Scholastická logika „vědění“ II.

2018 ◽  
Vol 15 (6) ◽  
pp. 207-262
Author(s):  
Miroslav Hanke ◽  
Keyword(s):  
Sixteenth Century ◽  
Fourteenth Century ◽  
Major Part ◽  
Propositional Attitudes ◽  
Epistemic Modalities ◽  
Mental Acts ◽  
The Mind ◽  
Further Development ◽  
Negative Introspection

Further development of the research on the fourteenth-century logic of iterated modalities (Heytesbury, Wyclif, and Peter of Mantua) leads to further exploration in fifteenth- and sixteenth-century Italian scholasticism, in particular, the contributions of Paul of Venice and his followers (including Paul of Pergula, Cajetan of Thiene, and Domenico Bianchelli). The research confirms the well-established notion of “British logic in Italy”, as the major logical strategies used in the analysed works can be traced back to earlier British authors. Logically speaking, the problem of iterated epistemic modalities (such as knowledge and doubt) was framed as debate on the consistency of the hypothesis that an agent doubts whether she knows φ and the hypothesis that an agent knows φ and doubts whether she knows φ, in which the principles of positive and negative introspection play a major part. Philosophically speaking, the debate on the possibility of doubting one’s own knowledge utilised theories of evidence and scientific proof and philosophy of the mind (including the problems of direct and reflexive mental acts and of propositional attitudes).

The Establishment of the Mathematical Bookshelf of the Medieval Hebrew Scholar: Translations and Translators

1997 ◽  
Vol 10 (3) ◽  
pp. 431-451 ◽  
Author(s):  
Tony LÉvy
Keyword(s):  
Fourteenth Century ◽  
Thirteenth Century ◽  
Major Part ◽  
Western Mediterranean ◽  
Mathematical Activity ◽  
Jewish Communities ◽  
Original Works ◽  
Wide Readership ◽  
Medieval Hebrew

The ArgumentThe major part of the mathematical “classics” in Hebrew were translated from Arabic between the second third of the thirteenth century and the first third of the fourteenth century, within the northern littoral of the western Mediterranean. This movement occurred after the original works by Abraham bar Hiyya and Abraham ibn Ezra became available to a wide readership. The translations were intended for a restricted audience — the scholarly readership involved in and dealing with the theoretical sciences. In some cases the translators themselves were professional scientists (e.g., Jacob ben Makhir); in other cases they were, so to speak, professional translators, dealing as well with philosophy, medicine, and other works in Arabic.In aketshing this portrait of the beginning of Herbrew scholarly mathematics, my aim has been to contribute to a better understanding of mathematical activity as such among Jewish communities during this period.

Two Fourteenth-Century Gauntlets From Ripon Cathedral

1942 ◽  
Vol 22 (2) ◽  
pp. 113-122 ◽  
Author(s):  
James G. Mann
Keyword(s):  
Eighteenth Century ◽  
Sixteenth Century ◽  
Fourteenth Century ◽  
Kind Permission ◽  
The North ◽  
Form Part ◽  
Early Eighteenth Century

The two gauntlets which were exhibited to the Society by kind permission of the Archdeacon of Richmond, on 26th November 1941, form part of the funeral achievement of Sir Edward Blackett (died 1718), hanging above his monument in the north transept of Ripon Cathedral. The achievement consists of a close-helmet of the sixteenth century with a wooden funeral crest of a falcon (for Blackett); a tabard; a cruciform sword in its scabbard, of the heraldic pattern of the early eighteenth century; and two iron gauntlets. The wooden escutcheon and pair of spurs which must once have completed the group are now missing.

Intentionalität und Bewusstsein in der frühen Neuzeit

2017 ◽  
Author(s):  
Christian Barth
Keyword(s):  
Philosophy Of Mind ◽  
Essential Feature ◽  
Phenomenal Consciousness ◽  
Gottfried Wilhelm Leibniz ◽  
The Other ◽  
Other Hand ◽  
René Descartes ◽  
Salient Features ◽  
Mental Acts ◽  
The Mind

How are we to explain the fact that we can refer to objects by means of mental acts? And what accounts for our being conscious of mental acts? René Descartes and Gottfried Wilhelm Leibniz provide fascinating answers to these two central questions of the philosophy of mind. In this study, the concepts of both authors are analyzed in detail, compared with each other and related to current positions. The analyses show that Descartes represents a deflationary conception of consciousness (conscientia). Consciousness is "only" an aspect of intentionality that constitutes the essential feature of the Cartesian mind. The analyses of Leibniz unveil that he represents a far more complex and demanding conception of the mind in comparison to Descartes, which makes for a higher connectivity with contemporary convictions. The salient features of his position are the structural conception of intentionality and the distinction between two forms of consciousness (apperception and conscientia) that correspond to the phenomenal consciousness and the reflexive self-consciousness. In contrast to Descartes, Leibniz also assigns consciousness to non-rational animals in the form of apperception. Conscientia, on the other hand, is reserved for rational substances.

Honouring the Prophet's Family: A Comparison of the Approaches to Political Legitimacy of Abū’lḤasan ʿAlī al-Marīnī and Aḥmad al-Manṣūr al-Saʿdī

2014 ◽  
Author(s):  
Stephen Cory
Keyword(s):  
Sixteenth Century ◽  
Fourteenth Century ◽  
Political Power ◽  
Political Legitimacy ◽  
The Political ◽  
Relative Power ◽  
Political Propaganda ◽  
Similarities And Differences ◽  
Political Legitimation

Although the fourteenth century Marīnids openly acknowledged their Berber identity, by the end of the sixteenth century, sharīfian descent had become a requirement for Moroccan rule. This chapter examines the political propaganda of the Marīnid sultan Abū’l-Ḥasan ʿAlī (r. 731–752/1331–1351) and the Saʿdī sultan Aḥmad al-Manṣūr al-Dhahabī (r. 986–1012/1578–1603). It considers similarities and differences between their political propaganda in light of their differing historical circumstances, particularly the relative power of sharīfian movements during their respective reigns, as well as the importance of holy lineages, monarchical treatment of the shurafāʾ, and the role of ceremonies in political legitimation. It argues that the Saʿdī ability to convince Moroccans of their sharīfian lineage connected with a larger trend to equate political power with descent from the Prophet and reinforced their authority. In contrast, the Marīnids contributed to their own downfall through their inconsistent policies towards honouring the shurafāʾ.

Detecting the Risk of Online Harms on People With Social Orientation Impairments

2021 ◽  
pp. 739-753
Author(s):  
Jonathan Bishop ◽  
Darren Bellenger
Keyword(s):  
Social Orientation ◽  
Eeg Monitoring ◽  
Content Filtering ◽  
Tone Of Voice ◽  
Automated Screening ◽  
Facial Differences ◽  
Forensic Phonetics ◽  
The Mind ◽  
Further Development ◽  
Eeg Pattern

This chapter proposes automated screening of internet and multimedia communications through a combination of neuroeconomics to measure neuro-response plasticity through forensic phonetics, EEG monitoring, and EigenFaces. These measure neuro-response plasticity through facial differences, including through the eyes, differences in EEG pattern, and prosody in the form of tone of voice. Through describing the ‘Distress in the Mind Test', a computer program is proposed that can be implemented on any device with a camera and microphone and can therefore also be used to diagnose social orientation impariments, such as autism and social phobia. Further development would prevent people with social orientation impairments or whom are otherwise at risk from online harms being exposed to them through automated content filtering.

The Relation-Theory of Mental Acts

2019 ◽  
pp. 186-211
Author(s):  
Peter John Hartman
Keyword(s):  
Relation Theory ◽  
John Duns Scotus ◽  
Duns Scotus ◽  
Mental Acts ◽  
The Mind

The relation-theory of mental acts proposes that a mental act is a kind of relative entity founded upon the mind and directed at the object of perception or thought. While most medieval philosophers recognized that there is something importantly relational about thought, they nevertheless rejected the view that mental acts are wholly relations. Rather, the dominant view was that a mental act is either in whole or part an Aristotelian quality added to the mind upon which such a relation to the object can be founded. This paper examines Durand of St.-Pourçain’s defense of the relation-theory of mental acts against two objections raised against it: the first from John Duns Scotus, among others, and the second from an anonymous Thomist and Adam Wodeham

Wang Yangming (1472–1529)

2018 ◽  
Author(s):  
Shun Kwong-Loi
Keyword(s):  
Sixteenth Century ◽  
Social Relations ◽  
The Self ◽  
Chan Buddhism ◽  
Family Ties ◽  
Wang Yangming ◽  
The Mind

Wang Yangming was an influential Confucian thinker in sixteenth-century China who, like other Confucian thinkers, emphasized social and political responsibilities and regarded cultivation of the self as the basis for fulfilling such responsibilities. While sometimes drawing on ideas and metaphors from Daoism and Chan Buddhism, he criticized these schools for their neglect of family ties and social relations. And, in opposition to a version of Confucianism which emphasized learning, he advocated directly attending to the mind in the process of self-cultivation.

Major, John (1467–1550)

2018 ◽  
Author(s):  
Joel Biard
Keyword(s):  
Sixteenth Century ◽  
Middle Ages ◽  
Fourteenth Century ◽  
William Of Ockham ◽  
The Middle Ages

John Major was one of the last great logicians of the Middle Ages. Scottish in origin but Parisian by training, he continued the doctrines and the mode of thinking of fourteenth-century masters like John Buridan and William of Ockham. Using a resolutely nominalist approach, he developed a logic centred on the analysis of terms and their properties, and he applied this method of analysis to discourse in physics and theology. Although he came to oppose excessive dependence on logical subtlety in theology and maintained the authority of Holy Scripture, Major’s work was stubbornly independent of the growing influence of humanism in Europe. Later, he would be regarded as representative of the heavily criticized ‘scholastic spirit’, being referred to disparagingly by Rabelais as well as by later historians such as Villoslada (1938), but at the beginning of the sixteenth century, his teaching influenced an entire generation of students in the fields of logic, physics and theology.

Bartolus of Sassoferrato (or Saxoferrato) (1313/14–57)

2018 ◽  
Author(s):  
William M. Gordon
Keyword(s):  
Sixteenth Century ◽  
Fourteenth Century ◽  
Civil Law ◽  
Law Texts

The Bartolist school of civil lawyers or ‘commentators’ dominated university law teaching from the fourteenth century. Challenged by the humanists in the sixteenth century, they remained influential in practice. Bartolus excelled among them in the ability to devise solutions to practical problems and provide clear and workable doctrines applying the civil law texts to legal and political problems.

Emperor Charles IV (1346–1378) as the Architect of Local Religion in Prague

2010 ◽  
Vol 41 ◽  
pp. 15-29 ◽  
Author(s):  
David C. Mengel
Keyword(s):  
Sixteenth Century ◽  
Fourteenth Century ◽  
Religious Culture ◽  
Roman Emperor ◽  
Late Medieval ◽  
Local Religion ◽  
Guiding Principle

The idea of reform still supplies the guiding principle for most accounts of late medieval religion in Bohemia. Like a brightly colored thread, reform marks a trail leading forward from Jan Hus (d. 1415) to the leaders of the sixteenth-century Reformation, as well as backward to a series of precursors in the fourteenth century. This essay takes a different path through the religious culture of fourteenth-century Bohemia and of Prague, in particular. Rather than following the traditional historiography in identifying a handful of fourteenth-century Prague preachers as revolutionary forerunners of Jan Hus, this essay situates these and other figures within a more complicated and multivalent local religious culture, a culture that was carefully molded by Central Europe's most powerful authority. No one shaped Prague's local religion more dramatically than the Holy Roman Emperor, Charles IV (r. 1346–1378), as three examples offered here will illustrate. Like an architect, Charles IV designed much of Prague's vibrant local religion. Nevertheless, neither he nor anyone else completely controlled it.

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