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Christ's incarnation and Christ's whole life bear witness to the fact that the Son is for the oppressed: Christ's passion means that Christ is the neighbour of all humiliated people. Christ's resurrection is God's manifestation that injustice and death will not have the last word. Faith with hope represents a living principle of renewal of the world. The hope of the believers in the realisation of God's promise entails the intent of anticipating the contents of God's promise.

Hope is not a passive expectation of the future. Hope is not the expectation of just conditions which will be realised exclusively in the afterlife; hope does not entail a mental disposition of resignation towards the events of earthen life. Hope regards the here and the now: Hope for the believers is the driving force of change and transformation of the world in the direction of justice, equality, and rights. The principle of hope is therefore the root of the promotion of justice among men: faith connected with hope represents both the very foundation of civil and social rights, of a democratic society, and of equality among individuals, and the disposition to steadily strengthen, within civil life, the values of rights, democracy, and equality.

The uploaded text is my PDF-version of the published text. Justice, Politics and Transcendence. The Drama of the human condition. Notes on the causes and origins of evil in Plato's Republic more. My analysis focuses on Plato's Republic. Das Monster in uns more. The essay consists in the analysis of the problem of the evil in the man and in the analysis of the remedies which the man can fi nd against the evil. Plato affi rms the presence of an active principle of evil in the soul of every man, Plato affi rms the presence of an active principle of evil in the soul of every man, which coincides with some instincts of the appetitive soul; the opposite principle to the evil is the reason, which needs, though, a correct education in order to be able to fi ght effi ciently against the evil in us.

The man can be seen as a battle fi eld of these opposite forces. Plato describes the presence of the evil in us in some passages of Republic Book 9, where he compares the appetitive part of the soul with a monster. The destiny of every person in her earthly existence consists in the continuing control of the appetitive part of the soul, if the status of ethical education is to be reached and maintained.

The man who remains in the realm of the opinion, that is, in the realm of the doxa is an individual who only disposes of unstable opinions and who as a consequence do not have authentic remedies against the appetitive part. On the contrary, the individual who can ascend to the realm of being through the hard education represented by arithmetic, geometry, stereometry, astronomy, harmony and, finally, dialectic is really able to contrast the force of the evil within the individual.

Ethics is really possible only through the complete education which passes through these disciplines: the more the individuals is theoretically educated, the more the individual is ethically educated. The knowledge of ideas is the only authentic therapy against the evil in us. The present essay is the first part of an investigation programme regarding animal ethics.

In this analysis, I first introduce the — in my view — central questions concerning animal ethics, that is, whether at least some kinds of animals In this analysis, I first introduce the — in my view — central questions concerning animal ethics, that is, whether at least some kinds of animals have a moral status — so that at least some kinds of animals have determined rights —, or whether no kind of animal has a moral status — so that no animals have any rights whatsoever.

Connected to these questions is the problem whether men have, or do not have duties towards animals. I then present the main ideas of Tom Regan and of Peter Singer on animal ethics: Both thinkers express the opinion that at least some kinds of animals do have a moral status: therefore, on no account may men use these kinds of animals.

I finally describe some positions of Peter Carruthers as one of the strongest opponents of the view that animals may have a moral status. The uploaded text is the PDF of my word version. Lasst uns den Weg einer neuen Ontologie einschlagen! Teil 2 more. Through these texts it is shown that the correct features of the genus are incompatible with the features attributed to ideas in the ontological system maintaining the existence of ideas: no genus can be considered as being separated, as being a substance and as being numerically one.

Ideas and entities of the perishable reality, which, in the opinion of those who plead for the existence of ideas, should have common properties, do not have, actually, anything in common.

The uploaded text is the PDF of my word analysis. Teil more. Aristotle, rather, aims at the differentiation between the realms of reality to which individuals and universals belong. I analyse the ontological laws that Aristotle finds about universal and substance: substance and universals are considered by Aristotle as mutually incompatible entities.

The analysis shows that a false interpretation of the features of the universals endangers the whole ontology. The danger of the Third-Man-Regress is avoided through the introduction of a new ontology, that is, through the introduction of the typological ontology of the entities.

This paper deals with some aspects of the strategy of defence that Aristotle dedicates to the principle of contradiction; the analysis is focussed on a number of passages of the chapter Metaphysica Gamma 4.

The main thesis of the paper is Among these consequences are, for instance, the disappearance of properties, of essences, of individual entities and of the plurality of essentially distinguishable entities, since the contents of the properties, the role of properties as essences and the constitution of the individual entities cannot hold good, if the principle of contradiction does not hold good.

The adversary of the principle of contradiction will be thus caught in the dilemma of either accepting the validity of the principle of contradiction or refusing the principle and, with it, the reality itself. The principle of contradiction appears to be, therefore, the ontological presupposition of the whole reality; it is the principle on which the whole reality depends: it shows itself to be not only a logic law, but also, and more than this, the ontological presupposition for every kind of entity: without the principle of contradiction there is no entity.

The paper follows Aristotle in his search for instruments in favour of the defence of the principle of contradiction; these instruments are, in the end, elements of the reality itself, such as properties, essences and individual entities: since the disappearance of properties, of essences and of individual essences, which would arise as a result of the collapse of the principle of contradiction, cannot be accepted, the principle of contradiction must conserve its validity. Ontology , Aristotle , E.

The aim of my analysis is to point out that the chapter constitutes The main entities of the typological ontology are universals, on the one hand, and instantiations of universals, on the other hand. The ontological levels, to which these two kinds of entities belong, are different from each other: therefore they must be kept rigorously separated from each other.

The new ontology constitutes a clear opposition to the ontology of ideas. The reality consists both of individuals and of universals: these kinds of entities occupy different realms of reality. Lowe, D. Eins neben den vielen Dingen und Eins bei den vielen Dingen. The study deals with different interpretations of being-one in Aristotle. Substance ontology. Die aristotelische Substanz als Wendepunkt in der Ontologie der Antike more.

Aspekte der Substanz bei Aristoteles more. September bis zum Aristotle's Theory of Categories - Substance - History of its interpretation. Numerische Einheit als ontologisches Kriterium Druckfahnen more. Aristoteles' Entdeckung des wahrhaft Allgemeinen Druckfahnen more.

Sutan Sjahrir. Conference Presentations. The title The title of my lecture was: 'Aspects of Hope'. The lecture was jointly organised by the School of Humanities and Social The webinar took place on Friday, 3 December The title of my The title of my contribution was: 'The concept of cosmopolitan rights'.

Gandhi's interpretation of Atman: Awakening, Enlightenment, Transcendence more. Xavier College, Jalukie, Nagaland, India. The Poetry Webinar can be watched on Hope opens perspectives more. The title of Keywords: crisis, hope, transformation, plurality of meanings, subject, expectation, Moltmann, activity, Spinoza, passion, emotion, disposition, mind, New Creation, action, future Any time or any occasion of crisis whatsoever represents a challenge for hope.

In my paper, I would like to analyse some aspects of hope as a kind of antidote against the crisis and against the effects of crisis on the individual mind. On closer inspection, we can see that the concept of hope is not a univocal one, and that hope can have, actually, many meanings. An alternative interpretation of hope can, on the contrary, show that hope represents a stable formation of the individual mind and, as a consequence, constitutes a factor of stable disposition of mind towards the external reality.

I shall propose an interpretation of hope as a disposition of mind which completely transforms the subject as regards his attitude towards history, events, and crisis moments. Hope in the New Creation entails a refusal of the present conditions of the world and promotes action in order that reality be modified in the form of the anticipation of the New Creation.

The promised New Creation is the criterium of judgment in order that it can be observed what does not function in the present reality and what ought to be changed therein. Hence, hope is not an emotion, is not a passion; it is a mind disposition, an internal constitution of the subject immediately connected with a programme of transformation of the present. Thus, for the individual, to have hope in the New Creation is to receive and possess a complete formation and a disposition of mind involving a general orientation in life.

Hope is not, therefore, for the individual, a temporary condition of mind, it is not an ephemeral state of the soul; hope is an overall outlook on life, reality, and history. Hope becomes the shape of mind itself of the individual, since it is, for the individual mind, the source of interpretation of the whole reality. The hoping subject knows that the dimension of the present is not an inescapable one.

The present is only temporary: it does not represent the fullness of time. Hope is the attitude through and thanks to which life is expanded and enlarged both with the expectation of a different future and with the activity directed to the realisation of a new future. Thus, hope represents, for the individual mind, a form of liberation of the thought from the present, since hope is the awareness that the conditions of the present are not an inevitable tie for the individual; there will be an alternative reality; a new reality will be anticipated by the action of the individuals.

Through hope, the future becomes an autonomous dimension in comparison with the past and present: the future will not be the repetition of truths which have been already expressed or of orders of society which have been already established. Through the announcement of the New Creation, the believer receives an antidote against all manipulation strategies aiming to convince him that the fullness of time has already been reached and that no alternative reality is possible, to persuade him that reality is unmodifiable and that it must be accepted so as it is.

Hope tells that the order of the present is not a destiny. Hope, therefore, opens and broadens perspectives. Das Experiment Hoffnung. Das Kommen Gottes. Christliche Eschatologie. Ethik der Hoffnung. Theologie der Hoffnung.

Zur Gotteslehre. Pieper, Josef. Olten, Rahner, Karl. Band VIII. Robert Harvey Monro. Elwes, Vol. Conception of right more. Das Recht, Rechte zu haben-Powerpoint Chemnitz more. Tiere: Dinge oder Subjekte? October at the III. Abstract Immer wieder hat sich innerhalb der ethischen Abstract Immer wieder hat sich innerhalb der ethischen und rechtlichen Diskussion die Frage gestellt, ob Tiere Subjekte sind, welche Interessen z.

Diesen Positionen setzen sich die Einstellungen von denjenigen Denkern wie z. Griffin und David DeGrazia. Mark Rowlands. Die Darlegung wird von der Frage abgeschlossen, ob die Tierethik von der Umweltethik getrennt werden kann oder ob sie hingegen mit der Umweltethik kompatibel ist. Gianluigi Segalerba "Tiere: Dinge oder Subjekte? Degeneration in war and war of aggression.

Examples from the Peloponnesian War more. The Webinar took place on Friday, 2nd July International Symposium more. Spiritual Perspectives in Human Rights more. Alternative Perspectives and Global Concerns ap-gc. Notes on the moral and legal standing of animals. On tracing the insuperable line more. It took place on Friday, 11th June Individual rights, group rights, cultural rights - origins, genesis, and essence more.

The Webinar took place on Friday, 4th June Notes on Sen's Rawls more. Sen ul Haq Powerpoint more. Battle for minds more. Mahmoud Masaeli. A joint event with Iran Academia, 53rd in a series on Alternative Publication Date: Publication Name: Battle for minds. Elements of critical pedagogy.

The framework of ontology precedes the actual appearance of the concrete entities of the average reality like men, colours, lengths and so forth. At the level of the framework, it does not matter which kinds of entities concretely exist; it does matter, though, which structures exist before the actual appearance of these entities, since these structures constitute the whole texture pre-existing to the appearance of the concrete entities.

In this framework, the concrete entities find their own place. The concrete entities follow the rules determining this framework space. The correct determination of the framework and of the features belonging to the elements of the framework is vital for the ontology.

Hence, ontological prudence, circumspection, and caution are indispensable attitudes in the determination of the features of the bearing structures of ontology. Besides, I shall expose aspects of the ontological rules and ontological prohibitions originating from the distinctions between realms of reality.

On different interpretations of Theology And their consequences for nature and society more. The Webinar took place on Friday, 16 October In my contribution, I deal with two interpretations which can be given of the relationships between God, mankind, and the further creatures.

The first interpretation, which focuses on the position of man as image of God, considers the whole mankind as the centre of the creation. This interpretation confers to the mankind a position of absolute privilege over all the other creatures: the whole nature is submitted to the mankind.

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