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1. Introduction Kant considered the doctrine of transcendental idealism an indisp- sable part of the theory of knowledge presented in the Critique of Pure Reason. My aim in this book is to present a new defense of the coh- ence and plausibility of Kant's transcendental idealism and its indisp- sability for his theory of knowledge. I will show that the main argument of the Transcendental Aesthetic and the Transcendental Analytic is - fensible independently of some of Kant's claims which are said to threaten its coherence. I have undertaken an inquiry into the coherence of Kant's transc- dental idealism for the following reasons. A defense of the coherence of transcendental idealism is required by the existing state of Kantian scholarship. The claim that Kant's transcendental idealism is incoh- ent has appeared in various forms over the last two centuries. The most powerful and elaborate criticism of Kant's transcendental idealism is found in Part Four of Strawson's The Bounds of Sense. Several comm- tators have tried to reestablish its coherence. Although Allison and other commentators have contributed ideas that are valuable for an 1 account of the coherence of Kant's transcendental idealism, their - guments fall short as a response to the standard objection. Indeed, the claim that Kant's transcendental idealism is incoherent continues to be the view held by most thinkers. I have limited my goal in this book to establishing the coherence of Kant's transcendental idealism due to two related reasons.

Philosophy --- Metaphysics --- filosofie --- metafysica

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There is a close connection in Gottfried Wilhelm Leibniz's mind between the notions of self and substance. R. W. Meyer, in his classic 1948 text, Leibnitz and the Seventeenth-Century Revolution, writes that the monad ¦ is nothing but a 1 représentation (in both senses of the French word) of Leibniz's personality in metaphysical symbols; and there was, under contemporary circumstances, no need 2 to ˜introduce' this concept apart from ˜propounding' it.  It is not clear what Meyer means here except that from the consideration of his own self, in some way Leibniz comes to his concept of simple substance, or monad. Herbert Carr, in an even earlier work, notes that Leibniz held that the only real unities in nature are formal, not material. ¦ [and] [f]or a long time Leibniz was content to call the formal unities or substantial forms he was speaking about, souls. This had the advantage that it referred at once to the fact of experience which supplies the very 3 type of a substantial form, the self or ego.  Finally, Nicholas Rescher, in his usual forthright manner, states that [i]n all of Leibniz's expositions of his philosophy, 4 the human person is the paradigm of a substance.

Metaphysics --- History of philosophy --- filosofie --- geschiedenis --- metafysica

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metafysica --- futurisme --- 1912 - 1935 --- 20ste eeuw --- Italië

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The signi? cance of spirituality in management  is acquiring considerable international recognition. It is one of the hottest  emerging ? elds in management. A number of recent events underscore this development. In February 2000 the Indian Institute of Management organized a Corporate Reputation for Competitive Advantage  workshop in Calcutta, which focused on spirituality, ethics and leadership. The conference Business, Religion and Spirituality  was held at the University of Notre Dame in April th 2000. In April 2001 the International Academy of Business Disciplines held its 13 annual meeting in Orlando, Florida and had a track on Spirituality in Organizations. In April 2002 a world conference was organized in New York entitled Spirit in Business: Ethics, Mindfulness and the Bottom Line.  These and other important scienti? c events clearly show that spirituality is no longer considered to be purely a matter of individual search, and is becoming more and more recognized in management and business ethics circles. Our Spirituality in Management  workshop was held in July 1-3, 2001 in Szeged, Hungary. It was jointly organized by the Business Ethics Center of the Budapest University of Economic Sciences, the Faculty of Economics and Business Administration and the Department for the Study of Religion of the University of Szeged. Scholars and practitioners from 13 countries represented disciplines as diverse as economics, business, management studies, philosophy, theology, sociology, and medical anthropology. Participants included PETER PRUZAN, Copenhagen Business School (Denmark); S. K.

Metaphysics --- General ethics --- Business management --- ethiek --- management --- metafysica

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Philosophy --- Metaphysics --- History of philosophy --- ontologie --- filosofie --- geschiedenis --- metafysica