This paper critically examines and defends an epistemological theory sketched by the late American philosopher James F. Ross, known as “Cognitive Voluntarism”. Continue reading
How can movement be painted?
In order to answer my question I simply refer Deleuze’s understanding of movement as it appears in his Francis Bacon, Logic of Sensation, to Heraclitus’ flux. In common the two thinkers have the idea that ‘on the surface’ appearances simply undergo a process of destruction.
Heraclitus calls the successive metamorphosis of any figure the flux. Continue reading
After only a glance at Salomon Maimon’s manuscript, Kant deliberated that “Herr Maimon” supersedes all his opponents. He departs from Kant by questioning the validity of synthetic a priori judgments and the conditionality of the possibility of experience.
Maimon’s project is a confluence of a Leibnizian dogmatist strain that grounds transcendental philosophy in a principle of determinability, and a tinge of empirical skepticism that views synthetic propositions to be merely subjective. Continue reading
Based on Kant’s Critique of Judgment, this thesis explores the transition from the realm of nature to the realm of freedom by means of aesthetic reflective judgments, namely judgments of the beautiful and judgments of the sublime.
First, I will examine judgments of the beautiful, which give the substrate of nature determinability with regard to empirical particular laws, i.e., conceive these laws as purposive and receptive of determinate principles.
Second, I will discuss judgments of the sublime, which provide the same basis with determination by practical moral principles. Continue reading
It invokes Bernard Williams’ distinction between abstract, “thin” ethical concepts, such as “right” and “good,” which are the subject matter of much contemporary ethical theorizing, and concrete, “thick” ethical concepts such as “coward” and “lie,” which, on Williams’ view, are the “given” of ethical thought, and thus should form the starting point of ethical reflection.
Even the closest friends are radically separated by a distance between them. This distance creates an interval which is like an empty space or a no man’s land; it is the space where friendship takes place.
Friendship is the movement that creates meaning in the empty space between friends. According to Blanchot, friendship is a Continue reading
This paper discusses a Bergsonian concept of organization in the context of the thermodynamics of living systems. It is argued that the concept of organization represents the most basic synthesis of the two fundamental features of living systems—metabolism and homeostasis—and that it must become the center of the ontology of life for this reason.
The relationship between living and non-living systems is then characterized at this basic level, first by describing the thermodynamic and physico-chemical laws underlying the process of organization (metabolism), and then by describing exactly how life becomes qualitatively distinct from non-life through this same process (homeostasis). Continue reading
The Flemish theologian, Edward Schillebeeckx O.P. (1914-2009), developed a hermeneutical theology based on his reading of philosophical hermeneutics in the twentieth century and with an experientially mediated anthropology that eschews antiquated Neo-Scholastic terminology.
Schillebeeckx based anthropology on the concept of the “limit experience” and the contingency human beings. The experience of contingency is, for Schillebeeckx, an ontological claim to the precondition for the interpretation of being.
The Phenomenology of Spirit, as the science of experience of consciousness, begins its process with the most primitive form of consciousness and gradually penetrates to true knowing or to absolute knowing.
Throughout its self-educating process, consciousness tests the actuality of its knowledge which means that it tests whether its notion corresponds to its object. Continue reading
However, Roger Scruton also rejects the view put forward by many Hegel scholars that Hegel is some form of liberal and or communitarian thinker.
Rather, Scruton argues that Hegel’s vision of the state is best characterized as a form of classical conservative political philosophy. Continue reading