- A brief account of the history of logic, from the The Oxford Companion to Philosophy (edited by Ted Honderich), OUP 1997, 497-500.
- A biography of Peter Abelard, published in the Dictionary of Literary Biography Vol. 115, edited by Jeremiah Hackett, Detroit: Gale Publishing, 3-15.
- Philosophy in the Latin Christian West, 750-1050, in A Companion to Philosophy in the Middle Ages, edited by Jorge Gracia and Tim Noone, Blackwell 2003, 32-35.
- Ockham wielding his razor!
- Review of The Beatles Anthology, Chronicle Books 2000 (367pp).
- A brief discussion note about Susan James, Passion and Action: The Emotions in Seventeenth-Century Philosophy.
- Review of St. Thomas Aquinas by Ralph McInerny, University of Notre Dame Press 1982 (172pp). From International Philosophical Quarterly23 (1983), 227-229.
- Review of William Heytesbury on Maxima and Minima by John Longeway, D.Reidel 1984 (x+201pp). From The Philosophical Review 96 (1987), 146-149.
- Review of That Most Subtle Question by D. P. Henry, Manchester University Press 1984 (xviii+337pp). From The Philosophical Review 96 (1987), 149-152.
- Review of Introduction to the Problem of Individuation in the Early Middle Ages by Jorge Gracia, Catholic University of America Press 1984 (303pp). From The Philosophical Review 97 (1988), 564-567.
- Review of Introduction to Medieval Logic by Alexander Broadie, OUP 1987 (vi+150pp). From The Philosophical Review 99 (1990), 299-302.
Tuesday, March 29, 2011
There are two main claims that characterise reformational philosophy. Religious roots of philosophical thought Reformational philosophy rejects the view that theoretical thought, including philosophical thought, is autonomous. The view that theoretical thinking is a purely rational activity; has a purely rational ground, or requires no pre-theoretical conditions or commitments for its possibility cannot be sustained. Any attempt to explain theoretical thought without acknowledging non-theoretical factors is destined to fall into irresolvable antinomies. The conclusion of Dooyeweerd’s “transcendental critique of theoretical thought” is that philosophy cannot function without religious-deep presuppositions. His analysis of the influence of religious “ground-motives” in the history of philosophy – particularly that of nature-freedom in modern humanism (see Dooyeweerd 1997 Vol.1) – is illustrative of this conclusion. Modal theory Reformational philosophy has always been concerned that philosophy be fruitful for the special sciences; the theory of irreducible modal aspects has had the greatest influence in this respect. Although accounts differ, it is customary to distinguish fifteen modal aspects which evince the ways or modes we experience reality. These are: numerical, spatial, kinematic, physical, organic, psychical, logical, historical, linguistic, social, economic, aesthetic, jural, moral and pistical. Each mode expresses itself in all the other modes through analogies within the mode that either "anticipate" later modes or “retrocipate” earlier modes. Any non-reductionist account of reality must acknowledge the particular ways each entity, action or process function within all of the modal aspects or else fall, once again, into antinomies (see Dooyeweerd 1997 Vol.2).
Reformational philosophy is a Neo-Calvinistic movement pioneered by Herman Dooyeweerd and D. H. Th. Vollenhoven that seeks to develop philosophical thought in a radically Protestant Christian direction.
Subscribe to:
Post Comments (Atom)
No comments:
Post a Comment