Platos Ideenlehre : eine Einführung in den Idealismus /

Mode of access: Internet.

Platonis de ideis et numeris doctrina ex Aristotele illustrata /

Mode of access: Internet.

Na 1 Nachlass Max Horkheimer, 654 - "The Aftermath of National Socialism"; "National Socialism and Philosophy"; "The Idea of Philosophy"; "Programm einer Intereuropäischen Akademie" (p. IX 36a.1-4-IX 39.1-2)

"The Aftermath of National Socialism. On the Cultural Aspects of the Collapse of National Socialism". Vorlesungsreihe des Instituts für Sozialforschung, März 1945; 1. Vorlesungsankündigung und Typoskripte der Beiträge von: Theodor W. Adorno, "The Fate of the Arts" (= "What National Socialism Has Done to the Arts"); Frederick Pollock, "Prejudice and the Social Classes"; Leo Löwenthal, "The Aftermath of Totalitarian Terror". Bibliographie, Typoskripte, geheftet, mit eigenhändiger Korrektur von Frederick Pollock, 93 Blatt; 2. Vorlesungsankündigung, als Typoskript vervielfältigt, 1 Blatt; 3. Max Horkheimer: "Totalitarism and the Crisis of European Culture". Eigene Notizen zur Vorlesung, 3 Blatt; 4. Theodor W. Adorno: Notizen zur Vorlesungsreihe. Typoskript, 2 Blatt; Max Horkheimer: "National Socialism and Philosophy". Seminar Frühjahr 1945; 1. Protokolle zu den Sitzungen vom 5.2, 24.4., 1.5. und 8.5.1945. Typoskript mit eigenhändiger Korrektur, 16 Blatt; 2. Dasselbe. Gebunden, 16 Blatt; 3. Eigenhändige Notizen, 8 Blatt; Max Horkheimer: "The Idea of Philosophy". Vorlesung Winter 1945/46; 1. Eigenhändige Notizen, 3 Blatt; 2. Eigenhändige Notizen, 4 Blatt; 3. Eigenhändige Notizen, 2 Blatt; 4. Abschriften aus Werken unter anderem von Friedrich von Bezold, Karl Lamprecht, Richard Pietchman, Leopold von Ranke, Edwin R.A. Seligman. Typoskripte, 8 Blatt; 5. Paul Tillich: "Conscience in Western Thought and the Idea a Transmoral Conscience". Sonderdruck aus: Crozer Quarterly, Vol. XXII, Nr. 4, Oktober 1945, 6 Blatt; Max Horkheimer: Programm einer Intereuropäischen Akademie, 1944/45 (?); 1. Typoskriptfassungen, englisch. a) Typoskript, 18 Blatt b) Typoskript mit handschriftlicher Korrektur von Theodor W. Adorno (GS 12, S.195-213), 18 Blatt c) Typoskript (Kopie) mit handschriftliche Korrektur, 18 Blatt (Kopie 1989 aus der Hoover Institution, Standford, California) d) Typoskript mit eigenhändiger Korrektur, 17 Blatt e) Korrektur-Teilstücke, Typoskripte mit eigenhändiger Korrektur, 2 Blatt; 2. Zeitungsausschnitt 1944, 1 Blatt;

The idea of God in the light of recent philosophy : the Gifford lectures delivered in the University of Aberdeen in the years 1912 and 1913,

Photocopy.

Confucianism and the idea of equality

It is often supposed that Confucianism is opposed to the idea of equality insofar as the key ideals to which it is committed, such as meritocracy and li , are incompatible with equality. Sympathetic commentators typically defend Confucianism by saying that (a) the Confucian person is not a free-standing individual but a social being embedded in a social structure with different and unequal roles, and (b) social inequality has to be traded in for other values. This paper argues that in advocating meritocracy, Confucianism does not abandon the idea of equality. Indeed, invoking Aristotle's account of equality in the Nicomachean Ethics , it can be argued that the unequal distribution of rights and benefits reflects one aspect of equality, namely the vertical aspect, or the unequal treatment of unequals.

Filososofía y Ciencia Computacional: Aspectos epistemológicos, ontológicos y metodológicos. Philosophy and Computing Sciencs: Epistemological, Ontological and Methodological Aspects.

Uno de los temas centrales del proyecto concierne la naturaleza de la ciencia de la computación. La reciente aparición de esta disciplina sumada a su origen híbrido como ciencia formal y disciplina tecnológica hace que su caracterización aún no esté completa y menos aún acordada entre los científicos del área. En el trabajo Three paradigms of Computer Science de A. Eden, se presentan tres posiciones admitidamente exageradas acerca de como entender tanto el objeto de estudio (ontología) como los métodos de trabajo (metodología) y la estructura de la teoría y las justificaciones del conocimiento informático (epistemología): La llamada racionalista, la cual se basa en la idea de que los programas son fórmulas lógicas y que la forma de trabajo es deductiva, la tecnocrática que presenta a la ciencia computacional como una disciplina ingenieril y la ahi llamada científica, la cual asimilaría a la computación a las ciencias empíricas. Algunos de los problemas de ciencia de la computación están relacionados con cuestiones de filosofía de la matemática, en particular la relación entre las entidades abstractas y el mundo. Sin embargo, el carácter prescriptivo de los axiomas y teoremas de las teorías de la programación puede permitir interpretaciones alternativas y cuestionaría fuertemente la posibilidad de pensar a la ciencia de la computación como una ciencia empírica, al menos en el sentido tradicional. Por otro lado, es posible que el tipo de análisis aplicado a las ciencias de la computación propuesto en este proyecto aporte nuevas ideas para pensar problemas de filosofía de la matemática. Un ejemplo de estos posibles aportes puede verse en el trabajo de Arkoudas Computers, Justi?cation, and Mathematical Knowledge el cual echa nueva luz al problema del significado de las demostraciones matemáticas.Los objetivos del proyecto son: Caracterizar el campo de las ciencias de la computación.Evaluar los fundamentos ontológicos, epistemológicos y metodológicos de la ciencia de la computación actual.Analizar las relaciones entre las diferentes perspectivas heurísticas y epistémicas y las practicas de la programación.

Debating the centre : the theory of principal qualificand (mukhyavisesya) in classical Indian philosophy

The theory of language has occupied a special place in the history of Indian thought. Indian philosophers give particular attention to the analysis of the cognition obtained from language, known under the generic name of śābdabodha. This term is used to denote, among other things, the cognition episode of the hearer, the content of which is described in the form of a paraphrase of a sentence represented as a hierarchical structure. Philosophers submit the meaning of the component items of a sentence and their relationship to a thorough examination, and represent the content of the resulting cognition as a paraphrase centred on a meaning element, that is taken as principal qualificand (mukhyaviśesya) which is qualified by the other meaning elements. This analysis is the object of continuous debate over a period of more than a thousand years between the philosophers of the schools of Mimāmsā, Nyāya (mainly in its Navya form) and Vyākarana. While these philosophers are in complete agreement on the idea that the cognition of sentence meaning has a hierarchical structure and share the concept of a single principal qualificand (qualified by other meaning elements), they strongly disagree on the question which meaning element has this role and by which morphological item it is expressed. This disagreement is the central point of their debate and gives rise to competing versions of this theory. The Mïmāmsakas argue that the principal qualificand is what they call bhāvanā ̒bringing into being̒, ̒efficient force̒ or ̒productive operation̒, expressed by the verbal affix, and distinct from the specific procedures signified by the verbal root; the Naiyāyikas generally take it to be the meaning of the word with the first case ending, while the Vaiyākaranas take it to be the operation expressed by the verbal root. All the participants rely on the Pāninian grammar, insofar as the Mimāmsakas and Naiyāyikas do not compose a new grammar of Sanskrit, but use different interpretive strategies in order to justify their views, that are often in overt contradiction with the interpretation of the Pāninian rules accepted by the Vaiyākaranas. In each of the three positions, weakness in one area is compensated by strength in another, and the cumulative force of the total argumentation shows that no position can be declared as correct or overall superior to the others. This book is an attempt to understand this debate, and to show that, to make full sense of the irreconcilable positions of the three schools, one must go beyond linguistic factors and consider the very beginnings of each school's concern with the issue under scrutiny. The texts, and particularly the late texts of each school present very complex versions of the theory, yet the key to understanding why these positions remain irreconcilable seems to lie elsewhere, this in spite of extensive argumentation involving a great deal of linguistic and logical technicalities. Historically, this theory arises in Mimāmsā (with Sabara and Kumārila), then in Nyāya (with Udayana), in a doctrinal and theological context, as a byproduct of the debate over Vedic authority. The Navya-Vaiyākaranas enter this debate last (with Bhattoji Dïksita and Kaunda Bhatta), with the declared aim of refuting the arguments of the Mïmāmsakas and Naiyāyikas by bringing to light the shortcomings in their understanding of Pāninian grammar. The central argument has focused on the capacity of the initial contexts, with the network of issues to which the principal qualificand theory is connected, to render intelligible the presuppositions and aims behind the complex linguistic justification of the classical and late stages of this debate. Reading the debate in this light not only reveals the rationality and internal coherence of each position beyond the linguistic arguments, but makes it possible to understand why the thinkers of the three schools have continued to hold on to three mutually exclusive positions. They are defending not only their version of the principal qualificand theory, but (though not openly acknowledged) the entire network of arguments, linguistic and/or extra-linguistic, to which this theory is connected, as well as the presuppositions and aims underlying these arguments.

PASSIONS AND EVIL IN KANT'S PHILOSOPHY

In this paper, I aim at relating passions to evil in Kant's philosophy. I begin by explaining the difference between affects and passions in the textAnthropology from a Pragmatic Point of View. Kant claims that both affects and passions are illnesses of the mind, because both affect and passion hinder the sovereignty of reason. I show that passions are worse than affects for the purpose of pure reason. Second, I relate affects and passions to the degrees of the propensity to evil in theReligion. I analyze the idea of an ethical community as a way to overcome the evil, which goes beyond political and anthropological solutions suggested by Kant.

Memory mixed with desire : a preliminary study of philosophy and literature in the works of Friedrich Nietzsche and Milan Kundera

Memory Mixed with Desire: A preliminary study of Philosophy and Literature in the works of Friedrich Nietzsche and Milan Kundera Robert Spinelli Brock University, Department of Philosophy This thesis studies intertextuality in the works of Friedrich Nietzsche and Milan Kundera through the primary themes of memory and forgetting. The thesis starts with two introductory chapters that delineate memory according to Nietzsche and Kundera respectively. From here, I move into a discussion of Nietzsche's Ubermensch as an example of the type of forgetting that Nietzsche sees as a cure for the overabundance of memory that has led to Christian morality. Next, I explore the Kunderan concept of kitsch as the polar opposite of what Nietzsche has sought in his philosophy, finishing the chapter by tying the two thinkers together in a Kunderan critique of Nietzsche. The thesis ends with a chapter devoted to the Eternal Return beginning with an exegesis of Nietzsche's idea and ending with a similar exegesis of Kundera's treatment of this thought. What I suggest in this chapter is that the Eternal Return might itself be a form of kitsch even in its attempt to revalue existence.

The vocation of responsibility : a conceptual analysis of a modern idea

Please consult the paper edition of this thesis to read. It is available on the 5th Floor of the Library at Call Number: Z 9999 P55 N48 2004

Perfectionist Philosophy as a (an Untaken) Way of Life

I am honored to respond to Paul Guyer’s elaboration on the role of examples of perfectionism in Cavell’s and Kant’s philosophies. Guyer’s appeal to Kant’s notion of freedom opens the way for suggestive readings of Cavell’s work on moral perfectionism but also, as I will show, for controversy. There are salient aspects of both Kant’s and Cavell’s philosophy that are crucial to understanding perfectionism and, let me call it, perfectionist education, that I wish to emphasize in response to Guyer. In responding to Guyer’s text, I shall do three things. First, I shall explain why I think it is misleading to speak of Cavell’s view that moral perfectionism is involved in a struggle to make oneself intelligible to oneself and others in terms of necessary and sufficient conditions for moral perfection. Rather, I will suggest that the constant work on oneself that is at the core of Cavell’s moral perfectionism is a constant work for intelligibility. Second, I shall recall a feature of Cavell’s perfectionism that Guyer does not explicitly speak of: the idea that perfectionism is a theme, “outlook or dimension of thought embodied and developed in a set of texts.” Or, as Cavell goes on to say, “there is a place in mind where good books are in conversation. … [W]hat they often talk about … is how they can be, or sound, so much better than the people that compose them.” This involves what I would call a perfectionist conception of the history of philosophy and the kinds of texts we take to belong to such history. Third, I shall sketch out how the struggle for intelligibility and a perfectionist view of engagement with texts and philosophy can lead to a view of philosophy as a form of education in itself. In concluding these three “criticisms,” I reach a position that I think is quite close to Guyer’s, but with a slightly shifted emphasis on what it means to read Kant and Cavell from a perfectionist point of view.

L'idea di metafora nell'opera di Oswald Mathias Ungers

This research focuses on the definition of the complex relationship that exists between theory and project, which - in the architectural work by Oswald Mathias Ungers - is based on several essays and on the publications that - though they have never been collected in an organic text - make up an articulated corpus, so that it is possible to consider it as the foundations of a theory. More specifically, this thesis deals with the role of metaphor in Unger’s theory and its subsequent practical application to his projects. The path leading from theoretical analysis to architectural project is in Ungers’ view a slow and mediated path, where theory is an instrument without which it would not be possible to create the project's foundations. The metaphor is a figure of speech taken from disciplines such as philosophy, aesthetics, linguistics. Using a metaphor implies a transfer of meaning, as it is essentially based on the replacement of a real object with a figurative one. The research is articulated in three parts, each of them corresponding to a text by Ungers that is considered as crucial to understand the development of his architectural thinking. Each text marks three decades of Ungers’ work: the sixties, seventies and eighties. The first part of the research deals with the topic of Großform expressed by Ungers in his publication of 1966 Grossformen im Wohnungsbau, where he defines four criteria based on which architecture identifies with a Großform. One of the hypothesis underlying this study is that there is a relationship between the notion of Großform and the figure of metaphor. The second part of the thesis analyzes the time between the end of the sixties and the seventies, i.e. the time during which Ungers lived in the USA and taught at the Cornell University of Ithaca. The analysis focuses on the text Entwerfen und Denken in Vorstellungen, Metaphern und Analogien, written by Ungers in 1976, for the exhibition MAN transFORMS organized in the Cooper - Hewitt Museum in New York. This text, through which Ungers creates a sort of vocabulary to explain the notions of metaphor, analogy, signs, symbols and allegories, can be defined as the Manifesto of his architectural theory, the latter being strictly intertwined with the metaphor as a design instrument and which is best expressed when he introduces the 11 thesis with P. Koolhaas, P. Riemann, H. Kollhoff and A. Ovaska in Die Stadt in der Stadt in 1977. Berlin das grüne Stadtarchipel. The third part analyzes the indissoluble tie between the use of metaphor and the choice of the topic on which the project is based and, starting from Ungers’ publication in 1982 Architecture as theme, the relationship between idea/theme and image/metaphor is explained. Playing with shapes requires metaphoric thinking, i.e. taking references to create new ideas from the world of shapes and not just from architecture. The metaphor as a tool to interpret reality becomes for Ungers an inquiry method that precedes a project and makes it possible to define the theme on which the project will be based. In Ungers’ case, the architecture of ideas matches the idea of architecture; for Ungers the notions of idea and theme, image and metaphor cannot be separated from each other, the text on thematization of architecture is not a report of his projects, but it represents the need to put them in order and highlight the theme on which they are based.

Marx and the Bible: José Miranda’s Critique of the Philosophy of Oppression

This paper critically examines the liberation theology of José Porfirio Miranda, as expressed in his Marx and the Bible (1971), with a focus on the central idea (and subtitle) of this work: the “Critique of the Philosophy of Oppression.” Miranda’s critique is examined via certain key tropes such as “power,” “justice,” and “freedom,” both in the context of late twentieth-century Latin American society, and in the state of the “post-Christian” and “post-Marxist” world more generally, vis-à-vis contemporary liberal justice theory. Close examination of the potentialities, paradoxes and subtle evasions in Miranda’s critique leads not to the conclusion that Miranda does not go far enough in his application of Christian principles to justice theory.