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In recent decades, scholars have increasingly reached agreement on how to interpret Aquinas' account of the rational grounding of faith. Drawing comparisons between Aquinas' position and Alvin Plantinga's "Reformed Epistemology", many commentators hold that according to Thomas, belief that the articles of faith are divinely revealed (and thus, true) can be rational even absent naturally perceptible evidence that the articles are so revealed. In Plantinga's terms, belief in the articles of faith is "properly basic". Although this interpretation is plausible, its proponents have further argued or implied that Aquinas' account only renders basic belief in the articles rationally justified in an "externalist" sense. Thomas' observation that there is naturally perceptible evidence (e.g. miracles performed by prophets) that the articles are revealed is supposedly crucially important, because only the perception of such evidence renders belief in the articles justified in an internalist sense. In this article, I argue to the contrary that on Aquinas' account, one with basic belief in the articles can have "internalist" justification for her belief without possessing naturally perceptible evidence that the articles are revealed. Thomas' contention that basic belief in the articles of faith is rationally appropriate need not render him an "externalist" about epistemic justification. [ABSTRACT FROM AUTHOR]

In this interview, Jean-Luc Marion recalls the intellectual world of Paris in 1970s, reflecting on how his engagement with the ubiquitous "death of God" question led to the sketches of God without Being first presented at this 1979 Colloquium, and discusses the criticism it provoked not only from Heideggerians but also from Thomists. He discusses the reception history of phenomenology in France the reasons for the particular power it gained among thinkers of his generation. Finally, he recounts how his work has led from the 1979 Colloquium through the "Theological Turn" and up to his forthcoming D' ailleurs, la révélation (Grasset, 2020), which he briefly previews here. Marion closes with words on originality, criticism, and the particular challenges of the contemporary world that await philosophical thinking today. [ABSTRACT FROM AUTHOR]

This paper aims to provide parents and others resources to resist technology-mediated personalized learning. To develop these resources and make the case against technology-mediated  personalized learning, I turn to the work of American philosophers Henry Bugbee and John William Miller. [ABSTRACT FROM AUTHOR]

The aim of this essay is to examine the iconic nature of Mendeleev's periodic table in light of the philosophy of the American pragmatist Charles Sanders Peirce. Mendeleev and Peirce lived at approximately the same time during the 19th and early 20th centuries. They both trained as chemists and, in 1869, the year of Mendeleev's first arrangement of the chemical elements, Peirce published his own arrangement, also based on atomic weights. Peirce developed a theory of iconicity as part of his wider semiotics, an important characteristic of an icon being its epistemic fruitfulness. The periodic table proved to be epistemically fruitful in predicting new relations—new knowledge—such as revised atomic weights and novel elements. By viewing the periodic table through the lens of Peirce's iconicity, I will show how Mendeleev was able both to reveal and to make perspicuous the relations between the chemical elements. [ABSTRACT FROM AUTHOR]

Modern societies are increasingly faced with "unknown unknowns," Black Swans, and mega-crises. Both public and corporate leaders find it deeply challenging to respond to these crisis events. Existing approaches and tools to cope with crisis-induced uncertainty are of little help in these dynamic environments. This article explores how the principles of Pragmatism may provide the building blocks for a theory of effective strategic crisis management. We argue that these principles, formulated by a group of American philosophers in a time of deep uncertainty, provide a way of thinking that will help practitioners prepare for, and deal with, emerging risks, crises, and disasters. [ABSTRACT FROM AUTHOR]

The article introduces and critically explores a series of autobiographical texts produced in the early 1990s by world-famous British and American philosophers depicting their personal journeys towards discovering or rediscovering religious faith. The analysis is developed into two sections: first, it identifies a series of major aspects on which contemporary philosophical and theological debates on narrative theory converge; second, it shows how the theoretical aspects of the conversion narrative (the conversion of life into text, the conversion of a philosopher to religious faith, the conversion of the believer, understood as the appropriation of his/her life by an entire community as yet another example of communal practice, and ultimately, the conversion of the entire community to the philosophical ideals preached by the new convert) pose philosophical challenges to each author. [ABSTRACT FROM AUTHOR]

An introduction is presented in which the editor discusses several reports published within issue on topics including work of German philosopher Helmuth Plessner and public political enterprises.

An interview with J. M. Bernstein, an American philosopher, and University Distinguished Professor at The New School, is presented. Topics discussed include his views on work of German philosopher Helmuth Plessner and on the book of Hans Jonas "The Phenomenon of Life;" and relationship between Plessner and Immanuel Kant.

The distinguished US philosopher Elizabeth Anderson, who teaches at the University of Michigan, answers questions put to her by John White about educational aspects of her work in moral and political philosophy. She begins by describing her indebtedness to Dewey in his views on developing students' capacities for intelligent enquiry and as citizens in a democracy. She elaborates on this in her emphasis on children learning fraternally together with others of diverse class, racial and ethnic backgrounds. She also discusses the control of education, looking at the role of the state and other political authorities in education, the charter school movement and home schooling. Well‐known for her views on democratic equality (as distinct from equality of fortune) and on an adequacy criterion of fairness, she shows how these ideas apply to education for a democratic society. This takes her into critical discussions of equality of educational opportunity, education as a positional good, and the rich variety of educational aims fitting a democracy of equals. Anderson has also written about the errors of theistic religion as well as two award‐winning recent books on the imperative of social integration and on the authoritarian powers of employers. Developing these thoughts in an educational direction, she writes here about religious and moral education, problems with assimilationist and multicultural approaches to schooling, and preparation for work as an educational aim. [ABSTRACT FROM AUTHOR]

This paper is the response of the author to a series of criticisms from Todd Lekan, Greg Moses, and John Capps at the 2018 SAAP Meeting. It begins with some consideration of the climate in American philosophical circles in the 1970s, and turns to a series of responses to the critics' questions. The overall empasis is on the importance of pluralism. [ABSTRACT FROM AUTHOR]

In 1939 the American philosopher W.M. Urban published a massive treatise on language philosophy entitled Language and Reality. In the '50s, during his stay in Uruguay, as a professor of linguistics at the University of Montevideo, Eugenio Coseriu read attentively this work and retained some elements (evocative functions, universe of discourse, elliptical character of language, etc.), taking them over in his integral linguistics. In this article, I aim at identifying these concepts (essential for Coseriu's linguistic theory), relating them to the original contexts of W.M. Urban's treatise. [ABSTRACT FROM AUTHOR]

Among the conceptual problems raised by climate change is that of how to think about the future. Theories of intergenerational justice and other accounts of obligations to the future in Anglo-American philosophy tend to argue that the remote future matters morally. Where did these arguments come from? This essay explores the roots of contemporary ideas about the remote future in debates that took place among Anglophone philosophers in the 1970s. [ABSTRACT FROM AUTHOR]

The article highlights the interconversation between German writer, Gila Lustiger; American philosopher, Judith Butler; German sociologist, Sabine Hark; and Sahra Dornick. Topics discussed include views of Judith on writing German even after the holocaust; information on development of theoretical language or a descriptive language to grasp solidarity; and discussion on informal modes of reciprocity.

This is a reminiscence and short biographical sketch of the late philosopher and cognitive scientist Jerry Fodor. It includes a summary of his main proposals about the mind: his “Language of Thought” hypothesis; his rejection of analyticity and conceptual role semantics; his “mad dog nativism”; his proposal of mental modules and—by contrast—his skepticism about a computational theory of central cognition; his anti‐reductionist, but still physicalist, views about psychology; and, lastly, his attacks on selectionism. I conclude with some discussion of his idiosyncratic style and of his aesthetic and other interests. An appendix provides some memorable quotes. [ABSTRACT FROM AUTHOR]

El artículo presenta un perfil del filósofo americano Richard J. Bernstein en ocasión de la entrega del doctorado honorario por la Universidad Autónoma Metropolitana de México. La autora comenta sobre su carrera académica en The New School for Social Research en Nueva York. También se considera su interés en la metafísica, el pragmatismo y la analítica.

The article offers information on thought of American philosopher, Hannah Arendt on theoretical engagement with politics. Topics discussed include public life in between politics and philosophy, about her theoretical inquiries with contingent political concerns, and fundamental conflict between philosophy and politics.

In response to the contemporary American philosopher Michael J. Sandel's tremendous popularity and ongoing engagements with Chinese philosophy, which are often offered as evidence of a deep resonance between his work and contemporary Chinese interests in justice, I argue that his conception of justice as a product of the storyteller's narrative quest encounters two potential problems when considered from a Chinese perspective. The first is whether 'Chinese' justice-which can be viewed substantially as a collective if not individual attempt to overcome subalternity as the Oriental subject-can be achieved through the foreign forms of moral reasoning that are perhaps guilty of consigning Chinese to their status as Orientals in the first place. The second questions whether the Western culture of storytelling, of the heroic subject who conquers the other (so often the Oriental in modern times), is not already a product and producer of injustice, and in its contemporary forms, a fantasy and fetish of capitalist society that is not only incapable of individual justice, but also complicit in injustices towards others. These points are raised in tandem with discussions of ongoing generational shifts in China largely attributable to the rapid expansion of a market economy and the growing normalization of Western-style heroic, justice seeking storyteller, which might in turn legitimize Sandel's approach to justice. However, from a Marxist perspective, I argue that such developments might be Trojan horses for new forms of subjugation, alienation, and inauthentic being-in short, contra Western Orientalist universalism, the very injustices that China's modernity project has aimed to overcome and with which it risks assimilation. [ABSTRACT FROM AUTHOR]

The article analyzes the literary journal ''boundary 2'' founded by Canadian poet and novelist Robert Kroetsch along with American critic and philosopher William Spanos. It offers information on Kroetsch and Spanos and highlights their efforts in publishing the journal. It depicts the journal to be based on postmodern literature and discusses the writings published in it.

Philosophers love to write about Terrence Malick. In this meta-critical essay, I examine recent philosophical evaluations of Malick’s film style – within the broader context of ‘film as philosophy’ or ‘film-philosophy’ – with the aim of laying bare the dominant motifs and values that film philosophers resort to when reflecting on the filmmaker’s pronounced stylistic hallmarks. First, I identify Malick’s widely perceived ‘contemplative style’ as a key catalyst behind philosophers’ fascination with his films and proceed to detail the diversity of stylistic devices and effects in terms of which philosophers describe it. The second movement of my analysis is to illustrate the decidedly ethical interests that accompany said configurations of Malick’s style and effects. I argue that Malick magnifies in philosophers a motive of personal transformation that is more widely at work within the project of film-philosophy. The philosophical achievements of Malick’s style, as commentators see it, always entail transformational effects on the viewer: his devices not only move us to contemplation, but potentially transform us to greater awareness, openness and connection. What are essentially value-laden interpretations of style are illustrated with reference to the three stylistic elements that feature most in philosophical writings on Malick: (1) his visual renderings of nature, (2) his uses of voice-over and (3) the ‘perspective effects’ that he is said to achieve. I conclude with some critical implications of my findings for the procedures and presuppositions underlying the project of film-philosophy. [ABSTRACT FROM PUBLISHER]

An interview with American philosopher Judith Butler is presented. He talks about his literature work such as the book "Antigone" and states about his interest in Modernist works like European Modernism. He also talks about his interest in poetry of American poets including Emily Dickinson and Wallace Stevens.

This paper investigates the intellectual biography of the American philosopher and anthropologist Lawrence Krader (1919-1998) as a contribution to the sociology of intellectuals and history of ideas. We trace Krader's career trajectory to his intellectual self-concept, his scholarly and political worldviews, and his financial independence. Krader entertained a self-concept of a lone pioneer that led him to reject the competition for attention as highlighted in the current literature, dominated as it is by an emphasis on field, habitus, the accumulation and reproduction of power, and symbolic capital. His self-concept and his happier financial circumstance kept him relatively aloof from key intellectual networks and narrow institutional constraints. Our paper seeks to combine the new sociology of ideas with its focus on institutions and networks with traditional Wissenssoziologie that emphasized the role of class, status, and worldviews to explain the rise and fall of theories and thinkers. [ABSTRACT FROM AUTHOR]

Our ordinary judgments and our metaphysical theories share a common commitment to facts about resemblance. The nature of resemblance is, however, a matter of no small controversy. This essay examines some of the pressing questions that arise regarding the status and structure of resemblance. Among those to be discussed in what follows: what kinds of resemblance relations are there? Can resemblance be analyzed in terms of the sharing of properties? Is resemblance an objective or subjective matter? What, if any, resemblance facts are fundamental? How does resemblance relate to naturalness? [ABSTRACT FROM AUTHOR]

An introduction to a series of articles published within the issue written by American philosopher and sociologist George Herbert Mead is presented.

In this article, we will show that if Quine's adage is fulfilled "No statement is immune to revision" (that is, that the adage is not immune to revision), it results in a paradoxical situation. Such paradox is nonetheless harmless to the adage "No statement is immune to revision" because it is undeniable. [ABSTRACT FROM AUTHOR]

I argue in this paper for the rich and subtle connections between moral philosophy and literature as they are articulated and explored in the work of the contemporary American philosopher, Cora Diamond. In its significance for broader educational debates-specifically, debates regarding the value of the arts and humanities in a context of global economic collapse-Diamond's work is strikingly original. I argue that it offers much more to educators than the related work of her Anglo-American contemporaries, among them Martha Nussbaum and Richard Rorty. In development of my position, I read Diamond's 2008 essay, The Difficulty of Reality and the Difficulty of Philosophy, with A Girl is a Half-formed Thing, the debut novel of Irish writer Eimear McBride. [ABSTRACT FROM AUTHOR]

In June 1947 Paul Tillich signed a contract with The University of Chicago Press for a 'Systematic Theology' in two volumes. Having published the first volume in April 1951, he asked the publisher to split the second volume into two parts, which were published in 1957 as volume II and 1963 as volume III. In this article the different editions of 'Systematic Theology' are described, and the economic aspects of writing and publishing this very influential academic book are explained. Many unknown sources are presented. Some of them show Tillich as an author in real despair. [ABSTRACT FROM AUTHOR]

The article discusses Dewoycean idealism of American philosopher John Dewey as response to absolute idealism of American objective idealist philosopher Josiah Royce. Topics discussed include how Royce chose to adopt absolute idealism, Dewoycean interpretation of Absolute idealism of Royce, and the understanding of both Dewoycean idealist and Deweyan absolute idealist to faith.

Fred Sommers passed away in October of 2014 in his 92nd year. Having begun his teaching at Columbia University, he eventually became the Harry A. Wolfson Chair in Philosophy at Brandeis University, where he taught from 1963 to 1993. During his long and productive career, Sommers authored or co-authored over 50 books, articles, reviews, etc., presenting his ideas on numerous occasions throughout North America and Europe. His work was characterized by a commitment (often implicit) to the preservation and application of historical insights and to the value of a well-articulated, coherent logical system. He was recognized for his independence and refusal to accept any view on the basis of authority alone. This made him a formidable critic but accounted in part for his many innovative and original ideas. In spite of his general contrariness in logic, Sommers earned the respect of the majority of his contemporaries, including Russell, Quine, van Benthem, Hacking, Suppes, and Strawson. In 2005, he was the subject of a Festschrift with contributions by a number of younger philosophers and logicians, just one indication of the continuing importance and influence of his work. [ABSTRACT FROM AUTHOR]

El artículo discurre sobre la relación filosófica entre la ciencia y la religión. El autor comenta sobre los debates sobre la compatibilidad o la incompatibilidad entre ciencia y religión. También se considera la obra del filósofo estadounidense Alvin Platinga, quien analiza la filosofía de la religión.

El artículo discurre sobre el sistema epistemológico desarrollado por el filósofo americano Willard Van Orman Quine. El autor comenta sobre el trabajo de Quine en el campo de la filosofía de la matemática, de la lógica, de la ciencia y del lenguaje. También se considera su influencia en el estudio del concepto filosófico del naturalismo.

The goal in this article is to offer a vision for a scholarship of philosophical learning that philosophers find plausible and helpful and that utilizes our disciplinary skills and knowledge to produce useful insights into how students learn philosophy. Doing so is a challenge because philosophers typically and historically conceive of our work as being properly done in the proverbial armchair, that is, done without being tied to empirical data. To begin, I look at three common types of philosophy pedagogy research and I show ways that each can be done well and the limitations of each. Ultimately, I argue that, while useful and revealing in some ways, the techniques typically fail to illuminate where philosophy students are in learning the habits, dispositions and skills that are most typically associated with the discipline. Arguing that to understand students in these ways requires observation, and thus, non-armchair methods, I briefly explore the use of think alouds, arguing that they offer one viable path to a scholarship of learning in philosophy that would allow philosophers to both observe and to use our own disciplinary skills to make the thinking of our students visible in ways that will help us be clearer about how student and expert thinking differs so we can better determine how to help them improve. [ABSTRACT FROM AUTHOR]

The article focuses on Anglo-American legal philosopher Ronald Dworkin's philosophy to classicists. His theoretical thinking on the nature of interpretation and ideas concerning what is involved in the process of interpretation are discussed. Topics include the aesthetic hypothesis, interpretive presuppositions, and the concept of chain novels used in fiction writing.