101.
|
Augustinianum:
Volume >
51 >
Issue: 2
Juan Antonio Jiménez Sánchez
Pseudo-Próspero de Aquitania, Sobre la providencia de Dios. Introducción, texto latino revisado, traducción y comentario de Raúl Villegas Marín
|
|
|
102.
|
Augustinianum:
Volume >
52 >
Issue: 2
Antonio Gaytan
Antonio Orbe, Introduction à la théologie des IIͤ et IIIͤ siècles. Traduction de l’espagnol par Joseph M. López de Castro revue et complétée par Agnès Bastit et Jean-Michel Roessli avec la collaboration de Bernard Jacob et Pierre Molinié, Liminaire de Mgr Luis F. Ladaria, Avant-propos deJean-Michel Roessli
|
|
|
103.
|
Augustinianum:
Volume >
52 >
Issue: 2
Bengt Alexanderson
Sancti Augustini Opera, Enarrationes in Psalmos 1-50. Pars 1B: Enarrationes in psalmos 18-32 (Sermones), ed. Clemens Weidmann
|
|
|
104.
|
Augustinianum:
Volume >
52 >
Issue: 2
Patrick Descourtieux
Jean-Pierre Batut, Pantocrator. « Dieu le Père tout-puissant » dans la théologie prénicéenne
|
|
|
105.
|
Heidegger Studies:
Volume >
38
Mario lonuţ Maroşan
Heidegger and Kabbalah
|
|
|
106.
|
Augustinianum:
Volume >
62 >
Issue: 2
Kolawole Chabi
Augustine and Tradition. Influences, Contexts, Legacy. Essays in Honor of J. Patout Burns, edd. D.G. Hunter - J.P. Yates
|
|
|
107.
|
Chiasmi International:
Volume >
22
Jérôme Melançon
Recension d’Ange Bergson Lendja Ngnemzué, Identité et primauté d’autrui. La philosophie merleau-pontyenne de l’hospitalité
abstract |
view |
rights & permissions
The book Identité et primauté d’autrui presents a study of intersubjectivity in Merleau-Ponty. Subjectivity emerges against a background of a world shared with the other, a human world, and is preceded by its relationship to the other. The assumption of the primary character of this relationship takes on the shape of hospitality. Such a politics of hospitality is opposed to state politics aiming for cultural security and the defense of values, taking their origins in neoconservatism and notably deployed against immigration and mixity. This original study of hospitality, departing from Merleau-Ponty in an original manner while remaining anchored in the Phenomenology of Perception, offers a response to the need to protect an unavoidable ontological pluralism.
|
|
|
108.
|
Chiasmi International:
Volume >
22
Martín Miguel Buceta
Compte rendu de Claudio Cormick, Opacidad y relativismo. La situacionalidad del conocimiento en tensión entre Merleau-Ponty y Foucault
abstract |
view |
rights & permissions
In Opacidad y relativismo. La situacionalidad del conocimiento en tensión entre Merleau-Ponty y Foucault, Claudio Cormick introduces Maurice Merleau-Ponty’s and Michel Foucault’s philosophies as attempts to face two possible obstacles for human knowledge : on the one hand, the opacity of consciousness with regard to the foundations of its own positions; on the other, the relative, non-absolute character of our claims to truth, inasmuch as they are formulated within concrete social and historical conditions.
|
|
|
109.
|
Augustinianum:
Volume >
63 >
Issue: 1
Paul Mattei
Vittorino Grossi, Agustin de Hipona. Vida, escritos, legado historico
|
|
|
110.
|
Chromatikon: Annales de la philosophie en procès / Yearbook of Philosophy in Process:
Volume >
7
Romain Mollard
John Dewey, Une foi commune
|
|
|
111.
|
Chiasmi International:
Volume >
25
Chiara Scarlato
Compte-rendu de Simone de Beauvoir, Élisabeth Lacoin et Maurice Merleau-Ponty, Lettres d’amitié. 1920-1959
abstract |
view |
rights & permissions
The two series of correspondence between Simone de Beauvoir with both Élisabeth Lacoin (Zaza) and Maurice Merleau-Ponty – published in the volume Lettres d’amitié (Gallimard, 2022) – represent an essential contribution for several reasons. First, these letters offer the possibility of considering the friendship between Beauvoir and Lacoin; then, they also allow us to understand the essential role of Zaza in the development of Simone de Beauvoir’s philosophical and literary project. Finally, these letters also let us know Beauvoir’s attitude during a particular moment in her life that is to say the period when, while she was taking philosophy courses at the Sorbonne, she began to feel the need to write literature, which she discusses with Merleau-Ponty.
|
|
|