Results for 'Substantial form'

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  1.  3
    Aquinas, Descartes and the Unity of Substantial Form.James Thomas - 2017 - Laval Théologique et Philosophique 73 (1):113.
    James Thomas | : La doctrine thomiste de l’unité de la forme substantielle explique l’unité près de l’âme cartésienne avec le corps, mais pour leur indépendance Paul Hoffman a conseillé la lecture pluraliste du composite attribuable à Guillaume d’Ockham et Duns Scot. Principalement pour lier la pensée cartésienne à une tradition éthique plus étendue, je suggère que la doctrine thomiste pourrait être développée pour répondre aux objections de Marleen Rozemond à une lecture scolaire si la forme substantielle est considérée comme (...)
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  2.  36
    Why We Can No Longer Rationally Believe That Our Intellective Soul is a Substantial Form.Benjamin Hill - 2006 - Proceedings of the American Catholic Philosophical Association 80:127-139.
    The most pedigreed line of thought about mind is the simplicity argument: that the unity of thinking entails the simplicity, immateriality, and immortality of soul. It is widely taken to be a rationalist argument, as opposed to an empiricist or peripatetic argument (see Mijuskovic, The Achilles of Rationalist Arguments), which was completely destroyed by Kant in the First Critique. In this paper it is argued that there is a conceptual connection between the downfall of the Aristotelian conception of soul as (...)
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  3. Why We Can No Longer Rationally Believe That Our Intellective Soul is a Substantial Form: On the Degringolade of the Simplicity Argument.Benjamin Hill - 2006 - Proceedings of the American Catholic Philosophical Association 80:127-139.
    The most pedigreed line of thought about mind is the simplicity argument: that the unity of thinking entails the simplicity, immateriality, and immortality of soul. It is widely taken to be a rationalist argument, as opposed to an empiricist or peripatetic argument, which was completely destroyed by Kant in the First Critique. In this paper it is argued that there is a conceptual connection between the downfall of the Aristotelian conception of soul as substantial form and the downfall (...)
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  4. Animals, Animal Parts, and Hylomorphism: John Duns Scotus's Pluralism About Substantial Form.Thomas M. Ward - 2012 - Journal of the History of Philosophy 50 (4):531-557.
  5.  49
    Aquinas's Concept of Substantial Form and Modern Science.Terence L. Nichols - 1996 - International Philosophical Quarterly 36 (3):303-318.
  6.  26
    Suârez's Approach to Substantial Form.David M. Knight - 1962 - Modern Schoolman 39 (3):219-239.
  7. Substantial Form and the Nature of Individual Substance.Paul Bartha - 1993 - Studia Leibnitiana 25 (1):43-54.
    Qu'est-ce qui explique l'unité d'une substance leibnizienne, au-dessus des attributs compris dans sa notion individuelle complète? C'est une question commune dans la littérature sur la notion de la substance chez Leibniz. Cet article soutient qu'elle n'admette pas de réponse consistante dans le système leibnizien. Premièrement, je discute la manière dans laquelle Leibniz a essayé de répondre à la question en „rehabillitant" a les formes substantielles des scholastiques. Puis je cherche à montrer que ça lui a ammené à une conception composée (...)
     
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  8. Substantial Form and the Recovery of an Aristotelian Natural Science.John Goyette - 2002 - The Thomist 66 (4):519-533.
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  9.  15
    Aquinas On the Identity of Mind and Substantial Form.Gregory Coulter - 1990 - Proceedings of the American Catholic Philosophical Association 64:161-179.
  10.  20
    Gundissalinus' De Anima and the Problem of Substantial Form.D. A. Callus - 1939 - New Scholasticism 13 (4):338-355.
  11.  18
    A Comparison of Li and Substantial Form.Russell Hatton - 1982 - Journal of Chinese Philosophy 9 (1):49-76.
  12. Suárez's Last Stand for the Substantial Form.Helen Hattab - 2012 - In Benjamin Hill & Henrik Lagerlund (eds.), The Philosophy of Francisco Suárez. Oxford University Press.
  13. Aquinas on the Identity of Mind and Substantial Form.Gregory Coulter - 1990 - Proceedings of the American Catholic Philosophical Association 64:161.
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  14.  43
    Form, Matter and Nominalism (or What is in a Name): Comments on Robert Pasnau's “Metaphysical Themes”.Calvin G. Normore - 2014 - Philosophical Studies 171 (1):27-35.
    Prof. Pasnau’s remarkable book offers an exciting integration of medieval and early modern philosophy. It begins, however, in mediis rebus and so downplays the role that a particularly Nominalist tradition plays in explaining the abandonment of substantial form rise of the mechanical philosophy. This paper attempts to sketch some of that role.
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  15.  5
    Hylomorphism and Substantial Gradualism.Gabriele De Anna - 2015 - Revista Portuguesa de Filosofia 71 (4):855-872.
    Resumo Recentemente o Hilemorfismo – a visão tradicional, segundo a qual, as substâncias são constituídas pela combinação de forma e matéria – tem sido alvo de renovado interesse. Este artigo centra-se na substância material e sugere que, neste caso, a constituição hilemórfica exige uma noção de forma que deve ser alargada ao conceito de energia, ou ao exercício de uma força. Neste artigo também se defende o gradualismo substancial: se a forma for assim entendida, a substancialidade possui graus, ou seja, (...)
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  16.  14
    Between Atoms and Forms. Natural Philosophy and Metaphysics in Kenelm Digby.Han Thomas Adriaenssen & Sander de Boer - forthcoming - Journal of the History of Philosophy.
    Kenelm Digby is now best remembered for his attempt at reconciling Aristotelianism with the new philosophies of his time. In his Two Treatises of 1644 Digby argued that, while the notion of form has no place in natural philosophy, it remains indispensable in metaphysics. This division of labour has not received much attention, but we argue that it played an important role in Digby's thought. The notion of form is central to his account of bodily identity over time, (...)
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  17. Descartes and the Immortality of the Soul.Marleen Rozemond - 2010 - In John Cottingham & Peter Hacker (eds.), Mind, Method and Morality: Essays in Honour of Anthony Kenny. Oxford University Press.
    Descartes held that the human mind or soul is indivisible, unlike body. In this paper I argue that his treatment of this feature of the soul is intimately connected to his engagement with Aristotelian scholasticism. I discuss two strands in Descartes. There is a long tradition of arguing for the immortality of the human soul on the basis of this view. Descartes did use this view in defense of dualism, but I argue that he held that the soul’s immortality should (...)
     
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  18. Individuals: The Revisionary Logic of Hegel's Politics.Katerina Deligiorgi - 2017 - In Thom Brooks Sebastian Stein (ed.), Hegel's Political Philosophy: On the Normative Significance of Method and System. Oxford University Press.
    Interpretations of Hegel’s social and political thought tend to present Hegel as critic of modern individualism and defender of institutionalism or proto-communitarianism. Yet Hegel has praise for the historically emancipatory role of individualism and gives a positive role to individuals in his discussion of ethics and the state. Drawing on Hegel’s analysis of the category of ‘individual’ in his Logic, this chapter shows that Hegel criticizes the conception of ‘individual’ as a simple and argues instead that it is a term (...)
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  19.  65
    The Great Unifier: Form and the Unity of the Organism.David Oderberg - unknown
    Organisms possess a special unity that biologists have long recognized and that cries out for explanation. Organs and collectives also have their own related kinds of unity, so what distinguishes the unity of the organism? I argue that only substantial form, a central plank of hylemorphic metaphysics, can provide the explanation we need. I set out the idea that whilst organisms possess substantial form, organs abtain the substantial form of the organisms they belong to, (...)
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  20.  43
    Leibniz, Bayle and the Controversy on Sudden Change.Markku Roinila - 2016 - In Giovanni Scarafile & Leah Gruenpeter Gold (eds.), Paradoxes of Conflict. Springer. pp. 29-40.
    will give an overview of the fascinating communication between G. W. Leibniz and Pierre Bayle on pre-established harmony and sudden change in the soul which started from Bayle’s footnote H to the article “Rorarius” in his Dictionnaire historique et critique (1697) and ended in 1706 with Bayle’s death. I will compare the views presented in the communication to Leibniz’s reflections on the soul in his partly concurrent Nouveaux essais sur l’entendement humain (1704) and argue that many topics in the communication (...)
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  21.  59
    Leibniz on the Union of Body and Soul.Marleen Rozemond - 1997 - Archiv für Geschichte der Philosophie 79 (2):150-178.
    Leibniz took pride in the Pre-established Harmony as an account of mind-body union. On the other hand, he sometimes claimed that he did not have a good account of such a union. I explain the tension by distinguishing between two importantly different issues that concern the union: body-soul interaction and the per se unity of the composite. Furthermore, I argue that, contrary to R.M. Adams, Leibniz did have the philosophical resources to account for a per se unity of the body-soul (...)
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  22.  24
    Substantial Simplicity in Leibniz.T. Allan Hillman - 2009 - Review of Metaphysics 63 (1):91-138.
    This article attempts to determine how Leibniz might safeguard the simplicity of an individual substance (singular) while also retaining the view that causal powers (plural) are constitutive of said individual substance. I shall argue that causal powers are not to be understood as veritable parts of a substance in so far as such an account would render substances as unnecessarily complex. Instead, my proposal is that sense can be made of Leibniz’s metaphysical picture by appeal to truthmakers. In order to (...)
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  23.  13
    Francis Suárez on the Efficiency of Substantial Forms.Mauricio Lecón - 2013 - Review of Metaphysics 67 (1):107-124.
    Francisco Suárez claims that forms may be efficient causes. There is an action whose proximate efficient cause is a substantial form, namely, the natural resulting. Also a substantial form is the principal efficient cause of the eduction of other forms, although it causes this through the substance’s own accidents. The souls insofar as substantial forms participate of both features. However, they pose a new complexity because of the actions they are exclusively principles of, namely vital (...)
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  24.  3
    Suárez and Descartes: A Priori Arguments Against Substantial Forms and the Decline of the Formal Cause.Helen Hattab - 2011 - Studia Neoaristotelica 8 (2):143-162.
    In hac dissertatione primo ostendo Cartesii “argumentum a priori” contra formas substantiales proprie intelligendum esse ex definitione formae substantialis, quam F. Suarez proposuit, et ex ipsius argumentis a priori pro ea. Hoc quidem argumentum Cartesianum non nisi polemicam vim habere videtur, nam Cartesius potius ex superioritate explanationum mechanicarum a se percepta formas substantiales impugnavit. Tamen ipsum factum, Cartesium scil. in doctrinamSuarezianam de forma substantiali incurrisse, doctrinae Suarezianae auctoritatem et famam contestatur. Aliis verbis, Descartes sane demonstrationem, qua Suarezii argumenta ad absurdum (...)
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  25.  2
    Michel Bastit, La substance: essai de métaphysique. [REVIEW]Tremblay Frederic - 2016 - Revue de Métaphysique et de Morale 89 (1):146-148.
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  26.  44
    Daniel Sennert On Matter and Form: At the Juncture of the Old and the New1.Emily Michael - 1997 - Early Science and Medicine 2 (3):272-299.
    Daniel Sennert , a prominent physician and a prolific and influential writer, was both an atomist and an Aristotelian. He was influenced by a distinctive and now little known Aristotelian approach to matter and form, and this promoted his development over time of a hierarchical account of atoms, with elementary atoms and grades of molecules. The first section provides a study of Sennert's Aristotelian foundation. The final two sections consider, in turn, Sennert's development over time of an atomistic theory, (...)
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  27.  63
    Diversité Des Fonctions Et Unité de l'Âme Dans la Psychologie Péripatéticienne (XIVe - XVIe Siècle).Joël Biard - 2008 - Vivarium 46 (3):342-367.
    The question of the unity of the soul is posed in the Midle Ages, at the crossing point of the Aristotelician theory, which distinguishes several potencies, even several parts in the soul, and the Augustinian doctrine, which underlines the unity of the mind using corporeal powers. John Buridan, when commenting the Treatise on the Soul of Aristotle, emphasizes the unity, probably in reaction against John of Jandun's position. From the middle of 14th century till the end of 17th, this problem (...)
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  28.  62
    On the Relation Between Metaethical and Substantial Normative Forms of Moral Relativism.Christian Munthe - manuscript
    Moral relativism comes in many forms. Most discussed of these are metaethical ideas that make claim to some form of relativity regarding the truth, meaning and/or knowledge of moral judgements. Notwithstanding the vast differences that exist between more precise versions of metaethical relativism (MR), they all have one basic feature in common: A moral judgement can only be true (or have a certain meaning, or be known) relative to a person or some group of persons. However, a moral judgement (...)
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  29.  18
    Constraining the Air Giants: Limits on Size in Flying Animals as an Example of Constraint-Based Biomechanical Theories of Form[REVIEW]Michael Habib - 2013 - Biological Theory 8 (3):245-252.
    The study of biomechanics most often takes a classic adaptationist approach, examining the functional abilities of organisms in relation to what is allowed by physical parameters. This approach generally assumes strong selection and is less concerned with evolutionary stochasticity in determining the presence of biological traits. It is equally important, however, to consider the importance of constraint in determining the form of organisms. If selection is relatively weak compared to stochastic events, then the observed forms in living systems can (...)
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  30.  25
    Globalising Love: On the Nature and Scope of Love as a Form of Recognition. [REVIEW]Heikki Ikäheimo - 2012 - Res Publica 18 (1):11-24.
    This article begins by tracing two issues to be kept in mind in discussing the theme of love as far back as Aristotle: on the one hand the polysemy of the term philia in Aristotle, and on the other hand the fact that there is a focal or core meaning of philia that provides order to that polysemy. Secondly, it is briefly suggested that the same issues are, mutatis mutandis , central for understanding the discussion of love or Liebe by (...)
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  31.  11
    The Semantics of Substantial Names.Fabrizio Amerini - 2008 - Recherches de Theologie Et Philosophie Medievales 75 (2):395-440.
    Aristotle begins the third chapter of book VIII of the Metaphysics by claiming that sometimes it is not clear whether a name refers to the composite substance or to the actuality and the form, for instance whether «animal» refers to the soul in a body or simply to the soul. In solving this problem, Aristotle states that the name «animal» can refer to both, not, however, in one and the same sense but rather by expressing two different senses which (...)
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  32.  12
    Leibniz on Form and Matter.Daniel Garber - 1997 - Early Science and Medicine 2 (3):326-351.
    This paper discusses the Aristotelian notions of matter and form as they are treated in the philosophy of Leibniz. The discussion is divided into three parts, corresponding to three periods in Leibniz's development. In the earliest period, as exemplified in a 1669 letter to his former mentor Jakob Thomasius, Leibniz argues that matter and form can be given straightforward interpretations in terms of size and shape, basic categories in the new mechanical philosophy. In Leibniz's middle years, on the (...)
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  33.  3
    The Consolation of Ontology: On the Substantial and Nonsubstantial Models.Egon Bondy - 2001 - Lexington Books.
    In the Consolation of Ontology, Czech poet-philosopher Egon Bondy examines the substantial model of reality — the notion that there is some sort of substance, some "thing", idea, being, or principle that creates, underlies, transcends, or gives meaning to the universe in which we live. He shows how the substantial model, in both its theistic and mechanical materialist versions, is logically untenable and dangerous in its consequences. From there, Bondy shows how the nonsubstantial alternative — prefigured in the (...)
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  34. Leibniz On Form and Matter.Daniel Garber - 1997 - Early Science and Medicine 2 (3):326-351.
    This paper discusses the Aristotelian notions of matter and form as they are treated in the philosophy of Leibniz. The discussion is divided into three parts, corresponding to three periods in Leibniz's development. In the earliest period, as exemplified in a 1669 letter to his former mentor Jakob Thomasius, Leibniz argues that matter and form can be given straightforward interpretations in terms of size and shape, basic categories in the new mechanical philosophy. In Leibniz's middle years, on the (...)
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  35. The Consolation of Ontology: On the Substantial and Nonsubstantial Models.Benjamin B. Page (ed.) - 2001 - Lexington Books.
    In the Consolation of Ontology, Czech poet-philosopher Egon Bondy examines the substantial model of reality — the notion that there is some sort of substance, some "thing", idea, being, or principle that creates, underlies, transcends, or gives meaning to the universe in which we live. He shows how the substantial model, in both its theistic and mechanical materialist versions, is logically untenable and dangerous in its consequences. From there, Bondy shows how the nonsubstantial alternative — prefigured in the (...)
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  36.  8
    A Problem of Normal Form in Natural Deduction.J. Von Plato - 2000 - Mathematical Logic Quarterly 46 (1):121-124.
    Recently Ekman gave a derivation in natural deduction such that it either contains a substantial redundant part or else is not normal. It is shown that this problem is caused by a non-normality inherent in the usual modus ponens rule.
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  37. Hylemorphic Dualism.David S. Oderberg - 2005 - Social Philosophy and Policy 22 (2):70-99.
    To the extent that dualism is even taken to be a serious option in contemporary discussions of personal identity and the philosophy of mind, it is almost exclusively either Cartesian dualism or property dualism that is considered. The more traditional dualism defended by Aristotelians and Thomists, what I call hylemorphic dualism, has only received scattered attention. In this essay I set out the main lines of the hylemorphic dualist position, with particular reference to personal identity. First I argue that overemphasis (...)
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  38.  42
    Aquinas on Forms, Substances and Artifacts.Anna Marmodoro & Ben Page - 2016 - Vivarium 54 (1):1-21.
    _ Source: _Volume 54, Issue 1, pp 1 - 21 Thomas Aquinas sees a sharp metaphysical distinction between artifacts and substances, but does not offer any explicit account of it. We argue that for Aquinas the contribution that an artisan makes to the generation of an artifact compromises the causal responsibility of the form of that artifact for what the artifact is; hence it compromises the metaphysical unity of the artifact to that of an accidental unity. By contrast, the (...)
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  39.  11
    Julius Caesar Scaliger on Plant Generation and the Question of Species Constancy.Andreas Blank - 2010 - Early Science and Medicine 15 (3):266-286.
    The sixteenth-century physician and philosopher Julius Caesar Scaliger combines the view that living beings are individuated by a single substantial form with the view that the constituents of the organic body retain their identity due to the continued existence and operation of their own substantial forms. This essay investigates the implications of Scaliger's account of subordinate and dominant substantial forms for the question of the constancy of biological species. According to Scaliger, biological mutability involves not only (...)
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  40. La metafísica de Platón según san Alberto Magno.David Torrijos-Castrillejo - 2015 - In Oscar Mauricio Donato (ed.), En torno a Platón. Universidad Libre de Colombia. pp. 17-64.
    Although St. Albert the Great is known for his assimilation of Aristotle’s thought, he holds Plato in high regard. Yet Aristotle largely guides Albert’s understanding of Plato and Aristotelian criticism against him is repeated along Albert’s work. The objections raised in the first book of the Metaphysics are especially recurrent. Therefore to study Albert’s commentary on such objections in some detail, as we do in these pages, has considerable interest. Criticism against Plato focuses on his conception of the universal and (...)
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  41.  92
    Independence Accounts of Substance and Substantial Parts.Patrick Toner - 2011 - Philosophical Studies 155 (1):37 - 43.
    Traditionally, independence accounts of substance have held pride of place. Aristotle, Aquinas, Descartes and Spinoza—among many others—accepted independence accounts in one form or another. The general thrust of such views is that substances are those things that are apt to exist in themselves. In this paper, I argue that several contemporary independence theories of substance—including those of Kit Fine, E.J. Lowe and Michael Gorman—include an ad hoc element that renders them unacceptable. I'll also consider the theories of Hoffman and (...)
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  42.  57
    Alteration and Persistence: Form and Matter in the Physics and Gen. Et Corr.S. Marc Cohen - 2012 - In Christopher Shields (ed.), The Oxford Handbook of Aristotle. Oup Usa. pp. 205.
    Aristotle takes up the topic of change (or coming-to-be and ceasing-to-be) in both the Physics and De Generatione et Corruptione. He distinguishes between simple coming-to-be (substantial change), as when something comes into existence, and qualified coming-to-be (accidental change), as when an already existing thing alters, or moves, or changes in some other way. But he also maintains a persistence principle: that in every change, whether simple or qualified, there is something that persists throughout the change. I examine the question (...)
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  43.  39
    Enclosure and Disclosure on Content and Form in Architecture.Albert Borgmann - 2010 - AI and Society 25 (1):11-18.
    Martin Heidegger and Vincent Scully, writing from very different positions, agree that the enclosure of human life and the disclosure of a moral universe are the chief functions of architecture, and they agree further that the traditional house best exemplifies the first function and the Greek temple the second. The culture of technology has emptied the home of many substantial engagements, and it has reduced the monumental structures, the high-rises and expressways, to instrumental status. Architects need to understand the (...)
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  44.  22
    A Further Analysis of Zhu Xi’s Theory of Mind.Peiyuan Meng - 2010 - Frontiers of Philosophy in China 5 (3):377-395.
    Mind was the oneness of form and function. The change from an old theory to a new one about zhong 中 (the mean) and he 和 (harmony) was a shift from the idea of the separate form of nature and function of mind to one about both form and function of mind. Form was both the form of the spirit of the mind and of the substantiality of nature (not the same as substantial realities (...)
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  45.  8
    Concept and Form: The Cahiers Pour l'Analyse and Contemporary French Thought.Peter Hallward, Knox Peden & Christian Kerslake - unknown
    This website provides an electronic annotated edition of the French philosophical journal Les Cahiers pour l’Analyse. The site provides the original French texts in both html and facsimile pdf versions, substantial synopses of each article, and translations of some articles; it also includes recent interviews with members of the original editorial board, a conceptual index, discussions of the most significant concepts at issue in the journal, and brief entries on the main people involved with it.
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  46. As a Form of Intellect, Emotions Like Substance. Plútarchova Theory of Moral Virtue in Virtue De Morali.David Machek - 2012 - Reflexe: Filosoficky Casopis 43:3-31.
    The article offers a critical analysis Plútarchovy moral theory in the work De Morali Virtue in its historical context and monitors while the more general philosophical question: what problems they must address philosophical theory of action that is motivated by the need to prove it is a substantial difference between reason and emotion as two sources of motivation, as Plutarch sought for it in this polemic against stoikům? In the first part, the author reconstructs Plútarchovo concept with special attention (...)
     
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  47. A Treatise of Human Nature.David Hume - 1738 - Oxford University Press.
    A Treatise of Human Nature (1739-40), David Hume's comprehensive attempt to base philosophy on a new, observationally grounded study of human nature, is one of the most important texts in Western philosophy. It is also the focal point of current attempts to understand 18th-century philosophy. -/- The Treatise first explains how we form such concepts as cause and effect, external existence, and personal identity, and to form compelling but unconfirmable beliefs in the entities represented by these concepts. It (...)
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  48.  42
    What's Wrong with Rex? Hegel on Animal Defect and Individuality.Sebastian Rand - 2015 - European Journal of Philosophy 23 (1):68-86.
    In his Logic, Hegel argues that evaluative judgments are comparisons between the reality of an individual object and the standard for that reality found in the object's own concept. Understood in this way, an object is bad insofar as it fails to be what it is according to its concept. In his recent Life and Action, Michael Thompson has suggested that we can understand various kinds of natural defect in a similar way, and that if we do, we can helpfully (...)
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  49. The Battle of the Endeavors: Dynamics of the Mind and Deliberation in New Essays on Human Understanding, Book II, Xx-Xxi.Markku Roinila - 2016 - In Wenchao Li (ed.), “Für unser Glück oder das Glück anderer”. Vorträge des X. Internationalen Leibniz-Kongresses, Hannover, 18. – 23. Juli 2016. G. Olms. pp. Band V, 73-87.
    In New Essays on Human Understanding, book II, chapter xxi Leibniz presents an interesting picture of the human mind as not only populated by perceptions, volitions and appetitions, but also by endeavours. The endeavours in question can be divided to entelechy and effort; Leibniz calls entelechy as primitive active forces and efforts as derivative forces. The entelechy, understood as primitive active force is to be equated with a substantial form, as Leibniz says: “When an entelechy – i.e. a (...)
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  50. I See Dead People: Disembodied Souls and Aquinas’s ‘Two-Person’ Problem.Christina Van Dyke - 2014 - In Oxford Studies in Medieval Philosophy. pp. 25-45.
    Aquinas’s account of the human soul is the key to his theory of human nature. The soul’s nature as the substantial form of the human body appears at times to be in tension with its nature as immaterial intellect, however, and nowhere is this tension more evident than in Aquinas’s discussion of the ‘separated’ soul. In this paper I use the Biblical story of the rich man and Lazarus (which Aquinas took to involve actual separated souls) to highlight (...)
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