Denna uppsats analyserar den medvetandefilosofiska debatten mellan Donald Davidson och Jaegwon Kim rörande Davidsons tes om det mentalas superveniens på det fysiska. Tesen utgör ett element i Davidsons generella teori om relationen mellan det mentala och det fysiska; anomal Monism. Författaren frågar sig om Kim har rätt i att tesen om mental superveniens inte är tillräcklig för att garantera det mentala kausal kraft. I uppsatsen analyseras de båda filosofernas ståndpunkter i debatten med speciell tonvikt på deras respektive definitioner av superveniensbegreppet. Med utgångspunkt i detta argumenterar författarinnan att Kim i viss utsträckning kan sägas ha missförstått Davidsons superveniens-begrepp.

Denna essä är en ontologisk och epistemologisk undersökning av bland annat etiska och medvetandefilosofiska implikationer av en konsekvent fysikalistisk hållning. I detta kontrasteras mot en transcendentalistisk hållning, som den av T. M. Scanlon, den skeptiska empirismen av David Hume, reciprokt baserade moraliska system (e.g. J. L.

In this essay I have tried to present the ideas and thoughts of the Swedish author Rolf Edberg (1912-1997), journalist, ambassador and county governor. By many regarded as an environment philosopher and the introducer of deep ecology into Sweden. The essay emphasizes Edberg as a modern renaissance man of important knowledge with a rhetorical force to present and generalize the problems the planet Earth is meeting. The paper compares him with Henry Thoreau but also finds a close but perhaps unintended relationship with the German philosopher Ernst Haeckel although Edberg himself claimed to be a Darwinist at heart.The essay stresses on four characteristic features in his authorship namely 1) a holistic view of nature and man, rejecting dualism for Monism; 2) a cosmic relationship within the whole universe and also between organic and inorganic matter; 3) the planet Earth is in a crisis due to an uneven and unjust distribution of the resources of the Earth, the nuclear weapon threat and the overpopulation; 4) the evolution and not the religion has the answer to our existential questions..

This paper aims to describe and elaborate on a recent discursive change within the new-age movement. Since the seventies and the publishing of speculative popular science books like The Tao of Physics by Fritjof Capra and The self-aware Universe by Amit Goswami, the idea that quantum physics resonates with spirituality has become the topic of hundreds of books and movies.The quantum-spiritual discourse has three distinct ways to approach quantum physics in its discussion on spirituality: The parallelistic approach which emphasizes the similarities between eastern philosophies and modern physics, the monistic-idealistic approach which tells us that mind is the foundation of matter and the scientific spiritual approach which tries to explain spiritual claims scientifically. In the quantum-spiritual discourse, quantum physical phenomena (e.g. non-locality and entanglement) are being called upon to validate metaphysical statements. The primary assumption of the discourse is that the shift of paradigm due to the establishment of modern physics also is a shift of paradigm of spirituality.With the object to examine the common claims made in the discourse, cross-references between spiritual arguments and facts of quantum physics are being made.

En känsla för Gud ? Komparativ teologi enligt Keith Ward och perspektiv på religionsteologi.(A feeling for God ? Comparative Theology according to Keith Ward and perspectives on Theology of Religion)We all have preconceived opinions regarding people, cultures and especially religion and religiousness, and according to one´s own subjective formed opinion, they are surely truthful and moral. But my main concern with this essay must be thought of as a brief and personal mapping of Christian belief and it´s rational status in relation to both basic philosophy and the other great religious traditions. Furthermore, I am anxious to widen the perspectives of that which theoretically can be considered substantially real, and the existential consequences that follows on such a study. In doing so I must make sure that it´s properly anchored in history of both philosophy and religion, and of course ? with the general idea of God.