CB1 receptors are functionally present within brain mitochondria, although they are usually considered specifically targeted to plasma membrane. Acute activation of mtCB1 alters mitochondrial ATP generation, synaptic transmission, and memory performance. However, the detailed mechanism linking disrupted mitochondrial metabolism and synaptic transmission is still uncharacterized. CB1 receptors are among the most abundant G protein-coupled receptors in the brain and impact on several processes, including fear coping, anxiety, stress, learning, and memory. Mitochondria perform several key physiological processes for neuronal homeostasis, including (...) production of ATP and reactive oxygen species, calcium buffering, metabolism of neurotransmitters, and apoptosis. It is therefore possible that acute activation of mtCB1 impacts on these different mitochondrial functions to modulate synaptic transmission. In reviewing and integrating across the literature in this area, we describe the possible mechanisms involved in the regulation of brain physiology by mtCB1 receptors. Activation of mitochondrial CB1 but not of plasma membrane CB1 decreases brain mitochondrial activity, glutamatergic synaptic transmission, and memory performance. Several processes can be involved in this alteration of brain physiology, including mitochondrial ATP and ROS production, axonal mitochondrial transport, Ca2+ homeostasis, and/or metabolism of the neurotransmitter glutamate. (shrink)

After a generous introduction to the subject, essays follow on transcendence and spirituality from a multidisciplinary and multifaith perspective: a focus on Abrahamic, Oriental, and African religions, a study of transcendence in Nazism, etc.

Essayer de degager l'esprit de la philosophie medievale c'etait se condamner a fournir la preuve de son existence ou a avouer qu'elle n'a jamais existe. C'est en cherchant a la definir dans son essence propre que je me suis vu conduit a la presenter comme la philosophie chretienne par excellence. Il se trouve donc que cet ouvrage converge vers cette conclusion, que le Moyen Age a produit, outre une litterature chretienne et un art chretien, une philosophie chretienne, ce dont on (...) dispute. Mais il ne s'agit pas de soutenir qu'il a cree cette philosophie de rien, pas plus qu'il n'a tire du neant son art et sa litterature. L'esprit de la philosophie medievale, tel qu'on l'entend ici, c'est l'esprit chretien, penetrant la tradition grecque, la travaillant du dedans et lui faisant produire une vue du monde, une Weltanschauung specifiquement chretienne. (shrink)

Essayer de degager l'esprit de la philosophie medievale c'etait se condamner a fournir la preuve de son existence ou a avouer qu'elle n'a jamais existe. C'est en cherchant a la definir dans son essence propre que je me suis vu conduit a la presenter comme la philosophie chretienne par excellence. Il se trouve donc que cet ouvrage converge vers cette conclusion, que le Moyen Age a produit, outre une litterature chretienne et un art chretien, une philosophie chretienne, ce dont on (...) dispute. Mais il ne s'agit pas de soutenir qu'il a cree cette philosophie de rien, pas plus qu'il n'a tire du neant son art et sa litterature. L'esprit de la philosophie medievale, tel qu'on l'entend ici, c'est l'esprit chretien, penetrant la tradition grecque, la travaillant du dedans et lui faisant produire une vue du monde, une Weltanschauung specifiquement chretienne. (shrink)

To what extent could Max Weber's ethic of responsibility serve as a model for us today? An adequate answer to this question could only be given on the basis of a satisfactory interpretation and thorough assessment of his ethic of responsibility. In this monograph Etienne de Villiers sets himself the task of doing just that. He establishes that, in spite of serious shortcomings, Weber's ethic points to the contemporary need for an ethic of responsibility as a second-level normative ethical (...) approach that would address the undermining effect of modernisation on ethical living. Such a contemporary ethic of responsibility would provide guidelines on how ethical living could be responsibly enhanced in our time. The author also presents a brief proposal on how a contemporary ethic of responsibility might be designed. (shrink)

The description for this book, Painting and Reality, will be forthcoming.

The philosophical unity so visible in Europe at the time of the Reformation and still perceptible during the seventeenth and eighteenth centuries began to disintegrate in the early years of the nineteenth century. The accession of new languages to the status of scientific languages, the rise of nationalistically minded generations of philosophers, the progressive multiplication of the professors of philosophy, many of whom became philosophical writers, created a new historical situation. Descartes wrote his 'Meditations' in Latin, so they were read (...) at once in the whole of civilized Europe; one hundred year later, Condillac could not read Locke in the original, and when Kant published his masterwork in German, it remained for many years a sort of mystery philosophy chiefly known from summaries, interpretations, and even criticisms. It is therefore almost unavoidable to take into account the nationalities of the philsophers in the nineteenth century and, up to a point at least, to order their doctrines accordingly. --from the Preface. (shrink)

"Saint Bernard and Courtly Love": The author discusses the problem of whether there is any interrelation between Cistercian mysticism, in St. Bernard of Clairveaux’s time, and courtly love. He concludes that cortly love and the Cistercian conception of mystical love are two independent products of the civilization of the twelfth century. They express the different surroundings in which they were respectively born; the one codifying life as led in a princely court, and the other expressing what men make of it (...) in a Cistercian monastery. Undoubtedly the vocabulary of the one might be helped out with terms borrowed from the other, but since it is necessary to renounce the one of these loves before embracing the other it is not to be wondered at that no definite concept exists that is common to both. When Cistercian love would enter into profane literature it could do so only by driving out courtly love and taking its place. St. Bernard, in turn, may have largely contributed to the decadence of the courtly ideal, but never in him could it have found its inspiration. (shrink)

In this final edition of his classic study of St. Thomas Aquinas, Etienne Gilson presents the sweeping range and organic unity of Thomistic philosophical thought. The philosophical thinking of Aquinas is the result of reason being challenged to relate to many theological conceptions of the Christian tradition. Gilson carefully reviews how Aquinas grapples with the relation itself of faith and reason and continuing through the existence and nature of God and His creation, the world and its creatures, especially human (...) beings with their power of intellect, will, and moral life. He concludes this study by discussing the life of people in society, along with their purpose and final destiny. Gilson demonstrates that Aquinas drew from a wide spectrum of sources in the development of his thought-from the speculations of the ancient Greeks such as Aristotle, to the Arabic and Jewish philosophers of his time, as well as from Christian writers and scripture. The Christian Philosophy of St. Thomas Aquinas offers students of philosophy and medieval studies an insightful introduction to the thought of Aquinas and the Scholastic philosophy of the Middles Ages, insights that are still revelant for today. (shrink)