This paper presents mostly phenomenological reflections on spiritual experience of Julian of Norwich(1342-1416).I investigate mutual relations among immediate divine experience,conceptual understanding of sin and guil...This paper presents mostly phenomenological reflections on spiritual experience of Julian of Norwich(1342-1416).I investigate mutual relations among immediate divine experience,conceptual understanding of sin and guilt,self-transcendence,and transformation of mental images.I first describe antinomical character of reality to depict a basic ontological situation in which phenomenon of sin may appear;for its better philosophical articulation,I implement Karl Jaspers’philosophical observations.I point out the deep experiential discrepancy between essentially unlimited divine nature of a man and existential limitedness that he or she normally experiences.In this particular context,I elaborate the notion of sin from Julian’s revelations:I qualify it as pain,discordance,clash of intentions,isolation,delusion,and having no essence.Next,I show how(religious)images and correlated concepts must be transformed within the authentic process of spiritual transformation.In this way,Julian invites us to transcend the limited existential situation of antinomies and step toward unbound possibilities of divine goodness which may be found and activated in one’s own inmost being.展开更多
A further reformulation of Naive Set Comprehension related to that proposed in ＂Resolving Insolubilia： Internal Inconsistency and the Reform of Naive Set Comprehension＂ （2012） is possible in which contradiction i...A further reformulation of Naive Set Comprehension related to that proposed in ＂Resolving Insolubilia： Internal Inconsistency and the Reform of Naive Set Comprehension＂ （2012） is possible in which contradiction is averted not by excluding sets such as the Russell Set but rather by treating sentences resulting from instantiation of such sets as the Russell Set in their own descriptions as invalid. So the set of all sets that are not members of thernselves in this further revision is a valid set but the claim that that set is or is not a member of itself is not validly expressible. Such an approach to set comprehension results in a set ontology co-extensive with that permitted by the Naive Set Comprehension Principle itself. This approach （that may be called Revised Set Comprehension Ⅱ） has as strong a claim to consistency as that formulated in ＂Resolving Insolubilia： Internal Inconsistency and the Reform of Naive Set Comprehension.＂展开更多
Semantic relationism is a methodology proposed by Kit Fine for solving the antinomy of variables. Fine proposed the relational semantics for first-order logic, which can be used to solve Frege＇s puzzle of names. In t...Semantic relationism is a methodology proposed by Kit Fine for solving the antinomy of variables. Fine proposed the relational semantics for first-order logic, which can be used to solve Frege＇s puzzle of names. In this paper, I generalize Frege＇s puzzle to other linguistic expressions, including definite descriptions, predicates, quantifiers and modalities. I then apply Fine＇s semantic relationistic approach to these puzzles.展开更多
Whilst the theoretical study of magical realist literature is broad and wide-ranging,there is a remarkable lack of consensus among critics on how the mode should be defined,how its techniques should be described,and h...Whilst the theoretical study of magical realist literature is broad and wide-ranging,there is a remarkable lack of consensus among critics on how the mode should be defined,how its techniques should be described,and how it corresponds with both the contexts of its production and its contemporary neighboring genres.This essay maps some of the dominant avenues that have been explored in the field,illuminating where the disagreements lie and highlighting the sheer profusion of critical approaches that have been competing for attention since magical realism first began to receive academic attention with the publication of Gabriel García Márquez’s One Hundred Years of Solitude in 1967,which have inevitably contributed to the confusion about how works of magical realism should be identified and interpreted.Ultimately,it is my contention that the study of magical realism is limited by the critical convention that considers the mode to have begun in Latin America in the 1950s,and often treats García Márquez as its originator:texts emerging from outside of this context are excluded from critical discussion,even where they comply with all formal definitions of the mode.My essay interrogates this convention,which I view as producing an untenable internal contradiction that I identify as a key contributing factor in the so-called“problem of definition”with which the field has long been plagued,and proposes that historical or geographical particulars cannot feature in a working definition of magical realism.展开更多
文摘This paper presents mostly phenomenological reflections on spiritual experience of Julian of Norwich(1342-1416).I investigate mutual relations among immediate divine experience,conceptual understanding of sin and guilt,self-transcendence,and transformation of mental images.I first describe antinomical character of reality to depict a basic ontological situation in which phenomenon of sin may appear;for its better philosophical articulation,I implement Karl Jaspers’philosophical observations.I point out the deep experiential discrepancy between essentially unlimited divine nature of a man and existential limitedness that he or she normally experiences.In this particular context,I elaborate the notion of sin from Julian’s revelations:I qualify it as pain,discordance,clash of intentions,isolation,delusion,and having no essence.Next,I show how(religious)images and correlated concepts must be transformed within the authentic process of spiritual transformation.In this way,Julian invites us to transcend the limited existential situation of antinomies and step toward unbound possibilities of divine goodness which may be found and activated in one’s own inmost being.
文摘A further reformulation of Naive Set Comprehension related to that proposed in ＂Resolving Insolubilia： Internal Inconsistency and the Reform of Naive Set Comprehension＂ （2012） is possible in which contradiction is averted not by excluding sets such as the Russell Set but rather by treating sentences resulting from instantiation of such sets as the Russell Set in their own descriptions as invalid. So the set of all sets that are not members of thernselves in this further revision is a valid set but the claim that that set is or is not a member of itself is not validly expressible. Such an approach to set comprehension results in a set ontology co-extensive with that permitted by the Naive Set Comprehension Principle itself. This approach （that may be called Revised Set Comprehension Ⅱ） has as strong a claim to consistency as that formulated in ＂Resolving Insolubilia： Internal Inconsistency and the Reform of Naive Set Comprehension.＂
文摘Semantic relationism is a methodology proposed by Kit Fine for solving the antinomy of variables. Fine proposed the relational semantics for first-order logic, which can be used to solve Frege＇s puzzle of names. In this paper, I generalize Frege＇s puzzle to other linguistic expressions, including definite descriptions, predicates, quantifiers and modalities. I then apply Fine＇s semantic relationistic approach to these puzzles.
文摘Whilst the theoretical study of magical realist literature is broad and wide-ranging,there is a remarkable lack of consensus among critics on how the mode should be defined,how its techniques should be described,and how it corresponds with both the contexts of its production and its contemporary neighboring genres.This essay maps some of the dominant avenues that have been explored in the field,illuminating where the disagreements lie and highlighting the sheer profusion of critical approaches that have been competing for attention since magical realism first began to receive academic attention with the publication of Gabriel García Márquez’s One Hundred Years of Solitude in 1967,which have inevitably contributed to the confusion about how works of magical realism should be identified and interpreted.Ultimately,it is my contention that the study of magical realism is limited by the critical convention that considers the mode to have begun in Latin America in the 1950s,and often treats García Márquez as its originator:texts emerging from outside of this context are excluded from critical discussion,even where they comply with all formal definitions of the mode.My essay interrogates this convention,which I view as producing an untenable internal contradiction that I identify as a key contributing factor in the so-called“problem of definition”with which the field has long been plagued,and proposes that historical or geographical particulars cannot feature in a working definition of magical realism.
