Ennoia and Πpoahψiσ in the Stoic Theory of Knowledge

1930 ◽  
Vol 24 (1) ◽  
pp. 44-51 ◽  
Author(s):  
F. H. Sandbach
Keyword(s):  
The Other ◽  
Theory Of Knowledge ◽  
Starting Point ◽  
The Face ◽  
The Subject ◽  
The One

The starting-point of Plutarch's dialogue de communibus notitiis is a claim made by the Stoics that Providence sent Chrysippus to remove the confusion surrounding the ideas of ἔννοια (conception) and πρόληψισ (preconception) before the subtleties of Carneades were brought into play. Unfortunately our surviving information on the subject is so much less full than could be desired that it has again returned to an obscurity from which there are only two really detailed modern attempts to remove it. The one, by L. Stein (Erkenntnistheorie der Stoa, pp. 228–276), is most unsatisfactory; the other, by A. Bonhöffer (Epiktet und die Stoa, pp. 187–232), though of the greatest value in many ways, is vitiated by the fact that it constructs a system from the use of the words by Epictetus and then attempts to attach this system to the old Stoa in the face of the evidence of the doxographers, which is emended or violently interpreted to suit Epictetus. Even if Epictetus were in general a good authority for the technicalities of Chrysippus—and in the opinion of H. von Arnim he is not— this would not be a sound method of procedure. The only safe way is to take first the statements which can be attached to the Old Stoa, and having obtained our results from these, to see whether Epictetus does in fact agree.

Some Suggestions respecting the Care of the Feeble-minded under the Mental Deficiency Bill, 1913

1913 ◽  
Vol 59 (246) ◽  
pp. 487-492 ◽  
Author(s):  
A. R. Douglas
Keyword(s):  
Public Opinion ◽  
Mental Deficiency ◽  
The Other ◽  
House Of Commons ◽  
Standing Committee ◽  
The Face ◽  
The Subject ◽  
The One ◽  
And Control

In dealing with any subject in connection with the burning question of the care and control of the feeble-minded, some reference will be expected to the second Mental Deficiency Bill recently introduced into the House of Commons by the Home Secretary. For the purposes of this paper it is unnecessary to do more than quote the Clause, which defines the classes of persons who are mentally defective and deemed to be defectives within the meaning of the Act. Taken all round, it is a much better Bill than its predecessor of last year, but it should be noted that in the present measure no allusion is made to the undesirability of procreation of children by defectives, or to any intention to penalise persons wittingly bringing about a marriage between defectives. These proposals, which were likely to arouse uncompromising disapproval, may be the less regretted, as their inclusion might doubtless have been instrumental in the blocking of the Bill as a whole. Their effacement, it is hoped, may do away with the opposition which is at present invariably evoked by any attempt to infringe upon the so-called liberty of the subject, and may also give opportunity for educating public opinon, so that in time it may be clear to all that the prevention of amentia can only be attained by life segregation on the one hand, and by the prohibition of marriage on the other. The promoters of the Bill have gone as far as they possibly could in the face of uneducated public opinion, and those of us who were present at the discussion of last year's measure in Standing Committee cannot but admire the courage and resourcefulness of Mr. McKenna in presenting the new Bill after the repeated discouragement which he had to face in connection with his first effort last year.

Das Maßlose Begreifen. Gott als Gegenstand der Theologie bei vier scholastischen Autoren (13./14. Jahrhundert)

2018 ◽  
Vol 23 (1) ◽  
pp. 160-175
Author(s):  
Florian Wöller
Keyword(s):  
Human Mind ◽  
Scientific Discipline ◽  
The Other ◽  
Theory Of Knowledge ◽  
Human Cognition ◽  
John Duns Scotus ◽  
Concept Of God ◽  
The Subject ◽  
The One ◽  
Proper Subject

AbstractThis article examines four medieval views on the subject of theology. Thomas Aquinas, Giles of Rome, John Duns Scotus, and Peter Auriol were all confronted with an idea based on Aristotle’s theory of knowledge according to which any scientific discipline is unified by its proper subject. In defining this subject of theology, however, the theologians had to confront one thorny problem: God, whom they considered to be the subject of theology, cannot be grasped by any concept accessible to the human mind. In their respective discussions, two distinct strategies to solving this puzzle emerged. Aquinas and Giles, on the one hand, argued for a concept proportionate to human cognition. This concept or ratio functioned as a placeholder for the quidditative concept of God. Scotus and Auriol, on the other hand, elaborated on a concept which they believed grasped God’s quiddity, albeit in a somewhat approximative way. Their theories, therefore, figure as attempts to find a concept, that is, the concept of being, that in itself was as boundless as to grasp God’s immensity.

Not Only What or How, but Who? Subjectivity, Obligation, and the Call to Teach

2006 ◽  
Vol 10 (1) ◽  
pp. 61-73 ◽  
Author(s):  
Clarence W. Joldersma
Keyword(s):  
Subject Matter ◽  
Emmanuel Levinas ◽  
Teaching Method ◽  
The Other ◽  
The People ◽  
Asymmetric Relation ◽  
The Face ◽  
The Subject ◽  
God's Call ◽  
The One

THIS PAPER ARGUES that the call to teach ought to be conceptualized not so much in terms of subject matter (‘what’) or teaching method (‘how’) but with respect to the subjectivity of the people involved – that is, of the one who teaches and of the one who is taught. Building explicitly on the work of Emmanuel Levinas, the essay develops the idea of a responsible subject as the condition that makes visible the distinctiveness about the call to teach, suggesting that God's call to teach manifests itself through the face of the student, in the asymmetric relation between the teacher and the student as the other. In doing so, the teacher becomes a responsible subject for and to the student, instead of merely for the subject matter and the methods of teaching. Familiar tensions in teaching illustrate this call to responsibility.

scholarly journals The priesthood of Christ in the light of John Paul II’s letters to priests for Maundy Thursday

2021 ◽  
pp. 191-205
Author(s):  
Tomasz Nawracała
Keyword(s):  
The Other ◽  
Special Topic ◽  
John Paul Ii ◽  
Starting Point ◽  
The Subject ◽  
The One ◽  
The Mind ◽  
The Sacrifice ◽  
The Church ◽  
Broad Approach

The long pontificate of John Paul II was a time for the Church to continue reflecting on the fundamental themes that constitute the identity of the community of Christ’s disciples. Among many subjects, the priesthood appears to be a special topic: on the one hand, through the pope himself and his pastoral activity, and on the other - through a series of documents devoted to the priesthood. This article will present the person of Christ as a priest since it is the starting point for reflection on the priesthood as such. In the mind of the Polish Pope, Christ is the only priest who connects His priesthood with the sacrifice on the cross. This sacrifice includes the perfection of mediation between God and people, and simultaneously, the completion of what Christ possesses eternally as the Son. Sonship, mediation and the priesthood are topics that should be considered together as they not only interpenetrate but also complement each other. Such a broad approach to the subject, however, is limited to the analysis of the Letters to priests for Maundy Thursday.

scholarly journals Selected Problems of Generating Apposition Groups in Old Polish

2020 ◽  
pp. 11-21
Author(s):  
Piotr Zbróg
Keyword(s):  
19Th Century ◽  
Deep Structure ◽  
The Other ◽  
Other Hand ◽  
Starting Point ◽  
The Subject ◽  
The One ◽  
The 19Th Century

The subject of interest in this chapter is the concepts of creating apposition groups that appear in the literature on the subject, e.g. zbawiciel Jesus, dziewica Maryja, matka jego, słudze Bryjidzie. Opposing theories on this topic indicated on the one hand that apposition was an element added to the parent unit, and on the other hand, that apposition was the effect of transforming the deep structure into surface constructs. These approaches were, usually intuitive, reflected by language courts describing the title expressions since the beginning of the 19th century. In this study, they were traced and proved the dominance of opinions about the syntactic starting point in the derivative of apposition. In addition, other aspects of the characteristics of the groups of positions are discussed, placing them in the basic dichotomy of the derivation of positions.

scholarly journals The evaluation of populist tendences in the debate of the Christian Churches in Germany. Theological and moral perspective

2020 ◽  
Vol 20 ◽  
Author(s):  
Grzegorz Chojnacki
Keyword(s):  
The Other ◽  
The European Union ◽  
Ecumenical Dialogue ◽  
Christian Churches ◽  
Moral Perspective ◽  
The Face ◽  
Decision Making Processes ◽  
Democratic System ◽  
The Subject ◽  
The One

In the ecumenical dialogue of the Christian Churches (both Catholic and Evangelical), the issue of the development of populist tendencies is the subject of research, debate and joint statements by their most prominent representatives. This joint voice shows, on the one hand, the genesis and directions of the spread of populist ideas, pointing out all dangers for the development of civil society, and on the other hand, it highlights the weaknesses of the democratic system in the face of all abuses consisting in the concentration of capital and disturbing social justice, reducing the participation of citizens in decision-making processes and, in the case of the European Union, the development of federalist visions to the detriment of the community of homelands dominated by more developed economic and financial countries.

scholarly journals O conceito hegeliano de “Fenomenologia” e o problema do ceticismo

2006 ◽  
Vol 51 (1) ◽  
Author(s):  
Juan Adolfo Bonaccini
Keyword(s):  
Special Kind ◽  
The Other ◽  
Theory Of Knowledge ◽  
Global Theory ◽  
Truth Claim ◽  
History Of ◽  
The Subject ◽  
The One ◽  
Relationship Of ◽  
The Relationship

A relação de Hegel com o ceticismo está longe de ser clara. A par de existirem alguns poucos trabalhos sobre o assunto, e de Hegel abordar o tema em várias obras, não está bem determinado se Hegel possui uma teoria global sobre o ceticismo ou se apenas é um mero crítico de posturas céticas clássicas na antiguidade e na modernidade. Em que pese Hegel ser um crítico ferrenho do ceticismo moderno (por ex., em textos como Sobre a relação do Ceticismo com a Filosofia, as Preleções sobre História da Filosofia e a Enciclopédia das Ciências Filosóficas), a sua crítica não se restringe a esta ou aquela forma de ceticismo, mas se funda numa teoria geral do saber que compreende o ceticismo como uma atividade negativa constitutiva da consciência e pretende refutá-lo enquanto ele reifica essa negatividade numa pretensão de verdade. A refutação consiste na descrição do modo como o ceticismo filosófico seria um saber parcial, e por isso auto-refutativo. O presente trabalho pretende sugerir que isto ocorre, sobretudo, na Fenomenologia do Espírito, cujo caráter “fenomenológico” propriamente dito não parece poder ser bem compreendido, sem tomar como pano de fundo o problema do ceticismo. PALAVRAS-CHAVE – Hegel. Fenomenologia. Ceticismo. Refutação. ABSTRACT Hegel’s position towards skepticism is far from being clear. On the one hand, there are just a few studies on the subject and Hegel faces the issue in several of his writings; on the other hand, it is not established yet if Hegel has a global theory about skepticism or if he is just a critic of Ancient and Modern skeptical attitudes. In spite of Hegel being known as a sharp critic of Modern skepticism (for example, in works like On the relationship of skepticism to philosophy, Lectures on the history of philosophy and Encyclopedia of philosophical sciences), his criticism is not restricted to specific forms of skepticism, but it is rather founded upon a general theory of knowledge which takes skepticism as a negative activity constitutive of our natural consciousness and intends to refute the skeptical attitude as that negative activity of self-consciousness is reified and turned out into a special kind of truth claim. Hegel’s refutation consists in describing the way philosophical skepticism would be understood as a partial and self-defeating attitude of knowing. The present study suggests that this procedure is to be seen above all in the Phenomenology of Mind, whose “phenomenological” character cannot be rightly understood without taking properly into account the problem of skepticism. KEY WORDS: Hegel. Phenomenology. Skepticism. Refutation.

scholarly journals Forest and Labyrinth. Toward an Ecology of the Subject

2021 ◽  
Vol 31 (3) ◽  
pp. 219-248
Keyword(s):  
Subjective Experience ◽  
Black Box ◽  
Roland Barthes ◽  
The Other ◽  
Modern Period ◽  
The Face ◽  
The Subject ◽  
The Stability ◽  
The One ◽  
Classical Construction

The concept of the subject is articulated here as a correlation between two terms — movements and actions. Classical theories of action presupposed the subject as a unique way to correlate movements and actions and to translate the one into the other. The “soul,” i.e., a natural complex of cognitive and volitional abilities, was a reliable tool for that translation. However, the modern period faces the problem of “the failure of the soul,” which brings about the concept of the subject. Different ways of translating movements into actions do not always permit stable subjectification, which indicates that “transport” is a mediating term in the opposition of movements and actions. There is an intermediary region between the “physics” of movement and the “ethics” of action, and that region is the “logic” of transport which is to be understood as an open-ended collection of ways to correlate movements with actions. The problematic function of transport becomes clear when it is impossible to rely on the soul as a black box that is responsible for the stability in the translation of movements into actions. The solution to the problem of the failure of the soul appears particularly in Henry David Thoreau’s “forest,” which is constructed as a way to restore a classical ecology of the subject in the face of a proliferation of different modes of transport that threaten the uniformity of subjective experience. According to Roland Barthes’ seminar, the opposite of Thoreau’s “forest” would be the “labyrinth” as an anti-subject machine. The labyrinth is not merely a place of loss, but the production of loss that turns any movement into action or decision while at the same time cancelling any action and drawing the subject out of its own structure. Labyrinth and forest as alternatives to the classical construction of the subject delineate a general space for subjectification, which has problems that cannot be encompassed by theories of praxis.

Subject-Object Relation in Mullâ Sadrâ’s Theory of Knowledge

1998 ◽  
pp. 170-175
Author(s):  
Ali Mesbah
Keyword(s):  
Mental Imagery ◽  
External World ◽  
Object Relation ◽  
The Other ◽  
Theory Of Knowledge ◽  
Objective Reality ◽  
Mulla Sadra ◽  
The Subject ◽  
The One ◽  
The Mind

Dividing knowledge to knowledge by presence and knowledge by representation, Mullâ Sadrâ treats the subject-object relation with regard to each one of them differently. In the former, the subject is united with the object, or rather they are one, and the reality of knowledge is this very unity. In this type of knowledge, there is no medium. Such unity culminates, on the one hand, in knowledge by presence comprehensively and completely conveying the objective reality, and in its untransferability on the other. By contrast, in knowledge by representation, the subject experiences another kind of relation to the object of knowledge thanks to the presence of a medium in the subject’s mind, called "mental form." Mullâ Sadrâ considers mental forms as the mental existence of the same quiddities (mâhîyyât) existing in the external world. The only difference is that they have another type of existence. In this essay, I argue that this approach is congruent with the principality of quiddity, which is rejected by Mullâ Sadrâ. To be consistent with the basic pillar of Mullâ Sadrâ’s philosophy, viz., the principle of existence, I hold that one should begin with the continuity of existence through mental, imagery and external worlds from which the mind abstracts the same quiddity, not vice versa.

“Channeling” the powers of God’s Word

2010 ◽  
Vol 4 (2) ◽  
pp. 135-156 ◽  
Author(s):  
Dorothea E. Schulz
Keyword(s):  
The Other ◽  
Border Zone ◽  
Focus Attention ◽  
Spiritual Power ◽  
New Materials ◽  
God's Word ◽  
Audio Recordings ◽  
Heated Debate ◽  
The Subject ◽  
The One

Starting with the controversial esoteric employment of audio recordings by followers of the charismatic Muslim preacher Sharif Haidara in Mali, the article explores the dynamics emerging at the interface of different technologies and techniques employed by those engaging the realm of the Divine. I focus attention on the “border zone” between, on the one hand, techniques for appropriating scriptures based on long-standing religious conventions, and, on the other, audio recording technologies, whose adoption not yet established authoritative and standardized forms of practice, thereby generating insecurities and becoming the subject of heated debate. I argue that “recyclage” aptly describes the dynamics of this “border zone” because it captures the ways conventional techniques of accessing the Divine are reassessed and reemployed, by integrating new materials and rituals. Historically, appropriations of the Qur’an for esoteric purposes have been widespread in Muslim West Africa. These esoteric appropriations are at the basis of the considerable continuities, overlaps and crossovers, between scripture-related esoteric practices on one side, and the treatment by Sharif Haidara’s followers of audio taped sermons as vessels of his spiritual power, on the other.

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