History of Philosophy

""Since the latest XIX century one of the main interests of the Russian philosophy became theological questions. Even though such a questioning was violently suppressed in Russia, due to the well known historical reasons, the philosophical legacy of the Russian religious thought, flourishing at the beginning of the XX century, nowadays is still bearing fruit in Europe, after the famous scholars expulsion of 1922.
John Zizioulas (1931), metropolitan of Pergamon, is one of the most remarkable successors of the so called “neopatristic synthesis” announced by G. Florovsky. It was under the supervision of this illustrious Russian theologian that Zizioulas did his doctoral research at the Harvard University. The fundamental characteristic of Florovsky’s theology consists in its relation with the thought of the Fathers of the Eastern Church, belonging to the early ecumenical councils period, before the Church split. Zizioulas considers this great Russian theologian as his teacher, dedicating him some of his works. Indeed, many of his reflections, as those concerning Trinitarian questions, Eucharist, Church and many others, do really indicate this strong influence. In any case it would be better to get concentrated on the most important and specific point of the Zizioulas’ theological theory.
The Florovsky’s ideas of the division between the essence of God and the God’s will, of the creation of the manhood, composed by free and active persons, as a consequence of kenosis of the divine will, a result of an infinite love that God has for its creatures are all present in the Zizioulas’ own theology.
We are going to analyze one of the pivotal themes that can be found amongst the Zizioulas’ works: the ontology of the Person, strictly connected with the concept of Otherness – ideas inherited from the Russian neopatristics.
Our intention is to discuss the influence by Florovsky on the theory of Person by Zizioulas. It will be interesting to understand the birth of the same Florovsky’s theory, rooted in the diatribe against S. Bulgakov, P. Florensky and the sophiology in general as well as the controversy between Zizioulas and V. Lossky. The point of the discussion is going to be the idea of Otherness with its importance for the mankind and for the ecumenical dialogue.
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† PROPOSITIONS 1. Paul Ricoeur and Gilles Deleuze both develop a specific conception of novelty that goes against existing theories of metaphor. Ricoeur's strategy is to criticize these theories from within and to draw a theory of the living metaphor from them. Deleuze, in contrast, rejects thinking in terms of metaphors altogether. His view can best be understood in terms of a process of metamorphosis. (Chapter 1) 2. The notion living metaphor, understood as 'seeing the similar within the dissimilar,' lays the foundation for what I have called Ricoeur's model of productive tensions. (Part 1) 3. Ricoeur's response to the problem of novelty can best be modeled on his theory of the living metaphor. A living metaphor does not rely on an already existing resemblance, but creates a similarity that was not perceived before. It exceeds the boundaries of ordinary language and intimates a new connection between distant categories. As such it enables a stereoscopic vision. (Chapter 2) 4. Augustine's definition 'time is a distention of the mind [distentio animi]' provides an excellent illustration of a living metaphor in Ricoeur's sense. In Augustine's Confessions, a first attempt is made to draw a philosophical concept of time from this living metaphor by finding the similar (the temporal vocabulary that is sought) within the dissimilar (the psychological and spatial vocabulary that is given). As seen from Ricoeur's perspective, Augustine's attempt goes a long way, but does not fully succeed to explicate the implicit novelty of the living metaphor. (Chapter 3) 5. Deleuze's conception of novelty can best be understood as a process of metamorphosis that has two moments: a mutual metamorphosis that sets the process in motion and a continuous metamorphosis of proliferating series that keeps it alive. This defines the underlying dynamic of what I have called the model of organizing encounters. (Part 2) 6. Deleuze's oeuvre can roughly be divided in three kinds of works: single-signature, doublesignature, and multi-signature works. The single-signature works try to set a process of metamorphosis in motion but often fail to bring it to an end. The double-signature works effectuate mutual metamorphoses in which something starts to pass between Deleuze and the philosopher he is discussing, creating a creative coupling that results in interesting new ideas. The multi-signature works, finally, attempt to move beyond the mutual metamorphosis by creating a continuous metamorphosis of proliferating series that never stops charging itself. (Part 2) 7. Following Deleuze's essays, in literature the mutual metamorphoses emerge through the employment of specific writing procedures in which the author injects the ordinary language with a strange undertone so that it starts to tremble and is pushed to the limit. Such a creative coupling of a decomposed and an ordinary language results in a poetic language. (Chapter 5)

Quatrième de couverture:
Cet ouvrage est motivé par ce constat paradoxal : alors que l’histoire de la philosophie a pris une importance énorme dans la production philosophique, la réflexion épistémologique sur les méthodes et les enjeux de cette histoire est restée tout à fait négligée. Or, faire quelque chose sans s’interroger sur la façon dont on le fait, c’est prendre le risque de mal le faire. Parmi le grand nombre de questions qui se posent à cet égard, on doit se demander que signifie bien comprendre un auteur du passé ? Faut-il considérer avant tout ce qu’il a voulu dire, ou bien expliquer ce qu’il a dit par des influences souterraines non conscientes ? Faut-il expliquer les penseurs par les courants qui les comprennent, ou bien ne considérer les courants, les écoles et les traditions que comme des affiliations intellectuelles abstraites ? L’histoire de la philosophie doit-elle servir à former le jugement philosophique présent, ou bien valoir pour elle-même ? Qui est le plus à même de l’écrire : l’historien ou le philosophe ? Qui doit l’enseigner, et selon quelle méthode ? La seule thèse que cet ouvrage se permet de défendre est celle-ci : toutes ces questions se posent, et l’historien de la philosophie aurait profit à se les poser plus frontalement qu’il ne le fait de coutume. Les contributions regroupées ici l’y aideront.

Contributeurs
Pascal Charbonnat, Stéphane Chauvier, Vincent Citot, David Cosandey, Stanislas Deprez, François Dosse, Frédéric Fruteau de Laclos, Christophe Giolito, Christian Godin, Michel Hulin, Alain Laurent, Jean-Michel Muglioni, Louis Pinto, Serge Trottein, Dominique Urvoy, Stéphane Van Damme, Nicolas Zufferey



Table des matières

Présentation – Vincent Citot

Première partie – Philosophie, histoire, sociologie

François Dosse – Historiens et philosophes : généalogie d’un non-rapport

Stéphane Van Damme – Une approche historienne de la philosophie de l’époque moderne est-elle possible ?

Vincent Citot – L’histoire de la philosophie comme science rigoureuse

Louis Pinto – Le sociologue face à l’histoire de la philosophie

Stanislas Deprez – Pour une histoire rhétorique et critique de la philosophie

Deuxième partie – Questionnements épistémologiques et philosophiques

Frédéric Fruteau de Laclos – Comment on écrit l’histoire de la philosophie

Christophe Giolito – L’histoire de la philosophie : problèmes et pratique

Jean-Michel Muglioni – Lire les philosophes

Stéphane Chauvier – Compréhension réelle et compréhension simulée : deux façons de lire les philosophes du passé

Pascal Charbonnat –Vers un modèle pour l’historiographie des énoncés philosophiques

Christian Godin – La consistance du concept d’histoire de la philosophie

Troisième partie – Historiographie des philosophies non occidentales

Dominique Urvoy – À propos de l’histoire de la philosophie

Michel Hulin – La « philosophie » indienne a-t-elle une histoire ?

Nicolas Zufferey – L’histoire de la philosophie chinoise : problèmes épistémologiques

Quatrième partie – Esthétique, histoire des sciences, pensée politique

Serge Trottein – Esthétique et historiographie

David Cosandey – Histoire des sciences et histoire de la philosophie : cousines, soeurs ou jumelles ?

Alain Laurent – De quoi le libéralisme est-il vraiment le nom ?

This article provides a new edition of a passage from Philodemus' Index Academicorum which deals with the bequest and funeral of the Academic Crantor of Soli and depends on Antigonus of Carystus (PHerc. 1021, col. 16.37 – col. S.10). From the new readings it emerges that, like Diogenes Laertius, Philodemus too mentioned the bequest of twelve talents. Furthermore, the new readings help us to better understand the meaning of a verse related to Crantor's funeral.

En el presente trabajo Françoise Collin reflexiona sobre el concepto " transmisión " y su papel a la hora de construir una relación simbólica entre distintas generaciones de mujeres. Vinculada a la historia y a la idea de afiliación, constituye además una posibilidad política y ética que puede renovar el feminismo y ayudar a la constitución de un espacio simbólico compartido entre mujeres y hombres. An Inheritance without a Will In the present essay, Françoise Collin reflects on " transmission " as a concept and on its role in the construction of a symbolic relationship between different generations of women. Bound up with history and with the idea of affiliation, " transmission " also constitutes a political and ethical possibility for renewing feminism and aiding in the constitution of a symbolic space shared between women and men.

Contrairement aux interprétations coutumières il y a un dialogue permanent entre la République, le Politique et les Lois et non une rupture ou un changement substantiel de la pensée politique de Platon. Une analyse minutieuse de Leg. V 739a1-740a2 montre clairement cette cohérence, en particulière la tournure "dieux ou fils des dieux" qu'y apparaît se rattache à l'état ordonné de l'âme et plus spécifiquement à la connaissance philosophique et n'indique pas l'abandonnement des positions de la République. De cette façon sont réfutées les thèses soutenues par A. Laks depuis quelques années sur le rapport entre la République et les Lois.
In spite of the usual interpretations there is a continuous dialogue between the Republic, the Statesman, and the Laws and not a break or a substantial change in Plato's political thought. A detailed analysis of Laws V 739a1-740a2 shows beyond all doubt this strict coherence, especially the expression "gods or children of gods" that appears in this passage is related to the ordered state of the soul and more specifically to the philosophical knowledge and does not point to a revision of the doctrines defended in the Republic, so that the interpretation of the relationship between the Republic and the Laws defended since the beginning of the 90'ties by A. Laks can be considered as definitively refuted.

Una fortunata rappresentazione storiografica ha voluto che il dualismo di Descartes si costituisse in diretta rottura col concetto tommasiano di anima-forma. Sulla scia dei numerosi studi che negli ultimi decenni si sono opposti a questo pregiudizio, L'angelo e la macchina ricostruisce nel dettaglio il dibattito cinque-seicentesco sulla psicologia, focalizzandosi specialmente sull'ambiente gesuita e sul contesto aristotelico, platonico e agostiniano di area francese. A partire da una rigorosa indagine sulle teorie dell'anima separata, particolare attenzione è data poi alla derivazione indirettamente angelologica del cogito e dell'innatismo cartesiano. Negli anni in cui Descartes elabora la sua metafisica, infatti, l'immediata prossimità tra anime e angeli costituisce per certi versi un dato di fatto, alla luce del quale appaiono chiare molte scelte argomentative delle Meditationes e persino le dinamiche che congiungono strettamente la "sostanza pensante" con il corpo-macchina.

— Review: Dr. Nicolò Galasso, in La Cultura. Rivista di Filosofia, Letteratura e Storia, 57 (2019, 1), pp. 129-132.
— Review: Dr. Jacopo Francesco Falà, in Lo Sguardo. Rivista di Filosofia, 27 (2018, 2), pp. 369-373.
— Review: Dr. Laurence Dupas-Gelin, in Bulettin Cartésien (Archives de Philosophie), 49 (2020), pp. 196-197.
— Review: Emanuele Landi, in Biblos. Revista da Faculdade de Letras da Universidade de Coimbra (forthcoming).

This paper contains an investigation of Leibniz’s ontology of time. Standard debates on Leibniz’s theory of time hinge upon the question whether the nature of time is relative or absolute and focus mainly on the Leibniz-Clarke correspondence. Focusing instead on Theodicy and referring to the contemporary frame and debate, I address some different questions: whether Leibniz is an A-theorist or a B-theorist, or an advocate of a hybrid form of an A/B-theory; and whether he is a presentist (who think that only present things and states of affairs exist) or an eternalist (who claims that past, present and future things and states of affairs are equally real). After careful analysis of several passages that seemingly support a presentist interpretation, I conclude that under the most charitable interpretation Leibniz should be considered as an eternalist, and precisely as a dynamical one. I further argue that Leibniz’s peculiar view on modality mirror this hybrid theory of time.

The theoreticians of peinture in early modern period, Lodovico Dolce, Roger Piles and Félibien, distinguish this art in three kind of clump: invenction (or composition), drawing and colouring. This sort of partition on its part is yet based on the preliminar basic division between theory (conception) and practice (composition) on the one hand, and realisation (drawing and colouring). If the distinction between drawing and colouring does not effects the theory, maybe we can suppose a petito principii deriving from materialistical thesis: it totally excludes indeed the initial conception to demonstrate its absence or uselessness. The aim of my article is to show...

Responding to critiques of Dilthey's interpretive psychology, I revisit its relation with epistemology and the human sciences. Rather than reducing knowledge to psychology and psychology to subjective understanding , Dilthey articulated the epistemic worth of a psychology involving (1) an impure phenomenology of embodied, historically-situated, and worldly consciousness as individually lived yet complicit with its naturally and socially constituted contexts, (2) experience-and communication-oriented processes of interpreting others, (3) the use of third-person structural functional analysis and causal explanation, and (4) a recognition of the ungroundability, facticity, and conflict inherent in knowledge and life.

"En esta recopilación inédita de ensayos Jean Starobinski gira en torno a la ‘conciencia del propio cuerpo’, desde «El filósofo acostado» hasta «Incierta presencia», que cierra el libro.

El libro incluye, además de las aproximaciones históricas a esa conciencia tan especial, dos extraordinarios ensayos sobre Flaubert y Valéry, un amplio diálogo donde expresa sus inquietudes intelectuales —entre los mundos poético y científico— y dos reflexiones sobre medicina, antimedicina y racionalidad. Esta original mirada sobre las razones del cuerpo, pues, está ofrecida en una literatura, entendida en la perspectiva más amplia, en donde concluyen todo tipo de lenguajes, como es propio de quien mejor ha descifrado a Montaigne, Rousseau y Diderot.

«El hombre acostado ha interrumpido los movimientos de los que se componen los gestos útiles. Se encuentra en los confines de la ausencia, se halla sumido en el sueño, o por el contrario se despierta, siente el cansancio o el bienestar del cuerpo, su pesadez o su ligereza. Las relaciones del interior y del exterior se simplifican, se hacen más misteriosas, más problemáticas. En la postura del abandono se puede acoger una revelación. Los filósofos no son los únicos en dar testimonio: los poetas, los novelistas saben a vaces, sobre estos estados, más que los metafísicos». Estas palabras anuncian los motivos de Razones del cuerpo."

Η διδακτική αυτή προσέγγιση αφορά στο σχεδιασμό και την υλοποίηση της διδασκαλίας στο πλαίσιο ενός μαθήματος φιλοσοφίας σχετικά με τις θεωρίες της γνώσης στη Β΄ Γενικού Λυκείου,  με  βάση  το διδακτικό  βιβλίο  Αρχές  Φιλοσοφίας  στο  πλαίσιο  του  αναλυτικού προγράμματος.  Πιο  συγκεκριμένα,  θα  προσπαθήσουμε  να  προτείνουμε  τον  εμπλουτισμό του κεφαλαίου 3: Αναζητώντας τη γνώση, ενότητα τρίτη: Θεωρίες για την πηγή της γνώσης, χρησιμοποιώντας  στοιχεία  θεωρίας  της  γνώσης  και  της  αντίληψης  των  Προσωκρατικών.  Στόχος  μας  είναι  να  εμπλουτίσουμε  το  κεφάλαιο  αυτό  με  στοιχεία  προσωκρατικής  φιλοσοφίας ως παλαιότερης χρονολογικά και προϋπάρχουσας εκείνης της Κλασικής εποχής  και των Νεοτέρων χρόνων.

Con i contributi di: Anthony Kenny · Andreas Speer · Jocelyn Benoist · Francesco Fronterotta · Enrico Berti · Riccardo Chiaradonna · Mauro Zonta · Francesco Marrone · Marco Lamanna · Paul Richard Blum · Siegrid Agostini · Igor Agostini · Alice Ragni · Francesco Campagnola · Jan Čížek · Pietro Montani · Pierluigi Valenza · Antonello D’Angelo · Jean-François Courtine · Marco Damonte · Emmanuel Cattin · Vincent Holzer · Andrea Grillo · Andrea Bellocci · Francesco Valerio Tommasi · Philippe Nouzille

On the History of Political Philosophy is a lively and lucid account of the major political theorists and philosophers of the ancient Greek, Roman, medieval, renaissance, and early modern periods. Topics include discussions concerning human nature, social justice, the origin of law and human rights, the rise and development of different forms of government, idealism and realism in international relations, the distinction between just and unjust war, and the sources of public authority and the nature of legitimate sovereignty. The organizing principle of the book is the idea that the great political thinkers were searching for the best political order and a criterion for human conduct in both domestic and international politics. Demonstrating the continued relevance of historical ideas to today's problems, the author traces ongoing discussions about politics by examining the ideas of key political theorists. The book is intended for use in courses on political philosophy or the history of political philosophy.
https://www.routledge.com/On-the-History-of-Political-Philosophy-Great-Political-Thinkers-from-Thucydides/Korab-Karpowicz/p/book/9780205119745

This paper has two broad concerns, both of which are primarily pursued with reference to Hegel's philosophy of history. Firstly, it examines if Hegel can help explain the difficulty we have in modernity to respond to climate change and ecological crisis. It argues that Hegel provides a useful analysis of this problem, since the model of self-determination that he appeals to is comprehensively embedded in embodied forms of culture. This helps explain why even a self-correcting world-view like modernity is obdurate in the face of this crisis. Secondly, Hegel claims that the defining attribute of spirit is its capacity for self-production. Modernity is characterized by the emerging and widespread knowledge that spirit is self-producing. Modernity develops institutions that facilitate and provide an objective reality for spirit's self-production and its freedom. This aspect of the paper examines if the distinctive capacity of spirit for self-determination, which is realized in modernity, is subject to the same atrophying conditions by which Hegel says all other historical shapes of spirit are characterized. It asks if the present ecological crisis, something that is directly attributable to spirit itself, represents the limits of self-producing spirit. The paper concludes by examining the difficult position of those countries that cannot be considered as responsible for the emergence of the Anthropocene but whose actions in the present will amplify its impact.

A overview of the "Self-Consciousness" chapter of Hegel's Phenomenology of Spirit.  I analyze the basic significance of each of the three themes of the chapter, (which Hegel calls "desire," "recognition," and "thought"), and I consider how the relationship between self and other is constituted in each of these fundamental relationships.

In order to better cope with the pressures and stresses of the current day, modern psychology is anxiously seeking to find new therapies to address the increasing disorders within the human psyche. In the process new fields of research, such as humanistic and transpersonal psychology, curiously appear to borrow more and more from the wisdom of the ages. This volume, containing eighteen articles by noteworthy expositors of the perennial philosophy such as Huston Smith, Seyyed Hossein Nasr, and Frithjof Schuon, presents the spiritual psychology of the wisdom traditions as a much-needed antidote to the current impasse in modern psychology.

Some Endorsements for Psychology and the Perennial Philosophy:

“[Psychology and the Perennial Philosophy] is more than an anthology. It is a wisely crafted collection of classic and contemporary scholarship noting that what many are seeking is what has always been, a perennial philosophy, that remains foundational. As one of the authors, Tage Lindbom, properly notes, ‘Secularization is a fish in troubled waters.’ This book claims the waters and is essential reading for all those who may have forgotten or are simply ignorant of the rich foundation provided by the perennial philosophy.”
—Ralph W. Hood, Professor of Psychology at the University of Tennessee at Chattanooga, past president of the Psychology of Religion division of the American Psychological Association, co-founder of The International Journal for the Psychology of Religion and co-author of The Psychology of Religion

“A necessary and bracing critique of the assumptions and limitations of contemporary Western psychology, this generous volume is also a passionate call and learned guide towards a truer perspective that embraces man's spiritual nature.”
—Gabor Maté, M.D., and author of In the Realm of Hungry Ghosts: Close Encounters with Addiction

“Knowing the nature of the mind is perhaps the most difficult undertaking, especially in today’s world. To comprehend the nature of mind one needs to turn to the domain of religion and spirituality. Yet the truth of the mind and its complexity cannot explicitly be defined in words. Inner or transcendent wisdom sees the mind’s own nature without the duality of the seer. Suchness (tathatā) of mind is only experiential and not expressible. The words used to describe thought are themselves a product of thought, which is conditioned and limited. Thus, differences and contradictions are unavoidable. Therefore, a comparative study of different viewpoints and commentaries is immensely important to awaken the inner intelligence to see the mind as it is. Psychology and the Perennial Philosophy: Studies in Comparative Religion edited by Samuel Bendeck Sotillos is an outstanding effort in this direction.”
—Samdhong Rinpoche, former Prime Minister (Kalon Tripa) of the Tibetan Government-in-exile, author of Uncompromising Truth for a Compromised World: Tibetan Buddhism and Today’s World

“The rise of psychology has impacted the study and practice of spirituality, the experiences and attitudes relevant to ultimate human values that transcend ordinary behavior. Each chapter of this remarkable book demonstrates this interaction in a unique and provocative way. But rather than using psychology to reduce and ‘psychologize’ spiritual topics, its authors demonstrate how directives from the spiritual traditions can enhance and even illuminate the enduring importance of psychology in the 21st century.”
—Stanley Krippner, Saybrook University, co-author of Spiritual Dimensions of Healing

“The work at hand is a thinking and debating man’s delight. If you have any interest at all in attempting to include an educated and enlightened view of man’s higher functions in your purview of the world, you will learn from and enjoy this collection of essays. If you already have some knowledge in this area, brace yourself: you may see some of your favorites sharply criticized. A thought-provoking work.”
—Bruce W. Scotton, University of California, San Francisco, co-editor of Textbook of Transpersonal Psychiatry and Psychology

“This book, superbly edited by Samuel Bendeck Sotillos, is a masterful critique of the field of psychology and its loss of the sacred ground in which it once was rooted. It offers depth psychologists an opportunity to contemplate timeless truths echoed through the centuries by perennial philosophers who have always claimed psyche is subordinate to Spirit. Although ignored in depth psychology’s early years due to prejudice and lack of understanding, this is a message today’s psychotherapists must take seriously. Human beings need a deeper and wider transpersonal vision of who and what we are, which the saints and sages of the world’s spiritual traditions have always pointed to. In psychotherapy with a therapist committed to such a vision, patients penetrate into their unconscious depths and not infrequently awaken to the Ground of all Being. Their suffering itself occurred because they had turned away from Spirit. Above all, this volume passionately calls upon depth psychology to remember its origin in the perennial wisdom at the core of the great religions. There is something of a polemic in these pages. It deserves to be considered by depth psychologists of all persuasions.”
—Bryan Wittine, Transpersonal psychologist and Jungian psychoanalyst

“This anthology from Samuel Bendeck Sotillos is a must reference for anyone who is interested in psychology and its relationship to spirituality, and in developing an inclusive dialogue between disciplines that favor an integral outlook on the person and his or her potential. Selections in this anthology will inspire us to reexamine the metaphysical underpinnings of psychology, and remind us how important it is to rise above science’s attempt to reduce the human being to an epistemic object.”
—Sangeetha Menon, National Institute of Advanced Studies (Bangalore, India), Board Member of the International Transpersonal Association (ITA), author of The Beyond Experience: Consciousness in Bhagavad Gita

“This anthology has some of the most discerning essays and reviews on spirituality and psychology, which provide much-needed care and caution to all those engaged in bringing them together or who wish to do so in future. Therefore, it is a must-read for all those who teach, research, consult, or study in such frontier areas as transpersonal psychology, states of consciousness, mind-body relation, holistic health, Indian psychology, and so on. It will be an invaluable textbook for courses in these and other related areas. I congratulate the editor of the book.”
—Kiran Kumar K. Salagame, University of Mysore (India), Board Member of the International Transpersonal Association (ITA), author of The Psychology of Meditation: A Contextual Approach

“One of the finest collections of essays on the Perennial Philosophy—a must-read for all psychologists who are engaged with spirituality and transpersonal psychology. The essays which critique modern psychology (including transpersonal psychology, and the framework of Carl Jung), in the light of the Perennial Philosophy are a revelation and make compelling reading. The book serves as a corrective to the excesses of modern psychology, and to this end Sotillos has done a commendable job. I for one will include the book in some of the graduate courses that I teach.”
—Suneet Varma, University of Delhi, co-editor of Foundations of Indian Psychology

“To its credit modern science by-and-large is becoming more cognizant of the essential connection between spirituality and psychological health and well-being and most of all its positive implications within the field of psychology. While there is ample data to document this in a plethora of academic journals and books, this new book Psychology and the Perennial Philosophy adds a novel contribution to the dialogue between psychology and spirituality, which captures many nuances that for the most part go unnoticed within these discussions, and last but not least, it provides a keen eye of discernment to understand this intricate relationship on a deeper level that is crucially needed. This work will be a valuable asset to students and long term mental health practitioners and professors alike who seek to better understand the relationship between psychology and spirituality.”
—Harold G. Koenig, Duke University, Director of the Center for Spirituality, Theology and Health, co-author of The Handbook of Religion and Health

Both for Kant and for Nietzsche, aesthetics must not be considered as a systematic science based merely on logical premises but rather as a set of intuitively attained artistic ideas that constitute or reconstitute the sensible perceptions and supersensible representations into a new whole. Kantian and Nietzschean aesthetics are both aiming to see beyond the forms of objects to provide explanations for the nobility and sublimity of human art and life. We can safely say that Kant and Nietzsche used the dualities of the beautiful/sublime and Apollonian/Dionysian to advocate their general philosophical worldview, and that the initial formation (in Observations and The Birth of Tragedy) and final dissolution (in the Critique of Judgment and Zarathustra and other later works) of these dualities are determined by the gradually established telos of their philosophical endeavor. Therefore, by observing the evolution of these so-called dualities, Kaplama gathers important clues as to how Kant's and Nietzsche's aesthetics transformed into different ways to affirm human art and life. On the one hand, Kaplama argues, the Dionysian came to be the heart and soul of Nietzschean aesthetics and ethics, and the Apollonian (or the formal drive of individuation) was reduced into a mere aesthetic criterion. On the other, Kant treats the sublime (which is originally an idea-producing feeling and/or judgment) as a mere appendix to his Critique of Judgment and aesthetic theory teleologically reducing it into its possible moral consequences. This is why Schopenhauer calls the sublime " by far the most excellent thing in the Critique of Judgment " which touches on the real problem of aesthetics very closely but does not provide a real solution for it. Kant's forced teleological move is to make his theory of aesthetic judgment stand as a 'reaffirmation' of the www.cosmosandhistory.org 166

The First of the Modern Ottomans blends biography with intellectual history. On the one hand, it is the story of an Ottoman life – the life of the scribe, ambassador, and prolific historian Ahmed Vâsıf (ca. 1735-1806), a man who improbably rose from obscurity in Baghdad to travel the empire, fight its wars, advise its sultans, and, in time, write its history. As a full-scale biography, the book is a rarity for the field of Ottoman history and reconstructs Vâsıf’s life, career, and opinions through meticulous research in both Ottoman and European sources. On the other hand, The First of the Modern Ottomans is also one of the first detailed intellectual studies of the early modern Ottoman Empire. Weaving together Vâsıf’s life and thought with the larger intellectual currents of the day – especially at the court of Sultan Selim III in Istanbul – it explores central debates among the Ottoman ruling elite over Europe, political reform, war and peace, justice, and the empire’s renewal. Vâsıf’s life reveals a vital response to the empire’s challenges at the turn of the nineteenth century – one that was novel and deeply enmeshed in Islamic philosophy, ethics, and statecraft.

El tema de esta tesis es la educación musical en la filosofía de Platón. En la República de Platón, la etapa educativa más importante es la niñez; los vehículos de esta educación son la mousiké para el alma (o mente) y la gimnasia para el cuerpo. La palabra griega mousiké describe un conjunto de artes compuesto por la música, la poesía, el canto y el baile. Así mismo, una educación musical para Platón describe una educación cultural. Además, Platón entiende que la conservación política de la ciudad ideal depende de una adecuada práctica musical, y de proteger los modos musicales. Por ende, la educación musical es un tema meridiano en la pedagogía si concedemos que la República es más bien un libro cuyo tema es la educación. Que el elemento fundamental del tema educativo (la mousiké) provoque sorpresa, sea en el lector antiguo o moderno, problematiza el significado del concepto humano de la educación. Que provoque sorpresa puede dejar entrever que una pedagogía que no otorga a las artes (y notablemente, a los modos musicales) importancia suprema, está condenada al fracaso. Igual destino puede esperar a una filosofía o práctica política que ignore su importancia. Es en el contexto de estas inquietudes que surge la pregunta que esta tesis intenta contestar: ¿Por qué considera Platón que la mousiké es central en la polis? La tesis que se defiende es la siguiente: Platón postula que la mousiké es aquello que educa la sociedad porque tiene el efecto de moldear el alma (o la mente). Esto tiene consecuencias políticas, pues la legislación y la justicia, que son las dos artes de la política, dependen del carácter de los individuos que componen la polis.

Depuis 1633, date à laquelle Descartes range son Monde dans un tiroir pour éviter d’avoir les mêmes ennuis que Galilée, aucun éditeur n’a jamais publié ce livre comme tel, et dans l’ordre où le souhaitait Descartes.
Cependant, pour Descartes lui-même, c’est un traité à part, même s’il est resté inachevé. L’homme est en effet le chapitre XVIII du Monde. Leur dissociation est dommageable car elle masque le projet même de Descartes, qui est d’articuler la révolution de Copernic à celle de Vésale, et de proposer ainsi une relation nouvelle de l’homme et  du monde, où la médecine joue un rôle éminent.
Cette édition intégrale du Monde est donc un événement - en ce qu’elle procure un  texte complet, scrupuleusement établi (modernisé dans son orthographe et sa ponctuation), introduit par Annie Bitbol-Hespériès et annoté par Annie Bitbol-Hespériès et Jean-Pierre Verdet.

Przysługujący widmom wywrotowy, niemalże rewolucyjny potencjał został odsunięty oraz zagubiony poprzez pozbycie się tej kontrowersyjnej kategorii z terytorium metafizyki i zbyt pośpieszne odesłanie jej do przestrzeni badań nad literaturą, sprowadzając ją jedynie do roli użytecznego, bezpiecznego narzędzia interpretacji.

Książka Andrzeja Marca odzyskuje niepokojący charakter widmontologii i ponownie wprowadza widma do myśli metafizycznej. Czym nawiedzona i przeniknięta jest tradycyjna metafizyka, co właściwie ją dręczy, nie daje spokoju oraz nieustannie podmywa jej stabilność?

Kategoria widma Derridy posłużyła Marcowi przede wszystkim do rozważań nad charakterem współczesności i przeobrażeń, jakie dokonały się w obrębie myśli ponowoczesnej. Współczesna kultura, zdaniem Marca, stała się miejscem powstawania widm, nieustannie powracających z przeszłości. Uznając, że nie jesteśmy już w stanie tworzyć utopijnych wizji przyszłości, autor stara się zdać sprawę z widmowego charakteru współczesnej kultury, analizując m. in. strategie vintage, retro, nurt no future w kulturze lat 70. czy nurt fantastyki naukowej w literaturze.

There are more types of borders today than ever before in history. Borders of all kinds define every aspect of social life in the twenty-first century. From the biometric data that divides the smallest aspects of our bodies to the aerial drones that patrol the immense expanse of our domestic and international airspace, we are defined by borders. They can no longer simply be understood as the geographical divisions between nation-states. Today, their form and function has become too complex, too hybrid. What we need now is a theory of the border that can make sense of this hybridity across multiple domains of social life.

Rather than viewing borders as the result or outcome of pre-established social entities like states, Thomas Nail reinterprets social history from the perspective of the continual and constitutive movement of the borders that organize and divide society in the first place. Societies and states are the products of bordering, Nail argues, not the other way around. Applying his original movement-oriented theoretical framework "kinopolitics" to several major historical border regimes (fences, walls, cells, and checkpoints), Theory of the Border pioneers a new methodology of "critical limology," that provides fresh tools for the analysis of contemporary border politics.

We live in an age of movement. More than at any other time in history , people and things move longer distances, more frequently, and faster than ever before. All that was solid melted into air long ago and is now in full circulation around the world like dandelion seeds adrift on turbulent winds. We find ourselves, in the early twenty-first century, in a world where every major domain of human activity has become increasingly defined by motion. 1 We have entered a new historical era defined in large part by movement and mobility and are now in need of a new historical on-tology appropriate to our time. The observation that the end of the twentieth century and the beginning of the twenty-first was marked by an increasingly " liquid " and " mobile modernity " is now something widely recognized in the scholarly literature at the turn of the century. 2 Today, however, our orientation to this event is quite different. Almost twenty years into the twenty-first century we now find ourselves situated on the other side of this heralded transition. The question that confronts us today is thus a new one: how to fold all that has melted back up into new solids. 3

Сборник содержит материалы V Международной научно-практической Свято-Тихоновской конференции, которая прошла в Пскове 16–18 ноября 2018 года. Главная ее тема — проблема понимания Бога, человека и церкви у Владимира Лосского и связанной с ним богословской и религиозно-философской традиции.

Il problema del male e alcune risposte teologico-filosofiche a cura di Edi Natali Al via il nuovo ciclo di conferenze di filosofia e teologia, che negli anni passati hanno visto la partecipazione di numerosi studenti e appassionati delle due discipline e sono state coronate anche dalla pubblicazione di un testo, contenente gli atti del corso "Ordo Amoris", elaborato dai relatori e sostenuto dalla Biblioteca San Giorgio. Il testo ha vinto il primo premio del concorso «Premio Nazionale di Filosofia, X edizione. Le figure del pensiero», per la sezione «Pratiche Filosofiche», con cerimonia di premiazione avvenuta il 19 giugno 2016 a Certaldo (FI). Le conferenze avranno la stessa impostazione seminariale già sperimentata nelle precedenti edizioni: ai circa cinquanta minuti di relazione farà seguito un intervallo di tempo di pari durata, durante il quale i partecipanti potranno porre domande o fare osservazioni. Agli studenti che lo richiedano sarà rilasciato un attestato di frequenza, che potrà eventualmente essere utilizzato dall'insegnante di filosofia a titolo di credito scolastico o per la valutazione finale.

Transcendence and Power. Carl Schmitt's Political Theology

L' opera di CarI Schmitt (1888-1985) rappresenta una delle più forti provocazioni del pensiero del Novecento. La sua ricerca intellettuale e politica spazia nei diversi ambiti del diritto costituzionale e internazionale, della filosofia e della scienza della politica, della storia delle istituzioni, della letteratura e della teologia e si intreccia singolarmente con le vicende più drammatiche della storia contemporanea, in particolare
con la fine della repubblica di Weimar e con i primi anni del regime nazista, che lo vedono coinvolto in ruoli di primo piano. Il suo pensiero, riscoperto in questi ultimi anni, si trova oggi al centro di un serrato dibattito e di accese controversie.
Una delle provocazioni più significative di Schmitt è quella legata alla sua interpretazione del concetto di "teologia politica", un concetto destinato, pur con diverse interpretazioni, ad avere notevole fortuna nel pensiero teologico del '900, tanto da essere ancora oggi al centro dell'attenzione. Questo volume ricostruisce analiticamente, a partire dai primi
scritti fino alle ultime elaborazioni, la genesi, lo sviluppo e le applicazioni del concetto di "teologia politica" collocandolo sullo sfondo della sua ricerca e analizzando le reazioni e le critiche suscitate negli ambienti filosofici e teologici. Dall'angolo visuale della "teologia politica" l'intera opera schmittiana riceve una nuova e suggestiva luce e assume in certo senso valore di simbolo dell'itinerario della riflessione contemporanea sul politico, sul potere e sul suo ineliminabile riferimento alla trascendenza.

The Dictionary of Untranslables: A Philosophical Lexicon, translation of the Vocabulaire européen des philosophies (2004) is an invaluable resource for researchers in philosophy and the humanities more generally. Gathering the work of over 150 philosophers, this encyclopaedic project focuses on a series of philosophical terms that prove difficult to translate, disclosing their historical and linguistic intricacies. This review aims to provide a succinct analysis of its structure and rationale. It is suggested that a gap exists between the framing of the Dictionary in relation to a critical European cultural politics and the kind of philosophy it performs – a highly erudite contribution to both the history of philosophy and to philology. It is further argued that this does not get simpler with the edition of this book into English and the potential ‘globalisation’ of its scope.

(The link above provides a view of the contents and selections from the volume.)

This is a collection of essays by the philosopher Lorenz Krüger (1932-1994). His premature death prevented many of his excellent papers from becoming recognized more widely. His writings are distinct in their combining of philosophy and its history with the history and philosophy of the sciences, culminating in his concept that philosophy should serve as a critical consciousness of a scientific "Lebenswelt".

We have collected some of his exemplary essays on Locke, Leibniz and Kant, on the unity of science and intertheoretic relations,  explanation and reduction, causation and freedom, and realism and truth. Three systematic reflections on the relations between philosophy, the sciences, and their histories complete the volume.

A complete bibliography of his writings is included. Several essays appear here for the first time in English translation.

The volume should be useful especially for readers perplexed by the difficulty of working at the intersections of history and philosophy of science, philosophy and its history, and philosophy and the sciences.