Displaying: 61-80 of 361 documents

1.758 sec

61. The New Scholasticism: Volume > 2 > Issue: 2
Régis Jolivet Le Mouvement Philosophique en France en 1926-1927
62. The New Scholasticism: Volume > 3 > Issue: 2
Bruno DeSolages Une Bataille pour Ia Scolastique
63. The New Scholasticism: Volume > 3 > Issue: 3
M. DeMunnynck Essai sur le principe de Causalité
64. The New Scholasticism: Volume > 3 > Issue: 4
P. G. Théry Recherches pour une Édition Greeque Historique du Pseudo-Denys
65. The New Scholasticism: Volume > 4 > Issue: 4
F. M. Festugière Les Origines de l’Idee de Dieu chez Plat
66. The New Scholasticism: Volume > 5 > Issue: 1
M. Gorce La Somme Theologique d’Alexandre de HaIès est-elle authentique?
67. The New Scholasticism: Volume > 5 > Issue: 4
A. Festugière La Notion du Péché Présentée par St. Thomas I, II, 71 et sa Relation avec la Morale Aristotélicienne
68. The New Scholasticism: Volume > 56 > Issue: 2
Yves R. Simon Mes Premiers Souvenirs de Jacques Maritain
69. The New Scholasticism: Volume > 6 > Issue: 3
Marcel DeCorte Notes Exégetiques sur la Théorie Aristotélicienne du Sensus Cornmunis
70. The New Scholasticism: Volume > 7 > Issue: 2
G. Théry Scot Erigène, Introducteur de Denys
71. The New Scholasticism: Volume > 8 > Issue: 2
Marcel DeCorte Les Origines Ravaissoniennes du Bergsonisme
72. The New Scholasticism: Volume > 9 > Issue: 4
F. M. Henquinet Vingt-Deux Questions Inédites d’Albert Le Grand dans un Manuscrit a l’Usage de S. Thomas d’Aquin
73. Philosophy and Theology: Volume > 5 > Issue: 3
Laurent Bove Amour de l’etre et ambition de gloire: le spinozisme de Vauvenargues
abstract | view |  rights & permissions
More than a parallelism or a simple relation of influence, I emphasize a genuine spiritual filiation between the author of the Ethics and Vauvenargues, the young French moralist of the eighteenth century, by following trains of thought in both thinkers from the common principle of conatus to their theory of glory. By isolating (in their mutual notion of time) a shared inspiration which has its roots in ancient philosophy, and particularly in Stoicism, a stiII better understanding of this affinity emerges.
74. Philosophy and Theology: Volume > 8 > Issue: 3
Jacquet Chantal Sub Quadam Specie Aeternitatis: Signification et Valeur de Cette Expression Chez Spinoza
abstract | view |  rights & permissions
L’enjeu de cette analyse de la signification de l’expression sub quadam specie aeternitatis est double: projeter un éclairage nouveau, d’une part sur la nature des rapports entre raison et science intuitive, d’autre part sur l’articulation entre durée et éternité. Que les formules sub specie et sub quadam specie aeternitatis soient équivalentes ou non, il s’agit dans les deux cas de figure, de déterminer les raisons de la présence, puis de la disparition de l’adjectif quadam. Enfin on examine les occurrences de l’expression sub quadam specie aeternitatis et des deux autres variantes pour mieux cerner leur signification et leur portée.
75. The Modern Schoolman: Volume > 69 > Issue: 3/4
Venant Cauchy L'Occident Moderne: Essai de Critique Humaniste
76. The Modern Schoolman: Volume > 74 > Issue: 3
Étienne Gilson Appendix: La polémique de Malebranche contre Aristote et la philosophie scolastique
77. Forum Philosophicum: Volume > 22 > Issue: 2
Carla Canullo Paul Ricoeur: entre attestation du mal et témoignage de l’espérance
abstract | view |  rights & permissions
The aim of this article is to show that the “attestation of evil and testimony of hope” are characterized by the genitive that accompanies them. This places them both, each no less than the other, in two different horizons: while the horizon of attestation is Heideggerian, the horizon of testimony is a legacy of Jean Nabert. Both of these horizons are present in the thought of Ricoeur, and characterize the entire spectrum of his work. However, we are not dealing here with a syncretism resulting from the co-presence of a hermeneutic source and of the philosophy of reflection. On the contrary, I attempt to show that the copresence of attestation and testimony results from the fact that Ricoeur never stopped “walking on two legs,” given what he writes in a conversation published in the Critique and Conviction, and that this presence is rooted in Ricoeur’s formation, which is at the same time philosophical, literary and biblical, as he never renounced either the former one, or the latter ones.
78. Forum Philosophicum: Volume > 22 > Issue: 2
Catherine Goldenstein L’unité d’une vie, d’un enseignement, d’une oeuvre
abstract | view |  rights & permissions
This essay offers a personal account of the author’s friendship and collaboration with Paul Ricoeur in the last years of his life. Catherine Goldenstein, who, after Ricoeur’s death, took care of his manuscripts and organized the archives of the Fonds Ricoeur, reflects on her conversations with the philosopher. Their contents, recorded as she remembers them, illuminate Ricoeur’s philosophical endeavors and his work as an academic instructor. Ricoeur is also viewed through the testimony of letters addressed by him to the author, through his personal notes, and through the events of his academic career. These perspectives combine to offer a concise and challenging vision of a life devoted to reflection, whose ultimate boundary is a reality we do not know directly: that of eternity.
79. Forum Philosophicum: Volume > 22 > Issue: 2
Jérôme de Gramont Paul Ricoeur et le destin de la phénoménologie
abstract | view |  rights & permissions
Every reader of Ricoeur knows that hermeneutics endeavors to answer the aporiae of historical phenomenology. Hence arises the need to return to those aporiae and those answers. On the one hand, phenomenology, born with the maxim of going “directly to things themselves,” is confronted with the incessant evasion of the thing itself and with its dreams of presence being thereby shattered. This reversal should not be blamed on the failings of this or that thinker, but attributed to the very destiny of phenomenology itself. On the other hand, Ricoeurian hermeneutics takes note of a gap (the very remoteness of the thing itself), and of a necessary return (to the thing of the text). Thus, there is nothing for thought itself to grieve over with respect to this enterprise. However, while the phenomenology of Merleau-Ponty, faced with the same difficulties, orients itself towards political philosophy, the hermeneutics of Ricoeur rather seeks to lead us to a philosophy of religion. This article hypothesizes that, in spite of the formula (inherited from Thévenaz) of a “philosophy without an absolute,” the thought of Ricoeur heads in fair measure towards the Absolute, and that ontology is not the only name of the Promised Land.
80. The Chesterton Review: Volume > 44 > Issue: 3/4
Charles Péguy L’Ancienne France: Old France