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The whole mankind history represents a constant human aspiration to attain the Divine truth and knowledge. However, it is not an easy job. Because of that, in order to search adequately for the Truth, it is necessary to primarly be satisfied a couple of scientific criteria (more precisely six) in order to one research would be called scientific, and in the same time to be true. Therefore, the aim of this article would be directed to the claim that science, although is based on the philosophical principles, it has its own limitationts, while the real beauty and the mining of the life could be seen from the angle of Art, Poetry and Religion. In support of that, there are the words of the famous philosopher Nietzsche, who once pointed out that, thanaks to the world of Art and Philosophy, man builds an “immortal intellect”. [ABSTRACT FROM AUTHOR]

Antonio Ramos Díaz has recently given an extensive critique of what I have called the "storage problem" for materialism about the human mind. I respond to Díaz, showing that his critique fails. First, I rehearse the storage problem, explaining what claims it does and does not involve. I then consider Díaz's "strong" and "weak" interpretations of my argument, explaining why I do not subscribe to the strong version, which misinterprets my position, especially concerning the meaning of the term "concrete." His weak version of my argument is closer to what I intend, but Díaz's own unpacking of this interpretation also commits me to claims I do not, for very good reasons, accept. Díaz does not, in the end, show the storage problem to be--as he thinks--an unsound way of arguing for dualism. Getting concepts into a purely material human intellect still looks like the metaphysical equivalent of fitting a square peg into a round hole. [ABSTRACT FROM AUTHOR]

The article focuses on analytic philosophy as a superficial intellectual exercise. The characteristic of the discipline leads to strange disputes. The most prominent of which is the cleavage between analytic and continental philosophy. Continental philosophers get straight to the point is to misunderstand the nature of their activity.

The article argues against the idea of most philosophers that human and animal minds are radically different from another either architecturally or that humans possess a second mind non-human animals lack. It notes that the differences between humans and other animals are qualitative involving a distinctive kind of functional organization that qualifies as a mind that is not possessed by other animals. It argues that animal minds are real and are the only minds that humans possess.

In a recent paper Weinberg (2007) claims that there is an essential mark of trustworthiness which typical sources of evidence as perception or memory have, but philosophical intuitions lack, namely that we are able to detect and correct errors produced by these “hopeful” sources. In my paper I will argue that being a hopeful source isn't necessary for providing us with evidence. I then will show that, given some plausible background assumptions, intuitions at least come close to being hopeful, if they are reliable. If this is true, Weinberg's new challenge comes down to the claim that philosophical intuitions are not reliable since they are significantly unstable. In the second part of my paper I will argue that and why the experimentally established instability of folk intuitions about philosophical cases does not show that philosopher's expert intuitions about these cases are instable. [ABSTRACT FROM AUTHOR]

The Dominican theologian Albert the Great (ca. 1200-1280) was one of the first to investigate into the system of the world on the basis of an acquaintance with the entire Aristotelian corpus, which he read under the influence of Islamic philosophers. The present study aims to understand the core of Albert's natural philosophy. Albert's emblematic phrase, “every work of nature is the work of intelligence” (omne opus naturae est opus intelligentiae), expresses the conviction that natural things are produced by the intellects that move the celestial bodies, just as houses are made by architects moving their instruments. Albert tried to fathom the secret of generation of natural things with his novel notion of “formative power” (virtus formativa), which flows from the celestial intellects into the sublunary elements. His conception of the natural world represents an alternative to the dominant medieval view on the relationship between the artificial and the natural. [ABSTRACT FROM AUTHOR]

The article focuses on the subject of love, based on the perception of philosopher Jacques Derrida. The author explained that Derrida explored the capabilities of an individual in love matters. He inquired on whether one loves someone for absolute singularity or seeks for the personal qualities like beauty, youth and intelligence. He determined that the history of love came apart the who and what in any situation. Furthermore, Plato's dialogues have also involved the practice of love and its ambivalent powers.

Peter Geach describes the ‘doctrine of distribution’ as the view that a term is distributed if it refers to everything that it denotes, and undistributed if it refers to only some of the things that it denotes. He argues that the notion, so explained, is incoherent. He claims that the doctrine of distribution originates from a degenerate use of the notion of ‘distributive supposition’ in medieval supposition theory sometime in the 16th century. This paper proposes instead that the doctrine of distribution occurs at least as early as the 12th century, and that it originates from a study of Aristotle's notion of a term's being ‘taken universally’, and not from the much later theory of distributive supposition. A detailed version of the doctrine found in the Port Royal Logic is articulated, and compared with a slightly different modern version. Finally, Geach's arguments for the incoherence of the doctrine are discussed and rejected. [ABSTRACT FROM AUTHOR]

Plato builds an impressive theatrical gear-system and choreography of images at the beginning of book VII of The Republic, which aims at narrating the human condition in a figurative and vivid manner. He draws upon an important flow of images to awaken originally immobilized awarenesses so that they can liberate themselves and conquer wisdom in order to act, socially, with justice. At the same time, essential theses of its theory are being explained: dualism, the ontological and antithetic difference between the sensible and comprehensible world; the relationships of immediate perception to the senses and the order of ideal realities, the "be" in itself, mediate knowledge that can be apprehended by the intellect. Through pictures, the philosopher draws necessary steps for the spirit to attain the science of the absolute, a body of truths determining the essence oνσία, when he formulates a discourse of formal abstraction, the Theory of Ideas; and with all the problems this theory, in its philosophical history, causes him and his successors, controversial reflections are being set off that later will be called "metaphysics". [ABSTRACT FROM AUTHOR]

The article considers some of the material in philosopher Immanuel Kant which are speculated to emphasize on the development of pragmatism. Passages in which Kant uses pragmatic formulations and the term pragmatism itself are offered. Kant believes the concept of a highest intelligence which he calls a mere idea and a heuristic concept.

The proposal about human being's supreme objective offered by Avempace -philosopher and Aristotelian commentator-, consists on the absolute union of both: the subject's intellect-soul and the agent intellect, the latter characterized by being one, separated, eternal, in addition that in itself contains the universal spiritual forms of all things. For this reason the soul's immateriality as well as its immortality are guaranteed, due to the intellect's absolute spirituality. Because of the corruption given in societies and political practices, this final objective is reached through the best way of life, which consists on solitude and reflection; only this way the highest perfection is acquired. After understanding the relevance Avempace granted to the agent intellect, Albert the Great denied the possibility of union with the mentioned intellect, due to the abolition of all plurality as well as the dissolution of all individuality. [ABSTRACT FROM AUTHOR]

The article looks into the views of philosopher Henri Bergson on the future of philosophy in his book "Matter and Memory." Bergson cited the history of metaphysics and its shortcomings. He also emphasized the importance for human beings to possess perception, intelligence and language for them to respond to the essentials of the social life. Moreover, he claimed that failure of philosophy to take into account the essential pragmatic nature of these tools.

The article examines several essays which discuss the philosophical thought of philosopher Henri Bergson. Bergson's concept of intuition have been evaluated for its application in intellectual discussion. One of the essays evaluated Bergon's philosophy of evolution and scientific truth. His argument on nature was compared to that espoused by Albert Einstein.

Discusses the book "Aquinas on Being," by Anthony Kenny and logicism. Observations regarding the book; Metaphysical doctrine of Thomas Aquinas; Views of both Aquinas and Kenny on logicism.

The article presents the author's reply to comments of philosopher James Muir on the author's ignorance of the history of philosophy of education. According to the author, too many currently influential educationists, professor J. White in particular, are literally unaware that educational philosophy has a history more than three hundred years in duration. The author also believes that the history of philosophy of education has no contemporary intellectual value for philosophers of education and that in turning their back on this history in favour of attachment to currently fashionable theories in general philosophy, the latter have taken a wrong turning.

Jerome Bruner points out in his prologue to the first volume of the English translation of The Collected Works that Vygotsky flirts with the idea that language creates free will. This article attempts to consider the influence of the Dutch seventeenth-century philosopher Spinoza on Vygotsky. An account of Spinoza's anti-Cartesian conception of will is given, to which Vygotsky recognizes his indebtedness. We will consider elements of Spinoza's philosophy that were important to Vygotsky's theory of the development of intellect, and claim that an appreciation of the philosophy informing Vygotsky's theory of the development of intellect is necessary if the full implications of his project are to be grasped. [ABSTRACT FROM AUTHOR]

Explores the philosophical work of Willard Van Orman Quine regarding intensional entities. Importance of his work in contemporary philosophy and logic; Focus on extensionalism; Foundations of his extensionalist shift.

Discusses the differences in ideas between Hubert Dreyfus and Harry Collins about the intelligent behavior of human beings. Determination whether Collins or Dreyfus has the most defensible position; Examples that Dreyfus provides that gives meaning to an embodied human perceiver; View of Dreyfus on the basis of of the claim that an able body is required for intelligence;

El artículo habla de la esfera política y como intenta de fusionar lo político y lo social a través de la filosofía de Xavier Zubiri. Según el filósofo español, la realidad es parte del proceso de sentir, que tiene un lugar determinado. El campo social se consiste de tres partes: la acción social, la socialidad de las acciones, y la socialidad de la persona. Zubiri interpreta la filosofía entre la logificación de la inteligencia y de la realidad.

Presents comments on the essay "Plotinus," by L.P. Gerson regarding the philosophy of Plotinus. Overview of the intellectual milieu of the late Roman Empire; Discussion of imputation of scholastic anachronism; Recognition of multiplicity in either the physical world of the Nous.

Examines the roles of reason and sense-experience in epistemology and methodology in the "Phaedo," by the philosopher Plato. Argument for recollection in the "Phaedo"; Description of the philosopher's practice of death; Theory of the gradual development of the human mind.

Explores some aspects in Charles Sanders Peirce's philosophical logic. Distinction between a proposition and an assertion or affirmation; Difference between the immediate object and the dynamical object; Ways of using fictional names.

The article presents the author's insight on his experience with the Philosophy of Education Society of Australasia (PESA). He describes his first PESA conference, recalling meeting colleague Jim Walker. He regards his first conference paper being of great importance due to it being part of his socialization as philosopher of education, inducting him into PESA and it provided a venue for his ideas. He reflects on deciding to complete his doctorate in Philosophy of Education and regards it as a turning point for it allowed him to combine his interests in education and philosophy and work with colleague Jim Marshall. He also believes that it is essential that scholars and academics are made aware of the material and historical conditions of their intellectual growth and development.

Discusses philosophers' ways of loving wisdom. Distinction between theoretical knowledge as justified belief in propositions of a certain high order of abstraction and wisdom as a mature and intuitive nonpropositional grasp of practical truths; Understanding of wisdom as insight into the extra-empirical nature of reality and the human condition, the unwritten rules of effective interaction with other persons or reasonable expectations about the prospects of life and death; Limit of philosophy's romance.