Results for 'Edward Erwin'

846 found
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  1.  68
    Borders, Phenomenology, and Politics: A Conversation with Edward S. Casey.Edward S. Casey & Michael Broz - 2024 - Janus Unbound: Journal of Critical Studies 3 (2):104-117.
    An interview with Ed Casey where we discuss the intersections of his philosophical work with current political issues, including the Israel-Palestine conflict.
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  2. What is an elementary particle?Erwin Schrödinger - 1950 - Annual Report of the Board of Regents of The Smithsonian Institution:183-196.
    Schrödinger discusses what an elementary particle is. This essay originally appeared in the journal Endeavour.
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  3. Brüche, Torsi, Unvollendetes, Über das Fragmentarische in Leben, Kunst und Wissenschaft.Erwin Sonderegger - 2004 - In Erwin Sonderegger & Kurt Schärer (eds.), Brüche, Torsi, Unvollendetes. Zürich: Chronos Verlag. pp. 179–192.
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  4. Mind, experience, language (by “Le McDowell” Edward?).Terence Rajivan Edward - manuscript
    This paper identifies three positions on the relationship between language and experience, the third of which I was not acquainted with before from my reading. It seems absurd.
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  5. Rejecting the why-do-fieldwork-there question and the metaphysics of the self.Terence Rajivan Edward - manuscript
    Jeanette Edwards sounds as if she wishes to reject the question “Why did you do fieldwork there?” I propose a metaphysical route to this, which is to say, “The self before fieldwork is not my self,” but this conflicts with the traditional Lockean account of personal identity.
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  6. Gelingendes Leben, Epikurs Weg zur Stressfreiheit.Erwin Sonderegger - manuscript
    Wissen wir, wer oder was unseren Lebensgang bestimmt? Wissen wir überhaupt, was in uns und ausserhalb von uns abläuft? Das einzig Gewisse ist unser Tod, doch was hilft die Gewissheit unseres Todes, wenn ungewiss bleibt, wann er kommt? Unsere Bedürfnisse kennen wir, aber wo sind die Grenzen der Befriedigung? Wenn unsicher geworden ist, wer oder was das bestimmt, was faktisch geschieht, wenn die Welt uns körperlich und seelisch bedrängt und die einzige Gewissheit in der Zukunft unser Tod ist, wenn uns (...)
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  7. Living by Algorithm: Smart Surveillance and the Society of Control.Sean Erwin - 2015 - Humanities and Technology Review 34:28-69.
    Foucault’s disciplinary society and his notion of panopticism are often invoked in discussions regarding electronic surveillance. Against this use of Foucault, I argue that contemporary trends in surveillance technology abstract human bodies from their territorial settings, separating them into a series of discrete flows through what Deleuze will term, the surveillant assemblage. The surveillant assemblage and its product, the socially sorted body, aim less at molding, punishing and controlling the body and more at triggering events of in- and ex-clusion from (...)
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  8. Fieldwork places: legitimate, illegitimate, obviously legitimate, better, worse.Terence Rajivan Edward - manuscript
    Jeanette Edwards observes a pattern of questions of the form “Why do anthropology fieldwork in location X?” - she only hears the question posed of some places - and she explains this pattern by saying that some places are taken to be obviously legitimate for anthropology fieldwork whereas others are not. I draw distinctions between legitimate and illegitimate, obviously legitimate and not obviously legitimate, and better and worse. The distinctions lead to a different explanation.
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  9. Potentiality as the Basis of Reality, A Speculative Approach.Erwin Sonderegger - manuscript
    Is reality the basis of everything or has reality itself an other basis? What makes reality – not the real things – to be active, to exist? The question of what is real seems to be an easy question, because in our daily lives we are and must be naive realists. We ourselves, the things around us, the world, the facts, all that is real. there must be several concepts of reality if we want to say that not only physical (...)
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  10. ARISTOTLE's THEORY OF NATURE FROM THE POINT OF VIEW OF OUR HERMENEUTICAL SITUATION.Erwin Sonderegger - 2019 - In Ian-Ivar Lindén (ed.), ARISTOTLE ON LOGIC AND NATURE. Peeters. pp. 271–292.
    Today, there are many natural sciences, one of which is physics, but there is no science in the sense of a Theory of Nature. In our everyday life, the opinion is rightly held that there is only one nature, but whether this opinion stands up to reflection is questionable. When we apply the speculation that Aristotle developed in Metaphysics Λ to his Physics, we will see, that Aristotle has developed a Theory of Nature that consists in posing the question of (...)
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  11. Paradox University by La*ra R*ding.Terence Rajivan Edward - manuscript
    I present a vision of a university in which each of the departments is based on having solved a paradox (especially for those who think that philosophers on here lack vision, in a grand sense!). I do so imitating a notable modernist writer, apologies for any political incorrectness.
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  12. Aristoteles, Met. XII – eine Theologie?Erwin Sonderegger - 1996 - Méthexis 1 (1):58–83.
    The aim of this article is to free Aristotle's Metaphysics, especially book XII (Lambda), frome some metaphysical and theological presuppositions by detecting their inappropriate conceptual framwork, which once was progressive, but now holds an obsolete position. Ousia, being (not substance, a much later concept, construed to solve other problems than Aristotle's), stand for a question, not for an answer. Book Lambda develops a highly speculative argument for this queston. The famous noesis noeseos says that empirical being and knowledge is the (...)
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  13. Why ousia is not substance – ousia bedeutet nicht Substanz.Erwin Sonderegger - manuscript
    With overwhelming conviction the standard-interpretation of the Aristotelian philosophy translates the Greek ousia with the Latin substantia. There are many reasons, that this translation and equation is false, in a short overview I name six of them.
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  14. A dialogue concerning Tompkins’ paradox.Terence Rajivan Edward - manuscript
    This paper presents a dialogue between Tompkins and a character whom I refer to as N. Tompkins asks, “How do we get into the big leagues?” N’s response is to emphasize quantity. This suggests a solution to the paradox.
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  15. An easy one: the paradox of the creative writing department!Terence Rajivan Edward - manuscript
    A department where you study creative writing is a paradox, given the following assumption: creativity is something natural to creative people and they do not need to study it. I try to formulate the paradox more clearly and note a logical gap.
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  16. Mensch - sein Anfang und sein Ende.Erwin Sonderegger - manuscript
    What is the origin and goal of man? In this lecture to a small audience I will pursue this question by comparing passages from Platonic Philebus with those from Aristotle's Nicomachian Ethics and comparing both together with a passage from the Letter to Menoikeus. It turns out that the Aristotelian idea of eudaimonia (happiness) is not so far removed from Epicurus, since eudaimonia also includes hedone, lust.
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  17. On the equality of different professions, with Salvador Dali.Terence Rajivan Edward - manuscript
    Are the leading members of different fields comparable in their achievements? Is the A-grade painter (or A* if that is your top grade) somehow equivalent to the A-grade boxer, say? I would like to think so, but there is a problematic piece of data for me, though there is a philosophical question of why it is problematic: I find some brief remarks from a certain painter as funny as the jokes of leading comedians. In the appendix, I cast doubt on (...)
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  18. Zur Bildung des Ausdrucks τὸ τί ἦν εἶναι durch Aristoteles.Erwin Sonderegger - 1983 - Archiv für Geschichte der Philosophie 65 (1):18-39.
    This article shows the origin of the famous Aristotelian expression τὸ τί ἦν εἶναι in everyday language. The expression is analysable in τὸ εἶναι and τί ἦν, and this part is the core of the common language question τουτὶ τί ἦν; or τουτὶ τί ἦν τὸ πρᾶγμα; always in imperfect form. This question is often found in Aristophanes’ comedies, which represent common Attic language. The imperfect ἦν is noted as a common Attic form indicating the present already by early comentators (...)
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  19. Zwei Dogmen, die viele Leser der Metaphysik des Aristoteles teilen.Sonderegger Erwin - manuscript
    Unser alltägliches Wissen und das Wissen der Wissenschaften beruhen auf Voraussetzungen unterschiedlicher Fundamentalität. Zum gleichsam untersten Fundament gehören die Meinungen über das Sein, die Art und Weise, wie eine jeweilige Sprache die Wirklichkeit sortiert, Gebote der Logik, das, was Husserl die natürliche Einstellung genannt hat. Im Weiteren sind in den einzelnen Wissenschaften spezifische inhaltliche Voraussetzungen und Überzeugungen massgeblich. Auch moderne Leser Aristotelischer Texte teilen einige solche Überzeugungen. Von zweien davon möchte ich hier sprechen, da sie leicht ersichtlich falsch sind und (...)
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  20. Rationality and revolution in Western astrology.Terence Rajivan Edward - manuscript
    In this paper, I draw attention to a revolution in the metaphysical commitments of Western astrology. Although I do not wish to promote astrology, I propose a rational route to this revolution. But there is a strong argument, from a Popperian perspective, that my proposal fails to establish rationality. I then consider whether we should say that astrology is either false or unfalsifiable, drawing attention to some surprising findings from schizophrenia research. Also, in a footnote I present “Tompkins’ paradox.”.
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  21. Zur Funktion des Personenwechsels im Gorgias.Erwin Sonderegger - 2012 - Museum Helveticum 69 (2):129-139.
    Discussions about the content of Plato’s Gorgias mostly follow the structure of this dialogue given by the change of the interlocutors. As plain as this change is, as little does it correspond with the development of the subject. This becomes obvious if we compare the division of the dialogue by the interlocutors with the division of the leading questions. New themes do not start with a new person, but only in the course of the conversation with Gorgias, Polos, and Callicles (...)
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  22. Machiavelli Facing the Challenge of Gouvernementalité.Sean Erwin - 2013 - Foucault Studies 16:104-115.
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  23. The paradox of anthropology at home and solutions to it: a handout and review.Terence Rajivan Edward - manuscript
    This is a one page handout reconstructing the paradox and identifying four solutions in the literature, as well as some concerns about them.
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  24. Microbiopolitics: Security Mechanisms, the Hela Cell, and The Human Strain.Sean Erwin - 2014 - Humanities and Technology Review 33.
    This paper examines the notion of the biopolitical body from the standpoint of Foucault’s logic of the security mechanism and the history he tells of vaccine technology. It then investigates how the increasing importance of the genetic code for determining the meaning and limits of the human in the field of 20th century cell biology has been a cause for ongoing transformation in the practices that currently extend vaccine research and development. I argue that these transformations mark the emergence of (...)
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  25. Cusanus: Definitio als Selbstbestimmung.Erwin Sonderegger - 1999 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 4 (1):153–177.
    Cusanus, Abstract As a rule Cusanus is interpreted in a theological way, under strong theological presuppositions and within the range of religion. This may be quite understandable since he was a cardinal and had important functions in the Papal States. But, what are the results, when we read his texts under pure philosophical conditions? We may see then that some of his texts are meant neither to assert a belief nor to search for reasons for it, but only to reflect (...)
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  26. Proklos, Stoicheiosis Theologike – Grundkurs über Einheit Einleitung, Lesetext nach Dodds, Übersetzung und Kommentar (2nd edition).Erwin Sonderegger - manuscript
    Proclus' Stoicheiosis Theologike has had an enormous impact on Christian theological and philosophical thought; it has had a decisive influence on the theological interpretation of Aristotle's Metaphysics. However, the impact was less on the text itself than on the 'excerpt' translated from Arabic into Latin with the title Liber de Causis, which, like the Theologia Aristotelis (a compilation of Plotinian texts), was considered authentically Aristotelian. It was only Thomas, thanks to Moerbeke's translation of the Stoicheiosis Theologike, who realised that the (...)
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  27. Platon et Aristote ont-ils pratiqué l'histoire de la philosophie?Erwin Sonderegger - manuscript
    Abstract Most histories of philosophy make us believe, that there is a line of thought from the Greeks on until today. This impression should be checked by this article. At first we contrast some pros and cons of the view that philosophy in general has a history. Then we come back to the question, if Plato or / and Aristotle are really the founders of historiography in philosophy. As test-piece we take the passage in the centre of Plato's Sophist, which (...)
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  28. Political Technique, the Conflict of Umori, and Foucault’s Reading of Machiavelli in Sécurité, Territoire, Population.Sean Erwin - 2015 - Foucault Studies 19:172-190.
    For those familiar with Machiavelli’s texts, Foucault’s interpretation of Macchiavelli in his 1978 lecture series Sécurité, Territoire, Population1 is surprising. Although Machiavelli figures prominently in five of the thirteen lectures,2 Foucault treats Machiavelli as if he were the author of only one book—The Prince—and his reading treats this complex text as if it covered only one topic: how to guarantee the security of the Prince. Clearly Foucault did not intend his interpretation of Machiavelli as a close exegesis. Other discussions of (...)
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  29. ...denn das Sein oder Nichtsein ist kein Merkmal der Sache..Erwin Sonderegger - 1989 - Zeitschrift für Philosophische Forschung 43 (3):489–508.
    Aristotle’s De Interpretatione opens with some norms designed to guide philosophical discour- se. One of these norms–of greatest importance for the discourse about being–is the distinction between the affirmation and the content of a proposition. No verb, not even the verb to be, will by itself state the existence of its content. – The oppositon to the traditional interpretation of the text in this article is primarily founded on observations of ordinary Greek speech. ”A verb uttered just by itself“ doesn’t (...)
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  30. Boethius und die Tradition.Erwin Sonderegger - 1994 - Zeitschrift für Philosophische Forschung 48 (4):558–571.
    In the past Boethius was primarily considered to be the author of the Consolatio, or a theologician or logician. But as a philosopher he was the first to reflect on the concept of person, while Augustinus and others only made use of this concept. It is the purpose of this article to show that it was exactly Boethius’ situation in the late antiquity with its many differing traditions that urged and enabled him to ask himself what person essentially is. His (...)
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  31. Überlegungen zur Vielfalt der "Nichts-Rede".Erwin Sonderegger - 1997 - Prima Philosophia 10 (3):341–257.
    The variety and ambiguity of our use of negation has often been classified according to the classes of negated terms. But if we take into account, first, the negations of possibility and necessity, and second, the negations of questions and wishes, it seems that not only negated expressions change, but the way to negate as well. If we consider that up to here every negation has only been a relative one, we may ask if it is possible to say „nothing“ (...)
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  32. Aristotle, Metaphysics Λ Introduction, Translation, Commentary A Speculative Sketch devoid God.Erwin Sonderegger - manuscript
    The present text is the revised and corrected English translation of the book published in German by the Lang Verlag, Bern 2008. Unfortunately the text still has some minor flaws (especially in the Index Locorum) but they do not concern the main thesis or the arguments. It will still be the final version, especially considering my age. It is among the most widespread and the least questioned convictions that in Metaphysics Lambda Aristotle presents a theology which has its basis in (...)
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  33. Globalisierung angesichts der Vielheit von Welten.Erwin Sonderegger - manuscript
    Globalisation Considering the Multitude of Worlds This book deals with globalisation, its foundations, its rise and fall and the question of its future. It discusses the conditions that have led, each in its own way, to the reduction of the many worlds to one. The first foundations were laid in the time of the discoveries, the earth was recognised and measured as a unified space. Missionary work and colonisation have made the geographical unit into a unity of fundamental beliefs, values (...)
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  34. Stoa: Gattungen des Seienden und "Personen".Sonderegger Erwin - 2000 - Museum Helveticum 57:10-19.
    Die 'vier Gattungen' sind selbst nichts Dingliches. Ihr Zweck ist nicht, die Dinge in vier Gruppen einzuteilen. Sie sind vielmehr Unterscheidungen oder Hinsichten an ein und demselben Ding. Jedes einzelne Ding gehört zugleich in jede der vier Gattungen. Schliesslich ist das, was durch die vier Gattungen insgesamt bestimmt werden soll, das Sein des Seienden, oder für die Stoiker eben die Dinglichkeit des Dings. Die vier Gattungen geben das stoische Verständnis von „sein“ wieder. -/- Meine These bezüglich der Personen lautet, dass (...)
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  35. Vom Gewinn des Wirklichkeitsverlustes.Erwin Sonderegger - 1995 - Perspektiven der Philosophie 21:79-104.
    Is there a possible profit from the loss of the sense of reality? The loss of the sense of reality is a mental disorder that needs treatment, otherwise the person concerned will suffer harm in the short term. We cannot imagine that therefrom a profit could result. Don Quixote gives an example of a loss of reality in a slightly different sense. He is no longer committed to the banal, everyday reality, in this area he fails completely. But he has (...)
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  36. Was ist die Funktion geschichtlicher Bezüge bei Aristoteles?Erwin Sonderegger - 2002 - Studia Philosophica 61:139-152.
    Aristotle is often called the father of the history of philosophy. However, if his references to earlier theses are to be taken as historical reports in our sense, then they must also be subject to historical critique – which is much to their disadvantage. However, looking through the function of his doxographies and furthter references to earlier theses shows that such a historical view is an anachronism in a way similar to the expectation of finding science in Aristotle. Rather the (...)
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  37. Zur mittelalterlichen Herkunft einiger Theoreme in der modernen Aristoteles-Interpretation.Erwin Sonderegger - 2024 - Amsterdam / Philadelphia: John Benjamins Publishing Company.
    Der hier vorliegende Text befasst sich mit der Rezeption von Aristoteles’ Metaphysik Λ bei Albertus Magnus und Thomas von Aquin. Er stellt das Material bereit für die Auswertung, die als Band 61 der Bochumer Studien zur Philosophie unter dem Titel Zur mittelalterlichen Herkunft einiger Theoreme in der modernen Aristoteles-Interpretation Eine Fallstudie anhand der Kommentare von Albertus Magnus und Thomas von Aquin zu Aristoteles’ Metaphysik Λ, bei John Benjamins Publishing Company, Amsterdam / Philadelphia 2024, erscheinen wird. **************************** This text deals with (...)
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  38. Was wir nicht verlieren dürfen.Erwin Sonderegger - 2007 - Studia Philosophica 66:197-210.
    Different reasons give rise to the question, what philosophy really is, and by tradition we know many answers. Plato’s answer can be found by examining his explicit statements about philosophy in his dialogues, or by analyzing his representation of Socrates – philosophy become fl esh. But an other way to fi nd an answer to the question lies in examining the things which – according to Plato – we cannot do without. There are three of them, namely the idea, logos (...)
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  39. Comparativism and the Measurement of Partial Belief.Edward Elliott - 2022 - Erkenntnis 87 (6):2843-2870.
    According to comparativism, degrees of belief are reducible to a system of purely ordinal comparisons of relative confidence. (For example, being more confident that P than that Q, or being equally confident that P and that Q.) In this paper, I raise several general challenges for comparativism, relating to (i) its capacity to illuminate apparently meaningful claims regarding intervals and ratios of strengths of belief, (ii) its capacity to draw enough intuitively meaningful and theoretically relevant distinctions between doxastic states, and (...)
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  40. Aristoteles, Metaphysik Z, Einführung, Übersetzung, Kommentar.Erwin Sonderegger (ed.) - 2012 - Würzburg: Königshausen & Neumann.
    In almost every handbook and in almost every history of philosophy you will find the thesis that Aristotle in Metaphysics Z has developed a theory about substance – an imperfect one unfortunately. From the Middle Ages until now this has been the most widely accepted claim about this book. Because the basis for this claim is not so easy to find in the text, there is a dispute about the question what a substance really is and ”which things“ are substances. (...)
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  41. Simplikios: Über die Zeit. Ein Kommentar zum Corollarium de tempore.Erwin Sonderegger - 1982 - Dissertation, Zürich
    One of the most famous and most important commentaries of the Neoplatonist Simplicius treats the Physics of Aristotle. Several times, having commented the text within the Aristotelian frame, Simplicius treats the same subject again but now under a Neoplatonist perspective. These texts are called corollaries and one of them is about time. Discussing other Neoplatonist views about time (esp. Pseudo-Archytas, Plotinus, Damascius, Jamblichus), he tries to clarify the nature of our physical time arising from and differentiating (diakrisis) a ”first“ unmoving (...)
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  42. Brüche, Torsi, Unvollendetes.Erwin Sonderegger & Kurt Schärer (eds.) - 2004 - Zürich: Chronos Verlag.
    The leading question of our lecture series is in which areas and in which sense fractures and incompleteness are relevant for us. Are brokenness and incompleteness only accidental and singular, or do they belong to the style of things in general? Is wholeness and perfection the rule, and fracture the exception? The same question must be applied to the distinction between our knowledge of the world and the world itself. Is brokenness and incompleteness due to the things themselves, or only (...)
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  43. Realistics Premises of Epistemic Argumentation for Dynamic Epistemic Logics.Edward Bryniarski, Zbigniew Bonikowski, Jacek Waldmajer & Urszula Wybraniec-Skardowska - 2011 - Studies in Logic, Grammar and Rhetoric 23 (36):173-187.
    In the paper, certain rational postulates for protocols describing real communicating are introduced.These rational postulates, on the one hand, allow assigning a certain typology of real systems of interactions, which is consistent with the reality of epistemic argumentation in systems of communicating, and on the other one – defining rules of using argumentation in real situations. Moreover, the presented postulates for protocols characterize information networks and administering knowledge in real interactivity systems. Due to the epistemic character of the considerations, the (...)
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  44. Theories of government: possible, feasible, possibility-sensitive, feasibility-sensitive.Terence Rajivan Edward - manuscript
    In this paper I make some distinctions, which I hope are of help for Laura Valentini and others. Are the recommendations of a theory of what the government should do possible and are they feasible? Is the project of the theorist possibility-sensitive and is the project feasibility-sensitive?
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  45. Conceptual schemes, analytic truths, and organizing the Pacific Ocean.Terence Rajivan Edward -
    I draw attention to how one of Donald Davidson’s arguments against the claim that others have an alternative conceptual scheme does not look compatible with his rejection of analytic truths – how his rejection of the third dogma of empiricism depends on accepting the first. The appendix contests Davidson’s approach to organizing the Pacific Ocean.
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  46. Beyond tribalism: an attempted solution to the kalela dance paradox.Terence Rajivan Edward - manuscript
    I propose a solution to the paradox of the kalela dance, as presented by Richard Werbner, based on a variety of liberalism I once identified.
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  47. A Speculation About Consciousness.Edward A. Francisco - manuscript
    This is a sketch of the basis and role of consciousness and the minimally required elements and constraints of any setting that may produce consciousness. It proposes that consciousness (as we know it) is a biologically-mediated product of evolved recursive and hierarchically nested representational systems that obey information theoretic principles and Bayesian (probabilistic) feedback and feedforward predictive modeling processes.
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  48. Bacup: why do fieldwork there?Terence Rajivan Edward - manuscript
    Jeanette Edwards did fieldwork in the English town of Bacup. Why do fieldwork there? She writes that she is often asked this, whereas the question is unlikely to be asked of an anthropologist who does fieldwork in Papua New Guinea, because it is “axiomatically” an acceptable place for fieldwork. I present two responses to Edwards’ thinking, one of which concerns an asymmetry in how “skeptics” present their questions.
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  49. On a Rawls specialist’s review of T.H. Irwin’s history of Western ethics.Terence Rajivan Edward - manuscript
    Should one read T.H. Irwin’s three volume history of Western ethics, or parts of it? Here one might turn to reviews. The journal The Philosophical Forum uses the sensible strategy of getting different specialists to review different parts of the book. There are two chapters on Rawls, each one reviewed by a Rawlsian. I wish to register discontent with Steven Ross’s review.
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  50. The Pagan Dogma of the Absolute Unchangeableness of God: REM B. EDWARDS.Rem B. Edwards - 1978 - Religious Studies 14 (3):305-313.
    In his Edifying Discourses, Soren Kierkegaard published a sermon entitled ‘The Unchangeableness of God’ in which he reiterated the dogma which dominated Catholic, Protestant and even Jewish expressions of classical supernaturalist theology from the first century A.D. until the advent of process theology in the twentieth century. The dogma that as a perfect being, God must be totally unchanging in every conceivable respect was expressed by Kierkegaard in such ways as: He changes all, Himself unchanged. When everything seems stable and (...)
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