e-book On the Existence of God: Lectures given at the Universities of Würzburg and Vienna (1868–1891)

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Skeptical Reservations of a General Nature. Universal Skepticism.

The Mitigated Skepticism of the New Academy. The Limited Skepticism of David Hume.


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Kant's Transcendental Idealism. Further Arguments of a General Sort.

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The Foundation In Experience. Objections Against the Appearance of Teleology in Nature.


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  • Against the Appearance of Teleology Generally. Understanding Truth from a First-Person Point of View Maria van der Schaar Does the criticism raised against the use of judgemental evidence in logic and epistemology still stand, or is the notion crucial in our understanding of truth? Finally, it is argued that, alt- hough there is a serious problem with this account of truth and evidence, a modification of the theory can be of importance for philosophy today.

    I will adopt two assumptions without further discussion.

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    This view is controversial, but it has some support in the literature Tolman ; Bell 8—9; Pacherie 13; Simons ; Crane ; Seron ; Seron forthcoming. My underlying hypothesis is that the notion of intentionality — the distinction between real and intentional existence, direct and oblique modes — functions primarily as a means for overcoming some of the inherent limitations of standard phenomenalism.

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    First, if continua consist only of coinciding boundaries, continua can never be extended. Second, if continua involve coinciding boundaries, there must be some underlying continua in which such a coincidence takes place. But then the continuity of such underlying continua remains unaccounted for. To fix these two problems, I argue that we should distinguish the questionof the continuity of what is in space and time, from the question of the continuity of space and time themselves.

    On the Existence of God

    I will argue that for Brentano a senso- ry pleasure is a non-propositional liking of a sensory and an intellectual pleasure a non-propositional liking of an intellectual actitvity. First, if continua consist only of coinciding boundaries, continua can never be extended. Second, if continua involve coinciding boundaries, there must be some underlying continua in which such a coincidence takes place.

    But then the continuity of such underlying continua remains unaccounted for.

    To fix these two problems, I argue that we should distinguish the questionof the continuity of what is in space and time, from the question of the continuity of space and time themselves. I will argue that for Brentano a senso- ry pleasure is a non-propositional liking of a sensory and an intellectual pleasure a non-propositional liking of an intellectual actitvity.

    On the Existence of God: Lectures given at the Universities of Würzburg and Vienna (1868-1891)

    In addition, these likings are only conceptual distinct from the activity liked. Senso- ry pleasures are supposed to be fundamentally different from intellectual ones in that the fromer have, while the later lack intensity. Strictly knit together with sensible imagination, as far as it allows for the coordination of the cognitive operations carried out by the proper senses and for establishing a level of metareflexive awareness about them, sensus communis is defined as a modality of self-consciousness directly rootedin sense perception.

    Yet at the same time it provides for the genesis of a higher-order form of self-consciousness and of a structure of self-refe- rence of all cognitive acts to their bearer. The theoretical issue at stake here consists in verifying if Brentano really does succeed in providing the adequate conceptual tools for the task of developing an unitary account of self-consciousness.