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Journal articles on the topic 'Antinomy'

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Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

I Wayan Budha Yasa. "PENALARAN HUKUM DAN KONSEP HUKUM H.L.A. HART SEBAGAI SOLUSI UNTUK MEREDAKAN GEJALA ANTINOMI DALAM PENEGAKAN HUKUM DI INDONESIA." Jurnal Komunikasi Hukum (JKH) 9, no. 1 (January 9, 2023): 766–81. http://dx.doi.org/10.23887/jkh.v9i1.57115.

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Antinomy is a symptom that is difficult to avoid within the scope of the law. Antinomic symptoms can occur in laws and regulations as well as in law enforcement carried out by judges. To relieve antinomic symptoms, a study of the symptoms of the antinomy and solutions is needed. The preparation of this article aims to examine and describe the intermediate antinomic symptoms in law enforcement in Indonesia between expediency, legal certainty, and justice. In addition, the author will also examine the legal reasoning and the concept of law H.L.A. Hart as a solution to relieve the symptoms of the antinomy. Normative research methods are used for the purposes of compiling this article by prioritizing a conceptual approach to analyze the legal material used. The legal material collected as a support for writing this article is qualitatively constructed and presented descriptively. The results of the study show the antinomic symptoms between legal certainty, justice, and expediency are difficult to avoid in law enforcement in Indonesia. One example of the antinomic symptoms is in law enforcement carried out by judges on cases of illegal fishing in the Indonesia EEZ area. To relieve these antinomic symptoms, legal reasoning and the concept of law H.L.A. Hart can certainly be a solution, but good legal reasoning is needed by the judge in his consideration of deciding the case, while for the concept of law H.L.A. Hart must be clear about the existence in the Indonesian legal system.

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2

DINIZ, Maria Helena. "A ANTINOMIA REAL E A POLÊMICA DO DIÁLOGO DAS FONTES." Revista Juridica 3, no. 56 (July 5, 2019): 228. http://dx.doi.org/10.21902/revistajur.2316-753x.v3i56.3575.

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RESUMONeste artigo, apenas, traçaremos considerações científicas ou técnicas sobre a questão dos conflitos normativos e da polêmica criada pela teoria do diálogo das fontes de Erik Jayme, temas que engendram complexidade por não estarem bem estruturados doutrinariamente. Ante a impossibilidade de o legislador conhecer todas as normas existentes no ordenamento jurídico é plausível a edição de normas antinômicas. A existência de conflitos normativos consiste num convite para esclarecer não só os limites e as funções do jurista e do aplicador em prol da solução das antinomias aparentes, e reais, mas também o papel exercido pelo dialogo das fontes na interpretação corretiva.PALAVRAS-CHAVES: Antinomia aparente; Antinomia real; Critérios e metacritérios solucionadores; Diálogo das fontes; Interpretação corretivo; equitativa.ABSTRACTIn this article, we will only draw scientific or technical considerations on the issue of normative conflicts and the controversy created by Erik Jayme's theory about the dialogue of sources, themes that engender complexity because they are not well structured doctrinally. Given the impossibility of the legislator to know all the existing norms in the legal system, it is plausible to issue antinomic norms. The existence of normative conflicts consists of an invitation to clarify not only the limits and functions of the jurist and the applicator in favor of the solution of the apparent and real antinomies but also the role played by the dialogue of sources in the corrective interpretation.KEYWORDS: Apparent antinomy; Real antinomy; Solving criteria and metacriteria; Dialogue of sources; Corrective; equitable interpretation.

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3

Cordeiro, Renato Valois. "A antinomia da faculdade de julgar teleológica." Analytica - Revista de Filosofia 14, no. 1 (August 1, 2013): 139–71. http://dx.doi.org/10.35920/arf.v14i1.574.

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No centro da antinomia da faculdade de julgar teleológica na terceiraCrítica está a afirmação de Kant segundo a qual toda "aparência" (Anschein) de conflito entre os princípios mecânico e teleológico provém da confusão de um princípio da faculdade de julgar reflexiva com outro da determinante. Admitido que o princípio do mecanicismo apresentado na terceira Crítica é equivalente ao princípio causal introduzido na primeira, sugere-se que Kant realizou uma notável alteração relativamente ao status desse princípio. Essa mudança poderia ameaçar a coerência da filosofia crítica. Entretanto, o presente artigo mostra que, dadas as condições kantianas para a existência de uma antinomia, háapenas uma aparência de antinomia da faculdade de julgar teleológica - já que um conflito entre princípios constitutivos não pertenceria à faculdade de julgar reflexiva. AbstractAt the heart of the antinomy of teleological judgment in the third Critiqueis Kant's contention that all "semblance" (Anschein) on a conflict between the mechanistic and teleological principles stems from the confusion of a principle of reflective with one of determinative judgment. Assuming that the principle of mechanism of the third Critique is equivalent to the causal principle of the first, it suggests that Kant underwent a remarkable change regarding the status of this principle. This change could be thought to threaten the coherence of the critical philosophy. However, the present paper shows that, given Kant's views on the requirements for the existence of an antinomy, there is only an appearance of antinomy of teleological judgment - since a conflict between constitutive principles would not pertain to the power of reflective judgment.

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4

Louzado, Gerson Luiz. "O realismo transcendental e os fundamentos da terceira antinomia da Crítica da Razão Pura." Analytica - Revista de Filosofia 12, no. 1 (August 1, 2013): 13–30. http://dx.doi.org/10.35920/arf.v12i1.534.

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O propósito deste artigo consiste em examinar alguns dos princípios subjacentes às diferentes formas que o realismo transcendental pode assumir e seu papel na constituição, particularmente, da terceira antinomia da Crítica da Razão Pura. Procura-se mostrar que, correlativamente aos diferentes modos pelos quais espaço e tempo podem ser considerados como dados em si (independentemente de nossa sensibilidade), engendram-se diferentes confusões entre coisas e representações e entre princípios e domínios operatórios das faculdades cognitivas, confusões estas que se encontram na base da ilusão transcendental envolvida na asserção, por seus partidários, de tese e antítese da antinomia. AbstractThe paper investigates some principles of transcendental realism and their role in the third antinomy of the Critique of Pure Reason. We try to show that things and representations, as well as distinctive types of faculties, are differently confl ated according to diff erent ways in which space and time are said independent of our sensibility. We try to explain the diff erent claims of partisans of thesis and antithesis in the third antinomy based on these different ways in which things and representations, and cognitive principles, collapse.

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5

SHEARER, Robert, and William SHEARER. "THE BAYESIAN ANTINOMY RESOLVED." International Journal of Theology, Philosophy and Science 3, no. 5 (November 20, 2019): 5–11. http://dx.doi.org/10.26520/ijtps.2019.3.5.5-11.

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6

Greenwood, John D. "Kant’s Third Antinomy." International Philosophical Quarterly 30, no. 1 (1990): 43–57. http://dx.doi.org/10.5840/ipq199030148.

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7

Dima, Teodor. "Complementarity and Antinomy." Logos & Episteme 2, no. 4 (2011): 639–52. http://dx.doi.org/10.5840/logos-episteme20112413.

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8

Bartole, Tomi. "The ontological antinomy." HAU: Journal of Ethnographic Theory 10, no. 3 (December 1, 2020): 874–89. http://dx.doi.org/10.1086/711879.

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9

Fleischacker, Samuel. "A fifth antinomy." Philosophia 19, no. 1 (May 1989): 23–27. http://dx.doi.org/10.1007/bf02380089.

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Miszewski, Maciej. "Capitalism vs. Socialism: Antinomy of Nations or Antinomy of Systems?" Studies in Logic, Grammar and Rhetoric 59, no. 1 (September 1, 2019): 159–75. http://dx.doi.org/10.2478/slgr-2019-0035.

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Abstract This paper is a reflection on the legitimacy of commonly accepted opposition of the notions of “capitalism” and “socialism”. The leading thesis is that although they can be considered as antinomies, their real referents should not be treated analogously. Capitalism, as understood by its very name, emerged in the second half of the 19th century and evolved constantly from this moment, often changing its main features. Socialism, in contrast, was created as a notion opposing the capitalistic reality of the 19th century. Yet it never really existed in this form. The actual economic system, referred to as “socialism”, was in fact a hybrid of capitalism and neo-feudal bureaucracy.

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11

Горячев, Даниил. "Fr. Pavel Florensky on Antinomies." Вопросы богословия, no. 2(2) (August 15, 2019): 38–58. http://dx.doi.org/10.31802/2658-7491-2019-2-2-38-58.

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В статье раскрывается понятие антиномии; указывается, что религиозные антиномии наиболее убедительно характеризуют антиномичность истины. Разграничение антиномии и смежных понятий даётся на примерах понятия греха, а также героев романа Ф. М. Достоевского. Утверждение об антиномичности истины является центральным положением философии священника Павла Флоренского. В книге «Столп и утверждение Истины» им помещена таблица вероучительных антиномий, которым в статье даётся богословский комментарий в трёх аспектах: гносеологическом, онтологическом и апологетическом. Особое внимание уделяется вопросу о вечности и реальности адских мучений - антиномии геенны: отмечается, что как только П. А. Флоренский отошёл от им же сформулированной антиномии возможности и невозможности вечных мучений, то тут же намечается сомнительное с позиции православной догматики учение о разделении личности на образ Божий в человеке и характер самого человека («сам», который спасётся, и «самость», которой уготована геенна - субстанция же души, естественно, должна относиться к «самому», следовательно, безусловно спасается). Тем самым П. А. Флоренский невольно подтверждает истинность антиномического метода, которым будет пользоваться и в последующих своих работах. Уже «Столп и утверждение Истины» показывает, что для отца Павла Флоренского антиномия имеет значение большее, чем только познавательный инструмент, она, скорее, представляет собой онтологический принцип, и если в «Столпе» автор применяет к ней эпитет «удушливая» (невыносимая для сознания), то в «Философии культа» она становится «живой» (признак жизненности явления). Предлагаемый комментарий к работе П. А. Флоренского призван прояснить понятие и значение антиномии на её религиозных примерах. The article explains the concept of antinomy; it is specified that religious antinomies most convincingly characterize the antinomy of truth. The distinction between antinomy and related concepts is illustrated by the concept of sin, as well as the characters in the novel by F. M. Dostoevsky. The assertion of antinomy of truth is central to the philosophy of Fr. PavelFlorensky. In his book “The Pillar and the Ground of the Truth”, he places a table of doctrinal antinomies accompanied by a theological commentary in three aspects: gnoseological, ontological and apologetic. Those are eleven antinomies from various fields of theology: trinitarian, christological, anthropological and eschatological. Special attention is paid to the question of eternity and reality of torment in hell the antinomy of Gehenna. No sooner had Florensky departed from the antinomy of possibility and impossibility of eternal torment, which he had voiced before, that there arrived a theologically questionable idea of division of personality into an image of God in man and a character of man himself (a “self” to be saved and a “selfishness” to be thrown to Gehenna; the substance of the soul naturally ought to refer to the “self” and is therefore unconditionally saved). Florensky herewith involuntarily confirms the truth of the antinomic method, which he is to use in his subsequent works. “The Pillar and the Ground of the Truth” reveals that for Florensky the antinomy is something more than a cognitive tool. It rather embodies an ontological principle. Although in the “Pillar” the author describes it as “suffocating” (unbearable for consciousness), in “The Philosophy of Cult” it becomes “alive” (a sign of the vitality of the phenomenon). The proposed commentary on Florensky’s book is intended to clarify the concept and the meaning of antinomy by providing religious examples.

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12

Моисеев, Вячеслав Иванович. "IMAGES OF MENTAL VISUALIZATION IN BIOETHICS." ΠΡΑΞΗMΑ. Journal of Visual Semiotics, no. 3(29) (June 18, 2021): 140–52. http://dx.doi.org/10.23951/2312-7899-2021-3-140-152.

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В статье даётся краткий очерк антиномической природы биоэтического дискурса и возможностей его геометрической визуализации. Рассматриваются два варианта визуализации. Первый связан с представлением той или иной ситуации как системы полярностей, которая в свою очередь моделируется в рамках векторной модели. В простейшем случае тезис и антитезис рассматриваются как два перпендикулярных вектора, а синтез – как их векторная сумма. В этом случае можно ввести и более количественную оценку «меры многомерности» полярной системы – как величины проекции её векторного представления на суммарный вектор. С использованием этих конструкций разбирается один пример из биоэтики, связанный со столкновением принципов милосердия и правдивости (проблема «лжи во спасение»). Деяние (действие или бездействие) интерпретируется как своеобразный оператор на событиях, который переводит одни события в другие. Предполагается, что субъект в своих деяниях рассматривает различные возможности и выбирает те из них, которые максимизируют ту или иную ценностную меру субъекта, в данном случае – меру векторной проекции полярного вектора ситуации на суммарный вектор – вектор синтеза базисных полярностей. Второй вариант визуализации связан с понятием антиномий в биоэтике – таких противоречий, которые не являются формально-логическими ошибками. В отличие от последних, в антиномиях как тезис, так и антитезис имеют свой момент оправдания в рамках тех или иных условий. Используется также понятие «антинома» – логического субъекта антиномии, который предицируется тезисом и антитезисом антиномии. Редукции антиномии соответствуют двум крайним аспектам антинома, которые называются его «редуктами» – по аналогии с редукцией волновой функции в квантовой механике. Приводятся различные примеры антиномов: биоэты, глоболоки, холомеры. В биоэтах один редукт выражает в большей мере биологические (биоредукт), второй – этические (эторедукт) определения антинома. В глоболоках выделяются глобальный (глоборедукт) и локальный (локоредукт) виды редуктов: первый выражает более глобальные (универсальные) этические определения, второй – более локальные, связанные с ценностями и нормами того или иного сообщества. Наконец, холомеры – вид антиномов, где антиномически соединяются определения целого (холоредукт) и части (мероредукт). Даётся их интерпретация как многомерных ментальных объектов в некотором обобщённом пространстве, так что крайние их аспекты (редукции антиномии) можно представить как проекции более многомерного состояния. В заключении делается предположение о связи биоэтических проблем с идеей ментальной многомерности, что составляет основу возможной визуализации как интерпретации ментальной многомерности на векторном её представлении. The article provides a brief outline of the antinomic nature of bioethical discourse and the possibilities of its geometric visualization. Two visualization options are considered. The first is associated with the representation of a particular situation as a system of polarities, which in turn is modeled in the framework of a vector model. In the simplest case, the thesis and the antithesis are considered as two orthogonal vectors P1 and P2, and the synthesis is considered as their vector sum S = P1+P2. In this case, we can also introduce a more quantitative estimate of the “measure of multidimensionality” M(P) of the polar system – as the magnitude of the projection of its vector representation P on the sum vector S, i.e. M(P) = (P,es), where es = S/|S| is the unit vector of the vector S, and (P,es) is the scalar product of the vectors P and es. Using these constructs, the author analyzes one example from bioethics related to the clash of the principles of mercy and truthfulness (the problem of “lying for salvation”). An act (action or omission) is interpreted as a kind of an operator on events that transforms some events into others. It is assumed that the subject considers various possibilities in their actions and chooses those that maximize a particular value measure of the subject, in our case, the measure M(P) of the vector projection of the polar vector P of the situation on the sum vector S – the vector of synthesis of basic polarities. The second version of visualization is related to the concept of antinomies – such contradictions that are not formal logical errors – in bioethics. In contrast to errors, in antinomies, both the thesis and the antithesis have their moment of justification within the framework of certain conditions. The concept “antinome” is also used; it is the logical subject of antinomy, which is predicated by the thesis and the antithesis of antinomy. Antinomy reductions correspond to two extreme aspects of the antinome, which are called its “reducts” – by analogy with the reduction of the wave function in quantum mechanics. Various examples of antinomes are given: bioets, globolocs, and holomers. In bioets, one reduct expresses the biological (bioreduct) definition of the antinome, another the ethical (ethoreduct) one. In globolocs, global (globoreduct) and local (locoreduct) types of reducts are distinguished: the former expresses more global (universal) ethical definitions, the latter more local ones, related to the values and norms of a particular local community. Finally, holomers are a kind of antinomes in which the definitions of the whole (holoreduct) and the part (meroreduct) are antinomically connected. They are interpreted as multidimensional mental objects in some generalized space, so that their extreme aspects (antinomy reductions) can be represented as generalized projections of a more multidimensional state within certain constricted conditions (reduction intervals). In this case, it is possible to geometrically visualize such states as, for example, three-dimensional objects in space, through which antinomes can be modeled, and their reducts as two-dimensional projections of a three-dimensional body on certain projection planes (intervals of reducts). In this case, one of the central tasks of bioethics is to determine the boundaries of the demarcation of some intervals from others. For example, in solving the problem of abortion and the status of the human embryo, such a demarcation is expressed in the search for a time point that would separate the phase of a more biological definition (bioreduct) of the embryo from its more ethical state (ethoreduct). In conclusion, the author suggests that bioethical problems are connected with the idea of mental multidimensionality, which forms the basis of a possible visualization as an interpretation of mental multidimensionality in its vector representation.

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Mochinskaya, Kseniya A. "Antinomy of love and suffering in the religious philosophy by S. L. Frank." Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 21, no. 2 (June 24, 2021): 174–77. http://dx.doi.org/10.18500/1819-7671-2021-21-2-174-177.

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The article explores the essence of the antinomy of love and suffering. Within the framework of the problem, the works of the Russian religious philosopher S. L. Frank turned out to be significant. The author analyzes the semantic content of love and suffering, which became possible when considering the concept of the metaphysics of the all-unity of the thinker. In the course of studying the problem, an aspect of the contradiction between the selected phenomena is revealed, which is based on a positive and negative assessment of the understanding of these sensations. The author searches for propositions concerning love and suffering in the context of determining their ontological meaning. In this direction, love is considered as “unity”, which allows you to prevent the “disintegration” of existence into parts. Suffering, on the other hand, is represented as an “antinomic reality”, which is already the “agony” of being, expressed in the tragedy of life’s existence, since the parts of the “disintegrated” being acquire an opposing character. On the basis of the revealed meanings, a conclusion is formulated about overcoming the antinomy of love and suffering through their “synthesis”. This aspect involves revealing the essence of compassion. The resolution of antinomy is considered through the desire to overcome suffering and to perceive the pain of another person, which is based on the understanding of love in its revealed sense as “unity”, which prevents the “disintegration of the all-unity” at the ontological level.

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Kerimov, Khafiz. "Antinomy of Reason or Transcendental Deduction? Making Sense of the Dialectic of Pure Practical Reason ." Kant-Studien 114, no. 1 (March 8, 2023): 1–32. http://dx.doi.org/10.1515/kant-2022-2040.

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Abstract The present article focuses on the antinomy of pure practical reason and the deduction of the Highest Good in the Dialectic of Pure Practical Reason (in the second Critique). Although Kant claims that the Dialectic contains both the antinomy and the deduction, the boundaries dividing one from the other are at best vague. It is difficult to make out where the antinomy of practical reason ends and where the deduction begins. To locate both and to distinguish one from the other (with special attention paid to the modality of the Highest Good) are the chief aims of this article. Additionally but no less importantly, I show, against the line of criticism originally traceable to Schopenhauer, that the antinomy of practical reason amounts to more than a reflection of Kant’s “architectonic obsession.” Not only does the antinomy of practical reason correspond to a genuine dialectical problem in the Critique of Practical Reason, but it also shares a fundamental (even if not immediately apparent) similarity with the antinomy of pure speculative reason. Finally, I consider Kant’s transcendental deduction of the Highest Good against the backdrop of his other deductions, especially the deduction of the categories in the Critique of Pure Reason, and defend it against the charge of potential circularity.

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15

de Vries, Hent. "THE ANTINOMY OF DEATH." Angelaki 27, no. 1 (January 2, 2022): 110–27. http://dx.doi.org/10.1080/0969725x.2022.2019478.

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16

Thorne, C. "The Antinomy of Antinomies." boundary 2 32, no. 3 (September 1, 2005): 81–96. http://dx.doi.org/10.1215/01903659-32-3-81.

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17

Almotahari, Mahrad. "An Antinomy about Anaphora." Linguistic Inquiry 42, no. 3 (July 2011): 509–17. http://dx.doi.org/10.1162/ling_a_00056.

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Oakes, Guy. "The Antinomy of Values." Journal of Classical Sociology 1, no. 2 (July 2001): 195–211. http://dx.doi.org/10.1177/14687950122232512.

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Dodd, James. "The Antinomy of History." Graduate Faculty Philosophy Journal 42, no. 2 (2021): 317–33. http://dx.doi.org/10.5840/gfpj202142217.

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Chindin, Igor. "Regarding to question of the antinomic purport of the Rose of the World by Daniel Andreev as an ideal world order." Polylogos 5, no. 2 (16) (2021): 0. http://dx.doi.org/10.18254/s258770110015845-1.

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The article examines Daniil Andreev's socio-political ideal of the Rose of the World through the optics of mythical mentality; for this consideration, the author has chosen a research methodology, which includes a systematic approach, as well as a method of critical analysis; the article reveals the antinomic purport of the Rose of the World phenomenon both from within its structure and from outside – in relation to the dominant ideology of communism; there is an attempt made to comprehend the external antinomy as an opposition “demiurge-trickster”.

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Herszenbaun, Miguel Alejandro. "Kant and the Production of the Antinomy of Pure Reason." Kant-Studien 112, no. 4 (November 25, 2021): 498–550. http://dx.doi.org/10.1515/kant-2021-0028.

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Abstract In this article, I claim that the Antinomy of pure reason emerges as the result of synthetic activities that require succession. In this regard, I show that cosmological conflicts involve different kinds of representations: (1) cosmological ideas, purely conceptual representations of the unconditioned and the product of non-temporal synthetic activities; and (2) putative complete series of spatiotemporal conditions, which require temporal synthetic activities. As I show, purely conceptual representations cannot produce cosmological conflicts: The Antinomy requires the interaction of reason, understanding, and sensibility. I also discuss the maxim and principle of pure reason, how they lead to the unconditioned (and its different notions), and how the cosmological syllogism produces the Antinomy.

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Halper, Aaron. "An Antinomy Between Regulative Principles: An Aporetic Resolution to the Antinomy of Teleological Judgment." Kant-Studien 110, no. 2 (June 1, 2019): 211–35. http://dx.doi.org/10.1515/kant-2019-2003.

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Abstract The antinomy of teleological judgment has increasingly been understood as a conflict between regulative principles. But it is not clear why regulative principles can be in conflict at all, since Kant otherwise takes the realization that two conflicting principles are regulative to be sufficient to resolve an antinomy. I argue that in Kant’s view regulative principles do not conflict with one another only if they are reducible to reason’s interest in systematicity. Given that the principles of this antinomy do conflict, they must not be reducible to reason’s interest in systematicity. I argue that teleology is thus not reducible to reason’s interest because it is fundamentally unlawful. I then use this irreducibility to account for Kant’s appeal to the supersensible in this context.

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Goryachev, Daniil Arkadyevich. "Theological Antinomy: Theologics or Theoesthetics?" Христианское чтение, no. 4 (2021): 125–36. http://dx.doi.org/10.47132/1814-5574_2021_4_125.

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24

Seo, Jeong-Hyok. "Hegelian Transfiguration of Taste’s Antinomy." Korean Journal of Philosophy 130 (February 28, 2017): 75–98. http://dx.doi.org/10.18694/kjp.2017.02.130.75.

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25

Watkins, Eric. "The Antinomy of Teleological Judgment." Kant Yearbook 1, no. 2009 (May 19, 2009): 197–222. http://dx.doi.org/10.1515/9783110196672.197.

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Kellenberg, Aleksandar. "The Antinomy of the Variable." Dialectica 64, no. 2 (June 21, 2010): 225–36. http://dx.doi.org/10.1111/j.1746-8361.2009.01205.x.

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Allison, Henry E. "KANT'S ANTINOMY OF TELEOLOGICAL JUDGMENT." Southern Journal of Philosophy 30, S1 (March 26, 2010): 25–42. http://dx.doi.org/10.1111/j.2041-6962.1992.tb00654.x.

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28

Müller, Harald. "The Antinomy of Democratic Peace." International Politics 41, no. 4 (December 2004): 494–520. http://dx.doi.org/10.1057/palgrave.ip.8800089.

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Boehm, Omri. "The First Antinomy and Spinoza." British Journal for the History of Philosophy 19, no. 4 (July 2011): 683–710. http://dx.doi.org/10.1080/09608788.2011.583418.

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30

Schnieder, Benjamin. "Inexpressible properties and Grelling’s antinomy." Philosophical Studies 148, no. 3 (January 17, 2009): 369–85. http://dx.doi.org/10.1007/s11098-008-9329-7.

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31

Oakes, M. Gregory. "Antinomy of Truth and Reason." Teaching Philosophy 28, no. 1 (2005): 31–43. http://dx.doi.org/10.5840/teachphil20052817.

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32

Schrader, David E. "The antinomy of divine necessity." International Journal for Philosophy of Religion 30, no. 1 (August 1991): 45–59. http://dx.doi.org/10.1007/bf00137999.

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Sibertin-Blanc, Guillaume. "Strategic Perspectivism and Strategic Melancholism: Antinomies in the Minority Strategy." Deleuze Studies 10, no. 3 (August 2016): 321–35. http://dx.doi.org/10.3366/dls.2016.0229.

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The essay deals with what Balibar called ‘strategic antinomy’ between a majoritarian and a minoritarian strategy. It tries to reconstruct this antinomy by means of a double confrontation of the Deleuzo-Guattarian theory of ‘devenir-mineur’ with E. Laclau (strong illustration of the majoritarian way around the populism topics) and J. Butler (for the minoritarian strategy in a way both similar and opposite to the Deleuzo-Guattarian one).

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Shcherbakova, N. N., and T. N. Sheveleva. "PHRASEOLOGICAL UNITS IN THE NEWSPAPER HEADLINE: TRANSFORMATION OF LANGUAGE STEREOTYPE." Review of Omsk State Pedagogical University. Humanitarian research, no. 29 (2020): 90–93. http://dx.doi.org/10.36809/2309-9380-2020-29-90-93.

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The article analyses newspaper headlines, which include both conventional and transformed phraseological units. Based on the study, it was concluded that the structural and semantic features change as an impact of different linguistic antinomies: the transformation of meaning leads to the activation of the antinomy of the code and text, and the transformation of the structure demonstrates the action of the antinomy of the information and expressive functions of the language.

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35

Sumiarni, M. G. Endang, Yustina Niken Sharaningtyas, Sefriani Sefriani, and Y. Sri Pudyatmoko. "The Concept Of Licensing Authority Of The Architectural Work Modification Of Cultural Heritage Buildings." Prophetic Law Review 4, no. 2 (December 1, 2022): 152–76. http://dx.doi.org/10.20885/plr.vol4.iss2.art2.

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This research aims to identify the licensing authority over architectural works and modification of designated Cultural Heritages. In addition, this research examines the antinomy of legal concepts, including the antinomy of the legal concept of a licensing authority, the antinomy of the legal concept of modification of creation, and the antinomy of the legal concept of cultural heritage. With normative research, this study reveals that there is no legal certainty, between the local and central government, concerning licensing authority to cultural heritage building adaptation. There is no such a unitary system or firm and clear SOPs, which has resulted in the demolition and destruction of cultural heritage buildings. There are differences of opinion regarding the authority to permit the alteration of architectural works of cultural heritage buildings that have been stipulated. Permits for the restoration of cultural heritage buildings are obtained not through a building permit but through BPPM DIY (Licensing and Investment Service). These permits include restoration permits, adaptation permits, and development permits, especially for revitalization and utilization. There is no balance between moral and economic rights of the owner of the cultural heritage building. The preservation is more likely to emphasize moral rights but still overlooking the economic rights of the creator/owner.

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Santini, Barbara. "Teleology as a way to religion. Hölderlin and the antinomy of judgement." Aisthesis. Pratiche, linguaggi e saperi dell’estetico 14, no. 2 (January 24, 2022): 93–100. http://dx.doi.org/10.36253/aisthesis-13214.

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The paper discusses Hölderlin’s reading of the Kantian antinomy of the faculty of judgement from a letter to Hegel in January 1795. Its meaning is first explored in relation to a kind of distinctiveness that Hölderlin recognizes to the solution of the antinomy, to the point of considering it the place where the entire spirit of the Kantian system comes to the fore. Secondly, the prototypical role of the antinomy of the faculty of judgement for the other antinomies is shown according to a feature they share in the way in which they are solved. The aim of the paper is to bring out the distinctive feature of Hölderlin’s theoretical confrontation with the Critique of teleological judgement as a task and orientation of Hölderlin’s philosophical commitment itself, which understands Kant’s efforts from a different perspective than the one of his contemporaries.

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Aoyagi, Masafumi. "Phenomenological Antinomy and Holistic Idea. Adorno’s Husserl-Studies and Influences from Cornelius." Investigaciones Fenomenológicas, no. 4-II (February 11, 2021): 23. http://dx.doi.org/10.5944/rif.4-ii.2013.29772.

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In my paper, I consider the holistic thought in Theodor W. Adorno’s Husserl-studies, and the epistemological possibility to know the “non-identical”. First, I discuss the phenomenological antinomy. This is not only the starting point of Adorno’s Husserl-studies, but also has his holistic thought in it. Adorno pointed out Husserl’s assumptions that our consciousness is directly related to objects and that our consciousness is always mediately or indirectly related to the objects. Second, I discuss Adorno’s solution of that antinomy. He tried to carry out the thorough immanent phi-losophy with a gestalt theory. And he pointed out mediacy in the Husserl’s text and to find non-identity between our consciousness and objects. Third, I consider the relations between the thought of “non-identical” by Adorno and his holistic thought. The latter was influenced by Hans Cornelius, Adorno’s teacher. So I show that the thought of Cornelius is very significant for Adorno.En mi ponencia considero el pensamiento holista presente en los estudios sobre Husserl de Theodor W. Adorno y la posibilidad epistemológica de conocer la “no identidad”. En primer lugar, analizo la antinomia fenomenológica. No es solo el punto de arranque de los estudios sobre Husserl de Adorno, sino que también contiene su pensamiento holista. Adorno pone de manifiesto las asunciones de Husserl: de que nuestra conciencia está relacionada directmente con los objetos y de que nuestra conciencia está siempre relacionada de manera mediata o indirecta con los objetos. En segundo lugar, discuto la solución adorniana a esta antinomia. Su intento consistía en crear una filosofía íntegramente immanentista con ayuda de la teoría gestalt. Indica también la mediatez presente en los textos de Husserl, encontrando la no-identidad entre nuestra conciencia y objetos. En tercer lugar, considero la relación entre el pensamiento de la “no identidad” de Adorno y su pensamiento holista. El autor fue influido por Hans Cornelius, el profesor de Adorno. Muestro entonces que el pensamiento de Cornelius ha sido de gran importancia para Adorno.

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Pietruszczak, Andrzej. "From the History of Leśniewski’s Mereology." Studia Humana 13, no. 1 (April 1, 2024): 5–16. http://dx.doi.org/10.2478/sh-2024-0002.

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Abstract In this paper, we want to present the genesis of Stanisław Leśniewski’s mereology. Although ‘mereology’ comes from theword ‘part’, mereology arose as a theory of collective classes. That is why we present the differences between the concepts of being a distributive class and being a collective class. Next, we present Leśniewski’s original mereology from 1927, but with a modern approach. Leśniewski was inspired to create his concept of classes and their elements by Russell’s antinomy. To face it, Leśniewski had to define the concept of being an element of based on the concept of being part of. Leśniewski showed that in his theory, there is no equivalent to Russell’s antinomy. We will show that his solution has nothing to do with the original approach because, in both cases, we are talking about objects of a different kind. Russell’s original antinomy concerned distributive classes, and Leśsniewski’s considerations concerned collective classes.

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39

Perrone, Daniel. "La influencia de Pierre Bayle en la construcción de la segunda antinomia de la razón pura." Revista de Estudios Kantianos 5, no. 2 (October 23, 2020): 307. http://dx.doi.org/10.7203/rek.5.2.16870.

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This paper aims to establish precisely the scope of Pierre Bayle’s influence on the construction of Kant’s second antinomy of pure reason, since there is a remarkable parallelism between this second cosmological conflict and the argument against extension of the article “Zeno of Elea” of Bayle’s Dictionary. It is argued that Bayle, employing the skeptical method in metaphysical research, has a major influence on the construction of the main arguments of the second antinomy and sets a precedent for its logical solution.

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40

Beckett, Stephen J. "Sexual Difference as Antinomy and Antagonism." Journal of Lacan & Contemporary Psychoanalysis 19, no. 1 (February 28, 2017): 177. http://dx.doi.org/10.18873/jlcp.2017.02.19.1.177.

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41

Moore, A. W. "A Note on Kant's First Antinomy." Philosophical Quarterly 42, no. 169 (October 1992): 480. http://dx.doi.org/10.2307/2220288.

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42

Yi Eun Kyung. "Antinomy in Marc Chagall’s Late Works." Korean Journal of Slavic Studies 32, no. 4 (December 2016): 29–58. http://dx.doi.org/10.17840/irsprs.2016.32.4.002.

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43

Tkaczyk, Marcin. "The Antinomy of Future Contingent Events." Roczniki Filozoficzne 66, no. 4 English Online Version (2018): 5–38. http://dx.doi.org/10.18290/rf.2018.66.4-1en.

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44

贾, 文硕. "The Antinomy Dilemma of Digital Capitalism." Advances in Philosophy 11, no. 05 (2022): 858–65. http://dx.doi.org/10.12677/acpp.2022.115152.

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45

Davenport, John. "Deontology and the Antinomy of Libertarianism." Social Philosophy Today 12 (1996): 177–218. http://dx.doi.org/10.5840/socphiltoday19961223.

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46

Watt, Robert. "Three Myths About Kant’s Second Antinomy." Archiv für Geschichte der Philosophie 101, no. 2 (June 28, 2019): 258–79. http://dx.doi.org/10.1515/agph-2019-2006.

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Abstract This article challenges three widespread assumptions about Kant’s argument for the antithesis of the Second Antinomy. The first assumption is that this argument consists of an argument for the claim that “[no] composite thing in the world consists of simple parts”, and a logically independent argument for the claim that “nothing simple exists anywhere in the world”. The second assumption is that when Kant argues that “[no] composite thing in the world consists of simple parts”, he is making a claim about the mereological structure of spatially extended things in particular, as opposed to a claim about the mereological structure of things in general. And the third assumption is that Kant’s argument for this part of the antithesis is based on a claim about the relationship between the size of the extension of a composite thing and the sizes of the extensions of the things of which this composite thing consists.

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47

Ertl, Wolfgang. "Hume's antinomy and Kant's critical turn1." British Journal for the History of Philosophy 10, no. 4 (November 2002): 617–40. http://dx.doi.org/10.1080/09608788.2002.10383082.

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48

D'épinay, Christian J. LALIVE. "Beyond the Antinomy: Work Versus Leisure?" Loisir et Société / Society and Leisure 14, no. 2 (January 1991): 433–46. http://dx.doi.org/10.1080/07053436.1991.10715391.

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49

Mage, David T. "Antinomy and the SBModel for SIDS." Epidemiology 12, no. 4 (July 2001): 471. http://dx.doi.org/10.1097/00001648-200107000-00019.

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50

Tatarinova, L. N. "CHRISTIAN ANTINOMY IN MODERN SPIRITUAL POETRY." Rossiiskii Gumanitarnyi Zhurnal 3, no. 1 (2014): 45. http://dx.doi.org/10.15643/libartrus-2014.1.7.

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