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Translated from Sancti Thomae de Aquino Quaestiones disputatae de veritate, quaestio XV. Textum adaequatum Leonino 1972 edito ex plagulis de prelo emendatum ac translatum a Roberto Busa SJ in taenias magneticas denuo recognovit Enrique Alarcón atque instruxit . From Latin translated by Professor dr. Gintautas Vyšniauskas
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Translated from Ioannis Saresberiensis episcopi Carnotensis Policratici sive De nugis curialium et vestigiis philosophorum libri 8; recognovit et prolegomenis, apparatu critico, commentario, indicibus instruxit Clemens C.I. Webb. 1909. Oxonii E Typographeo Clarendoniano https://archive.org/details/ioannissaresberi01johnuoft/page/n13/mode/2up From Latin translated by Independent Researcher Professor dr. Gintautas Vyšniauskas.
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The article presents an overview of approaches to the ontological dimension of the universal as a category of humanitarian knowledge. An extensive analysis allowed to conclude that the study of universals within humanitarian studies has been mainly considered by philosophers in Indian and Arab-Muslim and Western European philosophies as 1) nominalistic; 2) realistic and 3) conceptual understanding. Philosophers of culture perceived universals as the symbolic core of culture or archetypes. In linguistics, the universal modes of human thought were developed by the modists, the "Universal Grammar of Port-Royal", the "Memorandum on Linguistic Universals": classical universalism; cognitive psychologism or conceptualisation of reality: cognitive (generative) grammar, cognitive semantics, theory of semantic primitives, theory of conceptual integration, etc.
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The purpose of this article is to investigate how the discussion in Plato’s Charmides is formed with respect to a) the ontological and epistemological approaches of the virtue of temperance and b) how the transition from a general definition of a virtue to its presence to a person is accomplished. We rely on Plato’s Charmides. After a concise presentation of those discussed in the passage 156d-157c, where we follow Plato’s views on the soul to that time, we focus on how dialectics between Socrates and Charmides develops in the passage 157c-158e. Our article includes, apart from an introduction and an epilogue, two chapters. The first one is mostly analytical and the second is mainly formed by synthetic judgements. They are both crucial mostly for methodological reasons, since through them we can follow how temperance turns gradually into a question to be investigated and how the Athenian philosopher attempts to set the foundations of a discussion based on rational reason with the main reference focusing on the criteria which someone can use to prove that he possesses temperance.
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In Averroes’s epistemology, knowledge is universal, but it is always singular in terms of the known. Averroes believes that there is no need for an activity, even in the sense that used by those who have the idea of "kumūn" rational forms being formed by other rational forms of the same kind, or for a power such as in the example of polishing a mirror to reflect an image. Similarly, he argues that there are no discrete abstract forms of existing things because otherwise, everyone would have to know everything. Although there are different degrees and levels, the existence of absolute metaphysical forms is subject to change and increases with the multiplication of their subjects. There are three means of knowledge: sensation, imagination, and intellect. Unlike the sensation and perception modes in animals, humans perceive the outer appearance of objects as well as their unique meanings and distinctions. Like animals, the function of sensation in humans is to mediate the self. While perception is abstract and spiritual in one sense, it is material and concrete in another. Averroes does not find it correct to link the knowledge of the contingents of the world to the eternal knowledge of God. Beacuse this implies that there is a difference in God's knowledge between the state of the world's existence and non-existence. In addition, human knowledge about contingents is deficient and changeable, whereas God's knowledge is the cause of the existence of contingents and is unchanging. Ultimately, it does not seem possible for humans to comprehend the nature of God's knowledge. It is agreed with Alexander of Aphrodisias that there should be a distinction between the active and imaginative intellects, but he differs from him in the point that the imaginative intellect disappears. According to Averroes, the active intellect in action is eternal, unlike Themistius’ view. According to Averroes, the intellect is neither a pure potentiality nor a distinct substance. That is to say, if the imaginative intellect were an actual thing, it could not perceive other things. If the intellect were absolute, everyone would know the same things. Similarly, if the intellect were absolute plurality, there would be no unity and connection between intellects. If the intellect were merely an accepting capacity, it could not perceive absence. According to Averroes, the active intellect is not a distinct intellect that gives form or governs the spheres, but rather the form and purpose of the imaginative intellect. There are two powers of this intellect: to abstract the concepts in their potential state from their matter and to make them actual and accepting them. In conclusion, it can be said that Averroes made a substance-centered philosophy regarding the possibility and reality of knowledge, and while he did not deviate from the Aristotelian line, he had to make new openings. Paradoxically, he tries to explain both the actual/abstract and potential/material aspects of the intellect that are postulated by introducing an original soul theory with the imaginative intellect. Therefore, he places importance on both a priori knowledge and sensation and imagination.
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As early as the thirteenth century, St. Thomas Aquinas clearly recognized certain epistemological threats to the political sphere of human functioning, with his insights gaining a special dimension today. This is because the crisis of rationality we are experiencing in our societies has its origins in a false perception of reality (idealistic constructivism), in the „messianic” tendencies of contemporary politics (ideologization of political and social life) and, finally, in a kind of „sexualization” of public debate (accelerating since the 1968 revolution). All these dangers cause disorders in the cognitive sphere of man, especially as to communal life, and do not allow for the proper functioning of human society. The solution would be to turn to a realistic political epistemology, which was consciously Aquinas’ choice centuries ago, and which would allow us to really see the real problems plaguing modern societies and really overcome them.
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Within Christianity, Mary, Jesus’ mother, has long been a source of adoration and interest. Her „fullness of grace” has drawn particular attention as a trait of her character. This idea contends that Mary was specially chosen and prepared by God to bring the Son of God into the world. It is based on the New Testament account of the Annunciation. Throughout Christian history, the concept of Mary’s fullness of grace has been a topic of theological discussion and debate, with ramifications for discussions about Mariology, soteriology, and other topics. The concept of Mary’s fullness of grace has inspired and aroused debate among theologians and believers alike because it argues that she was specially selected and prepared by God to bring the Son of God into the world. Though the idea of Mary’s fullness of grace has a long tradition, it is nevertheless the focus of theological discussion today. Some theologians have stressed Mary’s unique place in salvation history, contending that it was only by the fullness of her grace that she was able to carry the Son of God and completely take part in his redemptive mission. Others have been more circumspect, pointing out that it can be challenging to articulate the concept of fullness of grace and that it could be problematic if it indicates that Mary was sinless or divine. The idea of Mary’s fullness of grace is still a hot topic in modern Christian theology despite these disagreements. We intend to investigate the concept’s biblical roots, early Christian growth, and continued theological significance from the lenses of Aquinas in this article.
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This paper aims to demonstrate the differences in the interpretation of the relationship between the concepts of matter and spirit in the works of St. Gregory of Nyssa and Pierre de Chardin. The author analyzes this problem from the point of view of Gregory's and Chardin's vision of the end of the universe, which is only apparently identical and it implies the union of everything that exists with God. What unites Grigory and Chardin is not only the fact that they base their philosophical (in Chardin's case scientific) explanations on their religious beliefs but also an attempt to overcome the dualism between matter and spirit. The author believes that the way in which they try to overcome this dualism is crucial in differentiating their conceptions of the end of the universe.
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The definition and sources of knowledge can vary across different branches of science, with the ways in which mathematics or the natural sciences define knowledge and its sources differing from those within the umbrella of the social sciences, particularly in the field of religious education science. The focus of this study is on the types of knowledge and sources of knowledge within the context of the science of religious education. This article begins by addressing various types of knowledge, followed by a discussion on which types of knowledge the science of religious education considers in its studies. The multidisciplinary nature of religious education science, which can draw upon different types of knowledge, not only provides access to all types of knowledge but also highlights the challenge of how to inclusively integrate diverse types of knowledge cohesively. Indeed, the primary aim of this study is to discuss the possibility of providing a comprehensive integration of different types of knowledge within the science of religious education. In doing so, fundamental approaches to knowledge theories in the literature are systematically considered, ensuring a thorough evaluation.
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The article aims to offer an analysis of Zbigniew Herbert’s eschatological poems. The author divides them up into two distinct groups: the first cluster of poems consists of eschatological poems in the narrow sense of the term. These poems grapple with the mystery of death and life beyond the grave; they also conjure up poetic visions of the hereafter. The other group comprises poems that merely employ eschatological categories and images to engage with earthly problems.
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The aim of the article is, with reference to the still current and discussed problem of the relationship between reason and religious faith, to point out the surprising harmony of the philosophical positions of Kierkegaard and Wittgenstein, emphasizing the a-rationality of belief in an infinite God and in his ‚absurd‘ incarnation into the ‚finite‘, with experimentally proven ‚irrational‘ conclusions of modern quantum philosophy, focusing on ironic ´irrationality´ of modern science. Kierkegaard‘s emphasis on the subjectivity of belief in the ‚absolute paradox‘ is in strong congruence with Wittgenstein‘s ‚necessary silence‘ before the the ´Ineffable´, mystical and transcendent ‚Point beyond the world‘, God, who reveals himself through the miraculously created universe. The common denominator of both philosophical positions is the mandatory prioritization of orthopraxis over orthodoxy in matters of subjective faith and over objective rational ‚proofs‘ of divine existence.
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Genderism, understood as a social structure that supports the notion that gender is a fixed binary of man and woman, results in the perpetuated marginalization of many trans people. Epistemic genderism describes the enactment of the gender binary in knowledge systems, in ways that uphold discrimination against gender-diverse persons. A Critical Trans Politics (CTP) framework argues that trans people’s lived experiences must be at the center of transformative efforts in educational spaces. Drawing from a CTP framework, this study explored five trans women’s experiences of epistemic genderism within South African knowledge systems, across three provinces. Participants engaged in individual telephonic interviews in 2021. Data was analysed using a Critical Narrative Approach. Three broad themes emerged: 1) Gender binary was used as a regulatory mechanism in knowledge systems; 2) An unmarked gender hierarchy existed where trans learners were constructed as problematic; and 3) Gender binary norms underpinned pedagogic practices, invisibilizing trans identities. The voices of the participants in this study disrupt, and challenge the hegemony of epistemic genderism in local South African knowledge systems. Compelling concerns about the inequitable arrangements of these education contexts emerged, with important implications for reform through educational theory (e.g., the mobilization of a theory of genderism in education), policy (e.g., challenging gendered administrative policies that exclude trans persons) and practice (e.g., providing appropriate institutional support for learners seeking to transition).
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The educational services offered in a country are carried out within the framework of certain policies. These educational policies reflect the thoughts and philosophies of those who create them about life and education. For this reason, having knowledge about the philosophy of education provides a better understanding of the adopted policies and how to manage them. The forms of knowledge creation of scientific disciplines and fields are specific to the field. Accordingly, knowledge and the epistemic uses of knowledge cannot be understood without at least a slight idea of how knowledge is created. Researchers need structures beyond cognition in order to examine and reorganize how information is created and how various disciplines do it differently. At this point, the philosophical dimension of the subject also becomes important. The philosophy of education is in relation to the theory of knowledge of philosophy, and an educational philosophy proposes various views on what constitutes the nature of man, human interests, needs, happiness, and what is good for man. In this sense, it is necessary to determine how knowledge is known in the field of educational management, what tools are used in the production of knowledge, what resources are used, how knowledge is applicable and the accuracy of knowledge. In this context, the problem of accuracy is at least as important as information. True, it is the proposition that corresponds to the truth. Truth, on the other hand, is that which is accepted to exist independently of consciousness and design and is the subject of the correct proposition. The words truth and reality are used interchangeably from time to time. But actually, the two are different things. Reality is a thing or phenomenon that exists in the external world. Therefore it is real. If not, it is not real. Truth is the property of a proposition that is true, and it is a proposition or statement about this thing or phenomenon that exists. Truth refers to the logical relationship between a proposition and a fact. For this reason, it is questioned whether what is true is true, and what is true is true.
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In John Locke’s An Essay concerning Human Understanding, madness is described as “the association of ideas,” which consists in (mistakenly) associating ideas not inherently connected to each other. When criticizing religious enthusiasts for relying exclusively on “immediate inspiration,” Locke blamed them for engaging in the “association of ideas.” Thus, he considered enthusiasm as a sort of madness. This essay examines Locke’s analysis of madness against the backdrop of his “way of ideas,” thereby highlighting the specificity of his “ideational” account of madness in light of his theory of knowledge, his concept of faith as “assent,” and his notions of reason and revelation, which he regarded as complementing and assisting each other. The essay then concentrates on Locke’s view of enthusiasm as a form of madness and, thus, as divergent from “strict Reasoning,” which is employed for the purpose of using our understanding properly and directing our conduct appropriately.
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This paper investigates the connection between psychological safety at work and physical health outcomes. Employing data from roughly a thousand respondents in Tokyo in 2021 and utilizing machine learning techniques along with traditional statistics, the study reveals that this popular concept in the field of business management and organization behavior, “psychological safety” at work, can enhance physical health of workers under certain conditions. The finding that its effect remains even when mental stress levels are controlled along with basic ascriptive variables, extends the conventional notion around “psychological safety.” The recently developed Causal Forest Double Machine Learning (Causal Forest DML)analysis was used to generate a decision tree, shedding light on the structure of causal inference and indicating the key role of “age” and “personal income” as determinants of the effect of psychological safety on physical health.
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I contend that the history of the development of 20th-century analytic philosophy is characterized by three main phases: (a) the turn towards analysis, (b) the linguistic turn, and (c) the naturalistic turn. In this article, I examine whether the recent interest in sub-disciplines such as (1) social epistemology, (2) social ontology, and the methods of “conceptual engineering” applied in fields like (3) philosophy of language, indicates that the current phase of development in analytic philosophy could be termed (d) the social turn.
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The aim of this article is to trace the meaning that Immanuel Kant assigns to the concept of transcendental apperception and to present its role in the second edition of the Transcendental Deduction in his Critique of Pure Reason. It will be shown that the doctrine of transcendental apperception resolves some problematic features of the theories of consciousness in the traditions of Rationalism and Empiricism. In this regard, Kant’s transcendental apperception will be examined in contrast with the concepts of inner sense (John Locke and David Hume), Cogito (René Descartes), and intellectual intuition (Gottfried Leibniz). This comparative approach will allow us to gain a clearer understanding of the meaning of transcendental apperception. Finally, its role in the justification of the pure concepts of understanding will be considered.
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Valentin Kanawrow develops his system of critical metaphysics across five systematically linked monographs. The core of this pentalogy is the original concept of virtualistic transcendentalism. Kanawrow creates a new metaphysical system as a continuation and reorganization of Kant’s transcendental philosophy. The virtual is the domain of the pure a priori form of thought, which, however, must reach and realize experience in its regions. This transition from a priori to a posteriori is mediated by transcendental schematism – an entirely new theory developed by Valentin Kanawrow. In its descent to experience, the transcendental schema devirtualizes itself and deduces the phenomena as formats of the true ontologizations of the given in experience. Transcendental phenomena result in plural regional critical ontologies, such as special metaphysical domains. The large-scale system of critical metaphysics of Valentin Kanawrow ends with a transcendental anthropology demonstratively developed on the conducted Analytics of the transcendental phenomena constituting the lifeworld of human being.
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This article is a response to A. Patkul’s review of my translation of D. Jacquette’s book “Alexius Meinong, the Shepherd of Non-Being.” I disagree with reviewer’s opinion on a number of issues. One of the objections is that A. Patkul proceeds from the implicit (and sometimes explicit) opposition of analytical and continental philosophy when considering the contents of a book written by an analytical philosopher, and moreover translated by an analytical philosopher. This attitude is manifested by him in two trends. Firstly, it is an emphasis on the already well-known sides of the Meinong’s theory of objects,which is rather of historical and philosophical interest, tending more to repeat the “Brentanian” roots and phenomenological aspects of Mining. Actually, the application of Meinong’s ideas to modern philosophical problems, which is the subject of Jacquette’s book, is practically ignored. Secondly, reviewer’s claims to the terminological decisions of the translator turn out, in addition to trivial typos, to be the result of all his desire to keep Meinong in the bosom of often scholastic terminology, with the recommendation to make do with Latin tracing paper. From my point of view, despite the well-known quirkiness of the terminology of Meinong himself, when translating, one should strive to convey the meaning in terms understandable to the reader.
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In German Modern Philosophy at the end of the 18th and the beginning of the 19th century, the prevailing view was that Kant, with his critical idealism, both fulfilled and overcame Hume's skeptical philosophy. This paper begins by exploring Jacobi's motivation to revisit the meaning and value of Hume's philosophy—particularly Hume's concept of belief—at a time when Kantian thought was emerging as the dominant philosophical paradigm. The central part of the paper examines Hume's understanding of belief. The author considers how Hume's problematization of the causal relation, which underpins knowledge about matters of fact, leads to a broader inquiry into the basis of belief. For Jacobi, however, the recognition that knowledge is founded on Glaube (a term encompassing both faith and belief) does not merely expose its uncertainty as rooted in the subject's habitual tendencies. Drawing on recent interpretative perspectives, the author argues that Jacobi's concept of faith seeks to disclose an attitude of mind that transcends the fixed dichotomy between subject and object, as well as their abstract unity. Instead, Jacobi envisions their unity in difference, emphasizing an immediate actuality of this dynamic, living relationship. This notion of faith, as developed by Jacobi, emerges as one of the most significant inspirations for post-Kantian philosophy.
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