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51. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
Danilo Marcondes From the Light of the Soul to the Conventional Sign: Mind and Language in Early Modern Philosophy
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The objective of this paper is to analyze the appeal to the notion of the light of the soul as a commonplace in theories of knowledge from the Renaissance to early 18th century philosophy, showing that language will only become a central subject for philosophy with the progressive criticism of the powers of the intellect, especially intuitive thought.
52. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
David Evans Dialogue and Dialectic: Philosophical Truth in Plato
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Plato wrote dialogues, and he praised dialectic, or conversation, as a suitable style for fruitful philosophical investigation. His works are great literature; and nodoubt this quality derives much from their form as dialogues. They also have definite philosophical content; and an important part of this content is their dialecticalepistemology. Dialectic is part of the content of Plato's philosophy. Can we reconcile this content with his literary style? I shall examine and sharpen the sense of this problem by referring to four passages from different works of Plato: Parmenides 132b-c, Protagoras 351-2, Sophist 248-9, Republic 592. In these passages we can distinguish a main position, which represents what it is natural to label Platonism, from a line of thought which diverges from that position and yet also seems authentically Platonic. I argue that the solution to this tension lies in the notion of dialectic as a tentative and exploratory method of philosophy. This view of dialectic is in some conflict with Plato's official account of the method as guaranteed to deliver fundamental truth; but that conflict presents one more version of the phenomenon which I am exploring. The theory of dialectic provides philosophical support for the method of dialogue. That is how philosophy and literature are linked in Plato's pursuit of truth.
53. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
John P. Anton Intelligibility in Nature, Art and Episteme
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The architectonic principle, as stated in Aristotle's Politics, is related to the arrangement of the arts, the technai, whereby it is argued that the leading art is the politike techne. Plato, in the Gorgias, has argued for an architectonic of crafts. Four technai provide the best, aei pros to beltiston therapeuousai, and they differ from the pseudo-crafts that offer pleasure while indifferent to the beltiston. The principle for arranging the architectonic is the pursuit of the best, whereby each practitioner of a craft is expected to give logos concerning the "how" as well as the end of the craft. Extending the Platonic principle, Aristotle brings together under a unified theory the intelligibility of nature and human nature in line with the ends of episteme and techne, especially the politike techne.
54. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
Name Index
55. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
Maria Borges Emotions and Practical Reason in Kant
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In this paper, I shall discuss the relation between practical reason and emotions in Kant. First, I begin by explaining why knowledge of emotions is important for the transcendental project in the moral domain, understood as the claim that reason can determine our actions, in spite of our inclinations. Second, I explain the definition of affects and passions in Kant's philosophy and relate the two to feelings and the faculty of desire. I then question the possibility of controlling emotions, showing that it is, if not an altogether impossible task, at least a difficult one. I show that while affects present a momentary loss of control, they can still coexist with practical reason. Passions, however, may ground principles for actions, and represent a serious danger for rational mastery over inclinations.
56. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
57. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
Simon Lumsden Realism and Idealism in Fichte's theory of Subjectivity
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Kant's account of subjectivity is ambiguous: there is an implicit critique of Descartes in Kaaat, but this is in conflict with more Cartesian aspects of his approach to subjectivity. Fichte develops the critical elements of Kant and turns them against Kant's residual Cartesianism. Fichte, in the various versions of the Wissenschaftslehre, is the first to be aware of the limitations of the reflective model of consciousness. In those texts he presents his alternative model for subjectivity by trying to conceive of selfconsciousness such that the self-relation makes no separation between thinker and thought. While Fichte's insight into the limitations of the reflective model of consciousness is generally accepted, his own account of the character of the immediate self-relation, which he presents as the alternative to the reflective model, was never satisfactorily resolved. The exposition of Fichte will examine his theory of subjectivity in relation to the central notion of striving; it will be argued that the notion of a striving subject tries to reconcile the dichotomy of idealism and realism.
58. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
Timothy M. Costelloe "So forward to imagine": Locke and Hume on Primary and Secondary Qualities
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This paper argues that an important feature of Locke's doctrine concerning primary and secondary qualities is also central to Hume's thinking. Section one considers Locke's distinction, presenting it in terms of an "error theory." Locke argues that we attribute secondary qualities to objects and that in so doing give those qualities an ontological status they do not otherwise possess. Locke completes his theory by drawing on the concept of "resemblance" to explain why such mistakes occur in the first place. Section two turns to Hume's philosophy, arguing that, despite his ambiguous comments on Locke and "the modern philosophy," he employs an error theory of the sort developed by Locke. This contention is supported by way of Hume's treatment of beauty as a secondary quality or sentiment which arises in an individual who judges an object beautiful. The paper concludes by emphasizing that, for Hume, this philosophical explanation of beauty stands in contrast to the error committed in common life where, as in Locke's account, people make the mistake of taking beauty to be in the object itself.
59. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
Andrew Payne Emerson on Socrates and the Tyranny of the Majority
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Emerson's Representative Men reveals his awareness of the dangers of the tyranny of the majority and his admiration for figures of great genius. These trends of thought, which led Emerson's contemporaries Carlyle and Nietzsche to reject democracy, are combined in Emerson with support for democracy. To understand and justify Emerson's combination of fear of the tyranny of the majority, admiration for genius, and support for democracy, it is helpful to examine his portrait of Socrates in Representative Men. Emerson's Socrates is a figure of genius who, by his ironic profession of ignorance and demonstration of moral truths, is capable of freeing the citizen of a democracy from the tyranny of the majority.
60. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
Alexandrine Schniewind Ethics in Late Antiquity: Away from Worldly Solicitations, towards Social Concern
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Taking off from the observation that scholars have for too long maintained that late ancient philosophy has no ethical theory, the purpose of this paper is toshow that there is. indeed an ethics in late antiquity, and even that it is rich and consistent. I make a distinction between an ethical theory (about e.g. happiness and virtue) and its practical foundation in the philosophical curriculum of Neoplatonic schools. I focus on the curriculum, showing that the pedagogical focus of late ancient ethics is twofold: it aims to make people turn away from worldly ties, but nevertheless always retains social concern as a main preoccupation. To this end two different kinds of ethical tasks can be distinguished: (a) the purification of the soul who is starting her philosophical journey and (b) the generous testimony of the soul who has already experienced purification. The Platonic call for divinization of the soul [Theaetetus 176b) turns out to bear interesting parallels with late ancient ethics and, what is more, to provide its general framework.