33 found

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  1. Préface.Jean-Christophe Bardout - 2017 - Quaestio 17:ix-xi.
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  2.  1
    Note sur les significations cartésiennes de la réalité.Jean-Christophe Bardout - 2017 - Quaestio 17:177-197.
    As a brief lexical analysis shows us, Descartes elaborated two concepts of reality. His first concept of reality, mainly thematised in Meditation V, is rather traditionnal: reality is understood as an object of thought; thus, mathematical objects are the «true and immutable natures». His second concept of reality occurs in Meditation III, with the formal or objective reality; in such a context, reality depends upon an efficient cause, and for this reason is properly a being. Such an account concerning reality (...)
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  3.  1
    In Fugam Vacui – Avoiding the Void in Baroque Thought.Paul Richard Blum - 2017 - Quaestio 17:427-460.
    The era of the Baroque witnessed a fierce debate over the interpretation of some experiments about the vacuum. It was riddled with fear of annihilation. My focus will not lie on the development of science but on the strategies to avoid or justify or ‘fill’ the vacuum and the conceptual strategies used, not only in natural philosophy but also in literature and the arts. With John Milton it will be understandable that deep theological issues were having a psychological effect, since (...)
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  4. Il neoplatonismo nel Medioevo: nuovi commenti al Liber de causis e all’Elementatio theologica.Francesca Bonini - 2017 - Quaestio 17:639-643.
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  5. L’invention de la réalité.Olivier Boulnois - 2017 - Quaestio 17:133-154.
    Generally attributed to Duns Scotus, as the correlate of formal distinction, and as the minimal component of being, the concept of reality is older than that. It arose during the twelfth century, under the name of realitas, probably by Odo of Tournai, in order to designate what was created from nothing; soon after, William of Liege uses it to designate a plan of unity in God, within his triplicity. But it was Henri de Ghent, at the end of the 13th (...)
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  6.  1
    Des choses réelles à la réalité des choses.Vincent Carraud - 2017 - Quaestio 17:199-216.
    Focusing on Descartes’ striking phrase “real things” in Discours de la methode, and on the one of “reality of things” written by Pascal in his Pensées, this paper aims to shed light on Cartesian concept of reality by specifying how this term “real” relates to other concepts, and by explaining that having an clear and distinct idea of one thing is precisely what gives it to be real: the reality of the object of thought has to be deduced from its (...)
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  7.  1
    La fin de la réalité.Emmanuel Cattin - 2017 - Quaestio 17:327-339.
    This contribution studies the German translations for reality: Realität, Sachheit, Wirklichkeit, first in their own ambiguity, then at the end of the hegelian Objective Logic in The Science of Logic, where Wirklichkeit is in a way the last name for Sein, finally in Heidegger’s last thought, through the Contributions to philosophy and conferences at the end of the Nietzschebuch. The end of metaphysics appears as the end of “reality“, when reality is itself the end.
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  8. Confessional Science and Organisation of Disciplines: Anatomy, Psychology, and Anthropology Between the Sixteenth and the Seventeenth Centuries.Davide Cellamare - 2017 - Quaestio 17:461-480.
    In this article I address the introduction of anatomy in books on the soul that were produced in sixteenth-century Germany and the Low Countries, by authors such as Philip Melanchthon, Bruno Seidel, Rudolph Snellius, and Otto Casmann. I explain that this transformation in the Renaissance scientia de anima brought about novel conceptions of man’s body and soul. I show that, on the one hand, a particular use of anatomy was first made by Philip Melanchthon, in his Commentarius de anima and (...)
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  9. Ce que réalité veut dire.Catherine Colliot-Thélène - 2017 - Quaestio 17:277-294.
    “Reality” is not a category listed in Hegel’s Logic. Hegel is distrustful of the ordinary uses of this term, linked to the empiricist presupposition of a dependence of thought on the given of sensible intuition. As far as philosophy is concerned with understanding the very act of thinking, what Hegel calls “the logic”, it can only be idealistic. Speculative philosophy accomplishes what was the project of transcendental philosophy, delivering it from the ultimate concessions to empiricism that are the “thing in (...)
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  10.  3
    L’actualité est-elle vraiment indexicale?Filipe Drapeau Vieira Contim - 2017 - Quaestio 17:367-390.
    The common wisdom, among philosophers of language and metaphysicians of analytic tradition, is that though only actual things exist, ‘being actual’ and its cognates do not ascribe a special feature by which actualia would differ in ontological kind from mere possibilia. They are conceived of, rather, as indexicals expressing nothing but the point of view of a subject on his surroundings. The indexical analysis of actuality owes much of its appeal to two influent arguments put forward by David Lewis, respectively (...)
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  11. Godescalc of Nepomuk and Theology as a Scientific Disposition.Ioana Curuţ - 2017 - Quaestio 17:655-657.
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  12.  1
    Un razionalismo barocco? Spunti per una lettura leibniziana.Stefano Di Bella - 2017 - Quaestio 17:481-496.
    “Baroque” sensitivity - a concept elusive enough - develops in the complex post-Renaissance culture and largely co-exists with the new culture shaped by seventeenth-century scientific revolution. In Leibniz’s experience a totally “modern” exploration of the new world mixes with the adoption of rhetorical tools and spiritual attitudes typical of baroque culture. I present here some samples of this Leibnizian approch, where some central themes of the new science and new philosophy are reinterpreted within an original practice of re-enchanting and theatralizing (...)
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  13. Per una genealogia della storia. Lettura “eretica” dei Saggi eretici sulla filosofia della storia di Jan Patočka.Carmine Di Martino - 2017 - Quaestio 17:597-622.
    The present article proposes a ‘heretic’ reading of Jan Patočka’s last work, Heretical Essays in the Philosophy of History, usually considered as a profound philosophical reflection upon the nihilistic outcome of Western civilization and upon its chances of rebirth. In contrast to this common interpretation, the author construes Patočka’s work as a possible genealogy of the West, of philosophy, and of history itself in its most proper sense. On the one hand, the present work sheds some light on the analyses (...)
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  14.  1
    Las enseñanzas acerca del ente de razón según el Padre José de Aguilar, S.J.Sandro R. D’Onofrio - 2017 - Quaestio 17:497-516.
    In his explanation of the nature of the being of reason, Fr. José de Aguilar, S.J. presents a notion of «objective concept» which is common to both known real beings and beings of reason. Although he distinguishes both types of concepts according to how they relate to reality, he considers them ontologically equal. However, Aguilar claims that these concepts are also a certain entity related to the general concept of being presented in his metaphysics. This way he not only distances (...)
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  15.  1
    L’impensé de l’existence : Kant et la scolastique.Costantino Esposito - 2017 - Quaestio 17:259-276.
    The paper aims to follow the hidden traces of Francisco Suárez’ metaphysics in Immanuel Kant’s theory of “being” not intended as a “real predicate”, but rather as the “simple position of a thing”. The Author will underline the influence of the ontological-transcendental heritage arising from a very “dogmatic” work as the Metaphysical Disputations of Suárez - and thanks to the mediation of Christian Wolff’s Philosophia prima sive Ontologia and Alexander G. Baumgarten’s Metaphysica - on the critical-transcendental theses of some anti-dogmatic (...)
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  16. Premessa.Costantino Esposito & Marco Lamanna - 2017 - Quaestio 17:419-426.
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  17. Etica barocca. Spinoza e la caduta della ragione.Ofer Gal - 2017 - Quaestio 17:517-544.
    “Desire is the very essence of man” Spinoza says, inverting a most deeply held conviction: that in our “very essence” we are “mind, reason and judgment”. The ethical implications are difficult: only “through fear society can be established [...] not by reason [...] but by threats”. Yet Spinoza explores these implications mercilessly, reversing the roles of reason and passions: instead of subjecting the unruly passions to reason’s knowledge of true and good, Spinoza entrusts the passions, as causal conduits of natural (...)
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  18. Albert the Great on the Nature and Ontological Status of the Human Being.Severin V. Kitanov - 2017 - Quaestio 17:643-649.
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  19. Deux métaphysiques hors-sujet : la conception plotinienne de l’ousia intelligible et son influence sur saint Augustin.Laurent Lavaud - 2017 - Quaestio 17:83-109.
    Two competitive models are alternatively present in plotinian metaphysics. In the first one, the intelligible ousia appears to be the substrate or matter of its different determinations. In the second, Plotinus abolishes all exteriority between the ousia and its acts, energeiai, which are Forms. In this second perspective, the ousia is the generative principle of its own constitution : any idea of substrate or matter must henceforth be banished from the intelligible realm. The aim of this paper is to shed (...)
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  20. Energeia Et Entelekheia Chez Théophraste.David Lefebvre - 2017 - Quaestio 17:29-56.
    This study explores Theophrastus’ uses of two Aristotelian key concepts, energeia and entelekheia. Texts from the De causis plantarum come first into discussion. There, Theophrastus gives a kinetic meaning to energeia and reduces its teleological engagement, as it can be shown also through a close reading of the fr. 176 FHS&G. Then, in the physical fragments and in Theophrastus’ Metaphysics, we focus on the relationship between energeia and change. The connection between the “Passage” and Theophrastus’ Metaphysics is object to some (...)
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  21.  1
    Aristote : ce qu’il y a et ce dont on parle au vu de Métaphysique Zêta.René Lefebvre - 2017 - Quaestio 17:3-27.
    On the background of the later opposition between realism and anti-realism, and with special attention to the overlapping of reality and logos, an examination of Aristotle’s way of answering to the what there is question in Metaphysics Z, with its numerous paradigmatic examples and its network of concepts such as being, actuality, substance, ti en einai, form, matter, universal, individual, compound, substrate, attribute, part, definition and others.
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  22. Sur quoi les hallucinations portent-elles?Pascal Ludwig - 2017 - Quaestio 17:391-416.
    This paper aims at reconciling direct realism on the one hand, that is, the thesis according to which perceptual experiences disclose perceptible facts, with intentionalism, the view that sensory experiences represent the world as being a certain way. I argue that intentionalism is compatible with the claim that veridical sensory experiences and hallucinations have different objects. Whereas veridical experiences typically have contextual perceptual objects, the existent objects they are “about”, hallucinations are “directed” to objects that end up non existing in (...)
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  23. Ens reale / Ens rationis. Le mental et le réel dans le formalisme scotiste du XVIe siècle.Francesco Marrone - 2017 - Quaestio 17:155-176.
    This paper focuses on the formulation of the concept of ‘reality’ between the XV and the XVI centuries by investigating the classification of being of reason and its distinction from real being in the scotistic tradition. The paper is divided into three main parts. Firstly, it shows how the notions of reality and existence cease to coincide. Secondly, it aims at highlighting the importance of the notion of esse obiectivum within the frame of the late scholastic thought. Thirdly, it demonstrates (...)
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  24. The Estimation of Reality. Variety, Change and Order of the Real According to Leibniz.Arnaud Pelletier - 2017 - Quaestio 17:217-234.
    G.W. Leibniz addresses the issue of reality in different ways according to the objects that are considered. One way relates to the characterisation of mental contents, another to the distinction between real and imaginary phenomena, and a third one to the real foundation of phenomena in things. But in all those reflections, as diverse as they are, Leibniz constantly refers the same set of criteria in order to ‘estimate’ reality, namely: by considering its variety, its change and its order. This (...)
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  25. L’actualité de l’énergie dans le matérialisme des Lumières.François Pépin - 2017 - Quaestio 17:235-258.
    During the French Enlightenment, materialists considered the “énergie” from a new and interesting way. Dealing with new philosophical and scientific issues, they were ones of the first philosophers to distinguish clearly energy from the ancient idea of energeia. Energy does no longer refer to the “act” or to the final state of a process, but includes two main states, one potential, and one actual. In particular, energy refers to natural powers and the way they act through various degrees or ways. (...)
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  26. Réalité effective et ancrage phénoménologique des modalités.Dominique Pradelle - 2017 - Quaestio 17:295-326.
    The concept of possibility has an essential function within Husserlian phenomenology. Firstly Husserlian phenomenology is an eidetical one, which is based on a subjective relation towards mere possibilities; secondly phenomenological reduction reduces all effective objects to mere possible objects of thought; thirdly the thesis of transcendental idealism implies a supremacy of possible sense over reality; and each type of transcendental constitution presupposes an “I can”, that is a practical possibility or capacity of the subject. This paper wants to focuse the (...)
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  27.  1
    Iluminar las ciencias desde el arte general del saber: la nueva enciclopedia barroca de Sebastián Izquierdo.Manuel Lázaro Pulido - 2017 - Quaestio 17:545-569.
    Sebastián Izquierdo represents the last version of the Spanish philosophical baroque defined by scholasticism renewal and the dialogue with Early Modernity. One of the signs of this baroque characterization is the encyclopaedic thought represented by the Pharus Scientiarum of the Spanish Jesuit Sebastian Izquierdo. This paper shows the concepts presents on Spanish baroque encyclopaedic context: perspective, regards, and new light... And also the encyclopaedic role of Pharus Scientiarum: memory, Llullism encyclopaedia, Imperial College of Madrid... Pharus Scientiarum is the last opportunity (...)
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  28. Ethical Validity and Its Ontological Bearer in Heinrich Rickert’s Metaethics.Andrea Sebastiano Staiti - 2017 - Quaestio 17:623-635.
    In this paper I present Heinrich Rickert’s account of the difference between theoretical and ethical values as an insightful strategy to accommodate constructivist and realistic intuitions in metaethics. After situating Rickert’s work in the Neo-Kantian philosophy of value stemming from Lotze I discuss the distinction of psychological act, realized good, and corresponding value in both the theoretical and the ethical domain. I then introduce Rickert’s account of autonomy as the fundamental ethical value and the distinction between encompassing and pervasive values. (...)
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  29. Flux et Réalité. Une lecture croisée de Nietzsche et Bergson.Barbara Stiegler - 2017 - Quaestio 17:341-366.
    At first glance, Nietzsche and Bergson appear wholly opposed. Where the former pulls back the veil of all so-called reality to reveal the fictional constructions our bodily needs cast as what is real, the latter’s ambition is to return to a reality lost, the reality that precedes the “subjugation” of our experience by the “necessities of corporal life”. Where Nietzsche takes philosophy towards the living body, almost to the point that the latter becomes a cage, Bergson gives his utmost for (...)
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  30. Ce qui se trouve là et ce qui est fait. Le nom de l’être et la réception d’Aristote dans la falsafa.Kristell Trego - 2017 - Quaestio 17:111-131.
    In his Kitab al-ḥuruf, al-Fârâbî exposed a problem: Arabic language doesn’t have a word corresponding to the Greek verb einai. This paper examines the way Arabic philosophers managed to practice metaphysics. First, we consider Fârâbî’s interpretation of the use of al-mawjûd, and his explanations concerning the key-words of metaphysics. After the pronoun huwa, translators have used the words wujûd and mawjûd. The verb wajada means: “to find”. So, being is understood as “what is found”. Secondly, we consider Avicenna’s metaphysics, and (...)
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  31. Penser la réalité / Réalité de la pensée entre l’acte et la puissance.Anca Vasiliu - 2017 - Quaestio 17:57-81.
    In the Ancient world, the notion of reality was conceived either as the concept of “substance” or that of “action” which actualizes, effects or accomplishes as an object the substantial or essential nature of a being. According to the particular relations of eminence or determination put up between action and power, the reality of an object originates in the object itself within the accomplishment that determines its specific identity, or is given by the possibility of thinking and knowing the object (...)
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  32. The Collationes Oxonienses: A Famous Collection of Student Exercises Partially Attributable to Duns Scotus.Irene Zavattero - 2017 - Quaestio 17:649-655.
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  33.  1
    Two Heads Two Souls? Conjoined Twins in Theological Quodlibeta.Gabriella Zuccolin - 2017 - Quaestio 17:573-595.
    This article focuses on the case of conjoined twins in a selection of quodlibetal questions by John Peckham, Henry of Ghent, Remigius dei Girolami and John of Naples, in a period of time between the last three decades of the 13th century and the first decade of the 14th. The theological and philosophical starting assumptions appear rather different: if for Peckham all the weight falls on the question of the correctness of the baptismal formulas, Henry is interested in the question (...)
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