scholarly journals THE PERENNITY OF ANSELM’S PROSLOGION

2018 ◽  
Vol 4 (2) ◽  
pp. 175-180
Author(s):  
YANNICK IMBERT

The first goal of Anselm in the Proslogion is to encourage believers by demonstrating the absolute necessity of the existence of the God of the Bible. Anselm most likely succeeds as the definition of God that he adopts is faithful to the content of special revelation. Whether the argument can function as an argument for the existence of God can be doubted. In this article we look at the various aspects of the question.

2021 ◽  
Vol 4 (1) ◽  
pp. 292-310
Author(s):  
Michael Lewin

Abstract While the term “metaphilosophy” enjoys increasing popularity in Kant scholarship, it is neither clear what distinguishes a metaphilosophical theory from a philosophical one nor to what extent Kant’s philosophy contains metaphilosophical views. In the first part of the article, I will introduce a demarcation criterion and show how scholars fall prey to the fallacy of extension confusing Kant’s philosophical theories with his theories about philosophy. In the second part, I will analyze eight elements for an “imperfect definition” (KrV A731/B759) of philosophy outlining the scope of Kant’s explicit metaphilosophy against the backdrop of recent metaphilosophical research: (i) scientific concept of philosophy, (ii) philosophy as an activity, (iii) worldly concept, (iv) philosophy as a (proper and improper) science, (v) philosophy as an architectonic idea (archetype and ectypes), (vi) philosophy as a social practice and the appropriate holding-to-be-true (one or many true philosophies?), (vii) reason as the absolute condition and subject of philosophy, and (viii) methodology of philosophy. I will put these elements together for an attempt to give an imperfect definition of philosophy – something that Kant promised but never did – in the conclusion.


2018 ◽  
Vol 71 (11) ◽  
pp. 981-988 ◽  
Author(s):  
Marjolein van Zummeren ◽  
Annemiek Leeman ◽  
Wieke W Kremer ◽  
Maaike C G Bleeker ◽  
David Jenkins ◽  
...  

AimsTo investigate the accuracy and reproducibility of a scoring system for cervical intraepithelial neoplasia (CIN1–3) based on immunohistochemical (IHC) biomarkers Ki-67 and p16ink4a.Methods115 cervical tissue specimens were reviewed by three expert gynaecopathologists and graded according to three strategies: (1) CIN grade based on H&E staining only; (2) immunoscore based on the cumulative score of Ki-67 and p16ink4a only (0–6); and (3) CIN grade based on H&E supported by non-objectified IHC 2 weeks after scoring 1 and 2. The majority consensus diagnosis of the CIN grade based on H&E supported by IHC was used as the Reference Standard. The proportion of test positives (accuracy) and the absolute agreements across pathologists (reproducibility) of the three grading strategies within each Reference Standard category were calculated.ResultsWe found that immunoscoring with positivity definition 6 yielded the highest proportion of test positives for Reference Standard CIN3 (95.5%), in combination with the lowest proportion of test positives in samples with CIN1 (1.8%). The proportion of test positives for CIN3 was significantly lower for sole H&E staining (81.8%) or combined H&E and IHC grading (84.8%) with positivity definition ≥CIN3. Immunoscore 6 also yielded high absolute agreements for CIN3 and CIN1, but the absolute agreement was low for CIN2.ConclusionsThe higher accuracy and reproducibility of the immunoscore opens the possibility of a more standardised and reproducible definition of CIN grade than conventional pathology practice, allowing a more accurate comparison of CIN-based management strategies and evaluation of new biomarkers to improve the understanding of progression of precancer from human papillomavirus infection to cancer.


Author(s):  
Peter Addai-Mensah

The existence of God is taken for granted by many believers. God is described as all good and all loving. The Bible tells believers that everything that God created was good and that God was so satisfied with the work of creation that God rested on the seventh day – cf. Gen. 1:31. This statement raises the question of the existence of Evil. Evil is a reality. The existence of Evil raises a lot of philosophical as well as theological questions such as: how can a benevolent God allow God’s people to suffer? Why should an omnipotent God allow Evil to exist?. This article discusses the problem of Evil. It takes a critical look at the different forms of Evil and the havoc that Evil causes. Finally, it examines how the believer in God can respond to the prevalence of Evil in Ghana today.


Axon ◽  
2019 ◽  
Author(s):  
Sophia Aneziri ◽  
Denis Rousset

The present paper presents the first volume of Collezioni epigrafiche della Grecia occidentale/Epigraphische Sammlungen aus Westgriechenland. It reflects, on the one hand, on the absolute necessity to preserve multilingualism in Altertumswissenschaft; on the other, on the purposes and methods of making catalogues or inventories of epigraphic collections; and finally on the past conditions and the current state of epigraphic and prosopographic research in West Greece and especially in Aetolia.


2019 ◽  
pp. 53-73
Author(s):  
Martin Lin

This chapter offers reconstructions of Spinoza’s four arguments for the existence of God. Among the lessons learned from these reconstructions is that, although Spinoza’s first argument is often described as ontological, it relies on many substantive premises that go beyond the definition of God and it is not vulnerable to standard objections to ontological arguments. Additionally, the second argument introduces Spinoza’s Principle of Sufficient Reason, and seeing how Spinoza applies it to the existence of God sheds light on how he understands both the PSR and causation and explanation more generally. The chapter concludes by arguing that the third and fourth arguments pave the way for Spinoza’s claim that, besides God, no substance can be or be conceived and consideration of them shows why Spinoza’s argument for monism does not beg the question against the orthodox Cartesian.


Author(s):  
L. Bently ◽  
B. Sherman ◽  
D. Gangjee ◽  
P. Johnson

This chapter examines the ‘absolute’ grounds for refusing to register a trade mark as set out in section 3 of the Trade Marks Act 1994, Article 3 of the Trade Marks Directive, and Article 7 of the European Union Trade Mark Regulation (EUTMR). It first looks at the reasons for denying an application for trade mark registration before analysing the absolute grounds for refusal, which can be grouped into three general categories: whether the sign falls within the statutory definition of a trade mark found in sections 1(1) and 3(1)(a) and (2) of the Trade Marks Act 1994; whether trade marks are non-distinctive, descriptive, and generic; and whether trade marks are contrary to public policy or morality, likely to deceive the public, prohibited by law, or if the application was made in bad faith. Provisions for specially protected emblems are also considered.


1994 ◽  
Vol 28 (1) ◽  
Author(s):  
J. A. Van Rooy

Regarding the issue whether Allah is God, much difference of opinion exists among Reformed theologians. J.H. Bavinck, John Calvin and Z. Ursinus would probably say no in answer to the question as to whether Allah is God. whereas others, like Albert Kruyt and most specialists on Islam would say yes. These differences may be explained as emanating from different approaches. The subjective-personal point of view would not recognize in Allah the God of the Bible. Gods of different faiths reflecting a distorted image of God should, however, only in a very relative and limited way he called false gods. The exegetical point of view should take cognisance of Taul’s statements about the God of Judaism in Romans 10:2 and his own experience according to 2 Timothy 1:3. These Pauline statements make it clear that the God of Judaism cannot historically and objectively be called an idol. Knowledge of Allah of Islam, however, is historically dependent on Judaism and Christianity, and is therefore an extension of the knowledge Jews and Christians have of God. From a New Testament perspective Judaism and Islam cannot be called true religions, but neither can the God they worship be called an idol in the absolute sense of the word.


Author(s):  
Johan Buitendag

The indispensability of habitat in our definition of human personhood: In search of an eco-theological understanding of human life. The endeavour of this article is to arrive at a theological responsible conception of life. Life cannot be described adequately only in terms of body and soul (and/or spirit), or even in terms of human personhood. The point is that it is constitutive for life to take the human being’s environment sociologically as well as ecologically into account. This article does not plead for a nature religion as advocated by the Deep Green Movement and all its variations of naturalism and supernaturalism, but asks for a revaluation of a Christian anthropology which approaches the Bible with a green hermeneutics. Perhaps the expression, ‘bio-cultural’ paradigm requests to be substituted with an eco-sociological niche of the human person. An eco-sociological (eco-theological) understanding of homo religiosus is therefore to assume human life as ontologically ‘distributed’.


English Today ◽  
1997 ◽  
Vol 13 (4) ◽  
pp. 39-41 ◽  
Author(s):  
Ailing Zhang

AILING ZHANG makes a distinction between two kinds of English in China ‘to emphasize the absolute necessity of Standard English to be taught, instead of other varieties claimed by some linguists to be equally good’.


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