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Recreatieve erfdienstbaarheden in de common law en in de civil law. Over het nutsvereiste bij erfdienstbaarheden in het ius commune, de common law en het Nederlandse recht
No full textDo Arendt and Luxemburg Have a Remedy for Our Dark Times?
No full textReview of Joke J. Hermsen. 2022. A Good & Dignified Life: The Political Advice of Hannah Arendt & Rosa Luxemburg (translated from the Dutch by Brendan Monaghan). New Haven & London: Yale University Press.Review of Joke J. Hermsen. 2022. A Good & Dignified Life: The Political Advice of Hannah Arendt & Rosa Luxemburg (translated from the Dutch by Brendan Monaghan). New Haven & London: Yale University Press.
Joke Hermsen gaat te rade bij Hannah Arendt en Rosa Luxemburg om in deze donkere tijden de hoop levend te houden. Het politieke advies dat zij aan haar twee heldinnen ontleent is om burgerraden in te stellen. Dit kan echter geen effectief antwoord geven op het ongebreidelde hyper-kapitalisme dat aan de wortel van onze huidige problemen ligt. Hermsen ziet ten onrechte een radicale sociaal-reformistische politiek als een uitvoerbare optie om het hyper-kapitalisme te temmen over het hoofd
How Critical is "Second Nature"? A Diagnosis and an Antidote
No full textThe prior issue of Krisis (42:1) published Critical Naturalism: A Manifesto, with the aim to instigate a debate of the issues raised in this manifesto – the necessary re-thinking of the role (and the concept) of nature in critical theory in relation to questions of ecology, health, and inequality. Since Krisis considers itself a place for philosophical debates that take contemporary struggles as starting point, it issued an open call and solicited responses to the manifesto. This is one of the sixteen selected responses, which augment, specify, or question the assumptions and arguments of the manifesto.The prior issue of Krisis (42:1) published Critical Naturalism: A Manifesto, with the aim to instigate a debate of the issues raised in this manifesto – the necessary re-thinking of the role (and the concept) of nature in critical theory in relation to questions of ecology, health, and inequality. Since Krisis considers itself a place for philosophical debates that take contemporary struggles as starting point, it issued an open call and solicited responses to the manifesto. This is one of the sixteen selected responses, which augment, specify, or question the assumptions and arguments of the manifesto
Spinoza’s Appropriation of the Medieval Being-Thing Distinction
No full textFrom his earliest writings we learn that, for Spinoza, God is not some identifiable thing (res) but is rather the ultimate activity or being (ens) by which all things are identified and differentiated. In this way Spinoza shifts the focus of the meaning of “substance” from being something that has characteristics to the activity whereby all things come to express characteristics. Like Piero Di Vona, I suggest that this ens–res distinction has its origin in Avicenna and is developed by Aquinas, Suárez, and Heereboord. Unlike Di Vona, I argue that Spinoza’s distinction of substance, attribute, and mode parallels Suárez’s distinction between (1) ens–as–noun (τò esse), (2) ens–as–participle, and (3) res, in that for both Suárez and Spinoza, the distinction between ens–as–a–noun and things (res) is intelligible only in terms of ens as the principle by which things are identified. Since that principle is not itself a thing but rather the process by which things are differentiated from one another in virtue of their attributes, I propose that “substance” for Spinoza is best described as the activity by which all that exists comes to be. I conclude that the attempt to provide subjectivist or objectivist interpretations of attributes inevitably misses the point that Spinoza makes in describing God as the source of existence by treating substance as some thing rather than the activity or being (ens) in terms of which all things are intelligible
From Thinking as Property to Thinking in Common: A Note on the Vocabulary of Appropriation in Martin Lenz’ “Socializing Minds”
No full textThat we think our own thoughts and that in thinking these thoughts we are with ourselves, independent of others, is a persistent belief. Martin Lenz unsettles this belief in his volume “Socializing Minds” by showing how Spinoza, Locke and Hume already envisioned and to a certain extent conceptualized more relational or intersubjective ways of how we think. Especially his reconstruction of Spinoza’s theory of the mind as a “metaphysical model” goes far in laying the ground for a strong relational account of mental activities. This short commentary is guided by the assumption that a critical reading of certain terms, can help to strengthen such an endeavor. It examines the notion of appropriation and its connection to property in the construction of the subject to be found in the margins of Lenz’s chapter on Spinoza as a Lockean trace, which risks precluding the philosophical and political alternative Spinoza’s anti-dualism has to offer. Finally, one such alternative tendency in Spinoza’s philosophy is envisaged, which could strengthen Lenz’s account
Homiletical Competencies for the Fourth Industrial Revolution: South African perspectives on speaking truth to power
No full textScholars believe that we are amid one of the greatest cultural revolutions since the mass production of books in Gutenberg around 1450. The art of book printing, which originated in Central Europe, turned the world on its head within 10 years. The mass production of books resulted in most people in Europe learning to read in less than one generation, which has led to major changes in all areas of social life and has affected the lives of millions of people for over a hundred years. According to these same scholars, we currently find ourselves in a similar position through what is known as the AI (artificial intelligence). In this article, the researcher wants to come to a better understanding of the Fourth Industrial Revolution (4IR) and AI as part of it and the way they challenge preachers. The central research question is: In our pursuit to speak the truth of Jesus Christ to the powerful economic elite, what are the challenges and opportunities that the 4IR is posing to preachers