Results for 'Scholastics'

216 found
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  1. Relationship between Female Sex Workers’ Attitude toward Provision of Care and Intention to Exit Street-Level Prostitution in Eldoret Town.Sarah Chepkemboi Busienei & Scholastic Adeli - 2019 - Africa International Journal of Multidisciplinary Research 2 (6).
    Prostitution in Kenya is increasing at a very alarming rate and is posing a danger to the society both morally and economically. Efforts to help female sex workers exit prostitution are categorized by the deficiency appropriate interventions among female sex workers (FSWS). Therefore, the current study sought to determine the relationship between the attitude of female sex workers (FSW) towards provision of care and the intention to exit street level prostitution. The study adopted a descriptive correlational study using a mixed (...)
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  2. Scholastic Humor: Ready Wit as a Virtue in Theory and Practice.Boaz Faraday Schuman - 2022 - History of Philosophy Quarterly 39 (2):113-129.
    Scholastic philosophers can be quite funny. What’s more, they have good reason to be: Aristotle himself lists ready wit (eutrapelia) among the virtues, as a mean between excessive humor and its defect. Here, I assess Scholastic discussions of humor in theory, before turning to examples of it in practice. The last and finest of these is a joke, hitherto unacknowledged, which Aquinas makes in his famous Five Ways. Along the way, we’ll see (i) that the history of philosophy is not (...)
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  3. Late-scholastic and Cartesian conatus.Rodolfo Garau - 2014 - Intellectual History Review 24 (4):479-494.
    Introduction Conatus is a specific concept within Descartes’s physics. In particular, it assumes a crucial importance in the purely mechanistic description of the nature of light – an issue that Des- cartes considered one of the most crucial challenges, and major achievements, of his natural phil- osophy. According to Descartes’s cosmology, the universe – understood as a material continuum in which there is no vacuum – is composed of a number of separate yet interconnected vortices. Each of these vortices consists (...)
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  4. Late scholastic probable arguments and their contrast with rhetorical and demonstrative arguments.James Franklin - 2022 - Philosophical Inquiries 10 (2).
    Aristotle divided arguments that persuade into the rhetorical (which happen to persuade), the dialectical (which are strong so ought to persuade to some degree) and the demonstrative (which must persuade if rightly understood). Dialectical arguments were long neglected, partly because Aristotle did not write a book about them. But in the sixteenth and seventeenth century late scholastic authors such as Medina, Cano and Soto developed a sound theory of probable arguments, those that have logical and not merely psychological force but (...)
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  5. Scholastic Clues in Two Latin Fencing Manuals Bridging the gap between medieval and renaissance cultures.Hélène Leblanc & Franck Cinato - 2023 - Acta Periodica Duellatorum 11 (1):39-63.
    Intellectual historians have rarely attended to the genre of fighting manuals, but these provide a new window on long-debated questions such as the relationship between Scholasticism and Humanism. This article offers a close comparison of the first known fencing manual, the 14-th century Liber de Arte Dimicatoria (Leeds, Royal Armouries FECHT 1, previously and better known as MS I.33), and the corpus of fighting manuals which underwent a remarkable expansion during the 15th and 16th centuries. While the former clearly shows (...)
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  6. An Early Modern Scholastic Theory of Negative Entities: Thomas Compton Carleton on Lacks, Negations, and Privations.Brian Embry - 2015 - British Journal for the History of Philosophy 23 (1):22-45.
    Seventeenth century scholastics had a rich debate about the ontological status and nature of lacks, negations, and privations. Realists in this debate posit irreducible negative entities responsible for the non-existence of positive entities. One of the first scholastics to develop a realist position on negative entities was Thomas Compton Carleton. In this paper I explain Carleton's theory of negative entities, including what it is for something to be negative, how negative entities are individuated, whether they are abstract or (...)
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  7. Scholastic Debates about Beings of Reason and Contemporary Analytical Metaphysics.Daniel D. Novotný - 2012 - In Lukás Novák, Daniel D. Novotný, Prokop Sousedík & David Svoboda (eds.), Metaphysics: Aristotelian, Scholastic, Analytic. Ontos Verlag. pp. 25-40.
    Prima facie it would seem that the traditional scholastic debates about entia rationis (“beings of reason”) may be easily brought into dialogue with debates about nonexistent objects in contemporary analytical metaphysics. It turns out, however, that the scholastic debates about beings of reason are placed within a very different ontological framework or paradigm, so that bringing scholastic and analytical authors into common discussion about this topic is not trivial. In this paper I make the first step toward establishing such discussion (...)
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  8. Public Finance or Public Choice? The Scholastic Political Economy As an Essentialist Synthesis.Mohammadhosein Bahmanpour-Khalesi - 2024 - International Journal of New Political Economy 5 (1):217-238.
    Nowadays, it is thought that there are only two approaches to political economy: public finance and public choice; however, this research aims to introduce a new insight by investigating scholastic sources. We study the relevant classic books from the thirteenth to the seventeenth centuries and reevaluate the scholastic literature based on public finance and public choice doctrines. The findings confirm that the government is the institution for realizing the common good according to a scholastic attitude. Therefore, scholastic thinkers saw a (...)
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  9. Locke and the Scholastics on Theological Discourse.Walter Ott - 1997 - Locke Studies 28 (1):51-66.
    On the face of it, Locke rejects the scholastics' main tool for making sense of talk of God, namely, analogy. Instead, Locke claims that we generate an idea of God by 'enlarging' our ideas of some attributes (such as knowledge) with the idea of infinity. Through an analysis of Locke's idea of infinity, I argue that he is in fact not so distant from the scholastics and in particular must rely on analogy of inequality.
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  10. Investigating the Experience of Scholastic Theology in Confrontation with Economic Phenomena: Approaches to Just Price Theory.Mohammadhosein Bahmanpour-Khalesi - 2022 - پژوهشنامه فلسفه دین 20 (1):65-72.
    Scholastics were a group of Christian theologians mainly active in Europe during the 12th to 17th centuries. One of the notable teachings in scholastic literature is the theory of just price, which can be considered one of the most frequent theories in the history of economic ideas. This study tries to reassess the theory of just price in the economic thought of scholastic thinkers by referring to classical scholastic texts, through which it examines the general experiences of scholastic theology (...)
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  11. Multiple Generality in Scholastic Logic.Boaz Faraday Schuman - 2022 - Oxford Studies in Medieval Philosophy 10:215-282.
    Multiple generality has long been known to cause confusion. For example, “Everyone has a donkey that is running” has two readings: either (i) there is a donkey, owned by everyone, and it is running; or (ii) everyone owns some donkey or other, and all such donkeys run. Medieval logicians were acutely aware of such ambiguities, and the logical problems they pose, and sought to sort them out. One of the most ambitious undertakings in this regard is a pair of massive (...)
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  12. Régis's scholastic mechanism.Walter Ott - 2008 - Studies in History and Philosophy of Science Part A 39 (1):2-14.
    Unlike many of Descartes’s other followers, Pierre-Sylvain Re´gis resists the temptations of occasionalism. By marrying the ontology of mechanism with the causal structure of concurrentism, Re´gis arrives at a novel view that both acknowledges God’s role in natural events and preserves the causal powers of bodies. I set out Re´gis’s position, focusing on his arguments against occasionalism and his responses to Malebranche’s ‘no necessary connection’ and divine concursus arguments.
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  13. Monsters, Laws of Nature, and Teleology in Late Scholastic Textbooks.Silvia Manzo - 2019 - In Rodolfo Garau & Pietro Omodeo (eds.), Contingency and Natural Order in Early Modern Science. Springer Verlag. pp. 61-92.
    In the period of emergence of early modern science, ‘monsters’ or individuals with physical congenital anomalies were considered as rare events which required special explanations entailing assumptions about the laws of nature. This concern with monsters was shared by representatives of the new science and Late Scholastic authors of university textbooks. This paper will reconstruct the main theses of the treatment of monsters in Late Scholastic textbooks, by focusing on the question as to how their accounts conceived nature’s regularity and (...)
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  14. Usury In The Inferno: Auditing Dante's Debt To The Scholastics.Simon Ravenscroft - 2011 - Comitatus 42:89-114.
    There is a close connection between Dante’’s portrayal of usury in the Inferno and wider scholastic argumentation on the subject. Reading Dante’’s account in light of the scholastic critique of usury reveals a conceptual depth and clarity to the former which has, in the absence of such a reading, remained unfortunately opaque. Dante’’s treatment is informed by three of the four main scholastic arguments against usury, which are cen- tered around the themes of the nature and purpose of money, the (...)
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  15. Cartesian Meteors and Scholastic Meteors: Descartes against the School in 1637.Lucian Petrescu - 2015 - Journal of the History of Ideas 76 (1):25-45.
    This essay presents Descartes’s anti-hylomorphism in The Meteors published in 1637 and in the unpublished works that precede it, The World (Treatise on Light) and the Rules for the Direction of the Mind.
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  16. Scotism Made in Louvain. The Scholastic Culture of the Franciscans in Belgium. Exhibition at KU Leuven, Maurits Sabbe Library, June 3 - September 30, 2024. Catalogue.Andersen Claus A. & Jacob Schmutz (eds.) - 2024 - Louvain-la-Neuve:
    2024 marks the 400th anniversary of the publication of Theodor Smising’s giant volume De Deo Uno (printed in Antwerp in 1624), which was soon followed by a second volume, De Deo Trino (printed in Antwerp in 1626). Smising’s work was the first printed output of what developed into a specific tradition within early modern thought, the Louvain tradition of Scotism, itself but one part of the broad Scotist tradition that build upon the thought of John Duns Scotus (ca. 1266–1308). This (...)
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  17. IThree Learning Model (ITLM) to improve Scholastic Performance- A Case Study.Gururaj Itagi - 2021 - International Journal of Case Studies in Business, IT, and Education (IJCSBE) 5 (1):50-60.
    This manuscript introduces I-Three Learning Model (ITLM) intervention to build competency among scholastically backward children by facilitating easy input, processing and output of information. Child receives information through sensory pathways, learning ability is the capacity of the children to collect, process, retain and retrieve information. Children are unique in mental maturity and learning ability. The reasoning is influenced by the auditory, visual, kinaesthetic and tactile inputs. The competency of children with poor social and emotional skills, learning adjustment and academic performance (...)
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  18. Value, Justice, and Presumption in the Late Scholastic Controversy over Price Regulation.Andreas Blank - 2019 - Journal of the History of Ideas 80 (2):183-202.
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  19. In defence of the school: A public issue.Jan Masschelein & Maarten Simons - 2013 - E-ducation, Culture & Society Publishers.
    As a painfully outdated institution the school is accused of: being alienating, closing itself off to society and to the needs of young people; reproducing social inequality and consolidating existing power relations; demotivating youth; showing a lack of effectiveness and having great difficulty with employability. And last but not least, the school is considered redundant: the school, where learning is bound to time and place, is no longer needed in the digital era of virtual learning environments. The ultimate charge: the (...)
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  20. The Workings of the Intellect: Mind and Psychology.Gary Hatfield - 1997 - In Patricia A. Easton (ed.), Logic and the Workings of the Mind the Logic of Ideas and Faculty Psychology in Early Modern Philosophy. pp. 21-45.
    Two stories have dominated the historiography of early modern philosophy: one in which a seventeenth century Age of Reason spawned the Enlightenment, and another in which a skeptical crisis cast a shadow over subsequent philosophy, resulting in ever narrower "limits to knowledge." I combine certain elements common to both into a third narrative, one that begins by taking seriously seventeenth-century conceptions of the topics and methods central to the rise of a "new" philosophy. In this revisionist story, differing approaches to (...)
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  21. Entities and their genera: Slicing up the world the medieval way--and does it matter to formal ontology?Luis M. Augusto - 2022 - Journal of Knowledge Structures and Systems 3 (2):4-47.
    Genera, typically hand-in-hand with their branching species, are essential elements of vocabulary-based information constructs, in particular scientific taxonomies. Should they also feature in formal ontologies, the highest of such constructs? I argue in this article that the answer is “Yes” and that the question posed in its title also has a Yes-answer: The way medieval ontologists sliced up the world into genera does matter to formal ontology. More specifically, the way Dietrich of Freiberg, a Latin scholastic, conceived and applied strictly (...)
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  22. Scholasticism and Thomism.Andres Ayala - 2021 - The Incarnate Word 8 (1):87-103.
    (From the Introduction) The topic I would like to present is “Scholasticism and Thomism” as found in Chapter 7 of Fabro’s "Brief Introduction to Thomism". My presentation, as both a summary and a partial commentary on some aspects of this work, may be helpful as we wait for the English translation of Fabro’s book. The title of this chapter says exactly what Fr. Fabro wants to do. He wants to relate Scholasticism and Aquinas in two senses: 1) from a historical (...)
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  23. Scientia formalitatum. The Emergence of a New Discipline in the Renaissance.Claus A. Andersen - 2024 - Noctua 11 (2):200-257.
    The Formalist tradition in late-scholastic philosophy has gone unnoticed in standard historiography. This article’s overall objective is to add the Formalist tradition to what we know about Renaissance philosophy. I first show how the Formalist tradition was born out of some innovative considerations of hierarchies of distinctions in the wake of the Franciscan John Duns Scotus’s teaching on the formal distinction in the beginning of the fourteenth century (especially Francis of Meyronnes’s model of four distinctions and Petrus Thomae’s more elaborate (...)
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  24. Primary matter, primitive passive power, and creaturely limitation in Leibniz.Maria Rosa Antognazza - 2014 - Studia Leibnitiana 46 (2):167-186.
    In this paper I argue that, in Leibniz’s mature metaphysics, primary matter is not a positive constituent which must be added to the form in order to have a substance. Primary matter is merely a way to express the negation of some further perfection. It does not have a positive ontological status and merely indicates the limitation or imperfection of a substance. To be sure, Leibniz is less than explicit on this point, and in many texts he writes as if (...)
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  25. San Alberto Magno y las bellas artes.David Torrijos-Castrillejo - 2020 - de Medio Aevo 14:117-129.
    This article aims to address the widespread thesis according to which medieval scholastics would not handle the idea of fine art. Based on a suggestion by Anzulewicz, the author shows how Albert the Great did understand the peculiarity of fine arts and put them in close relationship with liberal arts. There are fine arts, such as music, which are sought after for their own sake and can, therefore, be considered as fully liberal. In contrast to them, there are other (...)
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  26. Partes extra partes. Étendue et impénétrabilité dans la correspondance entre Descartes et More.Jean-Pascal Anfray - 2014 - Les Etudes Philosophiques 108 (1):37-59.
    The relation between extension and impenetrability is a major issue in the Descartes-More correspondence, which implies an analysis of the concept of extension. The mereological structure partes extra partes is a crucial element here. Both philosophers hold two opposed views of this mereological structure. I try to show that these two views can be traced back to scholastic discussions on quantity’s relation to extension. This background provides a vantage point, which enables to propose a new construal of the argumentative exchange (...)
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  27. Divergences between globalism and right-wing populism on non-Western immigration.Gheorghe-Ilie Farte - 2019 - In Raluca Rădulescu, Alexandru Ronay & Markus Leimbach (eds.), „Willkommen und Abschied“: Interdisziplinäre Annäherungen an Migration.
    Migration is a recurrent phenomenon of human history because it is a successful adaptive strategy of human beings. Although migration today is not of a greater magnitude than in the past, it attracts a great deal of media and academia attention. The present wave of non-Western immigrants into the United States and Europe caused, apart from myriad economic, social and political problems, an ideological dispute between globalism and right-wing populism. Both ideological approaches attract many zealots who spread extreme opinions and (...)
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  28. Imitation and ‘Infinite’ Will: Descartes on the Imago Dei.Marie Jayasekera - 2018 - Oxford Studies in Early Modern Philosophy 8:1-38.
    This paper investigates Descartes’s understanding of the imago Dei, that it is above all in virtue of the will that we bear the image and likeness of God. I challenge the key assumption of arguments that hold that Descartes’s comparison between the human will and the divine will is problematic—that in his conception of the imago Dei Descartes is alluding to Scholastic conceptions of analogy available to him at the time, which would place particular constraints on the legitimacy of the (...)
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  29. Descartes on Free Will and Moral Possibility.Brian Embry - 2016 - Philosophy and Phenomenological Research:380-398.
    An early modern scholastic conception of moral possibility helps make sense of Descartes's own perplexing use of that concept and solves the exegetical puzzles surrounding Descartes's conflicting remarks about free will.
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  30. Predication and the Problem of Universals.Catherine Legg - 2001 - Philosophical Papers 30 (2):117-143.
    This paper contrasts the scholastic realisms of David Armstrong and Charles Peirce. It is argued that the so-called 'problem of universals' is not a problem in pure ontology (concerning whether universals exist) as Armstrong construes it. Rather, it pertains to which predicates should be applied where, issues which Armstrong sets aside under the label of 'semantics', and which from a Peircean perspective encompass even fundamentals of scientific methodology. It is argued that Peirce's scholastic realism not only presents a more nuanced (...)
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  31. Science by Conceptual Analysis.James Franklin - 2012 - Studia Neoaristotelica 9 (1):3-24.
    The late scholastics, from the fourteenth to the seventeenth centuries, contributed to many fields of knowledge other than philosophy. They developed a method of conceptual analysis that was very productive in those disciplines in which theory is relatively more important than empirical results. That includes mathematics, where the scholastics developed the analysis of continuous motion, which fed into the calculus, and the theory of risk and probability. The method came to the fore especially in the social sciences. In (...)
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  32. Bayle, les théologiens catholiques et la rétorsion stratonicienne.Jean-Luc Solere - 2004 - In Anthony McKenna & Gianni Paganini (eds.), Pierre Bayle et la République des Lettres. Philosophie, religion, critique. pp. 129-170.
    I first explain the scholastic (Scotist) thesis on the independence of essences Bayle alludes to in the passage of the Continuation des Pensée Diverses where he presents the Stratonicians' and the Chinese philosophers' retorsion. Then, I show that this retorsion applies to the argument of the existence of God based on "aseity", but not to the occasionalist argument based on the "quod nescis" principle. I conclude that materialism (the "Stratonician hypothesis") cannot be, for Bayle, a satisfying system.
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  33. Teresa’s Demons: Teresa of Ávila’s Influence on the Cartesian Skeptical Scenario of Demonic Deception.Jan Forsman - 2023 - Journal of the History of Women Philosophers and Scientists 2 (4):25-45.
    Recent research in Baroque Scholastic and early modern meditational exercises has demonstrated similarity between Descartes’s Meditations and St. Teresa of Ávila’s El Castillo Interior. While there is growing agreement on the influence of Catholic meditations on Descartes, the extent of Teresa’s role is debated. Instead of discussing the full extent of Teresa’s influence, this paper concentrates on one example of the considered influence: the skeptical scenario of demonic deception, having clear anticipation in Teresa’s work where the exercitant faces off against (...)
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  34. How Not To Be a Truthmaker Maximalist: Francisco Peinado on Truthmakers for Negative Truths.Brian Embry - 2013 - In Robert Pasnau (ed.), Oxford studies in medieval philosophy. Oxford, United Kingdom: Oxford University Press. pp. 159-183.
    A seventeenth-century scholastic attempt to restrict the truthmaker principle to positive truths.
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  35. (1 other version)Intentionality as the mark of the mental.Tim Crane - 1998 - In Tim Crane (ed.), Contemporary Issues in the Philosophy of Mind. Cambridge University Press. pp. 229-251.
    ‘It is of the very nature of consciousness to be intentional’ said Jean-Paul Sartre, ‘and a consciousness that ceases to be a consciousness of something would ipso facto cease to exist’.1 Sartre here endorses the central doctrine of Husserl’s phenomenology, itself inspired by a famous idea of Brentano’s: that intentionality, the mind’s ‘direction upon its objects’, is what is distinctive of mental phenomena. Brentano’s originality does not lie in pointing out the existence of intentionality, or in inventing the terminology, which (...)
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  36. The Early Modern Rationalists and Substantial Form: From Natural Philosophy to Metaphysics.Valtteri Viljanen - 2024 - Journal of Early Modern Studies 13 (2):37-62.
    In this paper I argue that, contrary to what one might think, early modern rationalism displays an increasing and well-grounded sensitivity to certain metaphysical questions substantial form was designed to answer—despite the fact that the notion itself was in such disrepute, and emphatically banished from natural philosophy. This main thesis is established by examining the thought of Descartes, Spinoza, and Leibniz through the framework constituted by what have been designated as the two aspects, metaphysical and physical, of substantial form. This (...)
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  37. Less Work for Theories of Natural Kinds.Matthew H. Slater - forthcoming - Philosophical Quarterly.
    What sort of philosophical work are natural kinds suited for? Scientific realists often contend that they provide the ‘aboutness’ of successful of scientific classification and explain their epistemic utility (among other side hustles). Recent history has revealed this to be a tricky job — particularly given the present naturalistic climate of philosophy of science. As a result, we’ve seen an explosion of different sorts of theories. This phenomenon that has suggested to some that philosophical theorizing about natural kinds has reached (...)
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  38. The Influence of John of St. Thomas Upon the Thought of Jacques Maritain.Matthew K. Minerd - 2024 - Studia Poinsotiana.
    Amid the many figures who number among the Thomists writing during the early 20th century period of revival in scholastic thought in the Roman Catholic Church in the wake of the encyclical letter Aeterni Patris (1879) of Leo XIII, there is numbered the French convert, Jacques Maritain (1882–1973). Over the course of his long lifetime, Maritain authored works covering a host of philosophical and theological topics: epistemology, the philosophy of the sciences and natural philosophy, aesthetics, moral philosophy, political philosophy, metaphysics, (...)
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  39. (2 other versions)Brentano's Concept of Intentional Inexistence.Tim Crane - 2006 - In Markus Textor (ed.), The Austrian contribution to analytic philosophy. New York: Routledge. pp. 1--20.
    Franz Brentano’s attempt to distinguish mental from physical phenomena by employing the scholastic concept of intentional inexistence is often cited as reintroducing the concept of intentionality into mainstream philosophical discussion. But Brentano’s own claims about intentional inexistence are much misunderstood. In the second half of the 20th century, analytical philosophers in particular have misread Brentano’s views in misleading ways.1 It is important to correct these misunderstandings if we are to come to a proper assessment of Brentano’s worth as a philosopher (...)
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  40.  70
    ТВОРЧИЙ КОНФЛІКТ МІЖ АНАЛІТИЧНИМ ТЕЇЗМОМ ТА НАУКОЮ: ФІЛОСОФСЬКА МЕТАФОРА ЛОГОСУ CONTRA МЕТАФОРИ ГОДИННИКАРЯ.Інна Савинська - 2024 - International Research Online Conference the Days of Science of the Faculty of Philosophy - 2024 1:167-170.
    The conference abstracts deal with the issue of relations between science and religion, which started in the Medieval Age during the High Scholasticism of the XIII century. Thus, Thomas Aquinas worked out the concept of harmony or a bridge between faith and reason and constructed the Scholastic ideal of rational faith. Aquinas' “Five Ways to Prove the Existence of God” demonstrates the being of the First Principle of reality. It found its continuation in the concept of Divine's Logos or the (...)
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  41. Cartesian intuition.Elliot Samuel Paul - 2022 - British Journal for the History of Philosophy 31 (4):693-723.
    This paper explicates Descartes’ theory of intuition (intuitus). Departing from certain commentators, I argue that intuition, for Descartes, is a form of clear and distinct intellectual perception. Because it is clear and distinct, it is indubitable, infallible, and provides a grade of certain knowledge he calls ‘cognitio’. I pay special attention to why he treats intuition as a form of perception, and what he means when he says it is ‘clear and distinct’. Finally, I situate his view in relation to (...)
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  42. The real presence.H. E. Baber - 2013 - Religious Studies 49 (1):19-33.
    The doctrine that Christ is really present in the Eucharist appears to entail that Christ's body is not only multiply located but present in different ways at different locations. Moreover, the doctrine poses an even more difficult meta-question: what makes a theological explanation of the Eucharist a ‘real presence’ account? Aquinas's defence of transubstantiation, perhaps the paradigmatic account, invokes Aristotelian metaphysics and the machinery of Scholastic philosophy. My aim is not to produce a ‘rational reconstruction’ of his analysis but rather (...)
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  43. Wolff on Substance, Power, and Force.Nabeel Hamid - 2024 - Journal of the History of Philosophy 62 (4):615-638.
    This paper argues that Wolff’s rejection of Leibnizian monads is rooted in a disagreement concerning the general notion of substance. Briefly, whereas Leibniz defines substance in terms of activity, Wolff retains a broadly scholastic and Cartesian conception of substance as that which per se subsists and sustains accidents. One consequence of this difference is that it leads Wolff to interpret Leibniz’s concept of a constantly striving force as denoting a feature of substance separate from its static powers, and not as (...)
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  44. Induction in the Socratic Tradition.John P. McCaskey - 2014 - In Paolo C. Biondi & Louis F. Groarke (eds.), Shifting the Paradigm: Alternative Perspectives on Induction. Boston: De Gruyter. pp. 161-192.
    Aristotle said that induction (epagōgē) is a proceeding from particulars to a universal, and the definition has been conventional ever since. But there is an ambiguity here. Induction in the Scholastic and the (so-called) Humean tradition has presumed that Aristotle meant going from particular statements to universal statements. But the alternate view, namely that Aristotle meant going from particular things to universal ideas, prevailed all through antiquity and then again from the time of Francis Bacon until the mid-nineteenth century. Recent (...)
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  45. Propuestas de Franz Brentano para una correcta interpretación de Aristóteles.David Torrijos-Castrillejo - 2017 - Pensamiento 73 (275):21-44.
    A considerable part of the work of Brentano from his youth to the end of his life is concerned with the thought of Aristotle. His peculiar way to access Aristotle makes of Brentano a rather eccentric figure among the nineteenth and early twentieth century’s Aristotelian scholarship. On the one hand, he doesn’t reject emphasizing the use of philological and historical resources in order to understand ancient texts and indeed he makes extensive use of them himself; on the other hand, he (...)
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  46. Causal Power and Perfection: Descartes's Second a Posteriori Argument for the Existence of God.Samuel Murray - 2024 - Review of Metaphysics 77 (3):445-459.
    The third Meditation is typically understood to contain two a posteriori arguments for the existence of God. The author focuses on the second argument, where Descartes proves the existence of God partly in virtue of proving that Descartes cannot be the cause of himself. To establish this, Descartes argues that if he were the cause of himself, then he would endow himself with any conceivable perfection. The justification for this claim is that bringing about a substance is more difficult than (...)
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  47. The Saucer of mud, The Kudzu vine and the uxorious cheetah: Against neo-Aristotelian naturalism in metaethics.James Lenman - 2005 - European Journal of Analytic Philosophy 1 (2):37-50.
    Let me say something, to begin with, about wanting weird stuff. Stuff like saucers of mud. The example, famously, is from Anscombe’s Intention (Anscombe Anscombe 957)) where she is, in effect, defending a version of the old scholastic maxim, Omne appetitum appetitur sub specie boni. If your Latin is rusty like mine, what that says is just that every appetite – for better congruence with modern discussions, let’s say every desire – desires under the aspect of the good, or in (...)
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  48. Spinoza’s Essentialist Model of Causation.Valtteri Viljanen - 2008 - Inquiry: An Interdisciplinary Journal of Philosophy 51 (4):412-437.
    Spinoza is most often seen as a stern advocate of mechanistic efficient causation, but examining his philosophy in relation to the Aristotelian tradition reveals this view to be misleading: some key passages of the Ethics resemble so much what Suárez writes about emanation that it is most natural to situate Spinoza's theory of causation not in the context of the mechanical sciences but in that of a late scholastic doctrine of the emanative causality of the formal cause; as taking a (...)
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  49. Parental Factors Related to Students’ Self-Concept and Academic Performance amid COVID-19 and Distance Learning.Nelda B. Caasi & Jupeth Pentang - 2022 - Universal Journal of Educational Research 1 (4):202-209.
    Parental factors impact students’ self-concept and academic performance during the pandemic. Thus, this study determined the students’ self-concept and academic performance and the parental factors related to it. The research design was descriptive-correlational, and 500 nonrandom college students in West Philippines participated in the study. Researcher-made instruments were used, which were subjected to reliability and validity evaluation. Data were collected online from June 2021 to July 2022 and were analyzed using descriptive (frequency counts and percentage) and inferential statistics (Spearman correlation). (...)
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  50. Kant’s World Concept of Philosophy and Cosmopolitanism.Courtney Fugate - 2019 - Archiv für Geschichte der Philosophie 101 (4):535-583.
    The goal of this paper is to better understand Kant’s conception of philosophy as a “world concept”, which is at the heart of the Architectonic of Pure Reason. This is pursued in two major parts. The first evaluates the textual foundation for reading Kant’s world concept of philosophy as cosmopolitanism and concludes that he most probably never himself equated philosophy as a world concept with any form of cosmopolitanism. The second major part of the paper clarifies this concept of philosophy (...)
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