This paper discusses the tenability of John Greco's solution to the problems of the nature and value of knowledge in his book, Achieving knowledge (2010). Divided into two parts, the discussion (1) specifies how both problems have developed until the current period and (2) determines whether Greco, with his virtue reliabilism, supplies an adequate solution to both problems. I take the view that regardless of Greco's adoption of a contextualist semantics, his epistemic theory remains inadequate so long as it is unable to specify the extent to which a person's abilities can be appropriately involved in the attainment of knowledge or any success from ability.

This study deals with the cognitive, affective, and practical aspects of perspective. Paul Ricœur's analysis of perspective in Fallible man assists the course of this study which will show that plurality in perspectives is inherent in nature and that the natural embeddedness of people in perspectives is characterized by tensions between the legitimacy and illegitimacy, closedness and openness, and fallibility and infallibility of perspectives. The idealized requirements of the expansive language of relations and dialogue will always face these tensions that are naturally built into the ways of humans.

The thesis that there is a reciprocal relationship between human beings and work - i.e., although man controls work, he may find in it either fulfillment or degradation - has its roots in the Marxist theory of alienation. This paper therefore, tackles this problem from a Marxist perspective. It examines Marx and Engels's analysis of the history and causes of human alienation by presenting their views on human nature and how work is related to the individual's search for meaning and fulfillment. The two-man and work - cannot be separated, for doing so leads to alienated work (production alienation) and alienated worker (self-alienation). Hence, the problem of employee satisfaction has to be dealt with from the perspective of how employees experience their relation to their work.

This paper compares and contrasts the taxonomies and periodizations of Filipino philosophy by seven Filipino scholars -- Fernando Zialcita, Florentino Timbreza, Emerita Quito, Romualdo Abulad, Napoleon Mabaquiao, Rolando Gripaldo, and Alfredo Co -- in order to determine the various philosophical discourses that are present in the country, and in order to pinpoint which of these discourses offer higher developmental potentials for Filipino philosophy. For each taxonomy and periodization, this paper looks into: (1) the period covered, (2) the inclusivity or exclusivity of the classification/configuration, (3) the taxonomizer/periodizer utilized, (4) the implied structure of the classification/configuration, (5) the problematic classes/periods suggested by the classification/configuration, and (6) the promising classes/Periods suggested by the classification/configuration. This paper concludes with an attempt to synthesize the thoughts of these seven scholars in a comprehensive taxonomy of Filipino philosophies and to give an overall assessment for each of these philosophies' strengths and weaknesses.

The signing of the 2007 UN Declaration of the Rights of Indigenous Peoples by over a hundred states is a realization of the importance of the quest of indigenous peoples to direct their present and future existence, together with the knowledge and heritage they have acquired from their ancestors which they constantly mould to survive and thrive in a contemporary world made up of competing interests that are often at odds with their physical, cultural, and spiritual survival. The paper examines some of the interconnected philosophical and legal issues concerning indigenous knowledge and the indigenes' quest to safeguard their knowledge, with indigenous philosophical views given the necessary focus in analyzing these issues. It also traces how these philosophical views inform and are reflected in international documents, including the 2007 UN Declaration of the Rights of Indigenous Peoples.

Jacques Lacan's innovative development of Freudian psychoanalysis entails a differentiation between registers of the "symbolic," "imaginary," and "real," and then an analysis of the way these three registers are held together as three rings of the "Borromean knot." This work is taken a significant step further in his 1975-76 Seminar XXIII, and is sometimes thought to mark the shift to a "later Lacan.,, The seminar shifts its focus from "symptom" (as a coded message to the Other, repetitively sent even unbeknownst to the subject) to the "sinthome" as a device by which the subject configures and is configured by a little circuit of messages. The Borromean knot is now seen as held together in some circumstances by the " sinthome." In this paper I explore what Lacan has to say about language, the Borromean knot, James Joyce, and God, and then turn to explore the place of symptoms, "sinthomes" and psychoanalysis itself in relation to psychiatry and contemporary culture. This paper is in two parts. In the first I review main lines of argument in Seminar XXIII, and then in the second part I embed Lacan's account in the broader cultural processes in which our clinical work must be read in order to be rewritten.

Whitehead's process view of God has inspired many admirers and provoked many critics. This article does not only examine this view of God as generally opposed to traditional theism, but it also explains why a process God is for Whitehead a necessary requirement for the metaphysical nature of the actual world. After discussing God's necessary functions in the world, the paper assesses the significance of Whitehead's process conception of God through a comparison with the traditional theistic view of God.