Kant’s Dynamic Hylomorphism in Logic
The aim of this paper is to provide a dynamic interpretation of Kant’s logical hylomorphism. Firstly, various types of the logical hylomorphism will be illustrated. Secondly, I propose to reevaluate Kant’s constitutivity thesis about logic. Finally, I focus on the design of logical norms as specific kinds of artefacts.
It is generally accepted that the logical hylomorphism goes back to the Aristotelian form versus matter dichotomy. However, the role of Aristotle as the founder of logical hylomorphism may be challenged. The aim of this paper is to answer the question: in what sense (if any) was Aristotle the father of logical hylomorphism?
This volume shows the results a cultural studies perspective on the pandemic crisis may yield in the light of the law-as-culture paradigm. The diversity of the disciplines practiced at the Käte Hamburger Kolleg "Law as Culture" as well as the internationality of its fellows and fellow campaigners contribute to directing the normative and legal analysis developed at the Kolleg towards phenomena which at the same time provide us with a unique laboratory for the "condition humaine".
Mit Beiträgen von / featuring contributions by, among others, Martin Albrow (London), Gianmaria Ajani (Turin), Upendra Baxi (Delhi), Pierre Brunet (Paris), Marta Bucholc (Warschau/Bonn), Jacques Commaille (Paris), Maurizio Ferraris (Turin/Paris), Thomas Dreier (Karlsruhe), Alexander Filippov (Moskau), Markus Gabriel (Bonn), Mariacarla Gadebusch-Bondio (Bonn), Peter Goodrich (New York/Abu Dhabi), Matthias Herdegen (Bonn), Richard Münch (Bamberg), Caroline Okumdi Muoghalu (Nigeria), Masahiro Noguchi (Tokio), Greta Olson (Gießen), Hamadi Redissi (Tunis), Raja Sakrani (Bonn), Joachim Savelsberg (Minneapolis), Martin Schermaier (Bonn)
The main purpose of this paper is to discuss the origin and the bounds of the schematic hylomorphism in ancient and medieval logic. The sub-purposes are four-fold. Firstly, various explications of the logical hylomorphism will be illustrated. Secondly, I propose to reevaluate certain interpretations of Aristotle’s syllogistic. I attempt to answer the question why Aristotle was not the founder of logical hylomorphism. Thirdly, I aim to qualify the schematic hylomorphism of Alexander of Aphrodisias. Finally, I focus on the medieval discussions on syncategoremata and formal consequences.
Paul Horwich has advocated and attributed to the later Wittgenstein a “use-theory of meaning” that aims to demystify meaning by reducing it to pure regularities of use. This chapter challenges Horwich’s appropriation of Wittgenstein and seeks to make room for a different conception of the demystification of meaning. It argues that Wittgenstein does indeed aim to demystify meaning, but does not think that this involves any attempt to reduce meaning to something else.
The article considers the Views of L. N. Tolstoy not only as a representative, but also as a accomplisher of the Enlightenment. A comparison of his philosophy with the ideas of Spinoza and Diderot made it possible to clarify some aspects of the transition to the unique Tolstoy’s religious and philosophical doctrine. The comparison of General and specific features of the three philosophers was subjected to a special analysis. Special attention is paid to the way of thinking, the relation to science and the specifics of the worldview by Tolstoy and Diderot. An important aspect is researched the contradiction between the way of thinking and the way of life of the three philosophers.
Tolstoy's transition from rational perception of life to its religious and existential bases is shown. Tolstoy gradually moves away from the idea of a natural man to the idea of a man, who living the commandments of Christ. Starting from the educational worldview, Tolstoy ended by creation of religious and philosophical doctrine, which were relevant for the 20th century.
This important new book offers the first full-length interpretation of the thought of Martin Heidegger with respect to irony. In a radical reading of Heidegger's major works (from Being and Time through the ‘Rector's Address' and the ‘Letter on Humanism' to ‘The Origin of the Work of Art' and the Spiegel interview), Andrew Haas does not claim that Heidegger is simply being ironic. Rather he argues that Heidegger's writings make such an interpretation possible - perhaps even necessary.
Heidegger begins Being and Time with a quote from Plato, a thinker famous for his insistence upon Socratic irony. The Irony of Heidegger takes seriously the apparently curious decision to introduce the threat of irony even as philosophy begins in earnest to raise the question of the meaning of being. Through a detailed and thorough reading of Heidegger's major texts and the fundamental questions they raise, Haas reveals that one of the most important philosophers of the 20th century can be read with as much irony as earnestness. The Irony of Heidegger attempts to show that the essence of this irony lies in uncertainty, and that the entire project of onto-heno-chrono-phenomenology, therefore needs to be called into question.
The article is concerned with the notions of technology in essays of Ernst and Friedrich Georg Jünger. The special problem of the connection between technology and freedom is discussed in the broader context of the criticism of culture and technocracy discussion in the German intellectual history of the first half of the 20th century.