Already a subscriber? - Login here
Not yet a subscriber? - Subscribe here

Browse by:



Displaying: 1-10 of 10 documents


articles

1. Forum Philosophicum: Volume > 17 > Issue: 1
Hans Goller

abstract | view |  rights & permissions | cited by
Neuroscientists keep telling us that the brain produces consciousness and consciousness does not survive brain death because it ceases when brain activityceases. Research findings on near-death-experiences during cardiac arrest contradict this widely held conviction. They raise perplexing questions with regardto our current understanding of the relationship between consciousness and brain functions. Reports on veridical perceptions during out-of-body experiences suggest that consciousness may be experienced independently of a functioning brain and that self-consciousness may continue even after the termination of brain activity. Data on studies of near-death-experiences could be an incentive to develop alternative theories of the body-mind relation as seen in contemporary neuroscience.
2. Forum Philosophicum: Volume > 17 > Issue: 1
Leslie Armour

abstract | view |  rights & permissions | cited by
Arguments about the existence of a being who is infinite and perfect involve claims about a being who must appear in all the orders and dimensions of reality.Anything else implies finitude. Ideas about goodness seem inseparable from arguments about the existence of God and Kant’s claim that such arguments ultimately belong to moral theology seems plausible. The claim that we can rely on the postulates of pure practical reason is stronger than many suppose. But one must show that a being who is infinite and perfect is even possible, and any such being must be present in the physical world as well as in what Pascal called the orders of the intellect and morality (which he called the order of charity). Indeed, locating God in the various orders without creating conflicts is problematic. Such arguments are necessarily difficult and sometimes self-defeating but I argue in this paper that there is a promising path.
3. Forum Philosophicum: Volume > 17 > Issue: 1
Yann Schmitt

abstract | view |  rights & permissions | cited by
Hume’s chapter “Of Miracles” has been widely discussed, and one issue is that Hume seems to simply beg the question. Hume has a strong but implicit naturalist bias when he argues against the existence of reliable testimony for miracles. In this article, I explain that Hume begs the question, despite what he says about the possibility of miracles occurring. The main point is that he never describes a violation of the laws of nature that could not be explained by scientific theories.
4. Forum Philosophicum: Volume > 17 > Issue: 1
Anna Tomaszewska

abstract | view |  rights & permissions | cited by
John McDowell claims that perception provides reasons for empirical beliefs. Perceptual reasons, according to the author of Mind and World, can be identifiedwith passively “taken in” facts. Concepts figure in the acts of acquiring perceptual reasons, even though the acts themselves do not consist in judgments. Thus,on my reading, McDowell’s account of the acquisition of reasons can be likened to Descartes’ account of the acquisition of ideas, rather than to Kant’s theory ofjudgment as an act by means of which one’s cognition comes to be endowed with objective validity. However, unlike Descartes, McDowell does not acknowledgethe skeptical challenge which his conception of the acquisition of reasons might face. He contends that perception is factive without arguing for the backgroundassumption (about a “perfect match” between mind and world) on which it rests. Hence, as I suggest in my article, the McDowellian claim that perception provides reasons for empirical beliefs is not sufficiently warranted.
5. Forum Philosophicum: Volume > 17 > Issue: 1
Mark McLeod-Harrison

abstract | view |  rights & permissions | cited by
Can our caring about truth be rooted in “relaxed” naturalism? I argue that it cannot. In order to care about truth we need the universe to be capable of providingnon-adventitious good, which relaxed naturalism cannot do. I use Michael Lynch’s work as a springboard to showing this claim.

reviews and notices

6. Forum Philosophicum: Volume > 17 > Issue: 1
Józef Bremer

view |  rights & permissions | cited by
7. Forum Philosophicum: Volume > 17 > Issue: 1
Konrad Werner

view |  rights & permissions | cited by
8. Forum Philosophicum: Volume > 17 > Issue: 1
Tomasz Szubart

view |  rights & permissions | cited by
9. Forum Philosophicum: Volume > 17 > Issue: 1
Roman Darowski, S.J.

view |  rights & permissions | cited by
10. Forum Philosophicum: Volume > 17 > Issue: 1
Andrzej Gielarowski

view |  rights & permissions | cited by