Literal Meaning de François Recanati

AbstractOne form of industrial property right infringement is stocking for the purpose of offering or marketing. This form of infringement appears both in EU legal acts on trademarks or designs, as well as in national regulations, including those concerning patents. What is specific to stocking when compared to other activities comprising the stipulated exclusivity of the holder of industrial property rights is the fact that the literal meaning of “stocking” does not explain whether the infringing party or the warehouse keeper is the entity that places the goods in storage. The structure of industrial property rights as absolute rights would theoretically permit the view that the law is violated by both the entity that accepts the goods for storage and the entity that places such goods in storage. To determine if there is an infringement, it must be established what the goods being stocked are further intended for. It is not without significance that the finding of an infringement of industrial property rights does not depend on fault or awareness. From the point of view of the industrial property law regime, it is difficult to find arguments against this understanding of infringement by stocking. Since the offeror of goods infringing industrial property rights may be held liable even if the goods have not yet been manufactured, it is conceivable that the entity accepting such goods for stocking is also liable. This interpretation of the concept of stocking would certainly correspond to the absolute nature of liability for infringement.In a recent judgment the CJEU confirmed that the warehouse keeper who, on behalf of a third party, stores goods which infringe trademark rights only creates the technical conditions for trademark use by this third party provided that the warehouse keeper is not aware of that infringement. The CJEU also confirmed that only the person who decides about the purpose of storing the goods can be treated as an infringer. However, the CJEU did not respond to the question regarding whether the warehouse keeper could be treated as an infringer if it pursues the aims of storing the goods at the request of the entity that put the goods into storage.

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Hobbes's Political Philosophy

10.1093/oso/9780197531716.001.0001 ◽

2021 ◽

Author(s):

A.P. Martinich

Keyword(s):

Political Philosophy ◽

Laws Of Nature ◽

Historical Context ◽

Prima Facie ◽

Literal Meaning ◽

Christian Doctrine ◽

New Science ◽

The Bible ◽

Apparent Conflict

Hobbes’s Political Philosophy: Interpretation and Interpretations extends a position first explained in The Two Gods of Leviathan (1992). Hobbes presented what he believed would be a science of politics, a set of timeless truths grounded in definitions. In chapters on the laws of nature, authorization and representation, sovereignty by acquisition, and others, the author explains this science of politics. In addition to the timeless science, Hobbes had two timebound projects: (1) to eliminate the apparent conflict between the new science of Copernicus and Galileo and traditional Christian doctrine, and (2) to show that Christianity, correctly understood, is not politically destabilizing. The strategy for accomplishing (1) was to distinguish science from religion and to understand Christianity as essentially belief in the literal meaning of the Bible. The strategy for accomplishing (2) was to appeal to biblical teachings such as “Servants, obey your masters,” and “All authority comes from God.” Criticisms of the author’s interpretations are the occasion for (a) fleshing out Hobbes’s historical context and (b) describing the nature of interpretation in dialogue with opposing interpretations by scholars such as Jeffrey Collins, Edwin Curley, John Deigh, and Quentin Skinner. Interpretation is updating one’s network of beliefs in order to re-establish an equilibrium upset by a text. Interpretations may be judged according to prima facie properties of good interpretations such as completeness, consistency, simplicity, generality, palpability, and defensibility.

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Yesus Sebagai Yang Sulung Lebih Utama Dari Yang Diciptakan

Journal Kerusso ◽

10.33856/kerusso.v6i2.201 ◽

2021 ◽

Vol 6 (2) ◽

pp. 62-85

Author(s):

Yosef Yunandow Siahaan

Keyword(s):

Literal Meaning ◽

Early Church ◽

Main Topic ◽

Chronological Order ◽

Jehovah’S Witnesses ◽

Jehovah's Witnesses ◽

Figurative Meaning ◽

History Of ◽

The Church

Throughout the history of the church, from the early Church to the present, Christology has become the main topic of discussion, and it has often led to debates and even polemics for both the Church and those outside the church. The point of a long debate in the field of Christology is about Jesus as a creator or only as a creation. This study investigates this by using theological research, this study uses the exegesis method. The text that will be executed to provide evidence that Jesus was the Creator or creation is Colossians 1:15-20. Jehovah's Witnesses say that this text shows that Jesus was God's First creation. Whereas true Christians actually view this text as saying that Jesus is the Creator. The research used the exegesis method. The results show that Christ is the agent of creation. In building the understanding of the eldest word (Prototokos), it is not allowed to use the isolated text method. There are at least 2 meanings of this word, the first literal meaning is as the first born according to the order of time, and the second, the figurative meaning The eldest means the main, superior. Of course when looking at the context in Colossians 1:16-17, then Christ is not the first born according to chronological order, and comes from creation. Rather, He is the Creator, so it is not surprising that He is supreme or superior to all creation. Abstrak Indonesia Sepanjang sejarah gereja mulai dari Gereja mula-mula hingga kini Kristologi menjadi topik utama diskusi bahkan tak jarang menimbulkan perdebatan bahkan polemik baik bagi Gereja maupun kalangan di luar gereja. Yang menjadi titik perdebatan panjang dalam bidang Kristologi adalah Mengenai Yesus sebagai pencipta ataukah hanya sebagai ciptaan. Penelitian ini menyelidiki hal tersebut dengan menggunakan penelitian Teologi, penelitian ini menggunakan metode eksegesis. Teks yang akan dieksegesa guna untuk memberikan bukti Yesus adalah Pencipa atau ciptaan adalah Kolose 1:15-20. Saksi-saksi Yehuwa mengatakan bahwa teks ini menunjukkan bahwa Yesus adalah ciptaan Pertama dari Allah. Sedangkan Kristen sejati justru memandang teks ini mengatakan bahwa Yesus adalah Pencipta. Penelitian menggunakan metode eksegesis. Hasil penelitian menunjukkan Kristus adalah pelaku penciptaan. Dalam membangun pemahaman kata yang Sulung (Prototokos), tidak boleh menggunakan metode teks terisolasi. Paling tidak ada 2 makna dari kata ini, yang pertama makna literal adalah sebagai yang lahir pertama menurut urutan waktu, dan yang kedua, makna figuratif Yang sulung berarti yang utama, unggul. Tentu ketika melihat konteks dalam Kolose 1:16-17, maka Kristus bukanlah sang pertama lahir menurut urutan waktu, dan berasal dari ciptaan. Melainkan Ia adalah Pencipta, sehingga tidak mengherankan bahwa Ia adalah yang utama atau paling unggul di atas segala ciptaan.

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Translation and interpretation in Abhidharmakośa

Diogenes ◽

10.54664/jisf6551 ◽

2021 ◽

Vol 29 (2) ◽

Author(s):

Mitko Momov

Keyword(s):

Critical Review ◽

Point Of View ◽

Literal Meaning ◽

The Other ◽

Young Scholar ◽

Other Hand ◽

The One

Rosemberg (1991) has made a critical review of a long-standing discussion between Eastern philologists and Buddhist philosophers. The discussion is centered around the translation of the doctrine on the one hand, and its philosophical systematization on the other hand. When scientific-philological translation prevails, the literal meaning of Buddhist terminology is declared to be its basis. The young scholar, who had specialized in Japan, studied Buddhism from Japanese and Chinese sources and collected lexicographic material from non-Hindu sources. After comparing them, he encountered inaccuracies in the translation. In an attempt to overcome them, he preferred the point of view of the philosophy of Buddhism. The conclusion that he has drawn in the preface of this edition is that the study should begin with a systematization of antiquity.

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Diodore of Tarsus. Preface to the Commentary on Psalms (Fragment)

Библия и христианская древность ◽

10.31802/bca.2020.8.4.002 ◽

2020 ◽

pp. 32-46

Author(s):

Е. А. Заболотный

Keyword(s):

Biblical Interpretation ◽

Literal Meaning ◽

Late Antique ◽

Important Material ◽

Scriptural Exegesis

Вниманию читателей предлагается первый перевод на русский язык основного фрагмента из введения, которым Диодор, епископ Тарсийский, предварил своё «Толкование на псалмы». Указанный фрагмент, содержащий рассуждения Диодора о преимуществах историко-грамматической экзегезы над аллегорической, даёт важный материал для изучения методов толкования Священного Писания, развивавшихся в Антиохийской школе. Введение не оставляет сомнений в том, что Диодор, вопреки распространённому мнению, чётко различал аллегорию и анагогическое толкование, или «более возвышенное умозрение», фактически близкое к типологии. Последнюю он несомненно считал допустимой, хотя и подчинённой буквальному знанию текста. В своём «Толковании» Диодор раскрыл expressis verbis основы своего подхода к исследованию Библии, сформировавшего не одно поколение толкователей в рамках «школьной» традиции. Изучение указанного текста позволит составить представление о позднеантичных и средневековых моделях и инструментах познания. The author offers the first translation into Russian of the theoretical introduction, which Diodore, bishop of Tarsus, placed at the beginning of his Commentary on Psalms. This fragment, including Diodore’s thoughts on the advantages of historical-grammatical exegesis in comparison with allegory, provides an important material for studying biblical interpretation having been used by the School of Antioch. The introduction leaves no doubt that Diodore, contrary to the previously widespread views, clearly discerned between allegory and anagogical interpretation, or «the more elevated insight», which is, in fact, close to typology. Unquestionably, the latter he considered valid, but subordinate to literal meaning of the text. In the introduction, Diodore had revealed expressis verbis the foundations of his scriptural exegesis, which formed some generations of interpreters within the «school» tradition. Studying this text will make it possible to understand late antique and medieval models and tools of cognition.

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六群比丘違犯律制之省思──以漢譯「根本說一切有部律」為主

新世紀宗教研究 ◽

10.53106/168437382021061901002 ◽

2021 ◽

Vol 19 (1) ◽

pp. 035-058

Author(s):

屈大成屈大成

Keyword(s):

Relevant Information ◽

Literal Meaning ◽

Development History ◽

History Of ◽

The Buddha ◽

Fine Tune

六群比丘（以下簡稱六群）是佛教史上頗惹爭議的人物，他們既通世情佛理，卻又屢屢違犯律制，故被貶稱為「惡比丘」。可是，近世學人轉以六群的行徑為方便施設，言其旨在令律制更趨完備，六群遂搖身一變成為正面人物。而在眾律藏中，惟「根有部律」清楚舉出六群的身分，同時包含更多的相關記載。 本文以漢譯「根有部律」作為基本資料，分三組八類，挑選一些事例作討論。指出六群雖具備相當的律學知識，但他們或固執條文，或挑剔刁難，往往令人討厭難堪。此諸多看似乖張的行止，暴露了僧團運作的毛病和戒律的漏洞，亦令律制得以不斷完善，從中顯示出初期佛教中道和寬容的精神，為佛教律制發展史上值得留意的一章。  The group-of-six-monks (abbreviated as ""the group-of-six"" thereinafter) is quite controversial personage in the history of Buddhism, whose are always denounced as ""bad monks"", as they often go against the precepts. However, some Buddhist scholars nowadays re-interpret their misbehaviors as expedient, which make rooms for the Buddha to prescribe or fine-tune the rules and regulations. Among various Vinayas, only the Mūlasarvāstivāda-vinaya clearly provides the identity of the group-of-six and has abundant relevant information. Based on the Chinese Mūlasarvāstivāda-vinaya, this article divides three groups and eight items, selects some examples for discussion, in order to show that the group-of-six have considerable knowledge of monastic discipline, but they stick to the literal meaning of the precepts and challenge other colleagues. As a result, some flaws of the Sangha order and loopholes of the precepts are revealed and given a chance for continuously improvement. Hence, it has showed the middle path and compassion of primitive Buddhism. As such, this is a noteworthy chapter in the development history of Buddhist monastic discipline.

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Go to V: Literal meaning and metaphorical extensions

Corpora: Pragmatics and Discourse ◽

10.1163/9789042029101_018 ◽

2009 ◽

pp. 343-359

Keyword(s):

Literal Meaning

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Rehabilitating Austin, Reassessing Grice: The Case of Cancellability

Archiv für Geschichte der Philosophie ◽

10.1515/agph-2018-4004 ◽

2018 ◽

Vol 100 (4) ◽

pp. 470-491

Author(s):

David Egan

Keyword(s):

Literal Meaning ◽

Conversational Implicature ◽

Philosophical Criticism ◽

Ordinary Usage

Abstract This paper assesses Grice’s work on conversational implicature in the light of one of its early targets: Austin’s claim that we cannot isolate the meaning of an expression from the context in which it is used. Grice argues that we can separate the literal meaning of many utterances from their pragmatic implicatures through the mechanism of explicit cancellation. However, Grice’s conception of cancellation does not account for the fact that an explicit cancellation must be uttered, and that its utterance involves further implicatures that undermine the attempted cancellation. What Grice calls explicit cancellations are better understood as utterances that resolve ambiguities, and hence apply only in cases where there exists an ambiguity that needs resolving. If Grice’s work does not undermine Austin, we are in a position to reassess an Austinian form of philosophical criticism that emphasizes the ordinary usage of expressions deployed in philosophical arguments.

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