161.
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Dan Săvinescu
Der Unendlichkeitsbegriff im zweiten Buch von De Docta Ignorantia (Kap. 1). Mathematische und kosmologische Vorstellungen im Zusammenhang der Wissenschaften des Quadriviums
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162.
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Alexander Baumgarten
In Professoris Johannis Jolivet Honorem Egregia Laudatio
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163.
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Anca Vasiliu
Discours en L'Honneur de Monsieur le Professeur Jean Jolivet, Doctor Honoris Causa de L'Université Babeş-Bolyai, Cluj
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164.
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Alina Noveanu
Wasser - Über die Anfänge der Philosophie
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165.
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Graziella Federici-Vescovini
Image et représentation optique:
Blaise de Parme et Léon-Baptiste Alberti
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166.
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Alexander Baumgarten
Discurs despre filosofie
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167.
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Elisabeth Schmit
Aristoteles-Lexikon
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168.
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Kim Sang Ong-Van-Cung
Les raisons d'agir sont-elles des représentations? Thomas d'Aquin et la philosophie de l'action
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169.
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Alexander Baumgarten
Possibilité et passivité dans la théorie aristotélicienne de l.intellect
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170.
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Christophe Grellard
Sicut specula sine macula. La perception et son objet chez Nicolas d'Autrécourt
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171.
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Auteurs
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172.
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Adinel-Ciprian Dincă
Studying Medieval Philosophy in Romania. A Codicological Perspective
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173.
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Max Lejbowicz
Optique instrumentale et iconographie
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174.
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Dan Săvinescu
Lévinas et l'héritage grec
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175.
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Bulletin du groupe de recherches anciennes et médiévales
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176.
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Radu Bercea
L'errore delle religioni pagane
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177.
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Bulletin du groupe de recherches anciennes et médiévales
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178.
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Annick Charles-Saget
Le Moi et son Visage. Visage et Lumière selon Plotin
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For Plotinus, the human face is that part of the body where the light of intelligibility can be shown through in the best way. It is why the face is beautiful, and, for this reason, it can be compared to the most beautiful things of the world. The stars, for example. But an issue raises immediately: when the face is compared to things of beauty, is not the actual meaning of the human face that could be lost? This question can be thought again in the Christian world, and also, thanks to Emmanuel Levinas, in the contemporary philosophy.
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179.
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Andrei Cornea
Paradoxe du Mal et «ressemblances de famille»
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Paradox of the Evil and "Family Ressemblances". The paper tackles the problem of Matter and evil in Plotinus. monistic metaphysics, especially in theperspective of the following aparent inconsistency: if there is no other principle but the Good, then the Good creates the Matter which is the absolute evil. Itfollows that the Good is bad, according to a certain axiom of Proclus, which states that the creator is to a higher degree all what the creature is. The authorshows that, despite what Proclus and then many modern critics believed, Plotinus is consistent within his system. He relies on the axiom that the creature is not all what the creator is, i.e. that the creator also gives what he has not. Therefore, the One gives the Intellect multiplicity and thought which He is deprived of and also gives the Matter the evil which He is also deprived of. The paper also shows that Plotinus developed a logic of ontological procession which is not Aristotelian. This logic does not work by formind classes, but chains of partially intransitive ressemblances. So, the Intellect ressembles the One (the Good), the Soul ressembles the Intellect and the Matter ressembles the Soul; yet the Matter resembles the One no more. Yet, the unity of the world is assured, because of the continuity of the chain. The extreme terms are contrary, though not in the Aristotelian sense of sharing in the same genus. A certain similarty with Wittgenstein's logic of "family resemblances" is striking, which means that not only Wittgenstein, but Plotinus also went beyond the Platonic-Aristotelian Vulgata, even while he was sticking to its linguage.
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180.
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