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41. Forum Philosophicum: Volume > 26 > Issue: 2
George J. Seidel Orcid-ID

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Heidegger revisits German idealism after the “turn” in his thought in the mid-1930’s. There are a couple of reasons for this. One is philosophical, if not “theological” in his sense of that term. The other is personal. This later reason is emphasized by Otto Pöggeler, who suggests that after 1945 Heidegger sought to understand what had gone wrong in the tragic European debacle. Heidegger will lay the blame at the doorstep of what he terms onto-theology and the subjectivism he sees as endemic to the German idealist tradition, above all as exemplified in Hegel’s “onto-theo-ego-logy.” The article explores Heidegger’s reading of this tradi­tion of German philosophy as it begins with Leibniz and culminates in Nietzsche. It is the Event itself that makes possible the overcoming of metaphysics and its onto-theology. As Heidegger says in Contributions to Philosophy (From the Event), the ens realissimum (das Seiendste) “is” no more. It is the Event (Ereignis) that is the “most real,” since it is the Event that shows up and manifests itself as the revelation of the truth of Beinge in Da-sein, the being that is there in the Event.
42. Forum Philosophicum: Volume > 26 > Issue: 2
Mark T. Nelson Orcid-ID

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“Only a God can save us.” So says Martin Heidegger in his pessimistic assessment of merely human philosophy’s ability to change the world. The thought is not unique to Heidegger: another thinker who arrived at a similar conclusion was Heidegger’s contemporary and sometime admirer, Carl Schmitt, in his idea of “political theology.” I take up Schmitt’s version of the idea and use it to examine the New Atheism, a relatively recent polemical critique of religion by an informal coalition of English-speaking scientists, philosophers, and writers. Taking Sam Har­ris’s book The End of Faith (2005) as my test case, I ask whether the New Atheism can instructively be read as a Schmittian “political theology”, not least because of its strongly anti-liberal implications for toleration of religious belief and practice. I close by posing the question of what sort of theory would deserve to be called an atheistic political theology and whether such a theory exists, or could exist.

articles on other subjects

43. Forum Philosophicum: Volume > 26 > Issue: 2
Mark Sultana Orcid-ID

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In this paper, which is situated in the broad stream of the confluence between analytic philosophy and phenomenology, I shall attempt to articulate the relation between self-consciousness and time consciousness. I shall show that the primary meaning of time entails a self-conscious being, and that time and change are related, but in an analogous way. Different forms of life—with concomitant different forms of self-consciousness—are qualitatively different in their capability of experiencing the flow of time. In making this claim, I shall discuss Husserl’s distinction between pre-reflective or tacit self-awareness (inner-consciousness) and reflective self-consciousness (inner perception), and I shall show that this view is similar to Augustine’s distinction between nosse and cogitare and Aquinas’ distinc­tion between ”habitual” and “actual” self-knowledge. It will also be intimated that simultaneity is associated with empathy.

book reviews

44. Forum Philosophicum: Volume > 26 > Issue: 2
Curtis Hancock Orcid-ID

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45. Forum Philosophicum: Volume > 26 > Issue: 2

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46. Forum Philosophicum: Volume > 26 > Issue: 2

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47. Forum Philosophicum: Volume > 26 > Issue: 1
Jacek Surzyn Orcid-ID

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48. Forum Philosophicum: Volume > 26 > Issue: 1
Piotr S. Mazur Orcid-ID

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articles

49. Forum Philosophicum: Volume > 26 > Issue: 1
Ted Peters Orcid-ID

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Christian philosophy provides the form and systematic theology the substance when the church turns its intellectual face toward the wider public. This united front is vital in the context of a global competition between worldviews, where naturalism in the form of aggressive scientism has declared war on all things religious. Through discourse clarification the philosopher should distinguish between genuine science and the naturalistic reductionism that attempts to co-opt it; and through worldview construction the theologian should then demonstrate how nature viewed by science belongs within a picture where all reality is oriented toward the one God of grace. In the battle between competing explanations of real­ity, the public Christian philosopher along with the public systematic theologian should offer a worldview with greater explanatory adequacy.
50. Forum Philosophicum: Volume > 26 > Issue: 1
Michał Chaberek Orcid-ID

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This paper focuses on one of the metaphysical problems facing theistic conceptions of evolution: namely, that of evolutionary transition from one specified substantial form to another. According to the evolutionary account, new substantial forms appear due to accidental changes in previously existing substances. However, accidental change may only lead to the production of new accidents, not entirely new and distinct substantial forms. The solutions proposed by modern Thomists go in two directions: reducing the number of substantial forms (species), and rejecting substantial form altogether. Both proposals deviate from classical metaphysics. The evolutionary account of the origin of species is ultimately obliged to challenge the real existence of species, and so leads to nominalism. As such it cannot be reconciled with classical metaphysics.
51. Forum Philosophicum: Volume > 26 > Issue: 1
James D. Capehart Orcid-ID

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In this paper, I demarcate the three main stages of development of Étienne Gilson’s doctrine concerning Christian philosophy through an examination of some of his key works, treated in chronological order. Thus, I proceed to explicate how Gilson’s doctrine developed from its gestational stage in the 1920s, through the first Christian philosophy debate of the 1930s, into its second phase of birth and infancy from the 1930s through the early 1950s, ending with its third period, that of maturity, in the later 1950s and 1960s. Furthermore, I note that implicit throughout those three stages are conceptions of Christian philosophy as existing in two modes: one as the philosophical component present within theology, and the other as, properly speaking, outside of theology—though by no means outside of the influence of Christianity. Additionally, Gilson’s influence upon St. John Paul II’s treatment of Christian philosophy in Fides et Ratio is addressed. The paper culminates in a demonstration of how Gilson’s mature doctrine regarding Christian philosophy is relevant as a guide for the pursuit of Christian philosophy in this, our Third Christian Millennium.
52. Forum Philosophicum: Volume > 26 > Issue: 1
Anna Varga-Jani Orcid-ID

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It is a well-known fact that Husserl’s Ideas Pertaining to a Pure Phenomenology and phenomenological Philosophy I, published in 1913, was disappointingly received in the phenomenological circle around Husserl, and started a reinterpretation of Husserlian phenomenology. The problem of the constitution was a real dilemma for the studentship of Munich–Gottingen. More of Husserl’s students from his Gottingen years reflected in the 1930s on transcendental idealism, which they originated from the Ideas and found fulfilled in Husserl’s Cartesian Meditations and Formal and transcendental Logic. The remarkable similarity between these papers lies in how the question of being is incorporated into the problematic of the method in Husserlian phenomenology. But this parallelism in the problem reveals the origin of the religious phenomenon in Husserlian phenomenology as well. Adolf Reinach’s religious terms such as gratitude (Dankbarkeit), charity (Barmherzigkeit), etc. in his religious Notes, Heidegger’s notion of being as finiteness in Being and Time, Edith Stein’s concept of the finite and eternal being in Finite and Eternal Being are fundamental to the problem of constitution in transcendental phenomenology, but these two phenomena of being point at the constitution theologically. In my paper I would like to show the transition from the critique of Husserlian transcendental idealism to the roots of the experience of religious life through the phenomenological problem of being in Edith Stein.
53. Forum Philosophicum: Volume > 26 > Issue: 1
Wojciech Szczerba Orcid-ID

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The article analyzes the concept of universal salvation—apokatastasis in the thought of Friedrich Schleiermacher especially with reference to his early Speeches on Religion and the later treatise The Christian Faith. It moves from Schleiermacher’s understanding of religion per se to his soteriological and escha­tological theories. He understands the nature of religion as the feeling-intuition of the Infinite and points to a certain aspect of mystery, which religion contains. He rejects in the Speeches on Religion the anthropomorphic understanding of God and speaks of God-Universum. In the treatise Christian Faith, he reinterprets the theological concept of original sin and depravation, and points to a natural process of development of humankind from Godless-consciousness to God-consciousness. From the Protestant-reformed tradition Schleiermacher adopts the concept of predestination. However, he rejects the so called “double predestination” of sal­vation and condemnation. According to him, all people are chosen to be saved “in Christ”. This way, Schleiermacher continues the Reformed tradition, however he understands the election in universal categories. He rejects God, who chooses for salvation only some people, but accepts God-Universum, who maintains the unity of creation and leads people to perfect communion. This drives the German thinker to universalistic beliefs. In the convictions pointing to the final unity of humankind, Schleiermacher exposes his deep humanism. He assumes that it is impossible to reconcile the traditional view of eternal hell with God’s love. Divine punishment can serve as an aspect of overall paidagogia, leading to the maturing of humanity. However, it cannot be understood as a retribution, based on God’s wrath and cruel lex talionis. Such an understanding of God is for Schleiermacher unacceptable. Understanding soteriology in these terms, Schleiermacher refers to the apokata­static tradition of the Church Fathers and the classical concept of apokatastasis. In the modern context he continues and develops the personal aspect of apokatastasis, but also—through his affinities to the thought of Spinoza—draws near to its macro-scale, cosmological form.
54. Forum Philosophicum: Volume > 26 > Issue: 1
Jean Gové Orcid-ID

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This paper investigates the notion of “distributed cognition”—the idea that entities external to one’s organic brain participate in one’s overall cognitive functioning—and the challenges it poses to the notion of personhood. Related to this is also a consideration of the ever-increasing ways in which neuroprostheses replace and functionally replicate organic parts of the brain. However, the litera­ture surrounding such issues has tended to take an almost exclusively physicalist approach. The common assumption is that, given that non-physicalist theories (chiefly, dualism, and hylomorphism) postulate some form of immaterial “soul,” then they are immune from the challenges that these advances in cognitive science pose. The first aim of this paper, therefore, is to argue that this is not the case. The second aim of this paper is to attempt to elucidate a route available for non-physicalists that will allow them to accept the notion of distributed cognition. By appealing to an Aristotelian framework, I propose that non-physicalists can accept the notion of distributed cognition by appealing to the notion of “unitary life” which I introduce, as well as to Aristotle’s dichotomy between active and passive mind.
55. Forum Philosophicum: Volume > 26 > Issue: 1
Alex R. Gillham Orcid-ID

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The Epicureans are hedonists who believe that pleasure is the only intrin­sic good. Since pleasure is the only intrinsic good, other things are only worthwhile for the sake of pleasure. Tranquility is the final Epicurean telos, i.e., all of our actions should aim for freedom from bodily and mental pain. According to the Epicureans, tranquility is the limit of the magnitude of pleasures so that there is no pleasure beyond tranquility. Once we free ourselves from all pain, there are no further pleasures to pursue. This poses the following problem. Since hedonism is true and something is only worthwhile for the sake of pleasure, but there are no further pleasures for those who have achieved tranquility to pursue, then it seems that nothing is worthwhile to the tranquil. This poses a problem for Epicureans because they should reject this consequence and they seem to want to do so, but they cannot without contradicting themselves about the nature and limit of pleasure. I call this the Nothing is Worthwhile to the Tranquil Problem (NWP). This paper develops a strategy that Epicureans can adopt to solve NWP. I develop this strategy in three stages. First, I explain NWP: Epicurean claims about the limit and nature of pleasure suggest that nothing can be worthwhile to the tranquil. Second, I show that this problem is analogous to the Problem of Creation (PoC), which claims that an impassible God has no reasons to create. Third, I argue that a prominent solution to PoC can also solve NWP. That solution goes as follows. Some activities are worthwhile to the tranquil because these activities express tranquility, just as creating is worthwhile to God because it expresses God’s perfections. In the final section, I raise three objections to this solution. None of them is strong enough to defeat the solution for which I argue, and so I conclude that it merits consideration as a solution to NWP.

book reviews

56. Forum Philosophicum: Volume > 26 > Issue: 1
Christopher Tollefsen Orcid-ID

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57. Forum Philosophicum: Volume > 26 > Issue: 1
Brendan Sweetman Orcid-ID

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58. Forum Philosophicum: Volume > 26 > Issue: 1

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articles

59. Forum Philosophicum: Volume > 25 > Issue: 2
Daniel H. Spencer

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In this paper, I investigate the relationship between a nonlapsarian, evolutionary account of the origin of sin and the potential ramifications this might have for theodicy. I begin by reviving an early twentieth century evolutionary model of the origin of sin before discussing the most prominent objection which it elicits, namely, that if sin is merely the misuse of natural animal passions and habits, then God is ultimately answerable for the existence of sin in the human sphere (the “Responsibility Argument”). Though I suggest that this argument likely misfires, my main concern lies elsewhere. For the proponent of the Responsibility Argument will customarily reject an evolutionary account of sin’s origin and instead endorse something like the traditional Fall account—the doctrine of Origi­nal Sin. I argue, however, that the Fall theory is also clearly subject to a parallel Responsibility Argument, so long as we take God to possess (minimally) Molina’s scientia media. While I will not pretend to have solved every issue in my discus­sion of Molinism, still the desired conclusion should emerge unscathed: if the Responsibility Argument is a problem for an evolutionary account of the origin of sin, then it is a problem for the Fall doctrine, too.
60. Forum Philosophicum: Volume > 25 > Issue: 2
Alex R. Gillham

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In this paper, I develop and evaluate three new objections to the Un­populated Hell View (UHV). First, I consider whether UHV is false because it presupposes that God makes threats, which a perfect being would not do. Second, I evaluate the argument that UHV is false because it entails that God coerces us and therefore limits our freedom to an objectionable degree. Third, I consider whether UHV is false because it implies that God is willing to damn some individuals to Hell. I conclude that none of these objections defeats UHV. First, even if God’s creation or allowance of Hell constitutes a threat, a perfect God might choose to threaten us when doing so is in our best interest. Second, God’s creation or allowance of Hell is not coercive and does not limit our freedom to an objectionable degree. Third, although damnation in Hell is possible, God is unwilling to actualize it. In light of these findings, I stand by the conclusion from my initial article: UHV merits further consideration as a solution to the Problem of Hell.