Nominalism

Resumen. Los procesos cognitivos involucrados en la conceptualización, la categorización, y sus implicaciones para áreas como la lingüística y la lógica, son un tema recurrente en la filosofía contemporánea de la mente y del lenguaje, como en las ciencias del conocimiento. El presente artículo es un estudio exploratorio y preliminar sobre la categorización en el contexto del corpus aristotelicum, y a partir del libro inicial del Órganon: Categorías y sus referentes en otras obras como: Primeros y Segundos Analíticos, Tópicos, Del Alma, Física y Metafísica. El eje articulador es el análisis del triple estatus de las categorías aristotélicas: ontológico, lógico y lingüístico, que permite a su vez explorar el concepto sobre los universales y sus implicaciones para la lógica y la matemática contemporáneas.
Abstract. The cognitive processes involved in conceptualization, categorization, and their implications for areas such as linguistics and logic, are a recurring theme in the contemporary philosophy of mind and language, as in the sciences of knowledge. The present article is an exploratory and preliminary study on the categorization in the context of the corpus aristotelicum, and from the initial book of the Organon: "Categories" and their referents in other works as Analytica Priora and Posteriora, Topics, De Anima, Physics and Metaphysics. The articulating axis is the analysis of the triple status of the Aristotelian categories: ontological, logical and linguistic, which allows in turn to explore the concept of universals and their implications for contemporary logic and mathematics

Giudizio relativo al Premio "Opera prima della Consulta nazionale di Filosofia“ 2013: "Il volume colma con autorevolezza una lacuna assai rilevante nella letteratura filosofica italiana. Con notevole competenza e accuratezza argomentativa, discute infatti di una delle questioni centrali del dibattito metafisico contemporaneo di matrice analitica, ovvero quella riguardante lo statuto ontologico degli universali, con tutte le complesse questioni epistemologiche che ne discendono.
Le discussioni su tale questione risalgono ovviamente dalla grande tradizione classica, a cominciare da Platone e Aristotele, attraverso il pensiero medioevale e della prima modernità, sino alla renaissance contemporanea che ha avuto in autori come David Armstrong e David Lewis i massimi esponenti. Una presentazione di questa discussione richiede evidentemente all'autore una solida, duplice competenza: sia rispetto agli strumenti logici che permettano di dominare il dibattito contemporaneo in campi multiformi come l'ontologia, la filosofia della matematica, la filosofia della logica e quella del linguaggio, sia rispetto alla conoscenza storica, necessaria per riconnettere i molti fili della discussione odierna alla tradizione classica in modo non superficiale (come invece accade talora nella discussione anglosassone)".

In this article the author discusses Dennis F. Polis’ defense of the compatibility of biological evolution and Thomistic metaphysics. Some of Polis’ methodological and metaphysical arguments are examined and it is explained why they are unfaithful to the Thomistic tradition of metaphysics. There is a discussion of why metaphysics can, within certain parameters, critique the science of evolutionary biology, as well as a discussion of the role of metaphysics in the hierarchy of the sciences. The relationship between biological species to the notion of species in philosophy, including related metaphysical topics, such as essences and Divine ideas in God, is discussed. It is determined that Polis’ view suffers from a kind of relativism and nominalism that is incompatible with the moderate realism of Aquinas. Some of Aquinas’ key existential insights in metaphysics are discussed in this context as well. In addition to being corrective, this essay helps point the way to a better defense of the compatibility of biological evolution and Thomistic metaphysics.

Em seu volume de estréia, Victor Bruno apresenta um panorama da filosofia ocidental desde a instituição da Escolástica, e guia o leitor rumo a um entendimento mais profundo não apenas dos efeitos da adoção crescente do nominalismo pelas elites pensantes, mas também pelas instituições sociais e políticas, pelas artes e pelo povo

In this volume, Reiner Schürmann develops the idea that, in between the spiritual Carolingian Renaissance and the secular Humanist Renaissance, there was a distinctive Medieval Renaissance connected with the rediscovery of Aristotle. Focusing on Thomas Aquinas’s ontology and epistemology, William of Ockham’s conceptualism, and Meister Eckhart’s speculative mysticism, Schürmann shows how thought began to break free from religion and the hierarchies of the feudal, neo-Platonic order and devote its attention to otherness and singularity. A crucial supplement to Schürmann’s magnum opus Broken Hegemonies, Neo-Aristotelianism will be essential reading for anyone interested in the rise and fall of Western principles, and thus in how to think and act today

This paper explores pragmatism, a philosophical principle that centers on attaining knowledge through personal experience.  It will also cover the history of how pragmatism came to be, the founding fathers, advantages and disadvantages.  Pragmatism has had a huge impact on education, and that will also be covered in great detail.  At the end of the paper, we will compare pragmatism to other influential philosophical principles such as naturalism and idealism, which will then be followed by the conclusion.
Keywords: pragmatism, education, philosophical principles.

This book offers a novel approach for the study of law in the Judean Desert Scrolls, using the prism of legal theory. Following a couple of decades of scholarly consensus withdrawing from the "Essene hypothesis," it proposes to revive the term, and suggests employing it for the sectarian movement as a whole, while considering the group that lived in Qumran as the Yahad. It further proposes a new suggestion for the emergence of the Yahad, based on the roles of the Examiner and the Instructor in the two major legal codes, the Damascus Document and the Community Rule.

The understanding of Essene law is divided into concepts and practices, in order to emphasize the discrepancy between creed, rhetoric, and practices. The abstract exploration of notions such as time, space, obligation, intention, and retribution, is then compared against the realities of social practices, including admission, initiation, covenant, leadership, reproof, and punishment.

The legal analysis yields several new suggestions for the study of the scrolls: first, Amihay proposes to rename the two strands of thought of Jewish law, formerly referred to as "nominalism" and "realism," with the terms "legal essentialism" and "legal formalism." The two laws of admission in the Community Rule are distinguished as two different laws, one of an association for a group as a whole, the other as an admission of an individual. The law of reproof is proven to be an independent legal procedure, rather than a preliminary stage of prosecution. The methodological division in this study of thought and practice provides a nuanced approach for the study of law in general, and religious law in particular.

In this paper I present 5 different approaches to the debate between Platonism and Nominalism: (1) the quantifier approach, (2) the reductionist approach, (3) the mind / language dependence approach, (4) the extension versus intension approach and (5) the hierarchichal approach. Each one has its advantages and disadvantages that have to be discussed in detail.

Title in English: The presence of Proclus the Neoplatonist in George Pachymeres' Paraphrasis of De divinis nominibus of Dionysius the Areopagite
(with a dictionary of concepts)

Στην παρούσα διδακτορική διατριβή, στην οποία ως κείμενο αναφοράς χρησιμοποιούμε την Παράφραση του Γεωργίου Παχυμέρη στο Περί Θείων Ονομάτων του Διονυσίου του Αρεοπαγίτου, επιχειρούμε να εντοπίσουμε τον βαθμό της γόνιμης συμπλοκής της Φιλοσοφίας της Ύστερης Αρχαιότητας με την Θεολογία της Ορθόδοξης Ανατολής, έτσι όπως αυτή διαμορφώθηκε κυρίως κατά την εποχή της Παλαιολόγειας Αναγέννησης. Πρόκειται για ένα πεδίο έρευνας το οποίο, καθώς δομείται από την συνάρθρωση ποικίλων θεωρητικών επιπέδων και θεματικών ενοτήτων, φέρει στο προσκήνιο ένα πλέγμα ανεξάντλητων εξειδικεύσεων, με τις συνάφειες και τις διαφορές να αναδεικνύονται συνεχώς. Δύο είναι ειδικότερα οι κατευθύνσεις μας, οι οποίες παρουσιάζουν σαφώς και ιστορικό ενδιαφέρον: α) η σχέση θεολογίας και φιλοσοφίας στο Βυζάντιο και β) η παρουσία των πλατωνικών, των αριστοτελικών και, κυρίως, των νεοπλατωνικών θεωρητικών στοιχείων του Πρόκλου στο κείμενο του Παχυμέρη, ο οποίος, σημειωτέον, είναι από τους ελάχιστους βυζαντινούς συγγραφείς που χρησιμοποιούν το σύνολο του εννοιολογικού οπλοστασίου της αρχαίας ελληνικής φιλοσοφίας. Η ερευνητική παράμετρος που κυρίως μας ενδιαφέρει, είναι η ανάγνωση ή η χρήση των εννοιών από τον Γ. Παχυμέρη. Ερευνούμε δηλαδή τον βαθμό στον οποίο η ελληνική εννοιολογία διασώζει την ακεραιότητά της ή υποτάσσεται στους σκοπούς που θέτει ο ιδεολογικός, με την ευρεία σημασία του όρου, χώρος στον οποίο έχει πλέον υπαχθεί. Αναφορικά με τον Γ. Παχυμέρη, η επιλογή μας εδράζεται στο ότι δεν πρόκειται για έναν απλό υπομνηματιστή του Διονυσίου, αλλά για έναν φιλόσοφο εκλεκτικιστή, ο οποίος συνιστά σταθμό στην πρόκλεια παράδοση, χωρίς ωστόσο αυτή η ανάγνωση να επηρεάζει στο ελάχιστον την χριστιανική συνέπειά του. Είναι σαφές ότι συγκροτεί ένα πλήρες σύστημα θεογνωσίας και ονοματοθεσίας με αιτιολογήσεις και θεμελίωση των αρχών του και παρά το ότι κινείται παράλληλα με τον Πρόκλο και δίδει πλείστες απαντήσεις, δεν συγκρούεται μαζί του, καθότι έχει απόλυτη επίγνωση της επιστημονικής αποστολής του. Ως προς την δομή της μελέτης μας, θα σημειώναμε τα εξής: Στο εκτενές εισαγωγικό σημείωμα, επεξεργαζόμαστε ζητήματα τα οποία κρίνουμε ότι συνιστούν αναγκαίες προϋποθέσεις για την εις βάθος μελέτη των πηγών και οριοθετούμε, όσο είναι εφικτό, τα στοιχεία εκείνα τα οποία διεμόρφωσαν την περί θεωνυμιών θεωρία, η οποία προέκυψε από την γόνιμη συμπλοκή της νεοπλατωνικής με την χριστιανική φιλοσοφία τον πέμπτο αιώνα και η οποία, αντλώντας το εννοιολογικό υλικό της από την αρχαιοελληνική, την ελληνιστική, την βιβλική και την πρώιμη χριστιανική παράδοση, κριτικά το ανακατασκευάζει και το μεθερμηνεύει. Στην συνέχεια, αναλαμβάνουμε την προσέγγιση των εξειδικευμένων οπτικών του Πρόκλου σχετικά με την θεωνυμία τού Είναι. Οι αναφορές μας εστιάζουν στο τρίτο βιβλίο της Περί της κατά Πλάτωνα θεολογίας και σε συγκεκριμένα εδάφια, τα οποία έχουν ως κύριο άξονα για την ανάπτυξή τους τον πλατωνικό διάλογο Παρμενίδης. Ο στόχος μας είναι να αναδειχθεί, αφενός, το πώς η μεταφυσική Οντολογία υποτάσσεται στην ανώτερή της Ενολογία, και, αφετέρου, η κατά τον Λύκιο φιλόσοφο αναγκαιότητα της οντολογικής υποβάθμισης του μεταφυσικού συστήματος, προκειμένου να προκύψει το σύνολο του αντιληπτού διά των αισθήσεων φυσικού κόσμου. Στο επόμενο κεφάλαιο, μεταφέρουμε το ζήτημα περί τού Είναι στον βυζαντινό φιλόσοφο Γεώργιο Παχυμέρη. Συγκεκριμένα, εστιάζουμε στο πέμπτο κεφάλαιο της Παράφρασής του, το πιο αποφασιστικό αναφορικά με κεφαλαιώδους σημασίας έννοιες για την κατανόηση του χριστιανικού κοσμοειδώλου, κυριότερη εκ των οποίων αναδύεται ότι είναι το «πλήθος», και μάλιστα κατά την μεταφυσική παρουσία του. Επιπλέον, στο κεφάλαιο αυτό, όχι μόνον αναδεικνύουμε το πώς ο Παχυμέρης τεκμηριώνει τον μονοθεϊσμό διά της συζήτησης περί των θείων ουσιωνυμιών και περί των παραδειγμάτων, αλλά και το πώς μία πληθώρα όρων οι οποίοι αντλούνται από το νεοπλατωνικό οπλοστάσιο, αλλά και το πλατωνικό και το αριστοτελικό, αντιπροσωπεύουν το περιεχομενικά καινόν. Κατόπιν, επιχειρούμε μία συγκριτική συνεξέταση του ζητήματος περί του πώς ακριβώς αξιοποιείται ο πλατωνικός διάλογος Παρμενίδης από τους δύο στοχαστές. Εν συνεχεία, παραθέτουμε ένα εκτενές εγκυκλοπαιδικό-εννοιολογικό λεξικό, το οποίο περιλαμβάνει την αλφαβητική κατάταξη εννοιών, οι οποίες αντλούνται αποκλειστικά από το πέμπτο κεφάλαιο της Παράφρασης του Γ. Παχυμέρη. Πρόκειται για ένα εγχείρημα το οποίο δεν έχει παρουσιασθεί ποτέ ως τώρα ούτε στην εγχώρια ούτε στην διεθνή έρευνα. Η τελευταία ενότητα της μελέτης μας περιλαμβάνει κατηγορίες οι οποίες ανήκουν και στα δύο θεωρητικά παραδείγματα, αφενός, του Χριστιανισμού και, αφετέρου, του Νεοπλατωνισμού. Σημειωτέον ότι η συστηματικότητα η οποία προσδιορίζει το εδώ εγχείρημα, καταγράφεται διά θεωρητικώς ιεραρχικών διαβαθμίσεων, σύμφωνα δηλαδή με τις προτεραιότητες τις οποίες θα όριζε τόσο ένας χριστιανός όσο και ένας νεοπλατωνικός διανοητής. Με βάση τις εν λόγω ενότητες, αποκτούμε τις προϋποθέσεις, προκειμένου να καταγράψουμε με ιδιαίτερη σαφήνεια τις συνάφειες και τις διαφορές μεταξύ του Χριστιανισμού της Ανατολής και του Νεοπλατωνισμού στους τομείς πρωτίστως της Ενολογίας, της Κοσμολογίας και της Γνωσιολογίας. Ως γενική διαπίστωση, θα μπορούσαμε να σημειώσουμε ότι το ριζοσπαστικό στοιχείο, το οποίο απορρέει εκ του συνόλου των όσων διημείφθησαν, δεν είναι η εξύμνηση της θεολογίας, αλλά η προοπτική της ερμηνείας, παράμετρος εκ της οποίας καθίσταται σαφές ότι η σύνδεση της Φιλοσοφίας με την Θεολογία είναι άρρηκτη.

(αρ. σελ.: 730)

La comprensión del concepto de "teología natural" , a lo largo de su multisecular historia, ha sufrido variaciones sustanciales que afectan, sobre todo, a la importante cuestión del denominado "conocimiento natural de Dios" y su correspondiente de acceso del ser humano a la divina Revelación". Tras largos siglos en que la theologia naturalis no era sino filosofía, el concepto —que no la expresión— adquirió su justo significado en la admirable síntesis de santo Tomás de Aquino como conocimiento de Dios fruto de una reflexión en que está presente la divina Revelación principalmente como fundamento de la misma, aunque pueda no aparecer en ella como dato. Analizamos en estas páginas cómo el proceso desencadenado con la reivindicación nominalista a partir de la decadencia de la Escolástica, con Guillermo de Ockham como paladín, se prolonga hasta el siglo XX influenciando de modo decisivo la verdadera comprensión de la teología natural. The understanding of the concept of "natural theology" over the course of its centuries old history has undergone substantial variations, affecting, mainly, the important issue of the so called "natural knowledge of God" and its corresponding "access of the human being to divine Revelation." After long centuries, in which theologia naturalis was nothing more than philosophy, the concept—but not the expression—acquired its rightful meaning in the admirable synthesis of St. Thomas Aquinas as the knowledge of God fruit of reflection in which Divine Revelation is present principally as the foundation of the same, even though it may not appear in it as data. In these pages, we will analyse how the process triggered by the nominalist claim since the decline of Scholasticism, with William of Ockham as champion, lived on to the twentieth century, decisively influencing the true understanding of natural theology.

Walter Benjamins Buch über das deutsche Barockdrama, Ursprung des deutschen Trauerspiels (1925), ist in jedem Bezug ein ungewöhnliches Werk, dessen Wirkungsgeschichte sehr bedeutsam gewesen ist. Außer den extremen rezeptionsgeschichtlichen Schwankungen (institutioneller Abweisung auf der einen Seite, Kultstatus auf der anderen Seite) ist das Werk Inspirationsquelle für Leser aus verschiedener Fachbereiche gewesen, die Interpretationen des Werkes mit interessanten Ergebnissen für die allgemeine ästhetische Diskussion geleistet haben. Der Fixpunkt des einen Hauptteils dieser heterogenen Lesergruppe ist das ideologiekritische Potential, das sich in der Mythos-Problematik des Werkes findet, während der andere Teil auf die semiotischen und rhetorischen Aspekte des benjaminischen Barock-Buches fokusiert, die als Vorausgreifen u.a. des poststrukturalistischen Textualität-Begriffes und Differenzdenkens betrachtet worden sind. Diese beiden ausgezeichneten Perspektive entstammen wahrscheinlich dem Wunsch, dem Buch eine alternative Erkenntnis- und Bedeutungstheorie abzulauschen, die als Gegenzug eines leider oft karikierten Rationalitätsbegriffes dienen soll. Das Trauerspiel-Buch hat somit auf der einen Seite eine negativ dialektische Ästhetik inspiriert, die auf dem diskursiven oder dialektischen Element des Denkens als Garanten der kulturellen Konstruktivität der Kritik besteht; auf der anderen Seite hat es den Anlaß dazu gegeben, gewisse Teile des benjaminischen Denkens in eine übergeordnete Überschreitung des dialektischen hegelschen Rationalitätsbegriffes mittels sprachlicher und rhetorischer Strategien einzuordnen. In beiden Fällen kann eher von einer Einbeziehung des benjaminischen Denkens in die aktuelle kulturelle oder ästhetische Diskussion als von einem eigentlichen Interesse für den Barock (als offizielles Thema des Buches) gesprochen werden. Die Rezeption des Trauerspiel-Buches ist also von einer Tendenz gekennzeichnet, das konkrete Material (das barocke Trauerspiel) als illustrativer Ausgangspunkt einer breiteren ästhetiktheoretischen Diskussion anzusehen. Das Werk selbst legitimiert ohne Zweifel diese Aktualisierung.

The study of the legal texts found among the Dead Sea Scrolls benefits from a theoretical framework that is informed by contemporary legal scholarship. This dissertation undertakes a shift from the comparative approach, which focuses on parallels from either early Christian or early rabbinic sources, through exploration of four theoretical concepts: legal essentialism, intentionality, exclusion, and obligation. Legal essentialism is a new term proposed in chapter 1 as a substitute for previous terminology of “realism” (in contrast to “nominalism,” called “legal formalism” in this study). This essentialism is then demonstrated in four aspects: time, space, hierarchy, and knowledge.
Chapter 2 examines the role of intention in the law as an important prism to understand the tensions created by and solutions found for the sectarians’ legal essentialism. Using the work of Anscombe and Audi, the dissertation defines the concept of intention and separates it from desire and action. A special section examines the idiom “high hand” and distinguishes its biblical usage (primarily in Num 15), and its usage in the sectarian writings, primarily in 1QS.
The concept of exclusion is the focus of chapter 3, primarily through 4QMMT, and with many comparisons to 1QS. Through the work of legal scholars Dan-Cohen and Minow the role of exclusion in constituting the community and reflecting their legal essentialist stance is clarified. The role of emotions and rhetoric of emotions in exclusion is also explored in relation to contemporary theories of law and emotion. Finally, the dissertation distinguishes between permanent-static exclusions based on deformities and temporary-dynamic exclusions based on moral conduct. This distinction demonstrates the previously discussed roles of legal essentialism and intention in the law.
Chapter 4 examines obligation and commitment, borrowing the terms “transcendence” and “renunciation” from Rosabeth Moss Kanter. The tension between obligation to God and obligation to community is described using Kierkegaard, suggesting that this tension is mediated through interpretative authority in the sect.
The final chapter examines the laws of premarital sex in the Pentateuch and in 4Q159, 4QD and 11Q19 to examine the previous issues in a specific case study of legal interpretation and innovation, highlighting different motivations between a sectarian text (4QD) and a non-sectarian text (the Temple Scroll).
The conclusion highlights the benefits of applying contemporary theory in general and legal theory in particular to the study of ancient texts, and especially to the study of the Dead Sea Scrolls.

En el marco de numerosos cuestionamientos contemporáneos en torno de la noción de naturalezay sus vínculos y tensiones con las creencias instituidas por el accionar humano, una vuelta a los orígenes se revela como una instancia ineludible para comprender los complejos entramados que condicionaron el decurso de estas nociones en épocas posteriores. Es por ello que las Primeras Jornadas de Pensamiento Antiguo que dieron a los textos de este volumen se dedicaron al estudio de
las nociones de legalidad cósmica y legalidad humana en el pensamiento clásico, con el propósito de que fueran abordadas las distintas aristas que las conforman, desde las perspectivas filosófica, histórica y literaria. Así, al rastrear la dinámica de los discursos de la época clásica desde una mirada actual, se constata que, como en un juego especular, volver a la tensión entre naturaleza y cultura entre los antiguos es hacer filosofía contemporánea y reencontrar en gestación las mismas vicisitudes que hoy nos desafían.


Índice
Prólogo

Armando Poratti: Díke: causalidad, política y ontología arcaicas
Graciela Marcos: Hombre-medida versus dios-medida. Trazas de la polémica con Protágoras en Leyes IV
José Luis Álvarez - Las prácticas políticas y religiosas y la comprensión filosófica
Gastón Basile - La ley de Díke en las Historias de Heródoto: un enfoque narrativista
Mariana Battaglini - Estrategias para validar la legalidad: aproximaciones desde la épica homérica
Yanina Benítez Ocampo - Potencia, privación y pobreza: una aproximación al no ser de la pobreza y la
indigencia
Esteban Bieda - Lo natural no quita lo acordado. Tensiones entre phýsis y nómos según Antifonte Sofista
Emiliano Buis - Impiedad, sacrilegio y misterios femeninos: fracasos de la justicia divina en Tesmoforiantes de
Aristófanes
Luis Ángel Castello - Una radicalización del nómos: la graphè parà nómon en la Grecia clásica
María Cecilia Colombani - Hesíodo: justicia y castigo; los rostros de aletheia. En torno a la noción de
legalidad
Marisa Divenosa - Protágoras y la autoría de la Constitución de Turios
María Angélica Fierro - La inocencia del dios y la responsabilidad humana en República, X
Martín Forciniti - La desobediencia de los dioses como disolución del kósmos divino y humano”
María Teresa Gamito - Identidad y alteridad en Golpes a mi puerta de J.C. Gené como relectura de Antígona
Juan Gatti - Conflicto de legalidades en Suplicantes de Esquilo
Rodrigo Illarraga - El Ática primigenia y la Atlántida: sociedades utópicas en el Critias de Platón
Hernán Inverso - Diálogos con el contractualismo antiguo: el necio hobbesiano a la luz del tratamiento de la
anarquía en Tucídides
Adrián Lastra - Polémicas en torno de la legalidad y la autoridad política tras el sinecismo griego en la obra
sofoclea Ayax
Ezequiel Ludueña - El mito de Aristófanes en el Banquete, según Leo Strauss
Sandra Maceri - La ley platónica del bien común: el meollo del ataque popperiano
Jorge Mainero - El concepto de religión en los tratados filosóficos ciceronianos
Claudia Mársico - Formas megáricas y paradojas: el naufragio de la conexión entre hombre y naturaleza
Hernán Martignone - Conflicto entre legalidad divina y legalidad humana en el Hipólito de Eurípides
Carlos Martín - La ciudad de los individuos: la justicia social y la oikonomía de la pólis
Luciana Martínez-Laura Pelegrin - Alma y Tiempo en Física IV
Gabriel Martino - Providencia divina y circunstancias humanas en la concepción plotiniana de la acción
voluntaria
Pablo Marzocca - Las nociones de acto y potencia a la luz de la polémica con Diodoro Crono
Gariel Masip - Nómos y phýsis en Heráclito
Gabriela Müller - Dios y materia: los principios del universo y del hombre en la filosofía de Numenio
Daniel Perrone - La tesis del oikeîos lógos entendida como una respuesta nominalista al problema de los
universales
Andrés Racket - Concepciones del lógos en el Filoctetes de Sófocles
Gabriela Rossi - ¿Sostiene Aristóteles que la teleología natural es antropocéntrica?
Silvina Schvartz-Patricia Fernández - Transgrediendo la ley del Hades: Aristófanes y Calímaco
Claudia Seggiaro - Las leyes de la pólis en el Protréptico de Aristóteles
Malena Tonelli - Eros y psykhé en la interpretación plotiniana del Banquete de Platón. Un análisis de Enéada III 5
Florencia Zayas - La teoría aristotélica de las virtudes: acerca de la acción edípica como modelo de responsabilidad
humana
Gustavo Zito - El silogismo práctico en Aristóteles. Su esencia e inexistencia

The purpose of the first part of this paper is to examine the major turning point events that transformed the attitude of analytic philosophers towards metaphysical discourse. We will focus on one such turning point, the modal revolution, based on the resources of possible world semantics, developed by Kripke (who devised suitable models for modal logic) and by philosophers such as Lewis and Plantinga (who offered influential metaphysical interpretations of those models). We shall see how the modal revolution, by bringing an unprecedented change in the way in which modal notions were understood by analytic philosophers, was central to the revival of metaphysics in contemporary philosophy. Yet, analytic philosophers encountered serious obstacles in their attempt to understand the ontological and epistemological foundations and implications of one of the most basic notions of the modal revolution, that of a possible world. In the second part of the paper, it will be argued that, surprisingly enough, the work of the pre-Kripkean " middle " analytic philosopher Wilfrid Sellars, especially as interpreted and reconstructed by Robert Brandom, can perhaps throw light on the semantic, epistemic and ontological dimension of possible world talk. Sellars does this mainly through 1) (what Brandom calls) the " Kant-Sellars thesis about modality " , 2) his understanding of modal discourse as non-descriptive, expressive, categorial and " metaliguistic " , and 3) his nominalism about abstract entities. Thus, it will be suggested that the implications of this Sellars-inspired position are such that make it an unexpectedly relevant and novel contribution to contemporary debates in analytic metaphysics.

In this paper we shall attempt to sketch one of the most radical forms of naturalism formulated within the analytic tradition, that of Wilfrid Sellars (with its interesting combination of scientific and liberal naturalist elements), to show its intimate relation with the rejection of the myth of the Given in all its forms, and to suggest that some classic forms of transcendental phenomenology, namely Husserl's 'noesis-noema correlation', and, more controversially, his conception of the 'life-world' (Lebenswelt), fall prey to (different versions of) the most general form of the myth of the Given, i.e. the categorial Given. It will be further suggested that a dialectical understanding of the relation between lifeworld and science could succeed in escaping the Myth (and successfully 'naturalize' phenomenology), albeit only at the cost of blurring the boundaries between phenomenology and non-phenomenological (non-descriptive) philosophical standpoints. Finally, one of the main aims of the paper is to exhibit the intimate connection that exists between the rejection of the myth of the Given and a commitment to a certain peculiar brand of ontological naturalism. More specifically, it aims to show that 1) the resolute rejection of the categorial Given goes hand in hand with the acceptance of a scientific naturalism that makes room for the transcendental, albeit in a de-phenomenologized sense of the term, and that, 2) correlatively, the resort to the categorial Given turns out to be the unacknowledged cost of the anti-naturalism characteristic of Husserl's version of transcendental phenomenology both in his early and late work. In this way, a central aim of this paper is to bring out the hitherto under-appreciated import of Sellars' critique of the categorial Given for debates in post-Kantian Continental

It is often said that Scotus and Ockham made significant contributions to the debate about universals and individuation. I argue that no clear view of their theories about properties has emerged. On the contrary, there are deep ambiguities and technical confusions in both the primary and secondary literature. In this paper, I try to outline some of the more important ambiguities and confusions in as clear a way as I can.

"Michel Weber and Pierfrancesco Basile (eds.), Subjectivity, Process, and Rationality, Frankfurt / Lancaster, ontos verlag, Process Thought XIV, 2006. (354 p. ; ISBN 978-3-938793-38-1 ; 98 €)
This volume gathers prominent international scholars to celebrate the complex legacy of Reiner Wiehl, whose work has been instrumental in bringing together the European tradition of prima philosophia as represented by Plato, Spinoza, Kant and Hegel, with the adventurous speculative renewal of the twentieth century by Alfred North Whitehead. Grouped into four sections (Process and Universals, Nature and Subjectivity, Ethics and Civilization, Psychology and Phenomenology) the fifteen papers collected in this book cover a range of topics which is as wide and as intertwined as Wiehl's own expertise: the common thread that runs through all contributions is the problematic nature of subjectivity and especially of its process slant, that can be grasped only through the static schemes of rationality.
Table of contents
0.1. Introduction, Michel Weber (Chromatiques)
0.2. Reiner Wiehl (Heidelberg), Process Philosophy and the Problem of Universals
0.3. Anderson Weekes (New York), The Metaphysics of Individuality in Whitehead and Wiehl
I. Ontology and Methodology
I.1. Nikos Psarros (Marburg), The ontology of natural things and artifacts
I.2. Joachim Klose (Desden), Evolution in Whitehead
I.3. Dominic Kaegi (Luzern), Phenomenology qua philosophical Method
I.4. James Bradley (Newfoundland), The Structure of Reality: Dyad and Triad
I.5. Gottfried Heinemann (Kassel), Being is Power
I.6. Michele Carraglia (Bologna), The Method of Extensive Abstraction (1914–1922)
I.7. John B. Cobb, Jr. (Claremont), On Prehension
I.8. Joseph A. Bracken (Xavier), Creativity versus Rationality?
II. Philosophical Psychology and Psychosomatics
II.1. Andrea Poma (Torino), Ernesto De Martino's Vision
II.2. Michael Hampe (Zürich), Trauma, Freud, and the history of a personal life
II.3. Pierfrancesco Basile (Zürich), The Experience of the Self and the Nature of Reality
III. Affect and Ethics
III.1. Bernd Weidmann (Heidelberg), Albert Fraenkel mirrored by his patients Hermann Hesse and Karl Jaspers
III.2. Helmut Maaßen (K. v. Galen Gymasium), The logic of Emotions
III.3. George Allan (Dickinson), The Wand of the Enchanter: The Role of Feeling in Whitehead's Account of Civilized Existence
"

A fundamental tenet of Ernest Fortin’s learning and teaching – if not a basic orientation of his entire intellectual life – is the realization that classical philosophers and theologians can teach us lessons most important to contemporary culture and thought. Fortin’s essays carry forward the ongoing debates between the ancients and the moderns, masterfully illustrating how many a modern genius failed to understand this or that classical thinker.  There is no hint of archaism in Fortin’s writings; he is not an archeologist of the past retrieving the ancients only to entomb their teachings in crusty museum reliquaries.  Rather, Fortin is adept at showing the relevance of ancient wisdom to some of the most pressing issues of our time.

In his 'The Deliverance from Error' al-Ghazālī describes error as a sickness. Adhering to this metaphor, al-Ghazālī prescribes certain intellectual strategies for regaining one’s health. This paper reconstructs the proposed remedy for the philosophy of his day, that is, Avicennism, which al-Ghazālī attacks on specific key issues in his 'The Incoherence of the Philosophers'. The paper focuses in particular on one refutation from the 'Incoherence’s' first discussion, which deals with the issue of the pre-eternity of the world. In it al-Ghazālī advances a nominalist interpretation of modality, which allows him to reject the conclusiveness of particular Avicennan proofs. Moreover, al-Ghazālī employs this nominalist approach when dealing with the issue of causality. Al-Ghazālī realized that there is no definite criterion to choose between the two viable options of occasionalism and secondary causality; both theories are equally possible. The fact that he defines possibility in a nominalist, that is, non-temporal framework, allows him to suspend his judgment and circumvent the pressing question: which theory is true now? In essence, by reading the 'Deliverance' and the 'Incoherence' synoptically and by building upon the scholarship of F. Griffel it becomes clear that al-Ghazālī’s modal nominalism proposes an “intellectual surgery” that delivers from sickening error in the domain of speculative philosophy.

Stephen of Páleč († c. 1422) was one of the first to advocate Wyclif’s realism in the Prague Arts Faculty. This paper provides an overview of his works on universals, dating their origin to 1394/1396. In some cases, his purpose was probably to defend the realism of universals in general, not just that of Wyclif. The editio princeps of one of Stephen’s questiones on universals is printed in an appendix. An analysis of this questio uncovers intriguing data on textual transmission, including the possible influence of an anonymous realist’s position attacked by Buridan in Paris in the 1330s.

In this paper, I will explore the consequences of rethinking the alliance and relation between Marxism and psychoanalysis, and more concretely between Althusser and Lacan. It is part of an ongoing investigation and study on the contemporary relevance of Louis Althusser's project. This study is driven by the following question: is Althusser's work at all repeatable (in the Žižekian understanding of the term)? And if the answer is yes, then what is it in his project that remains thinkable in our conjuncture?

This book pursues the question: In what way, if any, does natural language allow for reference to abstract objects? What distinguishes its approach from ordinary language philosophy is the way it makes systematic use of contemporary research in linguistic semantics as well as syntax and explores a much greater range of data and linguistic generalizations than are generally taken into account in philosophy. This book thus explores “descriptive metaphysics” (as opposed to “revisionary metaphysics”) in a fully systematic way,to use Stawson’s terms. The result is an ontological picture that differs greatly from the one taken for granted by philosophers as regards natural language.

Reviews:
"In Moltmanns work, linguistic, metaphysical and more general philosophical insight and theory are expertly woven together in an exceptionally original and rewarding way. This book is essential reading for philosophers, linguists and cognitive scientists." - Mark Sainsbury, University of Texas at Austin

"This book is important for its hypotheses and conclusions, but even more so for its methodology: Moltmanns thorough and careful examination of linguistic (and crosslinguistic) data has raised so-called descriptive metaphysics, the analysis of the categories of being implicitly recognized by ordinary language and commonsense thought, to a new level." - John P Burgess, Princeton University

My aim in this paper is to defend Quine’s so-called “Ostrich Nominalism”. This pejorative designation was introduced by Armstrong (1978), who accused Quine of not taking predicates with “ontological seriousness” and not offering any explanation of predication. However, I think Quine is entirely correct in this. In particular, I will show how to counter the Platonist One Over Many argument for the existence of universals. In doing this, I will go beyond merely offering an exegesis of Quine’s views on ontology: I will also try to fill in some gaps in his original argumentation.