En este artículo propongo denominar insondable al concepto de pensar en Heidegger para referirme tanto al pensar como acontecimiento, como a aquello a lo que se refiere el pensar. Se trata, por una parte, del pensar pensante, reflexionante, meditativo que se da precisamente en el tránsito que va de una metafísica de la representación al pensamiento que ha de pensar la verdad del ser. Pero lo insondable hace referencia también al qué del pensar, al misterio del ser que es siempre (...) el misterio de una donación abierta que no se deja encapsular en el férreo dogmatismo de ningún sistema. Lo primero nos sitúa ante el final de la filosofía tal y como ha sido concebida hasta ahora. Lo segundo, ante el inicio de un pensar auténtico del ser que, en nuestra opinión, es a la vez contemplativo y crítico y a la vez que posibilita renovar la relación del hombre con el mundo, con lo ente, marcada por la serenidad consecuente con el cuidado. (shrink)

The subject of human acts has been one of the controversial topics of kalām since the first centuries of Islam. A lot of concerning human acts –from divine attributes to divine decree and destiny, from the issue of good and evil (ḥusn and Qubḥ) to the boundaries of the reasoning, from the accountability with impossible things to the rational accountability, from the topics of substance and accident to causality- has been said and written in the history of Islamic tought. (...) In this study, the subject was discussed especially within the scope of man’s on his own action in connection with the divine knowledge, will, and power. On this issue, the Muʻtazila argues that human beings are independent in doing their good and evil acts with the power that God has given to them because of His will and wisdom, and that the evil actions that they have done cannot be associated with the divine attributes in any way. Sunnī theologians assert that God creates human actions through man’s orginated power. They also arguethat evil acts are not independent of the Divine Creation although human beings are the reason of evil in terms of thier acquisition (kasb) and will (irāda). Nevertheless, the representetives of the Sunnī kalām (Asharites and Māturīdis) differ on their account of acquisition, which expresses man’s agency in his acts. In contrary to the Mātūrīdiya, the Ashʻariya holds that acquisition is a created act of God. On the other hand, the Mashshai (peripatetic) philosophers, who are opposed by teologians on some issues such as divine attributes and the working of activity/acts in nature, consider human’s actions part of the eternal chain of cause-effect that emanate (al fayḍ) from the First Principle. However, according to them, every link of this chain is formed by the divine providence (al-ināyah). They also attribute morally evil acts not to the First Principle which is complete (tām) and full good (hayr), but to agents in the cause-effect chain. In summary, according to both teologians and philosophers, the ultimate source of human acts is the divine will and power. The acts that are morally or religiously evil, are not independent of man’s will. Thus, human beings are accountable for their actions. Philosophers and teologians, who agree on these issues, have explained their views and build their opinions on different concepts and principles. They have shown a very different attitude in their discourse and secondary principles, while all of them basically try to express the same idea. This difference has revealed within the frame of the following questions: Is man’s accountability for his actions because of his created power or will? Can evil actions, which are willed by human beings and therefore created by God, attributed to Him? Does the fact that the world emanates from God, the First Principle, due to His knowledge and essence, necessitate Him to be a willless and ineffective agent, and therefore to be a cause cause that has no effect on man's actions?Although teologians and philosophers have put forward different views in the context of the answers to these questions, they agree on the issues we have mentioned above. As this study shows, there is actually a common purpose in this subject, man’s actions, which causes deep divisions between theologians and philosophers in Islamic history. Primary sources of the study are the basic texts of the schools mentioned above. Additionally, the study were limited to the subject the effect of human on acts. It consists of two parts: the main part and the conclusion part. In the main section, the approaches of schools were examined from two aspects, in in terms of divine attribute and human effectiveness, and in the conclusion section, the common purposes behind the discussions were determined. (shrink)

In this study, secondary school DKAB (Religious Culture and Moral Knowledge) lesson’s belief learning domain has been examined structurally. In this context, the basic principles of belief have been discussed according to Māturīdīsm, Ash'arism, Mutazilite and in places according to Shia. The common points and different aspects of the ideas in the domain of belief of these schools have been examined in a comparative way. Subjects such as the attribute of taqwin/creation, which is the main discussion between Māturīdīsm and Ashʿarism, (...) whether Allah can be known by reason, whether the good and the evil are determined by reason or nass/verses are the examples. Additionally existance of the immutable attributes and that whether they are eternal or not, that whether ru’yatullah/seeing God is possible or not and the conditions of the afterlife which have been points of discussion between Mutazilite and Ahl es-Sunnah have been handled in the article. Surely these are matters of extensive discussion; this study evaluated these topics in the pedagogical context of the belief learning domain of the DKAB lesson. Firstly the theological background of the belief learning domain of DKAB lesson has been handled. Then learning outcomes which are the first elements of the curriculum have been classified. And thirdly the text books which are the second dimension of the curriculum have been analyzed. The method of the study is document analysis. Belief is the first of the learning domains designated as worship, morality, Prophet Muhammad and culture, and it is also of great importance because it is the basis of other learning domains. Belief learning domain is in the interest of curriculum designers in terms of having some pedagogical features but it must also be in harmony with theological acceptances as it is one of the basic components of religiosity. The theological background is also directly related to the political and legal context of the lesson, such as doctriner and non-confessional status. Because when various interpretations of religion do not have common points or when the common points are weak, the non-confessional feature will always be a controversial matter. In theological texts God has been described as essential, the almighty, the omniscient and one who intervenes in the history. Discussions between Kalam schools and philosophical schools about God's attributes, or the discussions within the Kalam schools are very important in terms of reflecting God-universe-human relationship. One of the most important problems in this issue is that the conception of God is not decisive, and that the conception of matter and human must be compatible with the conception of God. Developing a theology in the context of God's attributes, excluding matter and human conceptions leads to an over-abstraction of the theological background. Moreover, changes in the conception of matter and human will harm the conception of God, and the contribution of religious education to those who searching for meaning will decrease. The fact that the faith principles of Islamic religion do not vary depending on the sects strengthens the status of non-confessional religous education. In addition, an essential God conceptualization facilitates the management of people their lives. For believers, life has a purpose and it is a preparation for the afterlife. Furthermore in the context of cultural knowledge, gaining in-depth knowledge is a remarkable support for social life. On the other hand, the achievements in the lesson curriculum are at the first levels in terms of taxonomy and this shows that the lesson does not support high level learning and identity formation. Considering the speed and severity of the transformation in social life, it is necessary to provide some qualities that will support the construction of self and personality of those who take religious education. However, the low level of objectives of the curriculum and the one-dimensionality of Bloom's taxonomy used in the curriculum have been an unsolved problem for a long time. This points out the importance of developing a curriculum of religious education, taking into account the theological background and the individual and social dimensions of human beings. On the other hand, it can be thought that there are some problems in the establishment of the relationship between God-universe-human in the textbooks. Although the content is suitable for personal God representation and gives prominence to causality tought, when it comes to the idea of order of the universe, it contradicts with personal God representation and moral development. When the idea of order is over-objectivized in the textbooks, it becomes unclear how God intervenes in the universe. So, it remains suspended that the learners how make sense of events and their actions. (shrink)

The paper confronts the reader with Nietzchean critical approach to history, truth, life, and education. Far away from progressive-euphoric ideologies of 19th, the authors consider the following questions: How children live historical occurences when being tought in classrooms, how can we strengthen their ability for reflected relations to history as well as for interconnecting between past, present, and future life? Psychological, pedagogical, and philosophical considerations meet intercultural contexts.

La notion de raisonnable est omniprésente dans l'oeuvre de Rawls. Pourtant, plusieurs estiment que cette notion est problématique et qu'elle ne saurait avoir la portée critique dont Rawls l'investit. Dans cet article, je me propose de clarifier cette notion en soutenant que dans certaines de ses articulations conceptuelles, la notion de raisonnable peut effectivement jouer le rôle critique que lui assigne Rawls.The appeal to reasonableness is ubiquitous in the work of John Rawls. Yet the concept itself is to be problematical (...) and it is frequently tought that reasonability cannot have the critical weight that Rawls takes it to have. The concept is elucidated and, as well, some conceptualizations of reasonnability are articulated. It is argued that there are conceptualizations of reasonnability that can be critically deployed in the way Rawls presupposes. (shrink)

Constructivism. This is an unpublished lecture read 5 years ago stating the program of constructive 'Wissenschaftstheorie' (i.e. philosophy of the sciences and humanities). Its publication now is an attempt to clarify the muddle documented in the issue 23/2 of this journal, which discussed radical constructivism (referring to biological evolution) and constructionism (referring to psychological genesis). The muddle is caused by the uncritical use of 'elaborated' speech (Bildungssprache) with terms such as: empirical, metaphysical, explanation, description, reality, actuality, object, entity, etc.). Constructivism (...) as first tought in Erlangen reconstructs its own elaborated code for use in the constructive Wissenschaftstheorie. All constructions (reconstructions) start from practice with the language reduced to unelaborated talk within practice. This is called the 'practicist' turn of Wissenschaftstheorie. This turn is limited to scientific or humanistic disciplines supporting common action in response to precritical needs, especially war and hunger. Traditional disciplines can be reformed to serve this purpose. The lecture sketches the beginnings of such a reform for mathematics and technology (including physics as a step towards better technology) and for ethical politics - in contrast to strategies for more power - (including history as a step towards more consensus). The sketch follows the terminological proposal worked out in my 'Lehrbuch' of constructive Wissenschaftstheorie (1987). Logical particles are introduced dialogically, modalities are defined syntactically. The compatibility of relativistic physics with constructive theories of space and time (protophysics) is shown. For ethical politics the starting point is, that we live in states with laws enforced with respect to all citizens alike - and that we live in a post-traditional pluralism of ways of life (Lebensformen). Without the rhetoric of values and without the abstraction of human rights, it is shown how an enlightened style of argumentation can transform our states into 'republics' with a compatible plurality of ways of life. Whether such enlightened argumentation has a chance of being accepted by intellectuals (before they have destroyed our world) - this question remains unanswered. (shrink)

RésuméCet article‐en hommage à Ferdinand Gonseth‐comprend trois parties. La première est consacrée àĽanalyse critique de quelques‐unes des propriétés essentielles du matériel biologique. Dans la seconde, les principales difficultés liées àĽétude expérimental de ce dernier, sont discu tées. La dernière résume, compte tenu des diverses remarques présentées, certains problèmes épis‐témologiques que posent les recherches sur Ľêtre vivant. A ce propos, il est fait notamment réfèrence aux réflexions de Th. S. Kuhn et à celles de F. Gonseth surtout.SummaryThis study‐dedicated to Ferdinand Gonseth‐will (...) be divided into three parts. The first one is devoted to a critical analysis of some of the essential properties of the biological material. In the second the main difficulties of its expermiental analysis are discussed. The final part summarises a few epistemological problems raised by research on the living objects; reference being made to the toughts of Th. S. Kuhn and in particular to those of F. Gonseth. (shrink)

the struggle for status is more primitive of what we thing or tought about, it's very linked with the struggle for survavil, terretory, reproduction, pleasure....in a world more and more violent in some way and stupidly peacefful on other way and territories...

In the 17th century not all manuscripts were clandestine because there also existed manuscripts written for public circulation (first and foremost the correspondences that were semi-public, or certain collections of poems that circulated first in manuscript and then in printed form), but it is undeniable that most of the resolutely “heterodox” authors found it useful to entrust their ideas to manuscripts both to protect themselves against the retaliation of the authorities and to circumvent the censorship to which printed books were (...) subject. These philosophical manuscripts were messengers of “full heterodoxy” which we could call “global” and not “local”. The exclusion did not regard one or another context but all (or almost) of the contexts of the Ancien Régime, as they expressed a radical dissent in contrast with all of the orthodoxies of modern Europe. Bodin’s Colloquium, like Theophrastus redivivus and Meslier’s Mémoire, could not have been published either in a Catholic country or in a Protestant one, either in an absolute monarchy or in a republic. The clandestine authors were aware that it would be impossible to spread their ideas outside a circle protected by the manuscript form and most often by anonymity. (shrink)