Josef M SEIFERT | International Academy of Philosophy IAP-IFES Granada (original) (raw)
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Papers by Josef M SEIFERT
“Ontological Categories: On their distinction from transcendentals, modes of being, and logical categories.” Anuario Filosófico, vol. 47, 2 (2014), 315-356., Sep 9, 2014
Contained in paper
„Persons, Causes and Free Will: Libet’s Topsy-Turvy Idea of the Order of Causes and ‘Forgetfulness of the Person’”, Journal of East-West Thought, Summer Nr. 2 Vol. 4, June 2014, pp. 13-51., Jun 15, 2014
Is part of the printed article
Journal of East-West-Thought. Spring Number 1, Vol. 4, March 2014, 1-26.
“Critical Reflections on Evolutionism as a Scientific or Pseudo-Scientific Theory and as an Atheist Ideology”
“Dietrich von Hildebrand on Benevolence in Love and Friendship: A Masterful Contribution to Perennial Philosophy,” in Journal of Philosophical Inquiry and Discussion: Selected Papers on the Philosophy of Dietrich von Hildebrand, Quaestiones Disputatae 3, no. 2 (Spring 2013): 85–106.
same title, Journal of East-West Thought, Winter Nr. 4, Vol. 3, Dec. 2013, pp. 11-33., Dec 13, 2013
Lecture for presentation of book Roberto de Mattei (Ed.), Finis Vitae: Is Brain Death still Life? Consiglio Nazionale delle Ricerche, (Soveria Mannelli: Rubettino, 2006, 2007)
same as title: in: Roberto de Mattei (Ed.), Finis Vitae: Is Brain Death still Life? Consiglio Nazionale delle Ricerche, (Soveria Mannelli: Rubettino, 2006, 2007), pp. 189-210.
250. „Sulla ‚morte cerebrale‘ in breve: Argomentazioni filosofiche a favore e contro l’equivalenza fra morte cerebrale e morte di fatto“, in: Roberto de Matei (Ed.), Finis Vitae. La morte cerebrale e ancora vita? Consiglio Nazionale delle Ricerche. (Roma: Rubettini, 2007), pp. 247-266.
„IS ‘Brain death’ actually death?“, The Monist 76 (1993), 175-202.
“Brain Death and Euthanasia,” in: Michael Potts, Paul A. Byrne, and Richard G. Nilges (Ed.), Beyond Brain Death. The Case against Brain Based Criteria for Human Death, (Dordrecht/Boston/London: Kluwer Academic Publishers, 2000), pp. 201-227
“The Idea of the Good as the Sum-total of Pure Perfections. A New Personalistic Reading of Republic VI and VII”,
„Filosofie jako pòésná v÷da. Pòésp÷vek k zaloúené realistickå fenomenologickå metody v kritickåm dialogu s Husserlovou ideou filosofie jako pòésnå v÷dy“ Filosofickù Ãasopis 6, 44 (1996), pp. 903-922., 1996
“Ontological Categories: On their distinction from transcendentals, modes of being, and logical categories.” Anuario Filosófico, vol. 47, 2 (2014), 315-356., Sep 9, 2014
Contained in paper
„Persons, Causes and Free Will: Libet’s Topsy-Turvy Idea of the Order of Causes and ‘Forgetfulness of the Person’”, Journal of East-West Thought, Summer Nr. 2 Vol. 4, June 2014, pp. 13-51., Jun 15, 2014
Is part of the printed article
Journal of East-West-Thought. Spring Number 1, Vol. 4, March 2014, 1-26.
“Critical Reflections on Evolutionism as a Scientific or Pseudo-Scientific Theory and as an Atheist Ideology”
“Dietrich von Hildebrand on Benevolence in Love and Friendship: A Masterful Contribution to Perennial Philosophy,” in Journal of Philosophical Inquiry and Discussion: Selected Papers on the Philosophy of Dietrich von Hildebrand, Quaestiones Disputatae 3, no. 2 (Spring 2013): 85–106.
same title, Journal of East-West Thought, Winter Nr. 4, Vol. 3, Dec. 2013, pp. 11-33., Dec 13, 2013
Lecture for presentation of book Roberto de Mattei (Ed.), Finis Vitae: Is Brain Death still Life? Consiglio Nazionale delle Ricerche, (Soveria Mannelli: Rubettino, 2006, 2007)
same as title: in: Roberto de Mattei (Ed.), Finis Vitae: Is Brain Death still Life? Consiglio Nazionale delle Ricerche, (Soveria Mannelli: Rubettino, 2006, 2007), pp. 189-210.
250. „Sulla ‚morte cerebrale‘ in breve: Argomentazioni filosofiche a favore e contro l’equivalenza fra morte cerebrale e morte di fatto“, in: Roberto de Matei (Ed.), Finis Vitae. La morte cerebrale e ancora vita? Consiglio Nazionale delle Ricerche. (Roma: Rubettini, 2007), pp. 247-266.
„IS ‘Brain death’ actually death?“, The Monist 76 (1993), 175-202.
“Brain Death and Euthanasia,” in: Michael Potts, Paul A. Byrne, and Richard G. Nilges (Ed.), Beyond Brain Death. The Case against Brain Based Criteria for Human Death, (Dordrecht/Boston/London: Kluwer Academic Publishers, 2000), pp. 201-227
“The Idea of the Good as the Sum-total of Pure Perfections. A New Personalistic Reading of Republic VI and VII”,
„Filosofie jako pòésná v÷da. Pòésp÷vek k zaloúené realistickå fenomenologickå metody v kritickåm dialogu s Husserlovou ideou filosofie jako pòésnå v÷dy“ Filosofickù Ãasopis 6, 44 (1996), pp. 903-922., 1996
Qué es y qué motiva una acción moral?, Oct 15, 1976
WHERE WAS GOD IN AUSCHWITZ? is available in print through CreateSpace and as E-Book with Kindle... more WHERE WAS GOD IN AUSCHWITZ?
is available in print through CreateSpace and as E-Book with Kindle. It will be available as Kindle-E-Book for 5 days gratis (starting next Friday; 9th of April); then costs 9.90 US $.
It can be immediately ordered as printed book for 19.00 US $ (you can order it through any amazon website). Fritz Wenisch will also soon announce his new book to all of you and; perhaps; also make it available for some days gratis. I recommend that you DO NOT buy or read the previous version of my Theodicy Book because the WHERE WAS GOD IN AUSCHWITZ is more readable and eliminated many typos.
The description of the book is this:
Where was God in Auschwitz? Can there be any God; at least any good and omnipotent God; if such hellish evils exist? After posing this question in all honesty and depth; the first chapter refutes several theories; some of them quite venerable; that deny existence to evils; reduce evils to some unreality or mere lack of good; or declare them to be an indispensable part of the best possible world. The book seeks to establish the errors of these attempts to tame the ferocious reality of evil and refutes some of their assumptions. At the same time; it recognizes and defends the important truths contained in three of these four classical attempts at taming evil. Thus resisting any playing down the ferocious reality of evil; it offers a critical analysis of the Augustinian; Thomist and Leibnizean defenses of God in front of evil but defends the parasitic character of evil; thus rejecting any Manichean dualism.
The second chapter explains the atheist argumentation against God based on the horrific reality of evil. Recognizing the reality of awful evils seems to lead to a logical contradiction between 3 propositions each theist holds true: 1. An infinitely good God exists. 2. An omnipotent God exists. 3. Evils exist. The only option that seems to be left to a serious philosopher after Auschwitz is atheism; or denying either that God is good or that he is omnipotent; which many atheists consider a dishonest polite atheism.
The third chapter shows that there are many evident and some possible hidden good reasons for God's allowing the evil of pain to occur for the sake of immense values that are dependent on the free will of persons. The only key to understand causes and reasons for suffering lies in the even greater evil: moral evil; and in moral goodness that overarches the evils in the world. The atheist cannot refute the many reasons for suffering that philosophy detects in the complex interrelations between pain and moral evil. While this audacious book demands that philosophy stretches itself to its very limits in order to apprehend meaning even in Auschwitz; it does not claim a self-sufficiency of human reason in confrontation with the mystery of evil; nor does it preclude that only far higher values accessible solely to religious faith can provide an ultimate answer to where God was in Auschwitz and to why he permits evil. While they are hidden from mere human reason; the atheist cannot refute these higher reasons and can understand their possibility; and also for this reason the construction of an atheist conclusion from Auschwitz and other atrocities fails.
The final chapter copes with the challenge; based on the evil of manifold human errors; against a God who is Truth itself. It liberates God from the claim that He made human errors about the most important things inevitable or that some errors that no human person can avoid are such great evils that no higher goods (such as trust and interhuman love) can justify permitting their occurrence.
Chapter 4 assesses critically important contributions of René Descartes but offers an original answer to any atheist challenge to the veracity of God.
The book ascends to the very heights of a philosophical answer to its great question: Can God exist if Auschwitz exists? Without a rationalistic claim of comprehending fully the mystery of evil; Seifert carefully distinguishes between admitting unsolvable mysteries about evil in relation to God and disproving God's existence. A Socratic wisdom and silence in the face of the question where was God in Auschwitz? must be sharply distinguished from the proud and untenable claim of having refuted the existence of an infinitely good and omnipotent God through the reality of Auschwitz and of countless other evils.
This book is a substantially corrected; revised and simplified text published 2016 as Does the Reality of Evil Disprove the Existence of God?. It addresses itself to all readers who long for a reply to its question.
THE BOOK CAN BE DOWNOALDED GRATIS ONLY FOR THE FOUR DAYS APRIL 04-08 at:
https://www.amazon.com/s/ref=nb_sb_noss?url=search-alias%3Ddigital-text&field-keywords=Where+was+God+in++Auschwitz%3F&rh=n%3A133140011%2Ck%3AWhere+was+God+in++Auschwitz%3F
Afterwards; it can be obtained for 9;99 US $ at the same address
The printed version can be obtained for 19;99 US$ at:
https://tsw.createspace.com/title/6139035; or via any amazon store within 5 days