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Zeitschriftenartikel zum Thema "Immortality (philosophy) – early works to 1800"
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Raspopov, Evgenii, Tetiana Lishchuk-Torchynska und Yuliia Yemelianova. „Historical and philosophical meanings of the idea of immortality in early Christianity“. Sophia. Human and Religious Studies Bulletin 18, Nr. 2 (2021): 61–65. http://dx.doi.org/10.17721/sophia.2021.18.12.
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Immortalism in historical and philosophical manifestation is one of the central categories of philosophical anthropology, the relevance of with persists over the centuries. The study of various aspects of individual human immortality in scientific research goes beyond the classical philosophical paradigms and becomes the object of new scientific schools and areas of research, including cryonics, bioethics, gerontology, etc. Despite this fact, the historical and philosophical retrospection of this problem does not disappear from the range of discovery of new scientific interpretations and approaches to understanding the essence of the problem of immortality. The main focus of the study is on the ideological heritage of early Christianity. Christianity as a world religion has played a significant role in transformation of the collective and national consciousness of European peoples. The fundamental principles of the formation of immortological guidelines are closely connected with Christianity, in particular, with the idea of the immortality of the soul. Despite the absence of a clear dogma about the immortality of the soul in early Christianity, with was repeatedly emphasized in the works of such researches as K. Lamont, I. Sventsitskaya [based on a materialistic understanding of being), as well as Z. Kosidovski, M. Kublanov, A. Kuraev [based on the theological approach], the problem of the immortality of the soul in the process of the transformation of Christianity has become the main platform of the doctrine. Since the appearance of canonical gospel texts, as well as early apologetic works, the concept of the immortality of the soul is presented as an element brought from non-Christian ideas, in particular in the works of Arnobius, Tatian, Theophylact, Origen of Alexandria. The idea of the immortality of the soul has acquired a clear formulation in the depths of classical Greek philosophical thought, in particular, in Plato's numerous dialogues, the work of Aristotle, as well as in the work of the Neoplatonists. Despite the ideological opposition of Christianity to ancient philosophy, the cosmogony of with differed from Christian doctrine, the influence of ancient ideas about the immortality of the soul significantly iffluenced the foundations of the Christian worldview.
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Hooper, Anthony. „THE MEMORY OF VIRTUE: ACHIEVING IMMORTALITY IN PLATO'S SYMPOSIUM“. Classical Quarterly 63, Nr. 2 (08.11.2013): 543–57. http://dx.doi.org/10.1017/s0009838813000086.
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The prospect of human immortality is manifest in many of Plato's writings, appearing as early as the Apology (28c, 41c–d) and the Crito (54b–d), and as late as Book 12 of the Laws (967d). But nowhere is immortality given so much attention, nor as central a place in Plato's philosophical projects, as in what have traditionally been referred to as his Middle Period works, so it is hardly surprising that we find an extensive treatment of the subject of immortality in Socrates’ own encomium in the Symposium (206e–209e). Eros, Socrates tells us, is not merely a desire to possess the good, but one that pushes us towards possessing the good forever (205a, 206a) and, because of this, eros is necessarily a desire for immortality (207a). However, it is evident that Socrates’ presentation of immortality in the Symposium is fundamentally different from those found in other dialogues. This is not merely because in this work alone Socrates attributes the desire for immortality to eros; rather it is also because the nature of the immortality that Socrates recommends here, and the means by which he suggests it is achieved, are wholly unique to this work. Whereas in other dialogues Plato casts his discussions in terms of the persistence of the soul in some super-sensible realm, here he offers a picture of lovers achieving human immortality by creating memorials (μνῆμαι) that will outlast them.
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Ostaric, Lara. „Absolute Freedom and Creative Agency in Early Schelling“. Philosophisches Jahrbuch 119, Nr. 1 (2012): 69–93. http://dx.doi.org/10.5771/0031-8183-2012-1-69.
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bstract. By arguing that the connection between Schelling’s reception of Plato and Kant’s conception of genius is relevant for Schelling’s early development, this essay demonstrates the following: (1) that Schelling’s early Idealism brings to the general problem that plagues German Idealists, i.e., the search for an unconditioned principle that unites theoretical and practical reason, the solution that is genuinely his own, this original solution consisting in Schelling’s conception of “creative reason [schöpfersiche Vernunft]”; (2) that the theme of an absolutely free creative subjectivity is shared by many of Schelling’s early works and, hence, that the early development of his Idealism can be interpreted as a beginning of the philosophical system or as a “proto-system” of what was later to become his 1800 System; (3) that when compared to Kant’s notion of genius, Schelling’s “absolute I” should be considered a regress rather than a progress.
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Fokin, Alexander Anatolyevich. „Philosophical Principles of Heinrich Klee’s Theology (1800–1840)“. Philosophy of Religion: Analytic Researches 6, Nr. 1 (2022): 24–36. http://dx.doi.org/10.21146/2587-683x-2022-6-1-24-36.
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The article focuses on the study of the dogmatic works of Heinrich Klee (1800–1840) in relation to his criticism and reception of contemporary philosophical systems. The dogmatic theology of Heinrich Klee is a little-studied page in the history of Catholic religious thought in the first half of the 19th century, yet for his contemporaries Klee was a significant thinker, and his theology was the subject of active discussion. The works of Klee are known to have been criticized more than once in connection with the possible borrowing of philosophical ideas in his dogmatic theology. This criticism, however, was taken for granted, without being corroborated by any specific study of his texts – a fault the present article seeks to amend. The article attempts to fit the theology of Heinrich Klee into a philosophical context and analyze the philosophical principles in his theology. In the conclusions of the article, we highlight the tendencies and features of the use of philosophical concepts characteristic for Klee and emphasize the breadth and variety of philosophical trends he was debating. The article uses specific examples to demonstrate that, while openly criticizing such сelebrities as Hegel, Fichte, Schelling, Schleiermacher, Klee not only embraced their philosophical language but also borrowed their foundational ideas. In the article, it was demonstrated with specific examples that, openly criticizing such authors as Hegel, Fichte, Schelling, Schleiermacher, he perceives not only the philosophical language of these authors, but also borrows their system-forming ideas. At the same time, his theological thought moved within the strict framework of the Catholic concept of the objectivity of divine Revelation and the authority of the Church. The article sheds light not only on some of the philosophical and theological positions of a particular theologian of the early 19th century, but also on the discussion about the degree of philosophical foundation of theological constructions in the modern era as a whole.
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Pachenko, A. F. „The Unity Principle as the Basis of the Idea of Immortality in the Philosophy of F.M. Dostoevsky and V.S. Solovyov“. Solov’evskie issledovaniya, Nr. 1 (30.03.2024): 52–65. http://dx.doi.org/10.17588/2076-9210.2024.1.052-065.
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The article represents a study of F.M. Dostoevsky’s and V.S. Solovyov’s immortological ideas, which are insufficiently studied today. On the material of various publications of Dostoevsky, it is shown that he considered the idea of immortality as “the main and the most supreme idea of human existence”, since it is inherent in a perfect, final being, which implies an indissoluble unity. It is assumed that the sources of the writer’s immortalological ideas were the philosophical systems of I.G. Fichte, F.W.J. Schelling, K.G. Karus and G.T. Fechner. It was revealed that Dostoevsky considered active love and the idea of “absolute self-improvement” necessary for spiritual transformation and overcoming selfishness, leading to a violation of integrity and inevitable death. Based on the material of Solovyov's early works, it is shown that his views strongly coincided with the position of the writer. As it turned out, both Russian thinkers saw the possibility of a future life only in connection with Christianity, which differed significantly from traditional teaching. An overview of the concept of “true Christianity” is given, which presupposes, first of all, faith in the immortality of man and unity. Suffering is seen as a necessary driving force towards the conscious renunciation of one's own personality and the merging of humanity with the diversity of manifestations of the metaphysical essence. It is shown that an important condition for this is joint improvement, since individual efforts to transform the world are not enough. It is concluded that due to such transformation “free all-human unity, worldwide brotherhood in the name of Christ” will be established in the world. Undoubtedly, partly utopian in their basis, the ideas of the writer and philosopher were aimed at solving the spiritual problems of man of that time and humanity in general.
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Korzo, Margarita A. „“Remedies” for the Death of a Loved One: Consolation in the Early Modern Times Religious Literature“. Chelovek 33, Nr. 4 (2022): 129. http://dx.doi.org/10.31857/s023620070021632-2.
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The European writings with motives of solace on the occasion of the death of a loved one are very diverse in genre terms (reflections on death, consolatory letters, self-consolation dialogues, consolation treatises, ars moriendi manuals, funeral sample sermons and orations, elegiac poetry, manuals on rhetoric, etc.). Elements of continuity may be found between consolatory arguments, developed in the Antiquity and those found in the Middle Ages and by the authors of the early Modern period (death as a necessity and as an act of mercy that spares further suffering and sins; immortality of the soul and the hope of afterlife reunion, etc.); throughout all epochs, the tradition of presenting consolations in the form of soul-healing “remedies” also persists. Christian authors reinterpreted ancient consolation arguments in the light of Christian doctrine; also, the main task of solace or remedies for grief is no more to achieve control over emotions, but to strengthen the Christian in faith. The early Modern period turns with a new intensity to the philosophical heritage of antiquity and the personal examples of thinkers and historical figures of the past, who, along with the biblical king David and the suffering Job, are presented as models for acceptable mourning, attitude towards suffering and death. Catholic consolatory eloquence for the death influenced the Eastern Christian tradition, which produced in the XVII century first examples of consolatory texts (sample sermons for burial in liturgical books, the author's works of Symeon Polotsky), replicating the solace “remedies” circulated in the European culture. Such a similarity of particular ideas and arguments of ancient and Christian authors of different times does not always indicate borrowing or direct continuity, but is only a consequence of the common existential experience of people of different epochs.
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Burmistrov, Konstantin Yu. „Jewish Philosopher from Lithuanian Forests: On Solomon Maimon and His “Autobiography”“. Voprosy Filosofii, Nr. 2 (2022): 135–45. http://dx.doi.org/10.21146/0042-8744-2022-2-135-145.
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Solomon Maimon (1753–1800), one of the most significant Jewish philosophers of modern times, in his writings tried to critically approach the tradition of Jewish thought and compare its teachings with the views of European philosophers. In recent decades, he and his views have attracted close attention of historians of philosophy. Recently, seven volumes of his works were published in Russia, translated from German and Hebrew. One of his most famous books is his Lebensgeschichte (Autobiography), an autobiography written by him in the 1790s and revealing both the stages of his life path and spiritual development, as well as his understanding of various problems of philosophy, religion, ethics and mysticism. This book has enjoyed a reputation as a classic in the genre of “intellectual biography” for two centuries. The article discusses the main features of this book, as well as its perception in the 19th – early 20th centuries. The stereotypical image of Maimon as a freethinker Jew, a fighter against religious superstitions and social inequality, almost overshadowed his significance as an original philosopher, whose views were appreciated by I. Kant and J.G. Fichte. This attitude towards Maimon was fully reflected in the translations of his Autobiography. Our article pays special attention to the Russian translations of this book. We are publishing for the first time documents related to an attempt to publish in the 1930s a complete commented translation of Maimon’s book. Famous Soviet philosophers and translators participated in the preparation of this translation (Boris G. Stolpner, Isaak M. Alter, and others), but the book was never published for political reasons.
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Patsch, Hermann. „Friedrich Schleiermachers Monologen und der Athenaeums-Kreis Wirkungsabsicht und Wirkungswandel einer frühromantischen Schrift“. Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 30, Nr. 1 (01.11.2023): 1–23. http://dx.doi.org/10.1515/znth-2023-0001.
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Abstract Schleiermacher’s anonymous Soliloquies of 1800 were written as a Supplement to his likewise anonymous book On Religion, Speeches to its Cultured Despisers of 1799. They are addressed to the circle of intellectuals around the early Romantic periodical Athenaeum, to the „Holy family“ (Friedrich Schlegel), and moreover to the despisers of Transcendental philosophy whose state of discussion is reflected. Thus they belong to the history of modern individual thought. The form of the book follows the contemporary imitation of classical poetic form (Hölderlin) which was prevalent among the Athenaeum Circle as well. Schleiermacher discusses the separation of philosophy and life (Fichte), the forming one’s self and the forming of artistic works (Goethe), i. e. the dichotomy of individuality and artistry. He confesses himself not to be an artist. Schleiermacher’s intention in Soliloquies was to give philosophical idealism a personal depth beyond intellectual speculation. Looking back in 1803 he realizes, in the draft of a poem, that he had idealized his empirical self in his literary self. Except for a few remarks by Schlegel, who at first did not umask the author‘s anonymity, there was no reaction whatever from the Athenaeum Circle. Soliloquies later became a popular Protestant book for spiritual edification.
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Tuft, Karsten. „Pædagogik – opdragelse. Frihed og demokrati. Kausalitet og totaliserende elementer“. Forskning i Pædagogers Profession og Uddannelse 1, Nr. 2 (03.11.2017): 15. http://dx.doi.org/10.7146/fppu.v1i2.97720.
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ResuméBegreberne pædagogik, opdragelse, frihed, demokrati, kausalitet og totaliserende elementer analyseres ud fra sprogteorien i filosofisk hermeneutik (Gadamer). I Oplysningstiden ser vi en konfrontation mellem pædagogik (Pädagogik), som føres frem af de nye socialvidenskaber (Sozialwissenschaft, Staats-; Achenwall, Schlözer), og opdragelse (Erziehung), som føres frem i filosofi (Kant). Oplysningstidens begreb om kausalitet i pædagogik (Schlözer; det, der virker) antages at være forbundet med vore dages totaliserende elementer (Rousseau, Arendt). Frihedens betydning i Oplysningstidens opdragelsesfilosofi (Kant; det, der sker) svækkes i 1800-tallet. Derimod er frihed et stærkt begreb i den politiske proces omkring såvel det repræsentative demokrati (Nevers) som ved opbygningen af danske institutioner for børn og for uddannelse af pædagoger. Gennem den lange politiske kamp for frihed blev samfundet også reformeret med børnehaver og fritidshjem, der blev skabt i tæt sammenhæng med uddannelse af pædagoger; tilsammen kaldet den reformpædagogiske bevægelse. I dag ser vi totaliserende elementer vinde frem og true børns og voksnes myndighed og frihed. AbstractThe concepts of pedagogy, upbringing, freedom, democracy, causality and totalizing elements are analysed through the theory of language in philosophical hermeneutics (Gadamer). During The Enlightenment we find a confrontation between pedagogy (Pädagogik) promoted by the new social sciences (Sozialwissenschaft, Staats-) and upbringing (Erziehung) promoted by philosophy. Enlightenments conception of causality in pedagogy (Schlözer, what works) is assumed to have connection with todays totalizing elements (Arendt). The position of freedom in the Enlightenment philosophy of upbringing (Kant, what happens) is weakend during the 19th century. Nevertheless freedom is a strong political concept connected with representative democracy (Nevers) and the field of Danish early childhood education. During the long political fight for freedom Kindergartens were established together with education of pedagogues, and the reform-pedagogical movement were promoted. Today we are in a transition where totalizing elements gain strength and threatens genuine independency in the life of children and adults.
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Burganova, Maria. „Letter from the editor“. Scientific and analytical journal Burganov House. The space of culture 17, Nr. 2 (10.06.2021): 6–10. http://dx.doi.org/10.36340/2071-6818-2021-17-2-9.
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Dear readers,We are pleased to present to you Issue 2, 2021, of the scientific and analytical journal Burganov House. The Space of Culture. Upon the recommendation of the Expert Council of the Higher Attestation Commission, the journal is included in the List of Leading Peer-reviewed Scientific Journals and Publications in which the main scientific results of theses for the academic degrees of doctor and candidate of science must be published. The journal publishes scientific articles by leading specialists in various humanitarian fields, doctoral students, and graduate students. Research areas concern topical problems in multiple areas of culture, art, philology, and linguistics. This versatility of the review reveals the main specificity of the journal, which represents the current state of the cultural space. The article by the outstanding American historian of architecture, Robert Ousterhout, is devoted to the Russian architecture formation and questions of church construction development. E. Menshikova analyses the issues of ancient aesthetics and philosophy through the prism of the realities of the modern world in the article “The Paradox of a Liar – an Incredible Repetition. Part II. The Aristotle-Anokhin Diphthong”. Characteristic of the religious consciousness and philosophy of Confucianism, the ideas of the immortality of the spirit, filial piety, and etiquette, which have become firmly established in the burial culture of Ancient China, are explored by Xiang Wu in his article “Cultural Preconditions for the Formation of Stone Carved Sculpture in Ancient Chinese Mausoleums”. Qiu Mubing continues the theme of the Chinese funerary tradition of the Han period in the article “Items of Burial Cult in the Han Period. Bronze Items. Bronze Aesthetics in the Han Period”. The author analyses bronze items and concludes that the Bronze Age in China began with the emergence of Chinese civilisation and lasted, developing in stages, until the end of the period in question – the Han period. E. Vostrikova analyses the stylistic evolution of the Flowers and Birds genre in her article “The Hwajohwa Genre (“Flowers and Birds”) in Korean Traditional Painting of the Early and Middle Joseon Periods (Late 14th – Late 17th Centuries)”. The study identifies the historical and cultural context and the main terms for its designation, presents individual artistic trends, examines the techniques used in Korean traditional painting. Moreover, the author outlines the leading artists who worked in this genre during the indicated period. P. Kozorezenko investigates the artistic searches of the masters of the Severe style in the article “The Image of an Icon in the Art of the Artists of the Severe Style”. The author believes that ancient Russian art and its main embodiment, an icon, are one of the vivid elements of the creative palette of the Severe style masters. N. Beschastnov and E. Dergileva present the graphic heritage of Moscow artist A. Dergileva, limited by the period between 1980–1990, in the article “The Moscow Metro of Alena Dergileva: the Image of Stability and Features of Change”. The seemingly simple theme, “man and a city”, is developed in a multitude of complex relationships between plastic and compositional research. In the article “History and the Picturesque Image in Sergei Eisenstein’s Film Alexander Nevsky”, N. Lushchenkov examines the theme of picturesque images in films. The author analyses the dialogue of different types of art on the example of the film Alexander Nevsky, believing that these not so obvious, but deep in their idea and artistic structure, allusions to works of painting, book illustration and graphics manifest themselves most vividly and consistently in the context of the film. The fundamentals of the sacred space reconstruction on the example of the play Shakuntala are considered by P. Stepanova in the article “Reactualization of the Ritual Structure in the Performance of Jerzy Grotowsky’s Shakuntala by Kalidasa (1960)”. The author explores the main methods of working on new connections between the actor and the audience in a theatrical performance as a special form of complicity. The author considers the deconstruction of the stage space and the removal of a clear division into the stage and the audience to be one of the main means of expression at this stage of work. In the article “Design Culture of Team Strategies”, Y. Vaserchuk analyses modern forms of design activity that contribute to professional design development and compares the principles of designers’ teamwork that are similar in form but differ in content. The author identifies the types of project design thinking: from engineering and creative types to artistic and resource-based ones. The publication is addressed to professionals specialising in the theory and practice of the fine arts and philology and all those interested in the arts and culture.
Dissertationen zum Thema "Immortality (philosophy) – early works to 1800"
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Labriola, Daniele. „On Plato's conception of philosophy in the Republic and certain post-Republic dialogues“. Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/4497.
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This dissertation is generally concerned with Plato's conception of philosophy, as the conception is ascertainable from the Republic and certain ‘post-Republic' dialogues. It argues that philosophy, according to Plato, is multi-disciplinary; that ‘philosophy' does not mark off just one art or science; that there are various philosophers corresponding to various philosophical sciences, all of which come together under a common aim: betterment of self through intellectual activity. A major part of this dissertation is concerned with Plato's science par excellence, ‘the science of dialectic' (he epistêmê dialektikê). The science of dialectic is distinguished in Plato by being concerned with Forms or Kinds as such; the science of dialectic, alone amongst the philosophical sciences, fully understands what it means for Form X to be a Form. I track the science of dialectic, from its showcase in Republic VI and VII, and analyze its place in relation to the other philosophical sciences in certain post-Republic dialogues. Ultimately, I show that, whilst it is not the only science constituting philosophy, Plato's science of dialectic represents the intellectual zenith obtainable by man; the expert of this science is the topmost philosopher. In this dissertation I also argue that Socrates, as variously depicted in these dialogues, always falls short of being identified as the philosopher par excellence, as that expert with positive knowledge of Forms as such. Yet I also show that, far from being in conflict, the elenctic Socrates and the philosopher par excellence form a complementary relationship: the elenctic philosopher gets pupils to think about certain things in the right way prior to sending them off to work with the philosopher par excellence.
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朱加正 und Ka-ching Chu. „Reflections of the development and philosophy of Mathematics originating in a comparative study of Liu Hui's redaction of 'JiuZhang Suan Shu' and Euclid's 'Elements'“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1992. http://hub.hku.hk/bib/B31211380.
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Terra, Carlos Alexandre. „Conhecimento previo e conhecimento cientifico em Aristoteles“. [s.n.], 2009. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280524.
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Orientador: Lucas AngioniTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-15T02:14:07Z (GMT). No. of bitstreams: 1 Terra_CarlosAlexandre_D.pdf: 1626782 bytes, checksum: feb64d7b26a19056d1444d2b74012727 (MD5) Previous issue date: 2009
Resumo: Pretendemos averiguar como Aristóteles concebe a passagem do nosso conhecimento prévio do mundo ao conhecimento científico, avaliando os pressupostos e consequências de sua resposta ao paradoxo de Mênon e atentando para a metodologia científica defendida nos Segundos Analíticos. Quanto ao conhecimento preliminar necessário à edificação da ciência, procuraremos caracterizar seus tipos e também os meios pelos quais ele pode vir a ser adquirido por nós. Buscaremos estabelecer também as propriedades que o conhecimento científico deve possuir em relação à sua necessidade, universalidade e caráter explanatório. Buscaremos marcar, com precisão, a natureza da conclusão científica segundo a teoria científica aristotélica, argumentando que, nas conclusões, o atributo demonstrado, em relação com seu substrato, representa uma propriedade por si concomitante. Pretendemos averiguar como os diferentes tipos de demonstração e definição respondem a diferentes estágios de organização do saber prévio e a diferentes estágios na estruturação das demonstrações propriamente científicas, e, por conseguinte, como esses se organizam de modo a responder as quatro perguntas que toda investigação científica deve abarcar em seus dois estágios.
Abstract: Our aim is to understand how Aristotle conceives the transition of our previous knowledge of the world to our scientific understanding of it and we will do that by means of judging the presumptions and consequences of his answer to the Menon's paradox and focusing on the scientific methodology found in the Posterior Analytics. In relation to the necessary preliminary knowledge to the edification of science, we will try to characterize its types and also the means by which it can be reached by us. We will also try to settle the properties that the scientific understanding must have in relation to its necessity, universality and explanatory nature. We will mark the precise nature of the scientific conclusion according to the Aristotelian scientific theory, arguing that the attribute demonstrated in the conclusions represents a per se concomitant in relation to its substrate. We want to verify how the different types of demonstrations and definitions correspond to different stages in the organization of the previous knowledge and to different stages in the setting of the proper scientific demonstrations and hereby we will try to understand how these different demonstrations and definitions are related to themselves in order to make the scientist answer the four scientific questions that the scientific investigation must contemplate in its two stages.
Doutorado
Filosofia
Doutor em História da Filosofia Antiga
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Gilon, Odile. „Essentia indifferens: études sur l'antériorité, l'homogénéité et l'unité dans la métaphysique de Jean Duns Scot“. Doctoral thesis, Universite Libre de Bruxelles, 2009. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210227.
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Ce travail porte sur l'application et l'utilisation par Jean Duns Scot de la théorie de l'indifférence de l'essence, issue du péripatétisme arabe, et se donne pour enjeu d'en comprendre le fonctionnement conceptuel. Solution conjointe aux questions de la constitution ontologique des choses, des rapports entre le langage et la réalité et du mode d'appréhension des notions générales dans l'abstraction, la théorie de l'indifférence de l'essence sert de sous-bassement à la métaphysique de Duns Scot. C'est au moyen de cette théorie qu'il est possible, comme le montre cette recherche, de relire certains grands thèmes de la métaphysique scotiste: la théorie de la nature commune et de l'haeccéité, la connaissance abstractive (cognitio abstractiva), et la théorie de la non identité formelle. Le travail tente surtout de dégager le caractère proprement méthodologique de la théorie des trois états de l'essence (triplex status essentiae), répondant à la question du statut de l'essence indifférente, à celle des prédicats d'ordre supérieur et au problème de la séparation dans l'abstraction.Doctorat en Philosophie
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Crowley, Timothy James. „Aristotle on the matter of the elements“. Thesis, University of Oxford, 2009. http://ora.ox.ac.uk/objects/uuid:e4b90312-72a2-404a-909c-f1cc4761b31e.
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This thesis is an investigation into the simplest material entities recognised by Aristotle's theory of nature. In general, the position I defend is that the four 'so-called elements' fire, air, water, and earth are, for Aristotle, genuine elements, i.e., the simplest material constituents, of bodies. In particular, I deal with two problems, the first concerning the relationship between the four 'so-called elements' and the primary contraries, hot-cold, dry-wet; and the second concerning the nature of the matter from which the latter come to be. Responses to these problems in the secondary literature tend to conclude that the contraries (usually together with 'prime matter'), are constitutive of the so-called elements. I reject this conclusion. In the first part of this thesis I consider, and dismiss, the alleged evidence that Aristotle denies to fire, air, water, and earth the status of genuine elements, and I argue that the status of the contraries as the differentiae of the elements effectively rules out the possibility that they could be the constituents of the latter. In the second part of this thesis I attempt to unpack Aristotle's assertion at De Gen. et Cor. II. 1 that the matter of the perceptible bodies is that from which the so-called elements come to be. I argue that the matter of the perceptible bodies, although it is that from which the elements come to be, is not the 'matter of the elements', in the sense of a matter that composes the elements. On the contrary, the 'matter of the perceptible bodies', i.e., the constitutive matter of composite bodies, is itself composed of the elements: it is a mixture of the four elements. Thus the latter can be said to come to be 'from' the 'matter of the perceptible bodies', but this must be understood in a non-constitutive sense of 'from'.
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Sjödin, Anna-Pya. „The Happening of Tradition : Vallabha on Anumāna in Nyāyalīlāvatī“. Doctoral thesis, Uppsala University, Department of Linguistics and Philology, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-7417.
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The present dissertation is a translation and analysis of the chapter on anumāna in Vallabha’s Nyāyalīlāvatī, based on certain theoretical considerations on cross-cultural translation and the understanding of tradition. Adopting a non-essentialized and non-historicist conceptualization of the Nyāya-Vaiśeṣika/Navya-nyāya tradition, the work focuses on a reading of the anumāna chapter that is particularized and individualized. It further argues for a plurality of interpretative stances within the academic field of Nyāya-Vaiśeṣika/Navya-nyāya studies, on the grounds that the dominant stance has narrowed the scope of research. With reference to post-colonial theory, this dominant stance is understood in terms of a certain strategy called “mimetic translation”.
The study of the anumāna chapter consists of three main interpretational sections: translation, comments, and analysis. The translation and comments focus on understanding issues internal to the Nyāyalīlāvatī. The analysis focuses on a contextual interpretation insofar as the text is understood through reading other texts within the Nyāya-Vaiśeṣika/Navya-nyāya discourse. The analysis is further grounded in a concept of intertextuality in that it identifies themes, examples, and arguments appearing in other texts within the discourse. The analysis also identifies and discusses Cārvāka and Mīmāṁsaka arguments within the anumāna chapter.
Two important themes are discerned in the interpretation of the anumāna chapter: first, a differentiation between the apprehension of vyāpti and the warranting of this relation so as to make the apprehension suitable for a process of knowledge; second, that the sequential arrangement of the subject matter of the sections within the chapter, vyāptigraha, upādhi, tarka, and parāmarśa, reflects the process of coming to inferential knowledge.
The present work is a contribution to the understanding of the post-Udayana and pre-Gaṅgeśa Nyāya-Vaiśeṣika/Navya-nyāya discourse on inferential knowledge and it is written in the hope of provoking more research on that particular period and discourse in the history of Indian philosophies.
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Simpson, Graeme James Francis. „A critical analysis of Plato's theory of justice in the light of his Thumoeides concept, with special reference to the Republic“. Thesis, 1985. http://hdl.handle.net/10413/7445.
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Mall, Zakariah Dawood. „The first and second proofs for the world's pre-eternity in al-Ghazali's Tahafut al-falasafah“. Diss., 2007. http://hdl.handle.net/10500/555.
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The Philosophers such as ibn-Sina had maintained that time and space were co-eternal with Allah, emanating by necessity from His Attributes, and not being the results of a deliberate act of creation. This must be the case, for otherwise nothing would have been present to induce Him to create the world after a period of non-existence.
Al-Ghazali's refutation of this is that Allah had decreed in pre-eternity that the world would materialize at a future, predetermined date, selecting an instance for its birth from a myriad like-instances by exercising His Free Will and manifesting therewith a cause with a delayed effect. The Philosophers' explanation of local phenomena as resulting from the perpetual motion of the spheres is flawed, since perpetual celestial motions would result in perpetual, not transient phenomena.
Time, the measure of motion, does not extend beyond the physical realm. Time, and hence motion, is finite.Religious Studies and Arabic
M.A. (Ancient Languages & Cultures)
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Lundy, Steven James. „Language, nature, and the politics of Varro’s De lingua Latina“. 2013. http://hdl.handle.net/2152/22057.
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This dissertation is a historical analysis of Varro’s De Lingua Latina, a linguistic treatise composed in the 40s BCE during Rome’s transition from oligarchic Republican government to the monarchic settlement of the Augustan Principate. I advance a reading which restores contemporary political and intellectual context to the treatise, complementing and revising previous scholarship which has traditionally focused on the Greek philosophical pedigree of Varro’s work. As such, I explore Varro’s thematic emphasis on natura (‘Nature’) in his linguistic programme, which, as a term with wide-ranging intertextual functions, embodies its complex philosophical, political, and literary character.
This five-chapter dissertation is subdivided between the surviving books on etymology (Chapters 1-3) and inflection (Chapters 4-5). In Chapter 1 (“Organisation and Meaning in Varro’s Etymologies”), I explore Varro’s etymologies in De Lingua Latina, Books 5-7, and explain how his programmatic emphasis on natural philosophy conveys his unique etymological authority. In Chapter 2 (“Grammatical Discourse in De Lingua Latina”), I consider Varro’s reception of grammatical techniques of etymological exegesis, elucidating his preference for philosophical readings of poetry and the social value of literary sophistication in the late Republic. Chapter 3 (“Ethnography and Identity in Varro’s Etymologies”) develops Varro’s etymological project as a kind of ethnography of the Roman people, which contextualises Varro’s philosophical intervention in the changing circumstances of his era.
Chapters 4-5 are devoted to an analysis of Books 8-10, in which Varro describes his theory of morphological inflection (declinatio naturalis) as a platform for Latin linguistic standardisation. In Chapter 4 (“Declinatio and Linguistic Standardisation in the late Republic”), I survey the politics of linguistic standardisation in the late Republic. Mediating in a debate between Cicero and Caesar, I describe Varro’s nuanced revision of existing models of analogical inflection, and characterise his use of natura to explain linguistic standards. In Chapter 5 (“Linguistic Analogy and Natural Ratio in De Lingua Latina, Books 8-10”), I relate Varro’s linguistic innovations to contemporary shifts in cultural authority, and demonstrate how his transference of linguistic standardisation to philosophy entails a radical reorganisation of the existing political status quo.text
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„Musica poetica in sixteeth-century reformation Germany“. 2010. http://library.cuhk.edu.hk/record=b5896632.
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Wong, Helen Kin Hoi."December 2009."
Thesis (M.Phil.)--Chinese University of Hong Kong, 2010.
Includes bibliographical references (leaves 70-108).
Abstracts in English and Chinese.
Abstract --- p.i
Acknowledgements --- p.iii
Introduction --- p.1
Chapter Chapter 1. --- Luther´ةs Ideas about Music: A Historical Precursor to Musica Poetica --- p.7
Luther´ةs Educational Background --- p.7
Luther´ةs Aesthetic --- p.11
The Greek Doctrine of Ethos --- p.12
Biblical Reference to Music --- p.13
Luther´ةs Parting with the Church Fathers --- p.15
The Place of Music within Luther´ةs Theology --- p.16
The Function of Music within the Lutheran Theology --- p.17
Chorales --- p.19
The Use of Polyphonic Music in the Lutheran Liturgy --- p.21
Luther´ةs Views on the Importance of Music in Education --- p.23
Chapter 2. --- The Rise of Musica Poetica in Sixteenth-Century Lutheran Germany --- p.25
Definition of Musica Poetica --- p.33
"Heinrich Faber: De Musica Poetica, 1548" --- p.38
"Gallus Dressier: Praecepta Musica Poeticae, 1563" --- p.39
"Seth Calvisius: Melopoiia Sive Melodiae Condendae Ratio, Quam Vulgo Musicam Poeticam Vocant (Erfurt, 1592)" --- p.41
"Joachim Burmeister: Hypomnematum Musicae Poeticae, 1599" --- p.42
Chapter 3. --- Musica Poetica in the Lutheran Latin School: Rhetorically Inspired Compositional Instruction --- p.46
Teachers of Musica Poetica --- p.46
Students of Musica Poetica --- p.49
The Pedagogical Method of Musica Poetica:
Praeceptum-Exemplum-Imitatio --- p.54
Praceptum --- p.56
Exemplum --- p.60
Imitatio --- p.61
Chapter 4. --- Conclusion - Understanding Musica Poetica in Sixteenth-Century Lutheran Germany --- p.67
Religious Functions as Expressive Goals --- p.67
"From Context to Method, or Vice Versa" --- p.68
Bibliography --- p.70
Bücher zum Thema "Immortality (philosophy) – early works to 1800"
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Pomponazzi, Pietro. Traktaty o bessmertii dushi: O prichinakh estestvennykh i͡a︡vleniĭ, ili, O charodeĭstve. Moskva: Akademii͡a︡ obshchestvennykh nauk pri T͡S︡K KPSS, Glav. redakt͡s︡ii͡a︡, 1990.
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Pomponazzi, Pietro. Abhandlung über die Unsterblichkeit der Seele: Lateinisch-deutsch. Hamburg: F. Meiner, 1990.
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Nifo, Agostino. Agostino Nifo De intellectu. Leiden: Brill, 2011.
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Pomponazzi, Pietro. Trattato sull'immortalità dell'anima. Firenze: L.S. Olschki, 1999.
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Meier, Georg Friedrich. Über die Unsterblichkeit der Seele. Hildesheim: Georg Olms Verlag, 2018.
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William. The immortality of the soul =: De immortalitate animae. Milwaukee, Wis: Marquette University Press, 1992.
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Nifo, Agostino. L'immortalità dell'anima: Contro Pomponazzi. Milano: Nino Aragno editore, 2009.
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Pomponazzi, Pietro. Tutti i trattati peripatetici: Testo latino a fronte. Milano: Bompiani, 2013.
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David, Hume. Four dissertations: And, Essays on suicide and the immortality of the soul. South Bend, Ind: St. Augustine's Press, 2000.
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David, Hume. Dialogues concerning natural religion, the posthumous essays, Of the immortality of the soul, and Of suicide, from An enquiry concerning human understanding of miracles. 2. Aufl. Indianapolis: Hackett Pub., 1998.
Den vollen Inhalt der Quelle findenBuchteile zum Thema "Immortality (philosophy) – early works to 1800"
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Valova, Olga М. „Youth as a Category of Wilde’s Philosophy of the Unreal“. In O. Wilde and Russia: The Issues of Poetics and Reception, 67–84. A.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2023. http://dx.doi.org/10.22455/978-5-9208-0711-3-67-84.
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The article gives reasons for considering youth as a category of Wilde’s philosophy of the unreal. In Wilde’s art world the motif of youth appears in the early works, the writer gives preference to youth rather than maturity and old age, central characters of his plays are in the vast majority young people. The greatness of his tragedies in many respects is caused by the death of young characters. Youth is interesting to Wilde by its strong internal energy, and its commitment to adventure, to play, its erotic appeal, the prospect of self-realization, creative energy, a close relationship with art. The properties of youth are most fully reflected in the images of dandy heroes, genetically related to the ancient culture. Dandy characters as works of art rise above reality, they are philosophers and contemplatives, but Wilde also shows them as arbiters of fashion, which in its essence is always a sign of modernity. The article also examines the images of young characters who are not the “dandy” type. They are distinguished by a tendency to romanticize, straightforwardness, a sacrificial beginning (in tragedies); life mistakes, the ability to play (in comedies). Singling out the category of youth is possible due to its connection with the writer’s ideas about the immortality of art, the unity of beauty of the mind and body, the ability to fully describe Wilde’s philosophy of the unreal.
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Fisher, Naomi. „Schelling’s Innovations“. In Schelling's Mystical Platonism, 113–34. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197752883.003.0006.
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Abstract This chapter presents two of Schelling’s works, his 1797 Ideas and his 1800 System, as consonant with the Neoplatonic elements of his early essays. This chapter thus advances an interpretation of these works as consistent with his earlier texts in their overarching perspective, in contrast to the view that Schelling shifts in his fundamental commitments. Schelling’s philosophy of nature and his transcendental idealism both begin with insight into a primordial unity and proceed via a unification of contrary principles, to the culminating unities of the organism or work of art. Accordingly, Schelling’s Platonism is idiosyncratic in allowing these higher entities to be sensibly material. This chapter argues that Schelling nevertheless can be called a Platonist in his commitment to absolute unity as the ground and telos of all things. Schelling thereby develops a framework that is novel both in his own era and in the tradition of Platonism.