Search

Copyright of Central Asian Journal of Art Studies is the property of Central Asian Journal of Art Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Acta Scientiarum: Human & Social Sciences is the property of Universidade Estadual de Maringa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

As the Philippines continues to grapple with the effects of the COVID-19 pandemic, new modalities of instruction are being devised by the administration of Rodrigo Duterte, through the Department of Education (DepEd). Among these are what the DepEd provided as self-learning modules (SLMs) combined with "alternative learning delivery modalities" which include radio-based instruction (DepEd 2020). The SLMs and radiobased instruction are the most common modalities of learning, being the most accessible especially for the poor students of the country. This paper will examine the pedagogical and political dimensions of a radio-based instruction. Coming from the tradition of philosophy of technology that emphasizes the political nature of technology, I will argue how the logic of radio broadcasting predetermines a specific pedagogy and form of communication. I will further argue how this predetermined form of communication carries the danger of being an effective support for authoritarianism. [ABSTRACT FROM AUTHOR]

Copyright of Foro Internacional is the property of El Colegio de Mexico AC and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of Philosophy / Roczniki Filozoficzne is the property of John Paul II Catholic University of Lublin, Faculty of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Oriental Scientific Research / E-Sarkiyat Ilmi Arastirmalar Dergisi is the property of Journal of Oriental Scientific Research / e-Sarkiyat Ilmi Arastirmalar Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Moreover, Copan's book is quite accessible for even educated laity, which is difficult to find in an academic field such as worldview studies and the philosophy of religion. Furthermore, we agree with Copan's fair, judicious, and humble arguments for the superiority of the Christian faith relative to all other religions and worldviews but without being triumphalist and chauvinistic. Over the past decade or so, there has been a significant increase in the publication of books dealing with the philosophy of religion, especially a I Christian i philosophy of religion. [Extracted from the article]

Copyright of Ethos (0860-8024) is the property of John Paul II Institute, Faculty of Philosophy, John Paul II Catholic University of Lublin and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Technological change has interested archaeologists since the inception of the field, but persistence – particularly in a broader context of social transformation – is also a phenomenon that demands explanation. This paper examines the persistence of Indigenous silver production in Porco, Bolivia from Inka times to the twenty-first century, arguing that rather than solely being the result of either passive traditionalism or active identity creation, it can be most fully understood in terms of the intersection of technological practice with a changing local political economy. [ABSTRACT FROM AUTHOR]

Copyright of Alternative Politics / Alternatif Politika is the property of Alternatif Politika and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

According to a well-established tradition in the philosophy of language, we can understand what makes an arbitrary sound, gesture, or marking into a meaningful linguistic expression only by appealing to mental states, such as beliefs and intentions. In this paper, I explore the contrasting possibility of understanding the meaningfulness of linguistic expressions just in terms of observable linguistic behavior. Specifically, I explore the view that a type of sound (or other item) becomes a meaningful linguistic expression within a group in virtue of the production of that type of item becoming that group's widespread, copied way of getting others to involve an object or relation in their activity. After discussing a preliminary version of the view, I develop it in response to some key concerns about whether it really does, as a matter of fact, eschew mental states, and about its adequacy as an account of linguistic meaning. [ABSTRACT FROM AUTHOR]

The evolution of social systems has a direct impact on the family, which influences the mode of functionality, the variety of types of relationships between partners, role structure, gender relations, etc. By taking into consideration common conceptions, the Romanian family is considered to be a modern one, but, scientifically analyzing the landmarks of functionality, the logic of role distribution and gender relations, it is rather a society in transition to modernity. Of course, the landmarks of modernity are not unknown to contemporaneity, but, as a whole, the Romanian family still feels traditional influences. The study aims to highlight the functional patterns of these marital structures, showing the specific ways of organizing functions, role dynamics, evolutionary resources, but also the value intersection specific to this transition from one marital system to another. [ABSTRACT FROM AUTHOR]

Copyright of Verba Iuris is the property of Universidad Libre Bogota, Centre de Investigaciones Socio Juridicas de la Facultad de Derecho and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Radical views on cognition are generally defined by a cluster of features including non-representationalism and vehicle-externalism. In this paper, I concentrate on the way radical views on cognition define themselves as revolutionary theories in cognitive science. These theories often use the Kuhnian concepts of "paradigm" and "paradigm shift" for describing their ambitions and the current situation in cognitive science. I examine whether the use of Kuhn's theory of science is appropriate here. There might be good reasons to think that cognitive science is in a situation of foundational crisis, but that does not entail that the classical paradigm (computationalism) is currently displaced to the benefit of a new paradigm. Larry Laudan's theory of research traditions is more enlightening than Kuhn's theory for describing the scope and ambitions of radical views on cognition, and their relations with an anti-intellectualist tradition in philosophy. [ABSTRACT FROM AUTHOR]

The subject-matter of the paper is the theory of class struggle proposed by Hans-Hermann Hoppe, one of the leading representatives of libertarian political philosophy in the radical tradition of Murray N. Rothbard. The author reconstructs and critically comments on the theory at hand. The author's remarks focus on the ethical and methodological background of Hoppe's approach, the main question being whether the latter theory is consonant with the thinker's positions on ethics and methodology, as well as with his political standpoint. The author argues that not only does class analysis not contradict other core beliefs of Hoppe but it also represents an indispensable element of his libertarian philosophy. There is, however, a significant tension between the class approach and Hoppe's secondary philosophical position - his historical idealism. The article is concluded by indicating some further issues in the Hoppean theory of class that, in the author's opinion, should be subject to future inquiry. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Historía da Sociedade e da Cultura is the property of Revista de Historia da Sociedade e da Cultura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Childhood & Philosophy is the property of International Council for Philosophical Inquiry with Children and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In: Natur und Freiheit, Bd. 1, s. Nr. 667, 83-90. 509 Knappik, Franz: Kant, Schopenhauer und Fichte über unser Wissen von körperlichen Handlungen. In: Kant on the Question of Theology, s. Nr. 455, 35-56. 661 Mudd, Sasha: The Good Will and the Priority of the Right in Groundwork I. In: Natur und Freiheit, Bd. 3, s. Nr. 667, 1993-2000. In: Kant und seine Kritiker - Kant and His Critics, s. Nr. 457, 45-52. 784 Rogerson, Kenneth: Kant's Conception of the Highest Good. In: Natur und Freiheit, Bd. 1, s. Nr. 667, 77-82. 897 Stolzenberg, Jürgen: Die Natur der Freiheit. In: Natur und Freiheit, Bd. 1, s. Nr. 667, 19-26. 985 Waibel, Violetta L.: Über notwendige und zufällige Verbindungsleistungen bei Kant. [Extracted from the article]

The articles in this special issue invite an understanding of Túndé Kèlání as a global filmmaker, whose cinematic oeuvre engages with many places, audiences as well as media technologies. , 1964), I Yorùbá Ronú i reemerges in Kèlání's oeuvre as a cinematic assertion of Yorùbá commentary discourses and philosophical sensibilities. Unlike some Nollywood films that circulate what Ken Harrow ([3]) calls "trashy" representation of Nigerian social life, Kèlání's films have aesthetic merit and use sophisticated cinematography. [Extracted from the article]

The purposeful attitude towards novelty is a relatively young phenomenon. The attitude to the New as an independent value was shaped initially in the Renaissance (or in the late Middle Ages); it lies in the same channel with the theory of progress. The phenomenon of fashion was gradually formed under its influence and involved into its orbit almost all aspects of life, including art and architecture, one or another degree. The endless need for renewal is defined as one of the main features of modernity as a paradigm (‘modern’ as new, contemporary). What is fashion as a cultural phenomenon, and why did it acquire such great importance precisely in the Modern Times – the epoch of architectural ‘styles’? When does tradition become fashion? How are novelty and freedom, the two main values of the modern paradigm, related? How does the general attitude towards novelty affect the criteria for the aesthetic assessment of contemporary architecture? The category of fashion only recently has become a subject of philosophical reflection, while not affecting the sphere of architecture. In this article, the phenomenon of the New in architecture is considered from the point of philosophical traditionalism. Another starting point of reasoning is the method of the Viennese school of art history, formulated in the phrase “History of art as the history of the spirit”. The religious and philosophical context reveals a fundamentally different approach to the phenomena of novelty and freedom in tradition and modernity and deepens the understanding of the revolution that was carried out in modern architecture. Thus, it helps to substantiate S.O. Khan-Magomedov's idea of two superstyles and refutes the generally accepted point of view, according to which modern architecture directly inherits and evolutionarily develops the achievements of tradition. Taking this idea as a whole, we consider it more broadly – in the sphere of traditional and modern architecture. [ABSTRACT FROM AUTHOR]

The article presents the discussion on illegality of homosexuality which being affirmed by notions of national, religious, and traditional culture. Topics include African scholars and artists using the idea of African popular culture for delimiting Western cultural encroachments through acts of self-definition; and offering a strenuous critique of nativism meaning reflection of popular cultural practice in Africa.

Culture is a set of rules that form the way of perception of societies, reveals the ways of living and which it transmits from generation to generation by producing over time. The concept of culture is a series of rules that keep the traditions of the society. Some societies who don't want to break their ties in their past continue their lives according to these rules. These rules and laws, which are evaluated within the concept of culture, impose restrictions on the lives of societies, and especially in patriarchal societies, this situation causes damage to human life materially or spiritually. I n this study, the negative effects of the patriarchal and restrictive rules of the society especially in women's lives will be discussed through the stories of the main character Lily and her eternal sister Snow Flower in 'Snow Flower and the Secret Fan' by Lisa See which tells Chinese society and their manner of life in the 1800s. The living conditions to which the women have been exposed, such as 'Nu Shu' which is a secret female writing language and the women have created and used for their eternal sisters in the 'Women Room' of their houses where they've spent almost all their lifetime from birth to death, and such as 'Foot Binding' which is a tradition applied to girls with physical torture will be analyzed. [ABSTRACT FROM AUTHOR]

Irrevocability of limit situations of death, su ffering, struggle, and guilt Jaspers thus lists four basic limit situations: 1. We test not the limit of the empirical experience of the world, but the hypothetical limit, the»limit of the limit«and through it, we pass from non-freedom to freedom no ma tt er how many limit situations have done evil and su ffering in our lives.»A border«is a fundamental human 7 Ibid, 243. Bogoslovska smotra, 90 (2020) 5, 941-948 941 MAN'S LIMIT SITUATIONS AND THE QUESTION OF BEING Danijel TOLVAJCI'C Catholic Faculty of Theology, University of Zagreb Vlaska 38, p.p. 432, 10 001 Zagreb dtolvajcic@gmail.com Introduction Undoubtedly, it can be said that the current situation of humanity is marked by the pandemic of COVID-19. [Extracted from the article]

Studies of church governance approach religious change either as ‘soft’ transformation (ideological and discursive adjustments implemented by clerical élites) or as ‘hard’ restructuring (shifts in organisational decision-making processes and administrative forms). This article illustrates that the joint, rather than separate, consideration of the two types of change provides a more nuanced description of the internal dynamics of religious organisations. Employing a framework with comparative applicability, which breaks with standard theoretical approaches, the empirical application examines a case in which the two types of change coincided: the Orthodox Church of Greece in the late twentieth century, where a radically conservative ideological transformation accompanied a particular instance of bureaucratic modernisation (lay involvement in high-level ecclesiastical governance). [ABSTRACT FROM AUTHOR]

Recent research has begun treating the perennial philosophical question, "what makes a person the same over time?" as an empirical question. A long tradition in philosophy holds that psychological continuity and connectedness of memories are at the heart of personal identity. More recent experimental work, however, has suggested that persistence of moral character, more than memories, is perceived as essential for personal identity. While there is a growing body of evidence supporting these findings, a recent critique suggests that this research program conflates personal identity with mere similarity. To address this criticism, we explore how loss of someone's morality or memories influences perceptions of identity change and perceptions of moral duties toward the target of the change. We present participants with a classic "body switch" thought experiment and after assessing perceptions of identity persistence, we present a moral dilemma, asking participants to imagine that one of the patients must die (Study 1) or be left alone in a care home for the rest of their life (Study 2). Our results highlight the importance of the continuity of moral character, suggesting that lay intuitions are tracking (something like) personal identity, not just mere similarity. [ABSTRACT FROM AUTHOR]

It is not every year that a philosophy bestseller ends with a quotation from the likes of Olympiodorus, and so it deserves some mention here that John Kaag's recent I Hiking with Nietzsche i does just that.[1] In the Epilogue to his book, Kaag offers an interpretation of Nietzsche's I Übermensch i as a doctrine of self-realization modeled on a theory of reincarnation: in order to become who you really are - incidentally, the subtitle of Kaag's book - you must first allow your old self to die off. By his own account, this late treatise is not among Plotinus' best work (though modern scholars disagree with Porphyry's assessment of Plotinus' late works), and the treatise does not exactly bear the features that we would expect of an introductory treatise. In this case the preparation takes the form of three chapters that collectively offer 'a basic historical investigation of the rise of the philosophic silence' from pre-Classical sources to Plotinus himself, and two more chapters on "the rise of the transcendent absolute" in Middle Platonism (ch. 5) and Plotinus (ch. 6). This state of indeterminacy - 'the carefully constructed indeterminate mental space of direct unknowing' as Banner puts it (p. 231) - is created by "Plotinus" positive and negative approaches to the highest reality ... when read as a single discourse ... eliminat[ing] the determined bounds of thoughts, leaving in their place , "unboundedness"' (p. 211). [Extracted from the article]

The renowned Syrian ʿālim Shaykh Muhammad Sa'id Ramadan Al-Buti was one of the world's leading scholarly representatives of Sunni Islam in contemporary times. The written debates that occurred between the Damascene ʿulamā', al-Buti, and the iconic Salafi scholar and ḥadīth scholar Muhammad Nasir al-Din al-Albani constitute one of the most important and comprehensive intra-Muslim debates in the twentieth century, having helped to define a clear schism between the neo-traditionalist position and its presumed opposite: Salafism. This article suggests that the rhetoric of anti-Salafism needs to be studied further to better understand contemporary currents in modern Islamic intellectual history. The adversarial rift that crystallised in the thriving Shāmī scholarly milieu of the 1980s and 90s informed the existence of a distinct neo-traditionalist school both in the West and many parts of the Muslim world for the latter part of twentieth century and to this day. At the intersection of political competition, textual methodology and competing visions of heresy and history, Islamic neo-traditionalism represents a key contestant in the battle for religious authority in contemporary Islam under the secular nation-state. Between championing a constructed concept of a 'tradition' for modern times and those who seek to return to a pristine 'true Islam', a deadlock is inevitable. [ABSTRACT FROM AUTHOR]

Copyright of Filozofia i Nauka is the property of Institute of Philosophy & Sociology of the Polish Academy of Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Estudios Politicos (01215167) is the property of Universidad de Antioquia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article discusses two complementary themes that play an important role in contemporary South African political philosophy: (1) the racist tradition in Western philosophy; and (2) the role of ubuntu in regaining an authentic African identity, which was systematically suppressed during the colonial past and apartheid. These are also leading themes in Mogobe Ramose's African Philosophy Through Ubuntu. The first part concentrates on John Locke. It discusses the thesis that the reprehensible racism of many founders of liberal political philosophy has lethally infected liberal theory. This view neglects the distinction between genesis and justification. Political liberalism has since cleansed itself of the prejudices of its spiritual ancestors. Liberal human rights exclude racism as a matter of principle. The second part discusses the claim that the ubuntu philosophy provides a better basis for a constitution in a modern society than political liberalism. A major problem is that ubuntu is an essentially contested concept. Some philosophers consider ubuntu to be a moribund notion (Matolino); others see it as a vital concept par excellence. In the latter case, it is elaborated from sundry incompatible political views, ranging from African nationalism (Ramose) via humanist communitarianism (Metz) to liberalism (Mboti). Conclusion: as an essentially contested ideological concept, ubuntu should not be a decisive constitutional standard for the application of state force. In contrast, the constitutional model of political liberalism provides a reasonable alternative, as it is designed precisely to solve the problem of social plurality and ideological contest. [ABSTRACT FROM AUTHOR]

Traditionalist constitutional interpretation takes political and cultural practices of long age and duration as constituting the presumptive meaning of the text. This Essay probes traditionalism's conceptual and normative foundations. It focuses on the Supreme Court's traditionalist interpretation of the First Amendment to understand the distinctive justifications for traditionalism and the relationship between traditionalism and originalism. The first part of the Essay identifies and describes traditionalism in some of the Court's Speech and Religion Clause jurisprudence, highlighting its salience in the Court's recent Establishment Clause doctrine. Part II develops two justifications for traditionalism: "interpretive" and "democratic-populist." The interpretive justification is that enduring practices presumptively inform the meaning of the words that they instantiate. Generally speaking, we do what we mean, and we mean what we do. The democratic-populist justification is that in a democracy, people who engage in practices consistently and over many years in the belief that those practices are constitutional have endowed those practices with political legitimacy. Courts owe the people's enduring practices substantial deference as presumptively constitutional. The populist element in this justification is that traditionalism is a defensive interpretive method against what abstract principle in the hands of elite actors has wrought: intolerance, the corrosion of lived experience, and the distortion of text to mirror a particular class of contemporary moral and political views. In Part III, this Essay compares traditionalism with originalism, reaching two conclusions. First, traditionalism's reliance on practices as presumptively constitutive of constitutional meaning is most distant from originalist theories that rely on abstract principle as constituting the meaning of text and that reject practice-based evidence as the equivalent of irrelevant "expected applications." It is closest to varieties of originalism that read text concretely. Yet traditionalist judges are not engaged in making guesses about "expected applications," but in making decisions about retrospective applications--drawing on old and enduring practices either to include within, or exclude from, a tradition the specific practice under review. Second, the Essay investigates the connection between socalled "original law" theories of originalism and traditionalism. Original law theorists argue that originalism is "our law" as a sociological and cultural fact. But traditionalism may be more "our law" than originalism in some areas within the First Amendment and outside it. If the positivist defense of originalism truly counts as a justification for any theory of constitutional interpretation (an issue on which this Essay takes no position), then it may support traditionalism as much as originalism. [ABSTRACT FROM AUTHOR]

In this paper I set out what I call a 'conquest' conception of Hume's experimental science of man. It is notable, I claim, that Hume regards what he calls the 'capital' of the sciences – 'the science of MAN' – as occupied territory, and that he views his 'direct' method of approach upon the science of human nature as a 'conquest'. I expand upon such statements by leveraging the comparison that Hume draws between experimental moral philosophy and the experimental tradition in natural philosophy inaugurated by Francis Bacon. Overall, I suggest that Hume's decision to ground his science of human nature upon experience and observation is as much about overthrowing the epistemic authority of speculative dogmas as it is about establishing a secure foundation for his system of the sciences, and I contend that Hume's application of his hypotheses to animals is central to this conception of his philosophical project in the Treatise. [ABSTRACT FROM AUTHOR]

Moral traditionalism versus progressiveness and secular authoritarianism versus libertarianism are often understood as central to the same "new" cultural cleavage in politics. Despite the often-found sizable correlations between these two cultural value divides, the present paper theorizes that this relationship is not a cross-contextual constant, but rather a specific feature of secularized contexts where moral traditionalism is relatively marginal. We test this theory by means of a two-stage statistical analysis of the data from the four waves of the European Values Study (1981–2008) for 17 Western European countries. Our findings confirm that the two value divides are most strongly connected in the most secularized contexts because the latter are least morally traditionalist. While the two cultural divides hence tend to be distinct in more religious Western-European countries, they tend to coalesce into one single "new" cultural divide in more secular ones. [ABSTRACT FROM AUTHOR]

Copyright of TOPIA: Canadian Journal of Cultural Studies (University of Toronto Press) is the property of University of Toronto Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The question of the ultimate constituents of the physical universe was one of the first questions at the dawn of the Western tradition of philosophy. At present, the most successful answers to this question are offered by the fundamental theories of elementary particle physics, which are formulated within the broader conceptual and mathematical apparatus of quantum field theory. The aim of this paper is to explain in an accessible manner the fundamental changes brought about by the transition from particle to field understanding of the universe in contemporary physics. The brief account of Newton's ontological view of the world serves both as an introduction and as a background to what follows. The paper also intends to address and encourage philosophers interested in ontological problems to study the latest physical theories despite their mathematical complexity and apparent inaccessibility. [ABSTRACT FROM AUTHOR]

the paper aims to illuminate Peirce’s original interpretation of the syntax and logic of propositions, with special reference to his formulation of the 1890s. by gathering the fruits of his studies in the logic of relatives, and his reflections on non-indo-European languages, in these years the author begins to provide a new, non-Aristotelian view of the proposition, characterized by his semiotic approach. in particular, it will be examined the crucial role of the “rhema” (or “rheme”), which allows a different configuration of propositions, in comparison with the classical tradition of Western Philosophy, unraveling the logical, grammatical, as well as philosophical, implications of its centrality. [ABSTRACT FROM AUTHOR]

Copyright of Teoría de la Educación. Revista Interuniversitaria is the property of Ediciones Universidad de Salamanca and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)