Search results for 'François Penz' (try it on Scholar)

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  1.  24
    François Penz, Gregory Radick & Robert Howell (eds.) (2004). Space: In Science, Art, and Society. Cambridge University Press.
    This collection of essays explores different perceptions of space, taking the reader on a journey from the inner space of the mind to the vacuum beyond Earth. Eight leading researchers span a broad range of fields, from the arts and humanities to the natural sciences. They consider topics ranging from human consciousness to virtual reality, architecture and politics. The essays are written in an accessible style for a general audience.
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  2.  2
    A. François (1994). Phénoménologie Et Métaphysique. Par Walter Biemel, Rémi Brague, Jean-François Courtine, Didier Franck, Dominique Janicaud, Jean-Luc Marion, Guy Planty-Bonjour, Otto Pöggeler, Denise Souche-Dagues. Publié Sous la Direction de Jean-Luc Marion. [REVIEW] Revue Philosophique De Louvain 92 (1):118-119.
  3.  1
    A. François (1994). Jean-François Courtine, Heidegger et la phénoménologie. Revue Philosophique De Louvain 92 (1):119-120.
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  4.  1
    A. François (1994). Dominique Janicaud et Jean-François Mattéi, La métaphysique à la limite. Cinq études sur Heidegger. Revue Philosophique De Louvain 92 (1):124-125.
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  5.  7
    Robert Bernasconi (2010). Francois Bernier si Brahmanii: Un obstacol în calea conversatiei inter-culturale/ Francois Bernier and the Brahmans: Exposing an Obstacle to Cross-cultural Conversation. Journal for the Study of Religions and Ideologies 7 (19):107-117.
    Taking its cue from François Bernier’s Voyages and focusing on the assumptions that stand in the background of Immanuel Kant’s view of the encounter between Christianity and Hinduism, this text endeavors to bring to light the theoretical framework that shaped the dialogue between the West and the East since the 18th century. The author’s contention is that the way that Western philosophy has tended to conceive of universal values has been one of the fundamental obstacles that has hindered a (...)
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  6.  3
    Marius Jucan (2010). Jean-Francois Mattei, Barbaria Interioara. Eseu Despre Imundul Modern (On Inner Barbarity. An Essay on the Modern Vile). Journal for the Study of Religions and Ideologies 5 (13):167-169.
    Jean-Francois Mattei, Barbaria interioara. Eseu despre imundul modern (On Inner Barbarity. An Essay on the Modern Vile) Traducere de Valentina Bumbas-Vorobiov, Paralela 45, 2005, 316 pagini.
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  7. François Gény (1934). Recueil d'Études Sur les Sources du Droit En l'Honneur de François Gény. --. Recueil Sirey.
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  8. Jean François Lyotard & Jacob Rogozinski (1989). Témoigner du Différend, Quand Phraser Ne Se Peut Autour de Jean-François Lyotard. Monograph Collection (Matt - Pseudo).
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  9. Christopher Mcknight, Marcel Stchedroff & François Bordet (1987). Philosophy in its Variety Essays in Memory of François Bordet.
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  10. Chris Rojek, Bryan S. Turner & Jean François Lyotard (1998). The Politics of Jean-François Lyotard Justice and Political Theory.
     
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  11.  10
    Ger Zielinski (2010). Andrew Asibong (2008) François Ozon. Film-Philosophy 14 (2):146-152.
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  12.  4
    Ludovic Frobert (2011). Théorie cellulaire, science économique et République dans l'œuvre de François-Vincent Raspail autour de 1830. Revue d'Histoire des Sciences 1 (1):27-58.
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  13.  4
    François Frimat & Jean-Michel Durafour (2011). Peinture Et Désir. Jean-François Lyotard. Conférence Inédite Prononcée À la Sorbonne, le 9 Décembre 1972. Cités 45 (1):117.
    Nous remercions Dolorès Lyotard et Herman Parret de nous autoriser aimablement à publier ici cette conférence inédite qui prend place dans l’itinéraire de Jean-François Lyotard une année après qu’il ait soutenu sa thèse de doctorat d’État Discours, Figure sous la direction de Mikel Dufrenne. Plusieurs interrogations sont..
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  14. Roger Garaudy & Joseph M. Bernstein (1948). Literature of the Graveyard: Jean-Paul Sartre, François Mauriac, André Malraux, Arthur Koestler. International Publishers.
     
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  15. Michael P. Masterson (1975). Holland's Fifty Republics Francois Michel Janicon and Montesquieu's Federal Theory. Basil Blackwell.
     
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  16.  29
    Chris Rojek, Bryan S. Turner & Jean-François Lyotard (eds.) (1998). The Politics of Jean-François Lyotard. Routledge.
    Jean-Francois Lyotard is often considered to be the father of postmodernism. Here leading experts in the field of cultural and philosophical studies, including Barry Smart, John O' Neill and Victor J. Seidler, tackle many of the questions still being asked about this controversial figure.
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  17.  3
    Paul Ricoeur (1998). Critique and Conviction: Conversations with François Azouvi and Marc de Launay. Columbia University Press.
    _Criticism and Conviction_ offers a rare opportunity to share personally in the intellectual life and journey of the eminent philosopher Paul Ricoeur. Internationally known for his influential works in hermeneutics, theology, psychoanalysis, and aesthetics, until now, Ricoeur has been conspicuously silent on the subject of himself. In this book--a conversation about his life and work with François Azouvi and Marc de Launay--Ricoeur reflects on a variety of philosophical, social, religious, and cultural topics, from the paradoxes of political power to (...)
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  18.  80
    Fred Ablondi (2008). François Lamy, Occasionalism, and the Mind-Body Problem. Journal of the History of Philosophy 46 (4):pp. 619-629.
    There is a long-standing view that Malebranche and his fellow occasionalists accepted occasionalism to solve the problem of interaction between immaterial souls and extended bodies. Recently, however, scholars have shown this story to be a myth. Malebranche, Geulincx, La Forge, and Cordemoy adopted occasionalism for a variety of reasons, but none did so because of a need to provide a solution to a perceived mind-body problem. Yet there is one Cartesian for whom the “traditional” reading is largely on the mark. (...)
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  19.  5
    Michel Morange (2000). François Jacob's Lab in the Seventies: The T-Complex and the Mouse Developmental Genetic Program. History and Philosophy of the Life Sciences 22 (3):397 - 411.
    The existence of a genetic program of development was proposed by molecular biologists in the nineteen-sixties. Historians and philosophers of science have since thoroughly criticized this notion. To fully appreciate its significance, it is interesting to consider the research which was pursued during this period by molecular biologists who proposed this notion. This study focuses on François Jacob's work and on the model of development supported by his lab in the early seventies, the T-complex model. This episode of Jacob's (...)
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  20.  30
    Christian Helmut Wenzel (2010). Isolation and Involvement: Wilhelm Von Humboldt, François Jullien, and More. Philosophy East and West 60 (4):458-475.
    This is an essay about language, thought, and culture in general, and about Ancient Greek and Classical Chinese in particular. It is about the Sapir-Whorf hypothesis, which says that language influences the mind, and applies this hypothesis to Greek and Chinese. It is also an essay in comparative philosophy as well as a contribution to the history of ideas. From the language side, I rely on the nineteenth-century German linguist Wilhelm von Humboldt, and from the culture side on the contemporary (...)
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  21.  25
    Aurélien Djian (2015). Courtine, Jean-François: Archéo-logique. Husserl, Heidegger, Patočka. Husserl Studies 31 (2):151-158.
    Despite its title, Jean-François Courtine’s Archéo-Logique. Husserl, Heidegger,Patočka (henceforth AL), is mostly—if not exclusively—a book devoted to Heidegger. This is readily apparent in the table of contents: seven (chapters II-VIII) of the nine studies gathered in this volume deal entirely with Heidegger; one (chapter I) works through Heidegger’s notion of “Destruktion” with reference to Natorp’s “Rekonstruktion”; and only the concluding essay (chapter IX) focuses on Patočka’s a-subjective phenomenology and its criticism of Husserl. As for the “Introduction”, the only name (...)
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  22.  10
    Lars Leeten (2015). Ética da Receptividade: Aspectos de Uma Filosofia Moral Segundo Jean-François Lyotard. Trans/Form/Ação 38 (1):133-146.
    O presente artigo aborda a dimensão ética no pensamento de Jean-François Lyotard. Como conceito decisivo para essa relação, é aqui proposto o conceito de receptividade. Partindo dele, deseja-se mostrar que é possível reconstruir uma concepção de responsabilidade ética no pensamento do filósofo francês, a qual se coloca em sentido diametralmente oposto à concepção de autonomia: a obrigação ética se torna por conta disso afetiva, fundada e repousando na capacidade de se deixar falar. Com vistas a uma determinação mais acurada (...)
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  23.  1
    Hedwig Gaasterland (2016). L'art de Bien Lire: Nietzsche Et la Philologie Ed. By Jean-François Balaudé, Patrick Wotling. Journal of Nietzsche Studies 47 (2):305-308.
    Based upon a colloquium held in October 2006, this book comprises fourteen essays concerning Nietzsche’s concept, evaluation, and practice of philology. Jean-François Balaudé and Patrick Wotling’s introduction gives an idea of the complicated relation between philology and philosophy in Nietzsche’s oeuvre. They point out that, although philology and philosophy might be seen as two distinct professions, connected also to different phases in Nietzsche’s life, the two are intimately related from the beginning and remain that way. The ultimate concern of (...)
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  24.  12
    Francois Jullien (1999). A Philosophical Use of China: An Interview with Francois Jullien. Thesis Eleven 57 (1):113-30.
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  25.  17
    Annalisa Coliva & Delia Belleri (2013). Some Observations on François Recanati's Mental Files. Disputatio 5 (36).
    Coliva-Belleri_Some-observations-on-François-Recanatis-Mental-Files.
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  26.  3
    Chris Hables Gray (1996). The Game of Science: As Played by Jean-François Lyotard. Studies in History and Philosophy of Science Part A 27 (3):367-380.
    By comparing the insights of Jean-Francois Lyotard on various manifestations of the science question with feminists such as Luce Irigaray and Donna Haraway certain compromising contradictions in Lyotard's overall discourse are revealed.
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  27.  12
    Jason Helms (2013). Discourse, Figure by Jean-François Lyotard (Review). Philosophy and Rhetoric 46 (1):122-130.
    Discourse, Figure signifies an event. I mean this in a variety of ways. There has been a recent event: the publication of an English translation of Jean-François Lyotard’s first major book. Its translation is an event forty years delayed and signifies the closing of a major gap in the translation of Lyotard’s work. Of course, both “signify” and “event” are important words for Lyotard. Discourse, Figure’s goal is to “signify the other of signification” (2011, 13, emphasis his). The question (...)
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  28.  7
    François Duchesneau (1995). La dynamique de Leibniz entre mathématiques et métaphysique : Réplique à Yves Gingras et à Luciano Boi François Duchesneau, La dynamique de Leibniz, Paris, Vrin, coll. Mathesis, 1994 François Duchesneau, La dynamique de Leibniz, Paris, Vrin, coll. Mathesis, 1994. Philosophiques 22 (2):437-463.
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  29.  16
    Mark Jeffreys (2001). Dr. Daedalus and His Minotaur: Mythic Warnings About Genetic Engineering From JBS Haldane, François Jacob, and Andrew Niccol's Gattaca. Journal of Medical Humanities 22 (2):137-152.
    We are entering an era in which “cultural construction of the body” refers to a literal technological enterprise. This era was anticipated in the 1920s by geneticist J. B. S. Haldane in a lecture which inspired Aldous Huxley's Brave New World. In that lecture, Haldane reinterpreted the Greek myth of Daedalus and the Minotaur as heroic fable. Seventy years later another geneticist, François Jacob, used the same myth as cautionary tale. Here I explain the Minotaur's “genetic” monstrosity in terms (...)
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  30.  7
    P. Lenta (2009). Review of Du Bois, Francois and Antje du Bois-Pedain (Eds.) Justice and Reconciliation in Post-Apartheid South Africa. [REVIEW] South African Journal of Philosophy 28 (2):259-260.
    Review of Du Bois, Francois and Antje du Bois-Pedain (eds.) Justice and Reconciliation in Post-Apartheid South Africa (Cambridge: Cambridge University Press, 2008).
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  31.  13
    Mélanie Walton (2012). Sam Francis: Lesson of Darkness: “Like the Paintings of a Blind Man.” by Lyotard, Jean-François. Journal of Aesthetics and Art Criticism 70 (2):249-251.
    Neither art criticism nor a scholar’s monograph on an artist, Jean-François Lyotard’s Sam Francis: Lesson of Darkness: ‘like the paintings of a blind man’ is a reflection that engages both the painter and 43 of his works into a conversation alternating painting and aphoristic writing. Their order follows neither the chronology of the works nor a linear argument in the prose. And yet, the work generates the strongest feeling of there being a continuity in this peculiar dialogue of pictures (...)
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  32.  3
    Edited by Fiora Salis (2013). Book Symposium on François Recanati’s Mental Files. Disputatio.
    Disputatio Vol. V, No. 36_Book Symposium on François Recanati’s Mental Files.
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  33.  6
    François Dion (2004). Françoise Mies, éd., Bible et sciences. Déchiffrer l'univers. Avec la collaboration de Pierre-Maurice Bogaert, François Euvé, Dominique Lambert, Jacques Trublet et Jacques Vermeylen. Namur, Presses Universitaires de Namur (coll.«Connaître et croire», 8); Bruxelles, Éditions Lessius (coll.«Le livre et le rouleau», 15), 2002, 199 p. Françoise Mies, éd., Bible et sciences. Déchiffrer l'univers. Avec la collaboration de Pierre-Maurice Bogaert, François Euvé, Dominique Lambert, Jacques Trublet et Jacques ... [REVIEW] Laval Théologique et Philosophique 60 (1):183-185.
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  34.  6
    Bernard Joly (2012). Etienne-François Geoffroy, entre la Royal Society et l'Académie royale des sciences : ni Newton, ni Descartes. Methodos 12.
    Etienne-François Geoffroy, l’un des chimistes français les plus importants du début du XVIIIe siècle, entretenait des relations régulières avec l’Angleterre. Il était chargé de développer les échanges entre l’Académie royale des sciences et la Royal Society de Londres. Quand il publia sa « Table des rapports entre les substances chimiques » en 1718, Fontenelle et quelques autres lui reprochèrent d’avoir introduit en chimie le système des attractions newtoniennes. Mais en fait, Geoffroy s’est toujours tenu à l’écart aussi bien du (...)
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  35.  6
    Marcelo Sebastián Antonelli (2013). Thinking Immanence: Gilles Deleuze and François Jullien [Spanish]. Eidos: Revista de Filosofía de la Universidad Del Norte 19:81-106.
    The present paper analyzes the dialogue between Gilles Deleuze and François Jullien. We focus on three axes articulated by the idea of immanence. Firstly, we shall compare the usage of the expression “absolutization of immanence”, coined by the sinologist in order to play down transcendence in Chinese thought, which was eventually applied by Deleuze within the realm of belief in this world. Secondly, we shall examine Jullien’s critic to Deleuze on the relation between philosophy and wisdom. We sustain that (...)
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  36.  4
    José Ramón Bertomeu-Sánchez (2012). Animal Experiments, Vital Forces and Courtrooms: Mateu Orfila, François Magendie and the Study of Poisons in Nineteenth-Century France. Annals of Science 69 (1):1-26.
    Summary The paper follows the lives of Mateu Orfila and François Magendie in early nineteenth-century Paris, focusing on their common interest in poisons. The first part deals with the striking similarities of their early careers: their medical training, their popular private lectures, and their first publications. The next section explores their experimental work on poisons by analyzing their views on physical and vital forces in living organisms and their ideas about the significance of animal experiments in medicine. The last (...)
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  37.  4
    Aner Preminger (2004). The Human Comedy of Antoine Doinel: From Honoré de Balzac to François Truffaut1. The European Legacy 9 (2):173-193.
    The focus of this paper is the intertextual relationship between the work of François Truffaut and that of Honoré de Balzac. It explores Balzac's influence on the shaping of Truffaut's voice and argues that Balzac's Human Comedy served Truffaut as a model for some of his cinematic innovations. This applies to Truffaut's total oeuvre, but particularly to his series of autobiographical films, ?The Adventures of Antoine Doinel?: The 400 Blows (Les Quatre Cents Coups, 1959), Antoine and Colette, Love at (...)
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  38.  3
    François Jullien & Thierry Zarcone (2003). ‘China As Philosophical Tool’: François Jullien In Conversation With Thierry Zarcone. Diogenes 50 (4):15-21.
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  39.  5
    Jean-François le Ny (1996). Hommage à : François BRESSON. Hermes 19:265.
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  40.  12
    Hans-Jörg Rheinberger (2006). The Notions of Regulation, Information, and Language in the Writings of François Jacob. Biological Theory 1 (3):261-267.
    François Jacob is known as one of the key figures in the history of molecular biology. His elaboration, together with Jacques Monod, of the operon model and the basic features of the regulation of gene expression in bacteria, as well as the concept of genetic messenger, won him the Nobel Prize in 1965. Both notions were decisive for the novel imagery of molecular genetics in which the notion of information came to stand central. From a close reading, this article (...)
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  41.  2
    John Cunliffe (1997). The Liberal Case for a Socialist Property Regime: The Contribution of François Huet. History of Political Thought 18 (4):707-729.
    This paper examines the analysis of property regimes in the thought of the French philosopher, Francois Huet, as presented especially in his one major work on that subject, Le Regne Social du Christianisme . There, Huet developed his concern with social issues which began in the mid-1840s, when he was Professor of Philosophy at the University of Ghent. From 1846, he formed a study group of students now known as the ‘Huet Society’, which discussed social questions such as property rights (...)
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  42.  4
    François Cornilliat (2011). Virginie Minet-Mahy, L'automne des Images: Pragmatique de la Langue Figurée Chez George Chastelain, François Villon Et Maurice Scève. Introduction by David Cowling.(Bibliothèque du XVe Siècle, 75.) Paris: Honoré Champion, 2009. Pp. 345; Black-and-White Figures.€ 70. [REVIEW] Speculum 86 (1):242-245.
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  43.  4
    François Mottard (1993). LEPAGE, François, Éléments de Logique contemporaineLEPAGE, François, Éléments de Logique Contemporaine. Laval Théologique et Philosophique 49 (1):161-161.
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  44.  10
    François Duchesneau (1975). L'Avocat Philosophe Géraud de Cordemoy . Par Battail Jean-Francois. Archives Internationales d'Histoire des Idées-60. La Haye, Martinus Nijhoff, 1973. IX, 267 Pp. Florins 56.00. [REVIEW] Dialogue 14 (2):363-366.
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  45.  3
    François Rouan, Jean-françois Bonhomme, Dolorès Djidzek-Lyotard, D. Hollier & J. Lyotard (1995). L'atelier de François Rouan: Le visuel touché. Rue Descartes 12:219-235.
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  46.  2
    François Bonfils (2002). François de SAINT-CHERON, Sainte Thérèse d'Avila, Paris, Pygmalion, Gérard Watelet, collection Chemins d'Éternité, 1999, 223 p. [REVIEW] Clio 1:22-22.
    Thérèse d'Avila a marqué de sa doctrine et de son ardeur l'Église des trois derniers siècles, au point qu'elle est devenue le modèle par excellence de la religieuse cloîtrée tout à la fois contemplative et fondatrice, écrivaine de premier rang, épistolière infatigable et maîtresse spirituelle. Suivant de près le livre de Marcelle Auclair, qui fit date dans le domaine des études thérèsiennes (La Vie de sainte Thérèse d'Avila, la dame errante de Dieu, Le Club du meilleur livre, 19..
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  47.  6
    John Tresch (2007). The Daguerreotype's First Frame: François Arago's Moral Economy of Instruments. Studies in History and Philosophy of Science Part A 38 (2):445-476.
    This paper examines the meanings of the daguerreotype for the astronomer and physicist who introduced it to the world, François Arago. The regime of knowledge production which held sway at the birth of photography implied an alternative view of the moral and political implications of machines from that usually suggested by discussions of ‘mechanization’. Instead of celebrating detachment, instantaneity, transparency and abstraction, Arago understood instruments and human citizens as dynamic mediators which necessarily modify the forces they transmit. His moral (...)
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  48.  1
    R. Bourgarel, François Mauriac & Maurice Blondel (1934). Séance du 13 Mai 1933. La Conception de la Vie Dans l'Œuvre de François Mauriac. Les Etudes Philosophiques 8 (1/2):1 - 6.
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  49.  1
    Louise-Marie L’Homme-Wéry (2006). L’Athènes de Solon sur le « Vase François ». Kernos 19.
    Comment fonctionne l’image sur le vase François ? Parmi les associations thématiques ou formelles que François Lissarague met en évidence sur ce cratère, on relèvera ici celles qui établissent un rapport entre l’épopée et l’histoire, notamment celle que vit Athènes depuis sa refondation par Solon.The Athens of Solon on the François Vase. How does the François Vase function? Among the thematic and formal associations, underlined by François Lissarague, this study emphasises those establishing a connection between (...)
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  50.  2
    Sandra Boehringer (1999). Paul VEYNE, François LISSARAGUE et Françoise FRONTISI-DUCROUX, Les Mystères du gynécée, Paris, Gallimard, coll. « Le temps des images », 1998, 327 p. [REVIEW] Clio 1:21-21.
    L'ouvrage rassemble les contributions de trois célèbres antiquisants : Paul Veyne, dont les contributions à la pensée contemporaine excèdent largement ses travaux sur l'histoire et la littérature latine, accompagné de François Lissarague, spécialiste en iconographie grecque, et de Françoise Frontisi-Ducroux, iconographe et actuellement sous-directrice au Collège de France. La différence de leurs approches et la variété de leurs champs de recherche présentent ces trois études comme comp..
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