, the discontinuity between a group and its members’ intentional states vanishes. If this is right, it seems that a group epistemic agency could be entirely explained in terms of mutually related individuals’ beliefs, hence the thesis of a group as a self-standing agent is seriously undermined. Yet, in
mutually related individuals’ beliefs, hence the thesis of a group as a self-standing agent is seriously undermined. Yet, in the last part of the paper I will show that this pessimistic conclusion is not inevitable. The group agency
From Normative Rules to Heuristics
Edited by Marek Hetmański
Contributors include María José Frápolli, Marek Hetmański, Jan F. Jacko, Artur Koterski, Agnieszka Lekka-Kowalik, Sofia Miguens, Ángeles J. Perona, Manueal de Pinedo, João Alberto Pinto, Krzysztof Polit, Marcin Rządeczka, Rui Sampaio da Silva, Joanna Sokołowska, Barbara Trybulec, Marcin Trybulec, Neftalí Villanueva, Monika Walczak, Jan Winkowski, Anna Wójtowicz, Jesús Zamora-Bonilla, and António Zilhão.
Kenneth A. Bryson
The first step in the reconstruction of personal immortality is found in systems theory, or belief that the whole individuates the part. This view suggests that we are the outcome of relationships rather than eternal natures entering into relationships. We are the product of relationships taking place at three basic levels. 1. In psyche where being human is the result of a tendency toward good and evil. 2. As social entities where the existence of other human beings individuates us. 3. In being's unconcealment where the intelligibility of things provides a foundation for epistemic life. Heidegger's view of the nothing or horizon surrounding being allows us to identify God as creator entering into personal relationships with us - a view supported by contemporary science.
That will be me in the afterlife, if the relationships that individuate me in my pre-mortem state continue into my post-mortem existence. The reversal in being's unconcealment suggests that human death continues the cycle of personal existence.
Edited by Yvonne Maria Werner and Jonas Harvard
Edited by Sylvia Mieszkowski, Joy Smith and Marijke de Valck
An Annotated Bibliography 1898-1940
John R. Shook
Laura M. Stevens
This paper examines a centerpiece of anti-Catholic rhetoric, the Whore of Babylon, in Britain from 1660 to 1789. It argues that during this era the Whore came to stand less for the Roman Catholic Church and more for Protestants’ own tendencies to drift towards beliefs and practices that resembled Catholicism, especially through an emphasis on external display over spiritual substance. In such writings ‘whorishness’ suggests a relationship with God that is mediated by elements marked as false including set prayer, priestly vestments, or a belief in salvation through works. There was a double valence to the usage of the Whore, however, for it is also the case that, within moderate circles, to make use of this figure of Babylon also suggested an extremism that in its fanaticism resembled Catholicism. Treatments of the Whore in this place and time thus were governed by a duality that positioned her beyond the pale of legitimate religious debate. Held up as a lens onto a monstrous Catholicism, she also blurred the line between Catholic and Protestant, revealing anti-Protestant qualities in those most eager to defeat her.