Les chapitres I 4 et IV 3 des Mémorables, où Socrate expose une téléologie anthropocentrique et une conception élaborée de la providence divine qui gouverne l’univers, ont exercé une profonde influence sur les stoïciens. Les Anciens ont reconnu cette influence, mais les Modernes ont tardé à la reconnaître, tantôt parce qu’ils ont considéré que ces chapitres des Mémorables étaient en réalité des interpolations d’origine stoïcienne, tantôt parce qu’ils ont attribué à Diogène d’Apollonie la téléologie exposée par Socrate. Fort heureusement, les (...) commentateurs récents ne cherchent plus à déposséder Xénophon de la paternité de ces deux chapitres et l’on peut donc tenter de déterminer quelle fut leur postérité chez les stoïciens. L’étude qui suit s’applique à mettre en lumière les nombreux recoupements que l’on observe entre le texte des Mémorables (I 4 et IV 3) et le livre II du De natura deorum de Cicéron, où Balbus expose longuement la théologie stoïcienne. Il appert que l’influence des Mémorables sur ce texte de Cicéron est beaucoup plus considérable qu’on ne l’a reconnu jusqu’à maintenant. (shrink)

Against the Epicureans who conceive the gods as indifferent to make them inaccessible to anger, the Stoics assert that the god is incapable of anger due to his very benevolence. However, doesn’t the Stoic god’s concern for man threaten his impassivity and expose him to feel anger and passions? In this paper, I address, in a theological context, the classic ethical problem of the compatibility between the integrity of the individual and his concern for others. Several hypotheses are examined. Is (...) divine benevolence merely a disposition to do good to human beings, devoid of any affection for them? If it is a feeling, is it an aspiration to the very exercise of the virtue of benevolence, rather than to the good of mankind in itself? Or could it be understood, in the context of the cosmic οἰκείωσις, as the god’s care for his own parts? Finally, should not we distinguish, in god’s philanthropy, between the φιλία he feels for the wise men and the ἔρως he feels for everyone else? (shrink)

A commentary on §§ 64-68 of Kant's "Critique of the Power of Judgment". Nach einer allgemeinen Definition von zweckmäßigen Gegenständen und deren Binnendifferenzierung in künstliche und natürliche Zwecke, setzt Kant in § 64 mit einer vorläufigen Definition des eigentlichen Untersuchungsgegenstandes ein. Dinge sind genau dann Naturzwecke, wenn sie von sich selbst Ursache und Wirkung sind. Kant veranschaulicht diese Definition am Beispiel eines organischen Gegenstandes: an einem Baum. In § 65 soll die vorläufige Definition von Naturzwecken präzisiert und von einem bestimmten (...) Begriff abgeleitet werden. Kant führt die Selbstverursachung von Organismen zunächst auf eine Bildungskraft im Inneren der Dinge zurück. Da diese Kraft aber nicht erfahrbar ist, und da sich der Mensch natürliche Organismen dennoch nur durch die Wirksamkeit einer solchen Kraft erklären kann, wird sie als ein a priori regulatives Prinzip der menschlichen Urteilskraft gedeutet, das keinen gegenstandskonstitutiven, sondern einen bloß forschungsheuristisch–regulativen Charakter hat. In den §§ 66 und 67 versucht Kant zu zeigen, daß der Mensch die Idee der Teleologie der Natur als apriorisch–regulatives Prinzip bei der Beurteilung einzelner natürlicher Organismen (§ 66) und der Natur als System der Zwecke im ganzen verwendet (§ 67). In § 68 wertet Kant die Ergebnisse der "Analytik“ wissenschaftstheoretisch aus. Da die Teleologie der Natur auf einem unabhängigen, immanenten Prinzip beruht, ist sie eine eigenständige systematische Wissenschaft, die vor allem von der Theologie, aber auch von der mathematischen Naturwissenschaft verschieden ist. (shrink)

This volume provides a thorough investigation of the theological views of the Twelversh ite Ibn Ab Jumh r al-Ah s (d. after 906/1501) who combined traditional Mu tazilite thought with the philosophical tradition of Ibn S n, with the Illuminationist tradition and with speculative mysticism.

Was Anselm zu einem leuchtenden Vorbild für die Theologie heute werden lässt, ist nicht seine Gelehrsamkeit, sondern das Wagnis, auf die Anfragen seiner Zeit durch mutige und eigenständige Synthesen des christlichen Denkens zu antworten. Die hier vorliegende Interpretation gestaltet sich als Versuch, die zuletzt etwas eingefahren wirkende Zugangsweise zum Werk Anselms auf einen neuen Boden zu stellen. Die Komplementarität von Teleologie und Eschatologie, bzw. die Begründung der ersteren in der letzteren bietet dafür den begrifflichen Rahmen, von welchem her sich neue (...) Einblicke in das Denken des Doctor magnificus ergeben. (shrink)

This paper analyzes the teleological perspective articulated by Émilie du Châtelet in her Institutions de physique (1740). I argue for the decisive influence of Christian Wolff on the metaphysical conception advanced by du Châtelet in the first chapters of this work aimed at providing a consistent metaphysical foundation to the new physics. I further claim that the principle of sufficient reason plays a crucial role in this endeavor. I then show that du Châtelet initiates a significant shift in teleology: she (...) moves away from the ‘idiographic’ standpoint focused on details and singularities, and advances a new, ‘nomothetic’ teleological perspective based on the regularity of the laws of nature. (shrink)

Cette étude tente de répondre à la question de la possibilité ou plutôt du caractère intelligible de l'attribution à Dieu de la prescience de nos actes libres. Il s'agir d'un problème bien connu des historiens de la pensée, d'Aristote à Leibniz. La question "Dieu a-t-il la science des futurs actes futurs libres (plus généralement des futurs contingents)" doit être précédée par la question "la notion de Dieu comme d'un être qui a la science des actes futurs libres est-elle intelligible?" L'auteur (...) commence par étudier les raisons et enjeux d'attribuer ou de refuser à Dieu la prescience. Puis il s'attache à la conception de la liberté qui semble incompatible avec la prescience, avant de préciser l'idée d'incompatibilité de la prescience et de la liberté puis d'étudier les diverses tentatives proposées pour éviter une telle incompatibilité. (shrink)

Die liberale Theologie in Jena im ausgehenden 19. Jahrhundert ist als eigenständige Form liberaler Theologie im Sinne einer theologischen Richtung zu verstehen. Der Verfasser erhebt die fundamentaltheologischen und exegetischen Grundlagen der liberalen Jenaer Theologie in der Zuordnung von Glaube und Vernunft, Teleologie und Kausalität und entsprechend Theologie und Philosophie. Die Protagonisten (Richard A. Lipsius, O. Pfleiderer, A. Hilgenfeld u.a.) verknüpfen die kategorialen Grundannahmen Kants, Schleiermachers und Hegels, um die empirischen Materialien der Religionsgeschichte in ihrer Eigenständigkeit zu würdigen, ohne sich einer (...) begrifflichen Ordnung zu entziehen. Im Anschluss an Semler und Schleiermacher wird der Religionsbegriff zum Leitbegriff, da Religion als Lebensvorgang dem Reflexionsgeschehen Theologie vorausgeht und zur Grundanlage der menschlichen Natur gehört. Religiosität ist im subjektiven Geistesleben zu verorten, hat aber in der Beziehung des göttlichen auf den menschlichen Geist einen vorgängigen, externen Bezugspunkt. Die religionsphilosophische Verankerung der Theologie bekommt in der Exegese ihr markantes Profil durch die Verschränkung von historischer Einzelforschung und spekulativer Geschichtskonstruktion, womit eine Eigenständigkeit und Bezogenheit von historischer und systematischer Theologie gegeben ist. (shrink)

ZusammenfassungDargestellt und geprüft wird Paul Tillichs Anspruch, die reformatorische Rechtfertigungslehre im neuzeitlichen Horizont zur Geltung zu bringen. In diesem Rahmen werden die Grundzüge der Theologie Tillichs kritisch dargestellt. Es zeigt sich, dass Tillich für seinen Versuch, die paulinisch-reformatorische Rechtfertigungslehre im Kontext der Neuzeit zur Geltung zu bringen, den Preis einer Entgegenständlichung des Gegenstandes der Theologie zahlt.SummaryThis article offers an assessment of Paul Tillich's claim to offer a restatement of the Reformers' doctrine of justification in the horizon of modernity. This provides (...) the framework for a critical reconstruction of the fundamental structures of Tillich's theology. For his attempt at restating the Pauline doctrine of justification in the interpretation of the Reformation – this is the result of the critical examination – Tillich pays the price of losing the subject-matter of theology. (shrink)

Le but de la présente étude est d’établir un bilan aussi complet que possible des grandes lignes de la recherche des vingt dernières années en théologie sacramentaire. Pour cela, l’auteur commence par une analyse sélective des communications données au Colloque des RSR qui s’est tenu à Chantilly du 28 au 30 juin 1986 afin de déceler les courants majeurs qui se retrouvent par la suite dans les travaux de recherche théologique postérieurs à cette époque. Dans une deuxième partie, il (...) retrace le fruit des travaux recensés entre 1987 et 2001 dans les bulletins critiques des RSR, ce qui, soit dit en passant, justifie que l’ensemble de ce dossier soit dédié à la mémoire de Henri Bourgeois, décédé prématurément en 2001. Un tel itinéraire permet de se faire une idée de tout ce qui a été élaboré sur le sujet par des auteurs, surtout franco-, anglo-, germano- et italophones. En dernier lieu, sont données quelques propositions du point de vue d’un théologien systématique, dogmaticien, engagé lui-même comme acteur dans cette recherche.The purpose of the present study is to assess as completely as possible the principal areas of research during the past 20 years of sacramental theology. To that end, the author begins with a selective analysis of papers given at the Colloquium of RSR, which was held at Chantilly from the 28th to the 30th of June 1986. His goal was to identify major contributions that influenced theological research during the period that followed. The second part retraces the fruit of the works reviewed between 1987 and 2001 in the critical bulletins of the RSR , which we can say in passing, justified the dedication of the whole dossier to the memory of Henri Bourgeois, who died prematurely in 2001. Such an approach provides a broad perspective of the contributions made on the subject by authors, especially French-, English-, German-, and Italian-speaking. Finally, some proposals represent the view of a systematic, dogmatic theologian who was himself engaged as a participant in this research. (shrink)

Le principe dogmatique se caractérise par un « c’est-à-dire » qui s’autojustifie tout simplement par la nécessité de dire, un dire qui est traduire, verbe qui unit dans la même action de l’esprit « traverser » et « conduire ». Ce dire suppose et convoque ou rassemble, d’un même souffle, l’élévation à l’universel du langage dans le site concret de la différence et de l’inédit. En même temps, cet universel relève de la communication, et se refuse donc à tout achèvement (...) ou clôture, tout en visant un maximum de cohérence, ne cessant de donner toujours plus à vivre et à penser. The dogmatic principle is characterised by a “that-is-to-say” which is self-justified quite simply by the necessity of saying, saying that is translating, the verb which unites in the same action of the mind “crossing” and “leading”. This saying supposes and convenes or brings together in one breath, a raising to the universal of language in the concrete locus of the different and the novel. At the same time, this universal pertains to communication and thus refuses any completion or closure, all the while aiming at a maximum of coherence, unceasingly providing ever more to experience and to reflect upon. (shrink)

English summary: Ernst Cassirer's philosophy of culture provides surprising insights into the relationship between culture and religion. The authors of the articles in this volume discuss the controversial question of whether and how religion can be an integral part of human culture. German description: Der Philosoph Ernst Cassirer ist zu einer Schlusselgestalt kulturwissenschaftlicher Diskurse der Gegenwart geworden. Im Mittelpunkt des Interesses steht sein Begriff der symbolischen Form, der unterschiedliche Felder der Kultur miteinander zu verknupfen erlaubt. Dieser Gedanke der symbolischen Form, (...) der die klassische deutsche Philosophie beerbt, gewinnt besondere Aktualitat, sobald kein zusammenfassender Allgemeinbegriff von Kultur mehr gegeben werden kann, sie aber dennoch als ein grosser Zusammenhang gedacht werden soll. Das Ganze der Kultur baut sich erst im Vollzug des Begreifens auf - damit wird Kultur auf neue Weise zum Thema der Theologie, so wird Religion als Element der Kultur neu gedacht. In den Beitragen dieses Bandes diskutieren Theologen und Philosophen Perspektiven der Kulturtheorie Cassirers und ihrer Beziehung zur Religion. Damit wird zugleich ein Grundproblem der Kulturphilosophie Cassirers erortert. (shrink)

This is a translation, by A. Létourneau, of a book by Fergus Kerr, Theology after Wittgenstein previously published by Oxford U. Press The author provides a reading of Wittgenstein, and explains how theology as a discipline can take into account his main philosophical thoughts about religion and ethics.

English summary: Tom Kleffmann provides a thorough interpretation of Nietzsche's concept of life in the chronological order of his writings. He also deals with the reception of this concept of life in German Protestant theology up to approximately 1930 analyzing works by Albert Schweitzer, Karl Barth and P. Tillich. German description: In der Philosophie Friedrich Nietzsches wird die kritische Wahrheit des Lebens atheistisch und doch in quasi-religioser Totalitat behauptet - und dies in einer Sprachmachtigkeit, die der zeitgenossischen Theologie zu fehlen (...) schien. Tom Kleffmann interpretiert zunachst Nietzsches Lebensbegriff nach der chronologischen Reihenfolge seiner Schriften. Dann beschaftigt er sich mit der Rezeption dieses Lebensbegriffs in der deutschen evangelischen Theologie bis ca. 1930. Hierbei wird neben Untersuchungen von Albert Schweitzers 'Kultur und Ethik' und der 2. Auflage des Romerbriefkommentars von Karl Barth erstmals eine Gesamtinterpretation von P. Tillichs 'Marburger Dogmatik' vorgelegt. Ein Schlusskapitel stellt die Ergebnisse fur den systematisch-theologischen Lebensbegriff dar. (shrink)

This volume examines the multifaceted origins of Paul Tillich s critical theology during the Frankfurt years from the perspectives of source and reception history. In this way, it provides a compelling picture of the rich interactions between Tillich and his academic environment as well as the spiritual situation at the University of Frankfurt just before the National Socialist takeover.".

It is widely agreed that protestant scholasticism influenced Kant’s thinking on the question of Divine Providence. But the nature and extent of that influence have never been explored in detail. This is the scholarly lacuna the present volume seeks to fill.

After a brief biography of Thomas Aquinas, the article follows up the work of Leonard Boyle to show how the Summa serves to meet the requirements of a pedagogical project in the Dominican Order and more generally in the medieval Church. Intended for the initial and continuing formation of Dominican friars and students of conventual schools, the Summa is composed in a literary genre perfectly suited to this purpose, which governs its structure. The detailed presentation of the notion of sacra (...) doctrina elaborated in q. 1 provides the occasion to show how this notion itself determines the organization of the material. Finally, the presentation of the contents of the Summa’s three parts brings out the internal organization of the work and stimulates the reading of it. (shrink)

After a brief biography of Thomas Aquinas, the article follows up the work of Leonard Boyle to show how the Summa serves to meet the requirements of a pedagogical project in the Dominican Order and more generally in the medieval Church. Intended for the initial and continuing formation of Dominican friars and students of conventual schools, the Summa is composed in a literary genre perfectly suited to this purpose, which governs its structure. The detailed presentation of the notion of sacra (...) doctrina elaborated in q. 1 provides the occasion to show how this notion itself determines the organization of the material. Finally, the presentation of the contents of the Summa’s three parts brings out the internal organization of the work and stimulates the reading of it. (shrink)

After a brief biography of Thomas Aquinas, the article follows up the work of Leonard Boyle to show how the Summa serves to meet the requirements of a pedagogical project in the Dominican Order and more generally in the medieval Church. Intended for the initial and continuing formation of Dominican friars and students of conventual schools, the Summa is composed in a literary genre perfectly suited to this purpose, which governs its structure. The detailed presentation of the notion of sacra (...) doctrina elaborated in q. 1 provides the occasion to show how this notion itself determines the organization of the material. Finally, the presentation of the contents of the Summa’s three parts brings out the internal organization of the work and stimulates the reading of it. (shrink)

Proceeding from a philosophical interpretation of negative theology as performatively undermining our seeming understanding of the absolute and thereby evoking a transformative experience, this paper emphasises the philosophical significance of negative theology by linking it to Karl Jaspers’ notion of the universal limit situation of existence. Against this background, an analysis of mystical and psychotic experiences shows how certain similarities between the two can be understood as constituting a particular mental state in which the universal limit situation is experienced personally. (...) Moreover, experiencing the limit situation, be it through this mental state or through certain moods or feelings, can be transformative and may lead to an attitude of groundless trust that acknowledges the incomprehensibility of the human condition. The paper argues that this reading of negative theology provides a better understanding of the parallels between mysticism and psychosis and may be fruitfully applied in therapy. (shrink)

This volume provides a thorough investigation of the theological views of the Twelvershī‘ite Ibn Abī Jumhūr al-Aḥsā’ī who combined traditional Mu‘tazilite thought with the philosophical tradition of Ibn Sīnā, with the Illuminationist tradition and with speculative mysticism.

This volume, dedicated to Rudolph Bultmann, contains the text of a lecture held in 1927 and that of a letter addressed to the participants in a colloquium held at Drew University in 1964. Separated by thirty-seven years and the workings of the "turn" in Heidegger's thought, the texts are profoundly different. In "Phenomenology and Theology", seeking to delineate the notion of Theology as a science, Heidegger says that Theology is a "positive" science in the somewhat Wolffian sense that its subject (...) matter is a "posit," an "existent" being: God. Christian theology is centered on the positing of Christ and concerns "Christianliness", which is the existentiell posture of belief in the "Crucifixion." As such, Christian Theology concerns a specific "Way of Being" and to this extent is subordinate to Philosophy, which deals with the more radical realm of Being itself. Theology seeks to explicate "believing existence" but Philosophy provides the categories with which Existenz itself is to be understood. Philosophy is ontological-existential; Theology is ontico-existentiell. The whole discussion is determined by the terms of Being and Time, § 3. The second text, "The Problem of a Non-Objectifying Thought and Language in Contemporary Theology," holds out to Theology the ideal of a thinking which is neither ontic nor ontological, neither existentiell nor existential, but altogether beyond the realm of concepts. Once again Theology is directed to follow the lead of a more radical undertaking now no longer called Philosophy but simply Thought.--J. D. C. (shrink)

English summary: This volume presents twenty-one previously unpublished texts from the estate of the Munich and Vienna based systematic theologian Falk Wagner (1939-1998). These papers, which were mainly written during his time in Munich, address matters in philosophical theology and social ethics. The texts demonstrate in many different ways how the young Wagner was developing a philosophical-theological concept against a background of the challenges of modern times. This volume provides a revealing supplement to the published works of this theologian. German (...) description: Der Band prasentiert 21 bislang unpublizierte Texte aus dem Nachlass des Munchener und Wiener systematischen Theologen Falk Wagner (1939-1998). Diese Nachlassmaterialien, welche vorwiegend aus dessen Munchener Zeit stammen, sind Themen der philosophischen Theologie sowie der Sozialethik gewidmet. Facettenreich dokumentieren die vorgelegten Texte, wie der junge Wagner an der Ausarbeitung einer philosophisch-theologischen Konzeption vor dem Hintergrund der Problemanforderungen der Moderne arbeitet. Der Band bietet ein aufschlussreiches Seitenstuck zu den publizierten Werken des Theologen. (shrink)

The series MISCELLANEA MEDIAEVALIA was founded by Paul Wilpert in 1962 and since then has presented research from the Thomas Institute of the University of Cologne. The cornerstone of the series is provided by the proceedings of the biennial Cologne Medieval Studies Conferences, which were established over 50 years ago by Josef Koch, the founding director of the Institute. The interdisciplinary nature of these conferences is reflected in the proceedings. The MISCELLANEA MEDIAEVALIA gather together papers from all disciplines represented in (...) Medieval Studies - medieval history, philosophy, theology, together with art and literature, all contribute to an overall perspective of the Middle Ages. (shrink)

A review of Ulrich Lehner's recent book on Kant's philosophy of history. -/- .

In this article the author discusses some main problems and techniques of analytical philosophy as far as they are relevant for philosophical theology. By the latter he understands a discipline in which a doctrine of God and religion is given in a philosophical way, i.e. in which no argument referring to revelation or authority is decisive. He acknowledges that besides this discipline there is room for dogmatic theology to which analytical philosophy can contribute too. In this article he occasionally refers (...) to some of these contributions. By analytical philosophy the author understands a philosophy based upon a logical and linguistic analysis of our language, where analysis is to be understood as the translation of vague and ambiguous statements into clear and distinctive ones. Language is often a misleading factor in our thinking and distracts us from truth. Therefore analysis is necessary. The author points out that analytical philosophy is not to be identified with logical positivism. He proves that an absolute, closed metaphysical system is impossible, although this does not exclude the possibility of making metaphysical statements provided they are not definitive and not incorrigible. He gives an exposition of the theory of language-games. In a language-game we must distinguish between its vocabulary, its rules for making meaningful statements (well formed formulae) and its rules for deciding which statements are true and which not. The latter rules are not present in each language game. A scientific language-game, which also includes the languages of the social and historical sciences, is characterized by a set of principles of ordering, by which a maximum of primitive statements is ordered in the easiest way. Which statements are meaningful and which not and also which statements are primitive vary from language-game to language game. With respect to the revolutionary character of analytical philosophy the author admires the many technical improments it has given, without making the break with the past too great. In § 4 a survey is given of the various attitudes towards the status of theological statements. The author defends their cognitive character. At the end the author deals with some aspects of the proofs of God's existence and introduces some concepts of modal logic into the condition theory of causality, which is also important for other parts of philosophy. (shrink)

Maximus the Confessor in his “Ambigua” opposes himself in a decisive way to the Origenist vision of man and of his relation to God, a vision extremely wide-spread in his time. He creates his own anthropology which in its turn serves as a foundation of his theology. Man becomes a complete and integrated being and obtains his full realisation only provided that he is united with God and is a corporeal being related to the world in which he lives. Man, (...) World and God are the terms of a dynamic relation, in which each of the first terms finds its unity. Man's unity, as well as that of the world, is realised in God, towards Whom both tend and move. The article is an attempt to retrace this movement of man, together with the world, to God, the movement crowned in unity with Him, a kind of unity that does not take away man's identity. (shrink)

Maximus the Confessor in his “Ambigua” opposes himself in a decisive way to the Origenist vision of man and of his relation to God, a vision extremely wide-spread in his time. He creates his own anthropology which in its turn serves as a foundation of his theology. Man becomes a complete and integrated being and obtains his full realisation only provided that he is united with God and is a corporeal being related to the world in which he lives. Man, (...) World and God are the terms of a dynamic relation, in which each of the first terms finds its unity. Man's unity, as well as that of the world, is realised in God, towards Whom both tend and move. The article is an attempt to retrace this movement of man, together with the world, to God, the movement crowned in unity with Him, a kind of unity that does not take away man's identity. (shrink)

In this, the second edition of his classic study, Albert Zimmermann has once again provided scholars with a remarkable collection of otherwise unavailable texts along with penetrating studies on that perennial metaphysical question: what is the subject of metaphysics. As indicated by the title, Zimmermann’s treatment of the medieval discussion on the object of metaphysical knowledge ranges over the thirteenth and fourteenth centuries, covering authors from the generation of Richard Rufus and Roger Bacon up to John Buridan. The new edition (...) takes account of most of the considerable literature that has appeared since the original publication in 1965. Inaugurating the Bibliotheca series being edited under the direction of the illustrious review Recherches de théologie et philosophie médiévales, this volume sets an exceptionally high standard for remaining volumes in the series, which appears likely to produce studies of enduring significance for the study of medieval philosophy. (shrink)

Collectivisation, as a socio-innovation, is an incremental part of history that has much to teach on questions of asset commoning. Such notions can provide renewed perspectives in understanding today’s peer-to-peer (p2p) economy and its influence on housing ownership models, which are constituting new forms of domesticity. This study understands domesticity as processes of collectivisation and de-collectivisation, and questions its conceptualisation as universal and invariant. It compares the transitioning moments by which a new governing body is instituted within recent-historical Chinese-Asian contexts, (...) including mainland China, Taiwan, Hong Kong, and Singapore. These moments were often postcolonial, full of changes, uncertainty, crisis, and anticipation; these contexts were unprecedented in scale, density, and cultural collision; in common, these were junctures of socio-innovation in land distribution that fashioned different forms of citizenry. By looking at these instances of innovation with situated thinking and against their historical–cultural backgrounds, the findings in this study reflect on the design of socio-technological systems, the potential consequences of our design interventions, and what “innovation” may mean given the complexity of transitional challenges. Putting together cosmopolitan and vernacular histories, the historiography presented is a collage of card game narratives, archived posters, news headlines, statistical figures, and literature. This journey through events of socio-innovation from the twentieth century till recent decades reveals how the history of governance has always been a question of cultivating collective actions, one way or another, and today’s p2p economy is simultaneously collectivising and fractionalising such socio-economic exchanges in digital citizenry. (shrink)

This chapter examines the similarities in the views of Soren Kierkegaard and Friedrich Nietzsche about faith in the providence. It explains that, for both Kierkegaard and Nietzsche, the issue of providence is occasioned not primarily by the study of nature or of history but of their own lives, and that both of them can help show that neither faith in providence, nor the abandonment of such faith, can be taken too lightly. The chapter also analyses the ideas of Kierkegaard in (...) his The Point of View for my Work as an Author and Nietzsche in his Ecce Homo. (shrink)

Cet article se propose d’analyser certains aspect de la réception du discours de Paul sur l’Aréopage ( Actes 17, 22-31). À la suite de ce “sermon”, on peut en effet poser le problème du rapport entre philosophie et prédication. Après une brève analyse du discours lui-même, l’article examine les interprétations de ce texte fondamental par Augustin, Thomas d’Aquin, Érasme, Cajetan et Calvin et conclut que le texte paulinien invite à s’interroger sur la possibilité d’une approche philosophique de la question de (...) Dieu. (shrink)

Angesichts der ökologischen Krise und der zunehmenden Zivilisationsprobleme ist es notwendig, einen philosophischen Naturbegriff, der das Verhältnis des Menschen zur Natur aufgrund dieser Tatsache neu bestimmt, zu entwickeln. Der Jesuit, Paläontologe und Philosoph Pierre Teilhard de Chardin (1881-1955) ist ein herausragendes Beispiel einer Vermittlung von Naturwissenschaft und Naturphilosophie. Teilhard entwirft eine Zusammenschau von transzendent-metaphysischer Teleologie, die aus dem christlichen Glauben heraus Gott als einzige Zweckursache des Geschehens sieht, philosophischer Anthropologie und naturwissenschaftlich orientierter kausalmechanischer Evolutionstheorie, dem allmählichen Entwickeln eines höheren Zustands (...) aus einem vorhergehenden. Die in der Ursache gegründeten Seinszusammenhänge ergeben einen vom Ziel her bestimmten Zusammenhang. Gott ist Totum alles wirklich Seienden im Horizont des möglichen Seins. Das für Teilhard so wichtige teleologische Prinzip hat seinen philosophiehistorischen Ursprung bei Aristoteles, der damit eine Denktradition begründete, die im Gegensatz zum kausal-mechanischen Weltbild der Naturwissenschaften steht und die sich über Thomas von Aquin und Hegel bis zu Teilhard als vorläufig letztem Höhepunkt erhält. Der aus Teilhards Naturphilosophie folgende Optimismus kann von großer Bedeutung für die Gegenwart sein. Er resultiert aus der Übernahme von Verantwortung für die Schöpfung und ist die ethische Konsequenz aus Naturfinalität und christlichem Universalismus. Der Autor: Erik Lehnert, geb. 1975 in Berlin. Studium der Philosophie, Geschichte sowie Ur- und Frühgeschichte in Berlin, z. Z. Promotion über die Aktualität der Philosophie von Karl Jaspers. 1995 bis 1997 Mitherausgeber von "Aletheia - Neues kritisches Journal der Philosophie, Theologie, Geschichte und Politik", Veröffentlichungen u.a. zur Philosophie des 19. Jahrhunderts. (shrink)

Le de Coelo vient immediatement apres la Physique. Son objet est l'etude du mouvement de translation (mouvement local) dans son application aux etres formant la totalite de l'Univers. La methode est, en principe, deductive, et le raisonnement y tient une place preponderante, sans qu'Aristote dedaigne pour autant le secours de l'experience. Nous avons fait suivre le de Coelo de la traduction du traite pseudo-aristotelicien du Monde, qui est une sorte de resume populaire des doctrines contenues dans le de Coelo et (...) les Meteorologiques. L'ouvrage se rattacherait au cercle du Moyen Stoicisme, et a l'activite de Posidonius dont deux ouvrages perdus auraient servi de base a la redaction. Ce qui est indeniable, c'est l'allure franchement pantheiste du traite et sa parentee avec les theses de la theologie stoicienne, laquelle n'est pas sans alterer profondement la conception aristotelicienne du cosmos que l'auteur entend reproduire. Mais a la lecture de ce traite, nous pouvons nous rendre compte la facon dont un Grec du premier siecle se representait l'Univers. (shrink)

I. Les voies d’un « chemin a-religieux vers la religion » La publication, en 2014, du tome XLII des Husserliana, dont la troisième section est intitulée « Metaphysik : Monadologie, Teleologie und philosophische Theologie », a rendu accessible un nombre conséquent de textes où s’illustre l’approche husserlienne de la question de Dieu. Sans attendre ce travail d’édition, une littérature importante était toutefois déjà disponible sur le sujet, même en langue française. De la traduction, par Jacq...