Search results for 'Montaigne' (try it on Scholar)

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  1. Michel Eyquem Montaigne (1958). The Complete Essays of Montaigne. Stanford University Press.
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  2.  2
    Peter Lombard, A. Lovejoy, A. Maier, Nicole Malebranche, S. Menn, M. Michalski, Miguel Montaigne, G. E. Moore, R. A. Nicholson & Peter John Olivi (2010). 234 Index of Names. In Henrik Lagerlund (ed.), Rethinking the History of Skepticism: The Missing Medieval Background. Brill 233.
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  3. M. De Montaigne (forthcoming). Essais. Zürich. Diogenes.
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  4. De Montaigne (forthcoming). Les images dans Les essais. Bibliothèque d'Humanisme Et Renaissance.
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  5. Christopher Edelman (2011). On Montaigne's Skepticism. Montaigne Studies 23 (1-2):181-203.
    This essay argues that Montaigne draws on elements of both the Academic and Pyrrhonian skeptical traditions, but that the fundamental desire for self-knowledge that initially led him to appreciate the insights of the ancient skeptics ultimately leads him beyond them. What lies at the heart of Montaigne’s skepticism is neither an epistemological position nor the experience of doubt, but rather the determination to philosophize self-consciously.
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  6.  3
    Luiz Antonio de Montaigne (1994). A Vaidade de Montaigne. Discurso 23:25-52.
    Problematizando a confissão de Montaigne sobre a vaidade que encontra em si mesmo, na Apologia de Raymond Sebond, tentamos defender a hipótese de estarmos diante de uma estratégia retórica, possivelmente destinada a ocultar posição cética do autor perante os costumes religiosos.
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  7. Christopher Edelman (2014). Belonging to Oneself: Montaigne on Moral Autonomy. In Charlotte C. S. Thomas (ed.), No Greater Monster Nor Miracle Than Myself: The Political Philosophy of Michel de Montaigne. Mercer UP 36-58.
    In the essay “Of repentance,” Montaigne proclaims his moral autonomy, explaining to readers that he lives his life according to his own laws and that he judges himself in his own court. This essay attempts to give an account of the nature of Montaigne’s conception of autonomy, and ultimately argues that it deserves the attention of philosophers interested in alternatives to the conceptions of autonomy offered by figures from the history of philosophy such as Plato, Kant, and Rorty.
     
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  8.  7
    Charles Bingham (2007). Montaigne, Nietzsche, and the Mnemotechnics of Student Agency. Educational Philosophy and Theory 39 (2):168–181.
    This essay explores the educational implications of the thought of Michel de Montaigne and Friedrich Nietzsche on the subject of memory. It explores the sorts of cultural memory practices that Nietzsche has called ‘mnemotechnics’, that is, the aspects of memory use that allow human beings to live life more fully. Nietzsche and Montaigne's work is explored because their work offers a different, and much more philosophically oriented, perspective on memory than is commonly discussed when educators speak of memory. (...)
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  9.  17
    Jesús Navarro (2010). Scepticism, Stoicism and Subjectivity: Reappraising Montaigne's Influence on Descartes. Contrastes: Revista Interdisciplinar de Filosofía 15 (1-2):243-260.
    According to the standard view, Montaigne’s Pyrrhonian doubts would be in the origin of Descartes’ radical Sceptical challenges and his cogito argument. Although this paper does not deny this influence, its aim is to reconsider it from a different perspective, by acknowledging that it was not Montaigne’s Scepticism, but his Stoicism, which played the decisive role in the birth of the modern internalist conception of subjectivity. Cartesian need for certitude is to be better understood as an effect of (...)
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  10.  25
    Brian Ribeiro (2009). Sextus, Montaigne, Hume. Modern Schoolman 87 (1):7-34.
    Despite their divergences, I argue that Sextus, Montaigne, and Hume are committed to several substantive points of commonality and that these commonalities justify us in speaking of them as belonging to a unitary Pyrrhonist tradition. In this tradition, Pyrrhonizing doubt serves to chart the boundary of that-which-resists-doubt, thereby simultaneously charting the shape of that complex of nature and custom which constitutes the bedrock of human life—the life that remains after doubt has done its worst.
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  11.  16
    Derek Edyvane (2013). Rejecting Society: Misanthropy, Friendship and Montaigne. Res Publica 19 (1):53-65.
    Widespread misanthropy, understood as the disposition to reject society, is at once a permanent source of instability and injustice, and yet also a valuable support of cherished liberal practices, such as toleration. We must seek therefore to ‘civilise’ the misanthropic temper. Michel de Montaigne provides an instructive case study in this context, for he successfully moderated his misanthropy by his conviviality and friendship. The non-conditional character of Montaignean friendship functions to moderate rational misanthropic antipathy and thereby suggests a striking (...)
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  12.  30
    Ingrid Creppell (2001). Montaigne: The Embodiment of Identity as Grounds for Toleration. Res Publica 7 (3):247-271.
    One of the most important issues today is the conflict between identity groups. Can the concept of toleration provide resources for thinking about this? The standard definition of toleration – rejection or disapproval of a practice or belief followed by a constraint of oneself from repressing it –has limits. If we seek to make political and social conditions of toleration among diverse people a stable reality, we need to flesh out more deeply and widely what that depends upon. The essence (...)
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  13.  8
    Darryl M. De Marzio (2012). The Pedagogy of Self-Fashioning: A Foucaultian Study of Montaigne's “On Educating Children”. Studies in Philosophy and Education 31 (4):387-405.
    In this paper I interpret Montaigne’s essay, “On Educating Children”, as a pedagogical text through its performance of a distinct epistolary function, one that addresses the letter-recipient for the purpose of shaping the ideas, actions, and beliefs of that individual. At the same time, I also read “On Educating Children” within the context of the wider project of Montaigne’s Essays, which, as I suggest, is an ethical-aesthetic project of self-fashioning and self-cultivation. The net result is an interpretation of (...)
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  14.  5
    Miguel Ángel Crespo Perona (2005). Dos lecturas Del escepticismo pirrónico: Montaigne Y Nietzsche. Daimon: Revista de Filosofia 36:65-70.
    El escepticismo de Pirrón une a su condición fundadora un problema de recepción recurrente en los clásicos de la antigüedad, y presente aquí en extremo: la ausencia de textos escritos del autor. La interpretación del escepticismo como modo de vida, y no como discurso, en Michel de Montaigne y Friedrich Nietzsche, es el resultado de asumir radicalmente, aunque de formas divergentes, la tensión originaria entre escepticismo y (ausencia intencionada o no de) discurso verbal: como restitución de la paridad de (...)
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  15.  4
    Katarina Maurer Wolter (2008). Um estudo sobre a relação entre filosofia cética e criação ensaística em Michel de Montaigne. Doispontos 4 (2).
    Normal 0 21 This article attempts to explore the Essays of Michel de Montaigne from a perspective that takes into account the close relation between philosophical thought and its literary expression. It claims that the re is a particular skeptical content in essayistic creation. In this sense, the essay, as a literary genre, is not only a free exercise of thought. Rather, it represents the form that can better express the effects of the “pyrrhonian crisis” suffered by Montaigne (...)
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  16.  2
    Brian Ribeiro (2009). Sextus, Montaigne, Hume. Modern Schoolman 87 (1):7-34.
    Despite their divergences, I argue that Sextus, Montaigne, and Hume are committed to several substantive points of commonality and that these commonalities justify us in speaking of them as belonging to a unitary Pyrrhonist tradition. In this tradition, Pyrrhonizing doubt serves to chart the boundary of that-which-resists-doubt, thereby simultaneously charting the shape of that complex of nature and custom which constitutes the bedrock of human life — the life that remains after doubt has done its worst.
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  17.  2
    Joan Lluís Llinàs Begon (2011). Acerca de utopías y realidades: el diálogo de Montaigne con Platón en «Sobre los caníbales» (Ensayos I, 31). Daimon: Revista de Filosofia:267-275.
    En este artículo pretendo precisar el noutopismo de Montaigne en relación a la organización sociopolítica a partir del análisis de la utilización de Platón que lleva a cabo Montaigne en el capítulo «Sobre los caníbales» de los Ensayos, capítulo que puede ser visto como un intento de valorar la utilidad de modelos de estado como el de la República de Platón a partir de la observación de sociedades reales alternativas a las europeas. Aunque la sociedad caníbal de los (...)
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  18.  3
    Darryl M. Marzio (2012). The Pedagogy of Self-Fashioning: A Foucaultian Study of Montaigne's “On Educating Children”. Studies in Philosophy and Education 31 (4):387-405.
    In this paper I interpret Montaigne’s essay, “On Educating Children”, as a pedagogical text through its performance of a distinct epistolary function, one that addresses the letter-recipient for the purpose of shaping the ideas, actions, and beliefs of that individual. At the same time, I also read “On Educating Children” within the context of the wider project of Montaigne’s Essays , which, as I suggest, is an ethical-aesthetic project of self-fashioning and self-cultivation. The net result is an interpretation (...)
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  19. Michael G. Paulson (1988). ''The Possible Influence of Montaigne's 'Essais' on Descartes': Descartes' 'Treatise on the Passions. Upa.
    This present study takes a new look at the essayist Michel de Montaigne and the philosopher Rene Descartes and attempts to show a new interrelationship between the two. Previous studies have linked the latter's Discours de la mÈthode to the Essais and have noted general similarities, but no major study to date has examined the pair from the standpoint of Descartes' TraitÈ des passions and Montaigne's Essais.
     
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  20.  7
    Darryl M. De Marzio (2010). Dealing with Diversity: On the Uses of Common Sense in Descartes and Montaigne. Studies in Philosophy and Education 29 (3):301-313.
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  21.  6
    Thierry Gontier (2012). Prudence et sagesse chez Montaigne. Archives de Philosophie 1:113-130.
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  22.  14
    David Quint (1998). Book Review: Montaigne and the Quality of Mercy: Ethical and Political Themes in the Essais. [REVIEW] Philosophy and Literature 22 (1).
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  23. Léon Brunschvicg & Robert Tenger (1944). Descartes Et Pascal Lecteurs de Montaigne. Brentano's.
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  24. Vincent Carraud, Jean-Luc Marion & Jocelyn Benoist (eds.) (2004). Montaigne: Scepticisme, Métaphysique, Théologie. Presses Universitaires de France.
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  25. Philippe Desan (2000). La Philosophie Et Montaigne. University of Chicago.
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  26. Philippe Desan (1987). Naissance de la Méthode Machiavel, la Ramée, Bodin, Montaigne, Descartes. A.-G. Nizet.
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  27. Max Horkheimer (1971). Anfänge der Bürgerlichen Geschichtsphilosophie. Hegel Und Das Problem der Metaphysik. Montaigne Und Die Funktion der Skepsis. Monograph Collection (Matt - Pseudo).
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  28. Max Horkheimer (1971). Anfänge der Bürgerlichen Geschichts-Philosophie. Hegel Und Das Problem der Metaphysik. Montaigne Und Die Funktion der Skepsis. Mit Einer Einleitung von Alfred Schmidt. [REVIEW] Fischer Bücherei.
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  29. Louis Marin & Pierre-Antoine Fabre (1999). L''ecriture de Soi Ignace de Loyola, Montaigne, Stendhal, Roland Barthes. Monograph Collection (Matt - Pseudo).
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  30. J. M. Robertson (1897). Montaigne and Shakespere. University Press.
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  31.  1
    J. M. Robertson (1909). Montaigne and Shakespeare and Other Essays on Cognate Questions. A. & C. Black.
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  32. Ernest Antoine Aimé Léon Seillière (1938). Le Naturisme de Montaigne Et Autres Essais. Éditions de la Nouvelle Revue Critique.
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  33. R. A. Watson (1996). Language and Human Action Conceptions of Language in the Essais of Montaigne.
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  34. Christopher Edelman (2011). Montaigne's Moral Objectivism. Philosophy and Literature 35 (1):32-50.
    "Each man calls barbarism whatever is not his own practice; for indeed it seems we have no other test of truth and reason than the example and pattern of the opinions and customs of the country we live in" (1.31.152, VS205).1 Remarks such as this from the essay "Of cannibals" have led commentators to argue that Montaigne subscribes to the theory of moral relativism, and that he takes "reason" to be a subjective, rather than an objective, standard for judgment.2 (...)
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  35.  4
    Peter Mack, Montaigne on Reading.
    Montaigne’s wide and critical reading contributed enormously to his writing. that we know more about Montaigne’s reading than any other Renaissance author. This chapter begins by discussing the books Montaigne read and the comments he made on his reading. It argues that we should take seriously his advice to read in order to become wise, by discovering one’s own views, rather than to become learned, by summarizing the views of others. It describes Montaigne’s method of writing (...)
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  36. Alison Calhoun (2011). Montaigne and the Comic: Exposing Private Life. Philosophy and Literature 35 (2):303-319.
    I have naturally a [comique] and [privé ] style...I hate men base in deeds but wise in words.Although we have many examples of men, contemporary to Montaigne, who claim to write about their private lives, few of them satisfy our curiosity about the state of intimate life in the French Renaissance. For example, in Blaise de Monluc's Commentaires, his vision of recounting his inner self means, as he writes, detailing the "honor and reputation... [he] acquired... by force of arms."3 (...)
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  37. Brian Ribeiro (2009). Montaigne on Witches and the Authority of Religion in the Public Sphere. Philosophy and Literature 33 (2):pp. 235-251.
    While contemporary readers may find what appear to be appealing streaks of liberalism in Montaigne's 'Essays', I argue that a more careful analysis suggests that Montaigne's overall stance is quietistic and conservative. To help support this claim I offer a close reading of 'Essays' III.11 ("Of Cripples"), where Montaigne offers his famous critique of the witch trials of early modern Europe. Once Montaigne's objections to the witch trials are properly understood, we see that Montaigne did (...)
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  38.  15
    Christopher Edelman (2015). The Therapeutic Skepticism of Michel de Montaigne. Review of Metaphysics 68 (4):781-801.
    Montaigne is widely appreciated as an important figure in the history of skepticism, but the precise nature of his skepticism remains unclear. While most treatments of Montaigne’s skepticism focus on the “Apology for Raymond Sebond,” there is reason to believe that the “Apology” does not contain his last word on the subject, and that—as many scholars have pointed out—whatever endorsement he gives there to ancient Pyrrhonism must be qualified in light of the fact that he does maintain beliefs, (...)
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  39.  29
    Ann Hartle (2003). Michel De Montaigne: Accidental Philosopher. Cambridge University Press.
    Michel de Montaigne, the inventor of the essay, has always been acknowledged as a great literary figure but has never been thought of as a philosophical original. This book is the first to treat Montaigne as a serious thinker in his own right, taking as its point of departure Montaigne's description of himself as 'an unpremeditated and accidental philosopher'. Whereas previous commentators have treated Montaigne's Essays as embodying a skepticism harking back to classical sources, Ann Hartle (...)
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  40.  8
    Guillermo Marini (2015). Michel Montaigne as Teacher-Educator: The Need to Experiment a Proper Pedagogical Position. Trans/Form/Ação 38 (3):117-132.
    RESUMEN:Este artículo presenta el pensamiento de Michel Montaigne como camino para interpretar aspectos de la formación docente contemporánea. En primer lugar se caracterizan las nociones de ensayo y de experiencia; se analizan las relaciones entre ellas; y se las discute como ejes de una propuesta formativa basada en una exploración seria de la propia vida. Luego, se presentan dos desafíos identificados por Russell : por una parte, si bien han pasado 12 años escolarizados, al momento de comenzar con sus (...)
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  41.  14
    Michel de Montaigne, The Essays of Montaigne (Complete).
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  42.  13
    Vicente Raga Rosaleny (2009). ¿Montaigne fideísta?: a propósito de ciertos tópicos en el análisis del escepticismo de Michel de Montaigne. Anales Del Seminario de Historia de la Filosofía 26:147-167.
    Michel de Montaigne ha sido considerado, desde la interpretación de Popkin, como el principal difusor del escepticismo clásico en el Renacimiento. El redescubrimiento del escepticismo a fines del siglo XVI habría coincidido con la ruptura protestante, por ello la cruz y la duda habrían formado pareja contra la amenaza de la Reforma y uno de los más insignes representantes de tal estrategia habría sido Montaigne entendido como pirrónico y católico. El expediente al que recurren la mayor parte de (...)
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  43.  14
    Jesús Navarro Reyes (2003). Lo propio y lo ajeno: génesis de los Ensayos de Montaigne. Cuadernos Sobre Vico 15 (16):272.
    Es preciso practicar una cierta arqueología para encontrar, tras el texto de los Ensayos , los vestigios de un poderoso esfuerzo: aquel que realizó su autor para transformar los textos de otros en lenguaje acerca de sí. La obra de Montaigne surge así a partir de lo ajeno, atraviesa los caminos del yo, y vuelve a encontrar al otro en la figura del lector.It's necessary to practice some kind of archeology in the text of the Essays, to find the (...)
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  44. Warren Boutcher (2005). Montaigne's Legacy. In Ullrich Langer (ed.), The Cambridge Companion to Montaigne. Cambridge University Press
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  45. Francis Goyet (2005). Montaigne and the Notion of Prudence. In Ullrich Langer (ed.), The Cambridge Companion to Montaigne. Cambridge University Press
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  46. John O'Brien (2005). Montaigne and Antiquity : Fancies and Grotesques. In Ullrich Langer (ed.), The Cambridge Companion to Montaigne. Cambridge University Press
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  47. Ian Maclean (2005). Montaigne and the Truth of the Schools. In Ullrich Langer (ed.), The Cambridge Companion to Montaigne. Cambridge University Press
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  48.  12
    Ullrich Langer (ed.) (2005). The Cambridge Companion to Montaigne. Cambridge University Press.
    Michel de Montaigne (1533-1592), the great Renaissance skeptic and pioneer of the essay form, is known for his innovative method of philosophical inquiry which mixes the anecdotal and the personal with serious critiques of human knowledge, politics and the law. He is the first European writer to be intensely interested in the representations of his own intimate life, including not just his reflections and emotions but also the state of his body. His rejection of fanaticism and cruelty and his (...)
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  49.  32
    John D. Lyons (2005). Before Imagination: Embodied Thought From Montaigne to Rousseau. Stanford University Press.
    Before imagination became the transcendent and creative faculty promoted by the Romantics, it was for something quite different. Not reserved to a privileged few, imagination was instead considered a universal ability that each person could direct in practical ways. To imagine something meant to form in the mind a replica of a thing—its taste, its sound, and other physical attributes. At the end of the Renaissance, there was a movement to encourage individuals to develop their ability to imagine vividly. Within (...)
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  50.  32
    Lúcio Vaz (2012). O Problema Do Suicídio Em Montaigne. Kriterion: Journal of Philosophy 53 (126):483-497.
    Nos Ensaios de Montaigne, encontramos um dos mais célebres textos filosóficos sobre a morte voluntária, o capítulo 3 do livro II. Muitos comentadores qualificam o posicionamento de Montaigne como sendo o mesmo de Sêneca e de alguns autores antigos, qual seja, uma defesa da moralidade do ato de se matar. Outros estudiosos detectam no ensaio uma oscilação inconclusa do autor francês sobre o tema. Procuro, em contrapartida, apresentar argumentos que evidenciam que a opinião final de Montaigne é (...)
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