as the influence that historical events had on this evolution. Against the dominant consensus that dismisses Lukács’s late work as an effect of his alleged “reconciliation with reality”, I argue that the line of continuity in his thought was the idea of peaceful coexistence, derived from the objective conditions – the isolation of the Soviet (...) Union and the stabilization of Western capitalism. So, rather than explaining his choice to defend coexistence, or “socialism in one country” as a consequence of his reconciliation with, or surrender to Stalinism, one should see his compromise with Stalinism as a consequence of this choice. His commitment to the coexistence thesis shaped his final version of Marxism in a number of ways. From a political perspective, a readjustment of the temporal scale of the transition to socialism in post-revolutionary society constrained him to advocate a more realist strategy that combined revolutionary movements with evolutionary processes – this was reflected in his option for the Popular Front strategy and later in his support for the Western pacifist movements. His late philosophical work also bears the marks of this enduring political choice. (shrink)

In this paper we shall give an extended overview of the diffferent methodological options and approaches at the disposal of future editors of scientifijically sound, scholarly editions of our Fight Book sources. These options will be evaluated with respect to applicability of the material envisaged, work load, comparative and editorial obstacles, etc. The inevitably preliminary conclusions will then be tested by applying them to one extremely important exemplum for the whole corpus: the text tradition concerning the Zedel, the verses ascribed (...) to the auctoritas of Master Johannes Liechtenauer, the Urtext of the German martial arts heritage. The paper should therefore be seen as a tool for future editors, rather than as a preliminary study for an edition in its own right, although the present author will not deny the existence of plans in that direction. (shrink)

Grundfragen theologischer Ethik -- Was ist evangelische Sozialethik? : Persönliche Überlegungen -- Evangelische Ethik zwischen Kirche und Welt -- Chancen und Risiken von Pluralismus und Toleranz -- Dietrich Bonhoeffers Ethik in heutiger Perspektive -- Ethik und Predigt : Ethische Themen in der Predigt.

This article investigates the reception and impact of the work of Brazilian philosopher Scarlett Marton in both the national and international fields of Nietzsche studies. Beginning with the contextualization of a historically fragmented interpretative field–most notably divided between a “French,” post-structuralist reading and a philological-historical approach–the article situates Marton’s production as a paradigmatic turning point. We analyze, both quantitatively and qualitatively, the presence of her works in academic publications, interviews, and prefaces, identifying how her methodology–centered on philological rigor and conceptual (...) reconstruction–offered a powerful alternative to the readings regarded as hegemonic in the twentieth century. It is argued that Marton consolidated a Brazilian “school” of Nietzsche studies with international projection. Finally, we discuss how the significance of Scarlett Marton transcends that of a mere commentator, characterizing her as an interpreter who redefined the very terms of the debate on Nietzsche’s legacy. (shrink)

『不思議の国のアリス』の数学観から、古代ギリシャから現代への懐疑主義思想との格闘をたどって、数学的知識の成立根拠を探る。.

Review by A. Kanamori, Boston University (author of The Higher Infinite), review in The Bulletin of Symbolic Logic: “Notwithstanding and braving the daunting complexities of this labyrinth, José Ferreirós has written a magisterial account of the history of set theory which is panoramic, balanced and engaging. Not only does this book synthesize much previous work and provide fresh insights and points of view, but it also features a major innovation, a full-fledged treatment of the emergence of the set-theoretic approach (...) in mathematics from the early nineteenth century. Much of history is in the details, and much of good history is in tone, emphasis, and the drawing together of different strands. Without being Whiggish, Ferreirós is never far from major synthetic themes, themes that in the main work toward balance and pull back from excesses of emphasis of some recent histories. The main criticism of the book would have to be on matters of broad interpretation. Yet, Ferreirós brings a considerable mathematical acuity and expertise to his enterprise, and this makes his viewpoints the more compelling.” . (shrink)

Modern physics has revealed the universe as a much stranger place than we could have imagined. The puzzle at the centre of our knowledge of the universe is time. Michael Lockwood takes the reader on a fascinating journey into the nature of things. He investigates philosophical questions about past, present, and future, our experience of time, and the possibility of time travel. We zoom in on the behaviour of molecules and atoms, and pull back to survey the expansion of the (...) universe. We learn about entropy and gravity, black holes and wormholes, about how it all began and where we are all headed. Things will never seem the same again after a voyage through The Labyrinth of Time. (shrink)

The Labyrinth of Mind and World: Beyond Externalism–Internalism. By Chakraborty Sanjit.

Georg Lukács was one of the most important philosophers of the twentieth century, his early Marxist work History and Class Consciousness (HCC) of 1923 being considered a hallmark of Critical Theory. But does it still offer, one century after its first publication, productive tools to analyze capitalist societies? To answer this question, we must first untangle the conceptual labyrinth in which the book’s main categories have been enmeshed. To contribute to this end, this paper examines the cogency of Lukács’s (...) later self-criticism (implicit in The Young Hegel and explicit in his 1967 critical preface to HCC) that his early concept of reification conflates the phenomena of alienation and objectification and thereby leads to an acritical and idealist view of capitalism. Our conclusion is that the self-criticism does not hold insofar as the theoretical framework developed in HCC involves an approach to the relation between subject and object that is much more sophisticated than understanding reification merely as the former turning into the latter. (shrink)

Labyrinths of Love is an interdisciplinary examination of the self, psyche, and soul, providing a comparative analysis from religious, paranormal research and transpersonal theory perspectives. The work creates a unique synthesis that unfolds what it means to be human and demonstrates a visionary epistemology of the self.

The Labyrinth is man's symbol for his human condition; it is life itself, and not a prison to be escaped but to be lived in.

In the "Labyrinth of Legitimacy" and Ethos Analysis. Carl Schmitt and Herfried Münkler on the New Wars and New Warriors The article analyzes Münkler's continuation of Carl Schmitt's late work on international law in the book Kriegssplitter and emphasizes its divergent ethical approach.

In traditional literature, as well as in other likewise traditional forms of artistic expression, the theme of the labyrinth appears exclusively as a spatial phenomenon. In that context, it possesses three ontological properties which differentiate it from other similar themes, for example the themes of wandering, searching, that is, traveling in general.

Heliodorus is known for his elaborate narrative technique. This effect is due to ekphrasis, a resource widely used by sophists and recommended in textbooks of rhetoric (Progymnasmata). In the first block of the work, Heliodorus uses this resource, but not randomly. There is an image, literally or metaphorically repeating itself: the labyrinth. Our intention is to demonstrate that the repetitions have a commonality, in addition to a strong hermeneutical appeal. Moreover, the labyrinths are introduced in the part where the (...) narrative is skillfully written in medias res. It is precisely in this passage that the reader, as in a labyrinth, is meanderingly led by several paths, until he reaches the understanding of the opening scene, at the mouth of the Nile. The analysis of the procedures used by Heliodorus leads to the conclusion that the succession of textual or imagethic labyrinths places the reader in a game, from which he can only emerge at the end of the fifth book. (shrink)

As graduates embark on the next phase of their lives, what better way to get them accustomed to the rat race they are about to enter than by introducing them to the philosophy of Jean-Paul Sartre? Cleverly told through the story of a pair of rats trapped in the labyrinth of existence, this allegory humorously conveys the key ideas of Sartre's existential philosophy in graphic-novel form - accessible for students and readers of all ages."--Back cover.

In einer kühnen Metapher haben einst Hieronymus, Erasmus und Luther die Heilige Schrift als ein Labyrinth bezeichnet, das die Leser bei fortgesetztem Lesen in eine sich sogar steigernde Verwirrung stürze. Beinah im selben Atemzug wird eben dieselbe Heilige Schrift von eben denselben Autoren als der einzige Faden gepriesen, der die Leser aus dem Labyrinth ihres Lebens herausführe. Eines und dasselbe als Labyrinth und als Faden: Diese Figur ist paradigmatisch. Im Labyrinth der Ethik geht es nicht anders (...) zu. Nur wer sich ihm überläßt, findet aus ihm heraus. 24 Beiträge von namhaften Theologen und Theologinnen zur Theologischen Ethik finden sich in den fünf Abschnitten des vorliegenden Buches, das nacheinander "Biblische Grundlagen", "Theologische Systematik", "Ethische Modelle", "Ethische Leitbegriffe" und "Ethik und die Religionen" behandelt: Hans-Dieter Bastian: Zwischen Glauben und Handeln: Bibel-Lesen - Werner H. Schmidt: Glaube und Handeln. Aspekte des Alten Testaments - Wolfgang Schrage: Der 1. Korintherbrief als Paradigma paulinischer Ethik - Michael Wolter: Der Kompromiß bei Paulus - Jörg Haustein: Beobachtungen zum Schriftverständnis ökumenischer Dokumente - Gerhard Sauter: "Schrifttreue" in ethischer Urteilsbildung Günter Bader: Handeln im Namen Gottes - Erich Gräßer: Die ersten und die letzten Dinge. Bemerkungen zur theologischen und ethischen Schöpfungswahrnehmung - Marcin Hintz: Glaube, Tradition, Vernunft: Auf den Spuren theologischer Urteilsbildung im polnischen Protestantismus - Rolf Schäfer: Christliche Glaubens- und Sittenlehre bei Schleiermacher - Karl-Wilhelm Dahm: Herausforderungen für Selbstverständnis und Rolle des protestantischen Pfarrers im Zuge des Modernisierungsprozesses Traugott Jähnichen: Sozialethik auf dem Weg der Ausbildung von Bereichsethiken - Historische Traditionen und perspektivische Herausforderungen - Ulrich Eibach: Christengemeinde und christliches Leben und Handeln in der pluralistischen Gesellschaft - Ludger Honnefelder: Gesundheit unser "höchstes Gut"? Wertentscheidungen im Rahmen der Ressourcenallokation im Gesundheitswesen - Jörg Hübner: Kollektives Handeln im Zeitalter der Globalisierung. Perspektiven für eine zukünftige politische Ethik - Gottfried Hütter: Menschenwürde und Menschenrechte für Tiere? - Tobias Schlingensiepen: Adam, wo bist du? Die Entkontextualisierung menschlichen Lebens als Problem u. Herausforderung evangelischer Ethik Edgar Thaidigsmann: "Ehrfurcht vor dem Leben". Das Problem der Begründung einer Ethik der Verantwortung für das Lebendige bei Albert Schweitzer und Hans Jonas - Konrad Stock: Laster - der "vielnamige Frevel". Eine theologische Erinnerung an ein vergessenes Problem - Ulrich H. J. Körtner: Bildung und Wertebewußtsein. Anmerkungen zum Wertbegriff in der aktuellen Bildungsdiskussion - Hans G. Ulrich: Güter oder Werte? Zur Aufgabe der Theoriebildung in der evangelischen Sozialethik - Hartmut Kreß: Toleranz als Verpflichtung protestantischer Ethik Hans Waldenfels: Unterwegs zu einer interreligiösen Theologie - Sung-Hee Lee-Linke: Interreligiöse Ethik. Ein Modell für die Zukunft? (shrink)

This article is written in the style and method of an autoethnography that focuses on the author's spiritual journey with God while living with chronic pain. The labyrinth is used as a metaphor and spiritual tool to describe this journey. The author's personal experience with religion and spirituality is described as well as the choice of moving from thinking about God being 'out there', far away and looking upon God's creation to discovering God within - God 'right here'. The (...) affects and effects of living with chronic pain are discussed in reference to the process of walking the circuits of a labyrinth. The role of different people who played a part in this journey is highlighted. This way of writing corresponds with a narrative way of living which concentrates on deconstruction of dominant discourses and looking for outcomes that may lead to hope and transformation. The difference between rainbow hope and reasonable hope is explained and the consequence of choosing reasonable hope is discussed. Transformation of the person through the journey becomes apparent in the article. (shrink)

The volume explores the various 'labyrinths' of Leibniz's philosophy, i.e. hard-to-solve problems in which the human mind in entangled. In addition to the two well-known mazes of freedom and continuum, the authors examine other issues collected in mazes of theodicy, consciousness and absolute and relative differences.

Les modifications profondes de notre système socio-culturel font émerger des questions éthiques nouvelles, à l'intérieur de toutes les disciplines qui ont l'homme pour objet, telles l'esthétique, la philosophie, la politique, le droit, la médecine.Pour comprendre ces questions, par-delà leur « actualité ponctuelle », dans le flux vivant de leur constitution, leur approche doit être patiente, complexe, parfois aussi éprouvante qu'une initiation au parcours du labyrinthe. C'est cette tâche difficile que les auteurs de ce livre ont tenté d'amorcer.Leurs contributions sont issues (...) du cycle de leçons publiques qui ont été organisées durant l'année académique 1984-1985, par l'École des sciences philosophiques et religieuses des Facultés universitaires Saint-Louis à Bruxelles. (shrink)

In the preface to his Theodicy, Leibniz describes the whole of his philosophical work as an attempt to follow Ariadne’s thread through “the two famous labyrinths in which our reason goes astray.” The first and best known of these—the labyrinth of freedom—concerns the relation between contingency and necessity in history. The second—and the one I want to discuss—is what Leibniz calls the labyrinth of the composition of the continuum. The problem itself is relatively simple: how can indivisible and (...) distinct elements constitute a continuum? How, that is, can singularity possibly be thought if the real is everywhere continuous, without interruption or break? Leibniz, as is well known, affirms both extremes of these questions: what really exists are simple unities or wholes, and yet the totality of these unities constitutes a single, organically complete world. While one mode of approach would be to turn immediately to Leibniz’s elaboration of monadic expression and intrinsic predication, I want to examine the effects the problem generates for the specifically Leibnizian conception of the real and the ideal, as well as the transition this entails from the metaphorics of the labyrinth to the figure of the infinite library and the problem of repetition. (shrink)

This paper interrogates Umberto Eco’s conceptualization of labyrinths in The Name of the Rose by deploying his distinctions among the classic labyrinth, the maze (or Irrweg), and the rhizome. It demonstrates that the novel operates on three intertwined narrative levels: the plot, the reader’s experience, and the intertextual construction of the text. By mapping the archetypes of the naïve and critical readers onto the structural ambiguities of the library labyrinth, the analysis contends that Eco constructs a multifaceted semiotic (...) network that foregrounds the inherent undecidability of meaning. Through close readings of key passages and a critical engagement with secondary literature, the study reveals how the labyrinthine model disrupts conventional narrative closure and opens up infinite possibilities for signification. Ultimately, this multilayered interpretation positions The Name of the Rose as a metatext that both embodies and critiques the processes of reading and interpretation, thereby advancing Eco scholarship and contributing to broader debates in semiotics. (shrink)

The thesis is proposed that the principles of reason are the key element that confers unity and coherence to Leibnizian thought. To explain this function, an interpretation of the set of principles is made as a system of variable geometry. Understood in this way, the metaphor of the labyrinth is used to explain the internal relationship between principles. It is a dynamic labyrinth of a systematic nature whose functions are the following: openness, variability, theoretical-practical nature, cohesion and dynamic (...) ordering. (shrink)

The problem at the center of this essay is how one can reconcile the continuity of space with a monadological theory of matter, according to which matter is ultimately composed of simple elements, a problem that greatly exercised Leibniz, the Wolffians, and Kant. The underlying purpose of this essay is to illustrate my reading of Kant’s philosophical development, and of his relation to the Wolffians and Leibniz, according to which, (a), this development was fueled by ‘home-grown’ problems that arose within (...) the framework of the Wolffian philosophy from which Kant started out, and, (b), on his journey to critical idealism, Kant gradually moved away from Wolffianism, but closer to Leibniz, which, however, he came to realize only some years after the publication of the Critique of Pure Reason. This reading is illustrated by showing that the problem of how to reconcile the continuity of space with a monadological theory of matter is a problem that Kant inherits from Leibniz and the Wolffians, in whose thinking it already plays an important role, that Leibniz’s mature solution to the problem differs markedly from the Wolffian solution, and that Kant’s early, pre-critical solution is largely Wolffian, while his later critical solution is largely Leibnizian, as he himself notes with gleeful satisfaction. The discussion also reveals that this problem is one of the key problems that fueled Kant’s philosophical development and, eventually, led him to the discovery of transcendental idealism. (shrink)

This sharply intelligent, consistently provocative book takes the reader on an astonishing, thought-provoking voyage into the realm of delightful uncertainty--a world of paradox in which logical argument leads to contradiction and common sense is seemingly rendered irrelevant.