Results for 'oppositorum'

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  1.  24
    Coincidentia Oppositorum to Ai.Nishida Kitarō - 2013 - Comparative and Continental Philosophy 5 (2):116-123.
    In 1919, Nishida Kitarō delivered a speech at Ōtani University discussing the relationship between Nicolaus of Cusa’s coincidentia oppositorum and love. The address, given within weeks of a disabling injury suffered by Nishida’s wife, Kotomi, gives evidence of how severe personal crisis would come to influence his philosophical work, and highlights several themes that would dominate the writings of the last twenty-five years of his life.
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  2.  15
    Coincidentia Oppositorum to Ai.Nishida Kitarō - 2013 - Comparative and Continental Philosophy 5 (2):116-123.
    In 1919, Nishida Kitarō delivered a speech at Ōtani University discussing the relationship between Nicolaus of Cusa’s coincidentia oppositorum and love. The address, given within weeks of a disabling injury suffered by Nishida’s wife, Kotomi, gives evidence of how severe personal crisis would come to influence his philosophical work, and highlights several themes that would dominate the writings of the last twenty-five years of his life.
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  3. Coincidentia Oppositorum Gesammelte Studien Zur Philosophiegeschichte.Erwin Metzke & Karlfried Gründer - 1961 - Luther-Verlag.
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  4. Coincidentia Oppositorum An Interview with Jeffrey J. Kripal.Harald Atmanspacher - 2011 - Mind and Matter 9 (2):205-210.
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  5. Coincidentia oppositorum in der metaphysischen Erzeugung des Kreises. Johannes Keplers Lösung eines cusanischen Problems.Harald Schwaetzer - 1999 - Freiburger Zeitschrift für Philosophie Und Theologie 46 (1/2):184-213.
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  6. Deus oppositio oppositorum.Werner Beierwaltes - 1964 - Salzburger Jahrbuch für Philosophie:175-185.
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  7. The coincidentia oppositorum in Cusanus (1401–1464), Lanza del Vasto (1901–1981) and beyond.Antonino Drago - 2010 - Epistemologia 33:305-328.
    Nella storia della metafisica è stato un grande problema come chiarire l’idea della coincidentia oppositorum (la coincidenza degli opposti) di Cusano, il quale è riconosciuto comunque da Cassirer come il primo epistemologo del pensiero moderno, in particolare come colui che ha saputo conquistare l’infinito alla mente umana. Dopo alcuni secoli, ha avuto una grande importanza una idea simile a quella di Cusano, la dialettica di Hegel, la quale aggiunge una negazione ad una prima frase negata per ottenere una sintesi (...)
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  8.  45
    Legitimacy as Coincidentia Oppositorum.Cem Deveci - 2006 - The Proceedings of the Twenty-First World Congress of Philosophy 2:131-136.
    This article aims to elaborate two meanings of the category of the political in relation to the question of legitimacy in constitutional regimes: John Rawls's conception constructed on the regulative ideal of political neutrality and Carl Schmitt's notion of the political as friend-enemy distinction relying on a logic of exclusion. A comparative textual examination explicates that these two approaches imply opposed meanings to be attributed to the nature, essence, and boundary of the political, although both thinkers have the common aim (...)
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  9. Negative Theology, Coincidentia Oppositorum, and Boolean Algebra.Uwe Meixner - 1998 - History of Philosophy & Logical Analysis 1:75-89.
    In Plato's Parmenides we find on the one hand that the One is denied every property , and on the other hand that the One is attributed every property . In the course of the history of Platonism , these assertions - probably meant by Plato as ontological statements of an entirely formal nature - were repeatedly made the starting points of metaphysical speculations. In the Mystical Theology of the Pseudo-Dionysius they became principles of Christian mysticism and negative theology. I (...)
     
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  10.  5
    Negative Theology, Coincidentia Oppositorum, and Boolean Algebra.Uwe Meixner - 1998 - History of Philosophy & Logical Analysis 1 (1):75-89.
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  11. 13. Coincidentia Oppositorum:Ōnishi Yoshinori’s Greek Genealogies of Japan.Michael F. Marra - 2002 - In Japanese Hermeneutics: Current Debates on Aesthetics and Interpretation. University of Hawai'i Press. pp. 142-152.
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  12. La concepción intelectual de lo divino como coincidentia oppositorum a la luz de lo maximum et minimum absolutum en el pensamiento de Nicolás de Cusa.José González Rios - 2011 - Princípios 18 (30):27-52.
    Normal 0 21 false false false MicrosoftInternetExplorer4 On February 12, 1440 Nicholas of Cusa (1401-1464) concludes in his birthplace of Kues drafting the first major systematic formulation of his thinking: De docta ignorantia . The main category of his metaphysics in this context, i.e. the maximum , is analyzed and interpreted by him on three considerations: the maximum in an absolute sense, as contracted and finally as absolute and contracted, at the same time. In the context of the First Book, (...)
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  13.  48
    Carl Schmitt's “Cosmopolitan Restaurant”: Culture, Multiculturalism, and Complexio Oppositorum.Michael Marder - 2008 - Telos: Critical Theory of the Contemporary 2008 (142):29-47.
    Disentangling Complexio OppositorumCarl Schmitt's Roman Catholicism and Political Form (1923) features a term, the importance of which political philosophy has yet to fathom. This notion is complexio oppositorum, describing Catholicism as “a complex of opposites”: “There appears to be no antithesis it [Roman Catholicism] does not embrace. It has long and proudly claimed to have united within itself all forms of state and government.…But this complexio oppositorum also holds sway over everything theological.”1 The striking depth and breadth of (...)
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  14.  12
    Anti-Aristotelian aspects of the «coincidentia oppositorum» in Nicholas of Cusa.Rodrigo Núñez - 2015 - Veritas: Revista de Filosofía y Teología 33 (33):103-120.
    Aunque Nicolás de Cusa, no es un anti-aristotélico estricto, el propósito de este artículo es mostrar en qué sentido la reflexión acerca del principio capital de la filosofía de Nicolás de Cusa el principio de la coincidencia de los opuestos, supone una lectura crítica de Aristóteles. En diálogo con la literatura secundaria propongo que el contacto con el llamado Aristoteles latinus ofrece al Cusano la oportunidad para plantear una superación de las condiciones de la contradicción y encontrar un marco especulativo (...)
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  15. The History of Solomon's Seal-Or, the Coincidentia-Oppositorum in the Lead Tablets.P. Roisse - 2003 - Al-Qantara 24 (2):359-408.
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  16.  19
    L'Historie du Sceau de Salomon ou de la coincidentia oppositorum dans les "Livres de Plomb".Philippe Roisse - 2003 - Al-Qantara 24 (2):359-407.
    Bajo su apariencia supuestamente cristiana, La Historia del sello de Salomón nos incita de manera muy particular a reconstruir los restos de tradiciones esotéricas musulmanas, que en otros Libros Plúmbeos se muestran de manera menos clara. La traducción francesa que ofrecemos, junto con la edición crítica del original árabe de este texto inédito, acompañadas de las versiones latinas de los traductores pontificios y de Bartolomé de Pectorano por un lado, y de la castellana de Adán Centurión por otro, constituyen una (...)
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  17. Ex Oppositis Quid. Cusano, Erasmo, Leibniz.Enrico Pasini - 2013 - In Gianluca Cuozzo (ed.), Cusano E Leibniz. Prospettive Filosofiche. Mimesis Edizioni. pp. 249-269.
    To avoid the mystical rapture that seizes interpreters put before the theme of unitas oppositorum in Cusanus and Leibniz, this contribution shall move from the prosaic question: what does ensue from such opposites or from their conjunction? 2) interweave the analysis with some external point of view, notably that of Erasmus. This question will be investigated on the background of two antitethical traditions in dealing philosophically with opposition and contradiction, although in the end we shall try and find out (...)
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  18.  16
    The Coincidence of the Finite and the Infinite in Spinoza and Hegel.José María Sánchez de León Serrano & Noa Shein - 2019 - Idealistic Studies 49 (1):23-44.
    This paper proposes a reassessment of Hegel’s critical reading of Spinoza and of the charge of acosmism, for which this reading is known. We argue that this charge is actually the consequence of a more fundamental criticism, namely Spinoza’s presumable inability to conceive the unity of the finite and the infinite. According to Hegel, the infinite and the finite remain two poles apart in Spinoza’s metaphysics, which thus fails to be a true monism, insofar as it contains an irreducible duality. (...)
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  19.  15
    Representation as a Political-Theological Concept: A Critique of Carl Schmitt.Alessandro Mulieri - 2018 - Philosophy and Social Criticism 44 (5):507-527.
    In his 1923 work, Roman Catholicism and Political Form, Carl Schmitt claims that representation is a complexio oppositorum and incarnates a hierarchical form of political authority, which is alternative to liberalism. This article shows that Carl Schmitt’s interpretation of the political theology of representation is based on a misreading. Schmitt selectively overlooks some meanings of the theology of repraesentatio to build his decisionistic political agenda. An investigation of the original conceptual meanings of representation in Tertullian, the first Christian author (...)
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  20. The Radical Use of Chance in 20th Century Art.Denis Lejeune - 2012 - Editions Rodopi.
    To many, chance and art are antagonistic terms. But a number of 20th century artists have turned this notion on its head by attempting to create artworks based on randomness. Among those, three in particular articulated a well-argued and thorough theory of the radical use of chance in art: André Breton (writer), John Cage (composer) and François Morellet (visual artist). The implications of such a move away from established aesthetics are far-reaching, as much in conceptual as in practical terms, as (...)
     
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  21. »Die Höchste Einheit der Wahrheit Und Schönheit...«. Schelling, Kepler, Cusanus.Harald Schwaetzer - 2016 - Allgemeine Zeitschrift für Philosophie 41 (2).
    The question whether Nicholas of Cusa had any influence on Schelling at all, is usually debated with regard to Giordano Bruno. The paper shows that there is also another possible trait of reception. We will find strong evidence that Johannes Kepler intermediates between both philosophers. Therefore five modi cogitandi are systematically analyzed as points of convergence between Cusa and Schelling: 1. docta ignorantia, 2. coincidentia oppositorum, 3. visio intellectualis, 4. coniectura, 5. the literary form of a ›philosophy of mysteries‹.
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  22.  38
    The Teeth of Time: Pierre Hadot on Meaning and Misunderstanding in the History of Ideas1.Pierre Force - 2011 - History and Theory 50 (1):20-40.
    The French philosopher and intellectual historian Pierre Hadot (1922-2010) is known primarily for his conception of philosophy as spiritual exercise, which was an essential reference for the later Foucault. An aspect of his work that has received less attention is a set of methodological reflections on intellectual history and on the relationship between philosophy and history. Hadot was trained initially as a philosopher and was interested in existentialism as well as in the convergence between philosophy and poetry. Yet he chose (...)
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  23.  2
    L’Influenza de la Dialectique des “Exercices Spirituels” de Saint Ignace de Loyola Nel Pensiero di Jorge Mario Bergoglio.Massimo Borghesi - 2020 - Revista Portuguesa de Filosofia 76 (4):1707-1724.
    When in October 2016 I started working on my book Jorge Mario Bergoglio. An intellectual biography I did not have the slightest idea of ​​the importance played by the figure and work of Gaston Fessard in the formation of Bergoglio’s thought. There was nothing to suggest that Gaston Fessard could be a relevant author for the intellectual formation of the future Pope. I was struck by the polar and dialectical model of thought that animated him, the possibility of harmonizing opposites, (...)
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  24. The Revolutionary Vision of William Blake.Thomas J. J. Altizer - 2009 - Journal of Religious Ethics 37 (1):33-38.
    It was William Blake's insight that the Christian churches, by inverting the Incarnation and the dialectical vision of Paul, have repressed the body, divided God from creation, substituted judgment for grace, and repudiated imagination, compassion, and the original apocalyptic faith of early Christianity. Blake's prophetic poetry thus contributes to the renewal of Christian ethics by a process of subversion and negation of Christian moral, ecclesiastical, and theological traditions, which are recognized precisely as inversions of Jesus, and therefore as instances of (...)
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  25.  29
    Mathematical, Philosophical and Semantic Considerations on Infinity : General Concepts.José-Luis Usó-Doménech, Josué Antonio Nescolarde Selva & Mónica Belmonte Requena - 2016 - Foundations of Science 21 (4):615-630.
    In the Reality we know, we cannot say if something is infinite whether we are doing Physics, Biology, Sociology or Economics. This means we have to be careful using this concept. Infinite structures do not exist in the physical world as far as we know. So what do mathematicians mean when they assert the existence of ω? There is no universally accepted philosophy of mathematics but the most common belief is that mathematics touches on another worldly absolute truth. Many mathematicians (...)
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  26. Cleopatra – a Queen, a Lover, a Mother: Transformations of the Image.Lidia Wiśniewska - 2012 - Argument: Biannual Philosophical Journal 2 (1):151-170.
    Transformations are not only conditioned by facts encompassing narrower or wider panoramas: from concentrating on death and one (political) role (the ode of Horace), through recalling Cleopatra’s mature life and love (the drama of Shakespeare), to creating an image embracing the heroine’s whole life with its numerous roles, but as a mother and a daughter in the first place, because even her lovers resemble a father and a child (the fictional biography of Karen Essex). Above all, they appear to be (...)
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  27.  22
    Complexio Oppsitorum: Politics and Culture in Carl Schmitt.Michael Marder - 2008 - Proceedings of the Xxii World Congress of Philosophy 50:451-458.
    Carl Schmitt’s Roman Catholicism and Political Form (1923) features a term, the importance of which political philosophy is yet to fathom. This notion is complexio oppositorum, describing Catholicism as “a complex of opposites”. Upon theorizing the complex as a non-dialectical, non-synthetical unity, I will graft its structure onto the concept of culture and its recent political incarnation, multiculturalism. I will argue that in order to remain a viable political concept, multiculturalism has to preserve an antagonistic composition, which will allow (...)
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  28.  9
    Un “ethos” para el gobierno y la administración: un debate entre el liberalismo y el jesuitismo políticos.Julián Sauquillo - 2006 - Isegoría 35:89-105.
    Este estudio rebate las tesis de Carl Schmitt que conciben al catolicismo, y al jesuitismo en particular, como una gran complexio oppositorum que reúne tanto al conservadurismo como al izquierdismo bajo una misma unidad absoluta representada por las formas del Papa. El “ethos” de obediencia postulado por la Compañía de Jesús contribuyó decisivamente a la formación de una Administración que rebasa el marco de la burocracia eclesiástica. Sustituyó la educación renacentista por una educación de cuño tomista, decisiva en la (...)
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  29. La coincidencia de los opuestos: actus et potentia en Nicolas de Cusa y Baruch de Spinoza.José Gonzalez Rios - 2002 - Princípios 9 (11):69-81.
    El trabajo intenta mostrar, a partir de una introducción historiografica, uno de los modos posibles en que pueden vincularse el sistema filosófico de Nicolas de Cusa [1401 -1464], a traves de la reformulación que hace el Cusano de la coincidentia oppositorum en el Trialogus De possest' [1460], con la teoria sustancialista de Baruch de Spinoza [1632 -1677], tal como es presentada en el Liber Primus de su Ethic.
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  30.  65
    Actio Und Passio in der Renaissance. Das Weibliche Und Das Männliche Bei Agrippa, Postel Und Bovelles.Tamara Albertini - 2000 - Freiburger Zeitschrift für Philosophie Und Theologie 47 (1/2):126-149.
    English translation of paper title: Action and Passion in the Renaissance. The Womanly and the Manly in Agrippa, Postel, and Bovelles. This paper uses the philosophy of Nicholas of Cusa and the Querelle des Femmes as historic backgrounds for how Agrippa of Nettesheim, Guillaum Postel, and Charles de Bovelles reconcile the notions of "male" and "female" in their respective philosophies.
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