This study seeks to determine the meaning of Luke 16：19-31. The question of whether this passage teaches intermediate state of the disembodied soul after death has been a theological conundrum. In Lucan context, both...This study seeks to determine the meaning of Luke 16：19-31. The question of whether this passage teaches intermediate state of the disembodied soul after death has been a theological conundrum. In Lucan context, both thematic and linguistic considerations suggest that the passage can be a pre-resurrection tradition. Having studied the setting in which Jesus tells this parable and Lucan context, this study, employing a quasi-allegorical method, concludes that the presentation of the unseen world represents events and class of people in the eschatological judgment.展开更多
The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677...The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677 or early in 1678, and the latter remained his lifelong friend and most assiduous correspondent. An Orleanais and a devout Catholic, Toinard combined an intense interest in the Scriptures with an enthusiasm for experimental science and inventions of every kind; he introduced Locke to all the French official institutions and to a number of private laboratories. Toinard＇s principal work, Evangeliorum Harmonia Graeco-Latina, was greatly appreciated by Locke for its new method. The paper attempts to explore the bulk of this correspondence in detail, giving an account of the wide range of topics dealt with in the two hundred letters; it is divided into four paragraphs referring, respectively, to the years 1678-1679, 1679-1681, 1681-1686, and1686-1704. The perspective is diachronic; on some occasions, the focus is on a particular topic which is the object of prolonged discussion between the two correspondents. In the conclusion, attention is drawn to the relevance of this correspondence in the context of the 17th century and of Locke＇s philosophical thought.展开更多
The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677...The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677 or early in 1678, and the latter remained his lifelong friend and most assiduous correspondent. An Orl6anais and a devout Catholic, Toinard combined an intense interest in the Scriptures with an enthusiasm for experimental science and inventions of every kind; he introduced Locke to all the French official institutions and to a number of private laboratories. Toinard＇s principal work, Evangeliorum Harmonia Graeco-Latina, was greatly appreciated by Locke for its new method. The paper attempts at exploring the bulk of this correspondence in detail, giving an account of the wide range of topics dealt with in the two hundred letters; it is divided into four paragraphs referring, respectively, to the years 1678-1679, 1679-1681, 1681-1686, and1686-1704. The perspective is diachronic; in some occasions, the focus is on a peculiar topic which is the object of prolonged discussion between the two correspondents. In the conclusion, attention is drawn to the relevance of this correspondence in the context of the 17th century and of Locke＇s philosophical thought.展开更多
Contrary to occidental philosophy, oriented to grasping and solidifying the principles of essential being （ontos on）, Buddhism seeks to understand the aspect of our existence that experiences suffering in life. In t...Contrary to occidental philosophy, oriented to grasping and solidifying the principles of essential being （ontos on）, Buddhism seeks to understand the aspect of our existence that experiences suffering in life. In the East Asian languages Human beings are described as Inter-Beings in that they are enveloped by the topos of life and death. From breath to breath, our life is bound to the moments of emerging and vanishing, being and non-being in an essential unity. D6gen＇s philosophical thinking integrated this conception with the embodied cognition of both thinking and acting self. In the phenomenological point of view, Heidegger （1927; 1993） emphasizes Being as bound to fundamental substantiality, which borders at the Ab-grund, falling into nothingness. With D^gen, the unity-within-contrast of life and death is exemplified in our breathing, because it achieves the unity of body and cognition which can be called ＂corpus.＂ In perfect contrast, the essential reflection for Heidegger is that of grasping the fundament of Being in the world, which represents the actualization of a Thinking-Being-Unity. The goal of this comparison is to fundamentally grasp what is the essentiality of being, life, and recognition （in Japanesejikaku f~ ~） bound to embodied cognition in our globalized world.展开更多
In Critique of Pure Reason, Kant explains his critical method ＂as an experiment＂ in metaphysics. The aim of that ＂experiment＂ is to establish ＂an entire revolution＂ in philosophical thinking, which was initiated...In Critique of Pure Reason, Kant explains his critical method ＂as an experiment＂ in metaphysics. The aim of that ＂experiment＂ is to establish ＂an entire revolution＂ in philosophical thinking, which was initiated by the Copernican revolution in cosmology in order to find the secure path, and its possibility application to metaphysics. Kant＇s aim in Critique of Pure Reason is to rescue metaphysics from a ＂blind groping＂ by undertaking a revolution in metaphysics as Copernicus has brought to cosmology. Kant＇s Copernican turn consists in the assertion that the possibility of knowledge requires that ＂the objects must conform to our cognition.＂ From Kant＇s view, we can know only what we ＂construct,＂ ＂make,＂ or ＂produce＂ as a necessary condition of knowledge, but we cannot know the mind--independent external world, i.e., the world which is independent of us. Kant＇s epistemological constructivism is the central point to his Copernican revolution.展开更多
Analysises and resrarches into Bohr’s quantum dialectics of nature of mutual complement and Heisenberg’s quantumphilosophy outlook. It gets a deeper and more systematic comgnition and comprehension to quantum theory...Analysises and resrarches into Bohr’s quantum dialectics of nature of mutual complement and Heisenberg’s quantumphilosophy outlook. It gets a deeper and more systematic comgnition and comprehension to quantum theory philosophy thought.展开更多
In my paper, I analyse Hume＇s philosophy of love with the general philosophical idea of a continual flux in the background. My main source is his Treatise of Human Nature published in 1739 where Hume develops in full...In my paper, I analyse Hume＇s philosophy of love with the general philosophical idea of a continual flux in the background. My main source is his Treatise of Human Nature published in 1739 where Hume develops in full length his purely naturalistic moral theory. First, I recall some basic features of Hume＇s general concept of a passion. Afterwards, I characterize his concept of love in context of his ＂principle＂ of sympathy in order to connect finally Hume＇s ideas to a basic distinction within traditional philosophy of love between love of benevolence and love of desire.展开更多
Style of study is a fundamental prerequisite for studies of Marxist philosophy. A Marxist way of study requires firstly taking up the standpoint of the masses; secondly, an unwavering attitude of emancipating the mind...Style of study is a fundamental prerequisite for studies of Marxist philosophy. A Marxist way of study requires firstly taking up the standpoint of the masses; secondly, an unwavering attitude of emancipating the mind, seeking truth from facts and progressing with the times; and thirdly, consciously espousing the method of joining theory and practice. Building up Chinese-style socialism is the greatest reality in China and is the locus of the fundamental interest of the mass of the people. It is the requirement and actualization of the principle of ＂emancipating the mind, seeking truth from facts and progressing with the time.＂ It is the historical mission of Marxist philosophical studies to serve the practice of Chinese-style socialism.展开更多
文摘This study seeks to determine the meaning of Luke 16：19-31. The question of whether this passage teaches intermediate state of the disembodied soul after death has been a theological conundrum. In Lucan context, both thematic and linguistic considerations suggest that the passage can be a pre-resurrection tradition. Having studied the setting in which Jesus tells this parable and Lucan context, this study, employing a quasi-allegorical method, concludes that the presentation of the unseen world represents events and class of people in the eschatological judgment.
文摘The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677 or early in 1678, and the latter remained his lifelong friend and most assiduous correspondent. An Orleanais and a devout Catholic, Toinard combined an intense interest in the Scriptures with an enthusiasm for experimental science and inventions of every kind; he introduced Locke to all the French official institutions and to a number of private laboratories. Toinard＇s principal work, Evangeliorum Harmonia Graeco-Latina, was greatly appreciated by Locke for its new method. The paper attempts to explore the bulk of this correspondence in detail, giving an account of the wide range of topics dealt with in the two hundred letters; it is divided into four paragraphs referring, respectively, to the years 1678-1679, 1679-1681, 1681-1686, and1686-1704. The perspective is diachronic; on some occasions, the focus is on a particular topic which is the object of prolonged discussion between the two correspondents. In the conclusion, attention is drawn to the relevance of this correspondence in the context of the 17th century and of Locke＇s philosophical thought.
文摘The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677 or early in 1678, and the latter remained his lifelong friend and most assiduous correspondent. An Orl6anais and a devout Catholic, Toinard combined an intense interest in the Scriptures with an enthusiasm for experimental science and inventions of every kind; he introduced Locke to all the French official institutions and to a number of private laboratories. Toinard＇s principal work, Evangeliorum Harmonia Graeco-Latina, was greatly appreciated by Locke for its new method. The paper attempts at exploring the bulk of this correspondence in detail, giving an account of the wide range of topics dealt with in the two hundred letters; it is divided into four paragraphs referring, respectively, to the years 1678-1679, 1679-1681, 1681-1686, and1686-1704. The perspective is diachronic; in some occasions, the focus is on a peculiar topic which is the object of prolonged discussion between the two correspondents. In the conclusion, attention is drawn to the relevance of this correspondence in the context of the 17th century and of Locke＇s philosophical thought.
文摘Contrary to occidental philosophy, oriented to grasping and solidifying the principles of essential being （ontos on）, Buddhism seeks to understand the aspect of our existence that experiences suffering in life. In the East Asian languages Human beings are described as Inter-Beings in that they are enveloped by the topos of life and death. From breath to breath, our life is bound to the moments of emerging and vanishing, being and non-being in an essential unity. D6gen＇s philosophical thinking integrated this conception with the embodied cognition of both thinking and acting self. In the phenomenological point of view, Heidegger （1927; 1993） emphasizes Being as bound to fundamental substantiality, which borders at the Ab-grund, falling into nothingness. With D^gen, the unity-within-contrast of life and death is exemplified in our breathing, because it achieves the unity of body and cognition which can be called ＂corpus.＂ In perfect contrast, the essential reflection for Heidegger is that of grasping the fundament of Being in the world, which represents the actualization of a Thinking-Being-Unity. The goal of this comparison is to fundamentally grasp what is the essentiality of being, life, and recognition （in Japanesejikaku f~ ~） bound to embodied cognition in our globalized world.
文摘In Critique of Pure Reason, Kant explains his critical method ＂as an experiment＂ in metaphysics. The aim of that ＂experiment＂ is to establish ＂an entire revolution＂ in philosophical thinking, which was initiated by the Copernican revolution in cosmology in order to find the secure path, and its possibility application to metaphysics. Kant＇s aim in Critique of Pure Reason is to rescue metaphysics from a ＂blind groping＂ by undertaking a revolution in metaphysics as Copernicus has brought to cosmology. Kant＇s Copernican turn consists in the assertion that the possibility of knowledge requires that ＂the objects must conform to our cognition.＂ From Kant＇s view, we can know only what we ＂construct,＂ ＂make,＂ or ＂produce＂ as a necessary condition of knowledge, but we cannot know the mind--independent external world, i.e., the world which is independent of us. Kant＇s epistemological constructivism is the central point to his Copernican revolution.
文摘Analysises and resrarches into Bohr’s quantum dialectics of nature of mutual complement and Heisenberg’s quantumphilosophy outlook. It gets a deeper and more systematic comgnition and comprehension to quantum theory philosophy thought.
文摘In my paper, I analyse Hume＇s philosophy of love with the general philosophical idea of a continual flux in the background. My main source is his Treatise of Human Nature published in 1739 where Hume develops in full length his purely naturalistic moral theory. First, I recall some basic features of Hume＇s general concept of a passion. Afterwards, I characterize his concept of love in context of his ＂principle＂ of sympathy in order to connect finally Hume＇s ideas to a basic distinction within traditional philosophy of love between love of benevolence and love of desire.
文摘Style of study is a fundamental prerequisite for studies of Marxist philosophy. A Marxist way of study requires firstly taking up the standpoint of the masses; secondly, an unwavering attitude of emancipating the mind, seeking truth from facts and progressing with the times; and thirdly, consciously espousing the method of joining theory and practice. Building up Chinese-style socialism is the greatest reality in China and is the locus of the fundamental interest of the mass of the people. It is the requirement and actualization of the principle of ＂emancipating the mind, seeking truth from facts and progressing with the time.＂ It is the historical mission of Marxist philosophical studies to serve the practice of Chinese-style socialism.
