![]() The fall of the Berlin wall, an apparent end to the ideological struggle, has given rise to new crises now in the world of culture, the war in Iran, Afghanistan and the permanent one in many Arab countries have now shown an East vs. Thus, the phenomena can only be considered within the categories, differently from the phenomenology that directs consciousness to the thing itself, that is, it returns to the beings, and this will open a new possibility for metaphysics.ĭespite strong signs of a crisis in thought, mathematics changes with the emergence of non-Euclidean geometries, the fourth dimension, physics with the uncertainty principle where the theory of relativity and quantum physics came from, the logical paradoxes presented in Vienna circle and mainly a crisis in humanist thought, showed an early 20th century in crisis, but two wars and the cold war were not avoided. Kant’s idealism will create 12 categories separated into 4 groups, that of Quantity (Unit, Plurality and wholeness), Quality (Reality, Denial and Limitation), the relationship (Substance, Causality and Community), Modality (Possibility, Existence and Necessity), and in them the phenomena fill the empty forms. ![]() With his philosophical operation called “methodical doubt”, René Descartes ended up instituting a philosophical paradigm that was identified as conceptual pragmatism, and John Locke, representative of the empiricist current, and René Descartes, founder of the Cartesian method, converged in their theories when they stated that the valid knowledge comes from experience and the senses, as they are innate to the soul. Roger Bacon (1220-1292) defended experimentation as a source of knowledge, and together with Duns Scotto and William de Ockham they create the empiricist basis of thought, and so knowledge does not depend only on faith, but also our senses. For this first degree of knowledge, sensible experience, corresponding to the physical senses, is indispensable The second degree consists in knowledge of the. like Thomas Aquinas, who said the real be. The first great scientific question raised by Boethius in the seventh century, was whether or not there are universal or just private categories, this question gave rise to a dispute between nominalists like Duns Scotto and William Ockham who argued that “names” were universal, and realistic. From a comparative point of view, the paper offers some considerations about the theological (and mainly Augustinian) background of Bacon’s philosophy of language.Several ideas and news spread among the peoples and become dogmas and legends since the origin of humanity, however it was the organization of knowledge that organized the episteme, the doxa its a single opinion. The whole theory rests on this insight : in semantic matters, the focus should not so much be on mere entities (words, vocal sounds made by animals, traces) as on the different relations they entertain with other entities. From this follow Bacon’s characteristic claims, clearly opposed to most logician of his time – the constant re-imposition of words, equivocation (as well as variation of supposition) understood as instances of re-imposition, the possibility of a word to lose its signification, its impossibility to signify univocally beings and non-beings. The new reading hypothesis presented in this paper is that a sign is essentially involved in two relations, one (R1) to the interpreter, the other (R2) to the significate, the first being “more essential” than the second one. Roger Bacon is a remarkable figure in the history of medieval philosophy of language for the claims, both to be found in his De signis (1267), (i) that the sign belongs to the category of relation, and (ii) that speakers constantly and freely re-impose words in their everyday colloquial practice. The result is a description of a crucial aspect of the ideology that held such widespread appeal among Lollards and Hussites. Wyclif’s program emphasized a “divine command” theory of moral theology in which the more standard virtue theology played a less important role than was common in the preaching of his opponents, the friars. ![]() Next, a survey of this program suggests that his gospel-based “Law of Love” provided English and Bohemian audiences of these preachers a feeling of connection to and participation in divine governance of creation. Wyclif emphasized the importance of a metaphysical foundation for his prescription for a life according to the “law of Christ.” This study begins by addressing the relation of that metaphysics to the overlooked works that form the basis for Wyclif’s moral theological program. Scholarship has been relatively plentiful for the heterodox aspects of his thought, but a significant portion of his surviving work includes generally orthodox sermons and scripture commentary devoted to instructing how to live a Christian life. John Wyclif’s theology had a considerable impact as catalyst for popular reform movements in England and Bohemia. ![]()
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