Cognitive Penetrability of Perception and Epistemic Justification Perceptual experience is one of our fundamental sources of epistemic justification—roughly, justification for believing that a proposition is true. The ability of perceptual experience to justify beliefs can nevertheless be questioned. This article focuses on an important challenge that arises from countenancing that perceptual experience is cognitively penetrable. The thesis of cognitive penetrability of perception states that the

Charles Hartshorne: Dipolar Theism From the beginning to the end of his career Charles Hartshorne maintained that the idea that “God is love” was his guiding intuition in philosophy. This “intuition” presupposes both that there is a divine reality and that that reality answers to some positive description of being a loving God. This article focuses on the latter issue, namely, Hartshorne’s concept of God.

Bernard Lonergan (1904—1984) When we try to reconcile opposing moral opinions we usually appeal to shared ethical principles. Yet often enough the principles themselves are opposed. We may then try to reconcile opposing principles by clarifying how we arrived at them. But since most of our principles are cultural inheritances, discussions halt at a tolerant mutual respect, even when we remain convinced that the other

Guidelines for Authors Authors should follow these guidelines before submitting their final draft. Here are some noteworthy stylistic points that are different from those in journal articles: Avoid all Latin abbreviations such as “etc.” Avoid all contractions such as “don’t.” Do not use the words “recent” or “now” since they likely will be inapplicable fifty years in the future. Do not cite forthcoming articles. Use

Maurice Blondel (1861—1949) Blondel’s importance has largely been in theological and Catholic philosophical circles in France, Germany, Spain, Italy, and Quebec. Among many other important authors in the 20th Century, Blondel is responsible for the “new theology”, that played such a great role in the deliberations and arguments of the Second Vatican Council. Blondel’s readings of other philosophical figures also bears a striking resemblance to the type of

Zeno’s Paradoxes In the fifth century B.C.E., Zeno offered arguments that led to conclusions contradicting what we all know from our physical experience—that runners run, that arrows fly, and that there are many different things in the world. The arguments were paradoxes for the ancient Greek philosophers. Because many of the arguments turn crucially on the notion that space and time are infinitely divisible, Zeno