Relevant bibliographies by topics / Medieval social philosophy

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Medieval social philosophy'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Medieval social philosophy"

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Grossmann, Henryk. "The Social Foundations of Mechanistic Philosophy and Manufacture." Science in Context 1, no. 1 (March 1987): 129–80. http://dx.doi.org/10.1017/s0269889700000090.

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The ArgumentFranz Borkenau's book, The Transition from Feudal to Modern Thought (Der Übergang vom feudalen zum bürgerlichen Weltbild [literally: The Transition from the Feudal to the Bourgeois World-Picture]), serves as background for Grossmann's study. The objective of this book was to trace the sociological origins of the mechanistic categories of modern thought as developed in the philosophy of Descartes and his successors. In the beginning of the seventeenth century, according to Borkenau, mechanistic thinking triumphed over medieval philosophy which emphasized qualitative, not quantitative considerations. This transition from medieval and feudal methods of thought to modern principles is the general theme of Borkenau's book, and is traced to the social changes of this time. According to this work, the essential economic change that marked the transition from medieval to modern times was the destruction of the handicraft system and the organization of labor under one roof and under one management. The roots of the change in thought are to be sought here. With the dismemberment of the handicraft system and the division of labor into relatively unskilled, uniform, and therefore comparable activities, the conception of abstract homogeneous social labor arises. The division of the labor process into simple repeated movements permits a comparison of hours of labor. Calculation with such abstract social unities, according to Borkenau, was the source from which modern mechanistic thinking in general derived its origin.Grossmann, although he considers Borkenau's work a valuable and important contribution, does not believe that the author has achieved his purpose. First of all, he contends that the period that Borkenau describes as the period of the triumph of modern thought over medieval should not be placed at the beginning of the seventeenth century, but in the Renaissance, and that not Descartes and Hobbes but Leonardo da Vinci was the initiator of modern thought. Leonardo's theories, evolved from a study of machines, were the source of the mechanistic categories that culminated in modern thought.If Borkenau's conception as to the historical origin of these categories is incorrect in regard to time, Grossmann claims it follows that it is incorrect also in regard to the social sources to which it is ascribed. In the beginning, the factory system did not involve a division of labor into comparable homogeneous processes, but in general only united skilled handicraftsmen under one roof. The development of machinery, not the calculation with abstract hours of labor, is the immediate source of modern scientific mechanics. This goes back to the Renaissance and has relatively little to do with the original factory system that was finally superseded by the Industrial Revolution.While Borkenau, in tracing the social background of the thought of the period, relies chiefly on the conflicts and strife of political parties, Grossmann regards this as one element only in the formation of the general social situation, which in its entirety and in the interaction of its elements explains the development of modern thought.
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Gajic, Aleksandar. "Neo-meidevalism in contemporary social theory." Zbornik Matice srpske za drustvene nauke, no. 142 (2013): 49–61. http://dx.doi.org/10.2298/zmsdn1342055g.

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?Neo-medievalism? has become well known concept in contemporary social theory. It is widely used by historians, sociologists of culture and international relations theorists, not only for the critical reconsideration of heritage from ?historical? Middle Ages, but also for the easier and more accurate distinguishing of their cultural-historical and international-political aspirations through analogies with contemporary social processes. This paper deals with the emergence of ?neo-medieval motives? in social theory and philosophy since Romanticism, throughout ?catholic cultural renewal? and ?Russian religious renaissance?, up to their influences on ?theories of crisis of modernity? from the first half of 20th century and on significant works of Spengler, Toynbee, Ortega y Gasset and Pitirim Sorokin. Then, author follows the revival of interests for Middle Ages in the seventies of the last century along with the onset of postmodernism, and also the first use of ?neo-medieval model? for explanation of international relations transformation (in the work of Hedley Bull and his followers). Finally, contemporary ?neo-medieval? tendencies in scientific approaches are being observed - from the systemic transformation from a modern to a postmodern political economy, throughout urban studies, sociology and philosophy seeking again the indisputable epistemological support in religion and tradition.
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MISZTAL, BARBARA, and DIETER FREUNDLIEB. "THE CURIOUS HISTORICAL DETERMINISM OF RANDALL COLLINS." European Journal of Sociology 44, no. 2 (August 2003): 247–69. http://dx.doi.org/10.1017/s0003975603001267.

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Randall Collins' The Sociology of Philosophies: A Global Theory of Intellectual Change (1998) examines and compares communities of intellectuals linked as networks in ancient and medieval China and India, medieval and modern Japan, ancient Greece, medieval Islam and Judaism, medieval Christendom and modern Europe. The book has been the subject of many interesting and often positive reflections (for example, European Journal of Social Theory 3 (I), 2000; Review Symposium or reviews in Sociological Theory 19 (I), March 2001). However, it has also attracted a number of critical reviews (for example, reviews in Philosophy of the Social Sciences 30 (2), June 2000). Since not many books achieve such notoriety, it is worthwhile to rethink Collins' controversial approach. The aim of this paper is to encourage further debates of notions and issues presented in Collins' book. We would like, by joining two voices—sociologist and philosopher—to reopen discussion of Collins' attempt to discover a universality of patterns of intellectual change, as we think that more interpretative rather than explanatory versions of our respective disciplines can enrich our understanding of blueprints of intellectual creativity.
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Pasnau, Robert. "Medieval Social Epistemology: Scientia for Mere Mortals." Episteme 7, no. 1 (February 2010): 23–41. http://dx.doi.org/10.3366/e1742360009000793.

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ABSTRACTMedieval epistemology begins as ideal theory: when is one ideally situated with regard to one's grasp of the way things are? Taking as their starting point Aristotle's Posterior Analytics, scholastic authors conceive of the goal of cognitive inquiry as the achievement of scientia, a systematic body of beliefs, grasped as certain, and grounded in demonstrative reasons that show the reason why things are so. Obviously, however, there is not much we know in this way. The very strictness of this ideal in fact gives rise to a body of literature on how Aristotle's framework might be relaxed in various ways, for certain specific purposes. In asking such questions, scholastic authors are in effect pursuing the project of social epistemology, by trying to adapt their ideal theory to the circumstances of everyday life.
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McWebb, Christine. "University of Alberta." Florilegium 20, no. 1 (January 2003): 59–61. http://dx.doi.org/10.3138/flor.20.015.

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Apart from numerous survey courses such as the Histories of Medicine, of Technology, of Art, and the Literature of the European Tradition—all of which span several centuries including the Middle Ages, and are offered by various departments of the Faculty of Arts, there is a fairly strong contingent of special topics courses in medieval studies at the University of Alberta. For example, Martin Tweedale of the Department of Philosophy offers an undergraduate course on early medieval philosophy. There are currently three medievalists in the Department of History and Classics. Andrew Gow regularly teaches courses on late medieval and early modern Europe. John Kitchen is a specialist in medieval religion, medieval intellectual history, the history of Christian holy women and medieval Latin literature. Kitchen currently teaches an undergraduate course on early medieval Europe. Thirdly, J.L. Langdon, a specialist in British Medieval history, teaches a course on the formation of England in which he covers the political, social, economic and religious developments of England from the fifth to the twelfth century.
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Desilva, Jennifer Mara. "Social Mobility in Medieval Italy (1100–1500)." Renaissance and Reformation 42, no. 3 (December 11, 2019): 207–9. http://dx.doi.org/10.7202/1066376ar.

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Yrj�nsuuri, Mikko. "Aristotle'sTopics and medieval obligational disputations." Synthese 96, no. 1 (July 1993): 59–82. http://dx.doi.org/10.1007/bf01063802.

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Read, Stephen. "The medieval theory of consequence." Synthese 187, no. 3 (March 22, 2011): 899–912. http://dx.doi.org/10.1007/s11229-011-9908-6.

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Uckelman, Sara L. "Arthur Prior and medieval logic." Synthese 188, no. 3 (May 17, 2011): 349–66. http://dx.doi.org/10.1007/s11229-011-9943-3.

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Adler, Matthew, and Marc Fleurbaey. "IN PURSUIT OF SOCIAL PROGRESS." Economics and Philosophy 34, no. 3 (October 30, 2018): 443–49. http://dx.doi.org/10.1017/s0266267118000354.

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In 2014, the New York Times columnist Nicholas Kristof wrote: ‘Some of the smartest thinkers on problems at home and around the world are university professors, but most of them just don't matter in today's great debates … I write this in sorrow, for I considered an academic career and deeply admire the wisdom found on university campuses. So, professors, don't cloister yourselves like medieval monks – we need you!’ At that time, a group of academics were working to launch the International Panel on Social Progress, with the aim of preparing a report analysing the current prospects for improving our societies.1 It gathered about 300 researchers from more than 40 countries and from all disciplines of the social sciences, law and philosophy.
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Dissertations / Theses on the topic "Medieval social philosophy"

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Kempshall, Matthew Sean. "Bonum commune and communis utilitas : the notion of the common good and its relation to the individual in late thirteenth century scholastic political and ethical thought." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315890.

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Felici, Antônio Ilário. "Pressupostos para uma justiça social na Suma de Teologia de Tomás de Aquino." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/19977.

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Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-04-11T12:02:44Z No. of bitstreams: 1 Antônio Ilário Felici.pdf: 1156061 bytes, checksum: 451df83f6d6c1f8d624e46e7f3eb33cf (MD5)
Made available in DSpace on 2017-04-11T12:02:44Z (GMT). No. of bitstreams: 1 Antônio Ilário Felici.pdf: 1156061 bytes, checksum: 451df83f6d6c1f8d624e46e7f3eb33cf (MD5) Previous issue date: 2017-03-30
The present research of philosophy deals with the presuppositions of social justice in the Summa of Theology of Thomas Aquinas in question 58 about the justice. It begins the reflection by a study of the Summa as contextualization of the subject. The study of the Summa of Theology, even in its form, allows us to understand its content as a manual of catholic doctrine for students of theology, the point of arrival of the author's theological thought, but a starting point for further study, a task assumed by the present study. Thus, it examines the articles of the question, the author's related writings and their sources in other authors as foundations for social justice, especially those that are most inclined to that direction, such as general or legal, distributive and commutative justice. Based on these bases, the research intends to infer what can be said of social justice in Thomas Aquinas
A presente pesquisa de filosofia trata dos pressupostos da justiça social na Suma de Teologia de Tomás de Aquino na questão 58 sobre a justiça. Inicia a reflexão por um estudo da Suma como contextualização do tema. O estudo da Suma de Teologia, mesmo na sua forma, permite entender o seu conteúdo, como manual de doutrina católica para os estudantes de teologia, ponto de chegada do pensamento teológico do autor, mas ponto de partida para ulteriores aprofundamentos, tarefa assumida pelo presente estudo. Assim, examina os artigos da questão, os escritos afins do autor e suas fontes em outros autores como fundamentos para uma justiça social, especialmente os que mais se inclinam para essa direção, a exemplo dos temas como justiça geral ou legal, distributiva e comutativa. Partindo dessas bases, a pesquisa pretende inferir o que se pode afirmar de justiça social em Tomás de Aquino
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Redgrave, Kim. "All happy families are not alike : a feminist Aristotelian perspective on the good family." Thesis, London Metropolitan University, 2014. http://repository.londonmet.ac.uk/993/.

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In this thesis, the claim that a flourishing family life should be characterised as a social practice, according to Alasdair MacIntyre’s definition of a practice, is defended. Furthermore, it is argued that the social practice of making and sustaining family life pursues certain goods, the achievement of which are constitutive of the family’s flourishing. The argument proceeds through the following stages. In the first part I focus on the Aristotelian premises of the argument and set out MacIntyre’s theoretical framework. I then apply this framework of the relationship between practices and institutions and internal and external goods to the family. In the second part I explore three important contemporary moral theories and how they address what a flourishing family life involves. In doing so, I look at how the Aristotelian approach adopted in this thesis compares to these approaches. The three approaches explored are contemporary liberalism (in particular liberal perfectionism), liberal feminism and feminist care ethics. At the end of this part of the thesis I argue that a synthesis of the Aristotelian framework and the particular insights of care ethics will provide a richer view of what a flourishing family life involves. In the final part of the thesis I provide an outline of some of the goods internal to the practice of life and the different activities and relationships which are constitutive of these goods. I then go on to suggest how families often fail to flourish as a result of the pursuit of external goods as ends in themselves or due to a lack of external goods. The conclusion of this thesis and its original contribution to knowledge is twofold: firstly, that MacIntyre’s contemporary Aristotelianism in combination with the insights of care ethics provides the tools with which we can identify the goods that contribute to and constitute familial flourishing. Secondly, that in order to identify the barriers to flourishing that families encounter, we must first understand what the goods internal and external to the practice are. We must then ensure that the institutions designed to sustain the family subordinate the goods external to family life to the internal goods, which only family members themselves can achieve through co-operative activity with each other.
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Altstatt, Alison Noel 1970. "The music and liturgy of Kloster Preetz: Anna von Buchwald's Buch im Chor in its fifteenth-century context." Thesis, University of Oregon, 2011. http://hdl.handle.net/1794/11650.

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xxviii, 592 p. : ill., music
This dissertation investigates the music and liturgy of the German Benedictine convent of Kloster Preetz as reflected in three fifteenth-century manuscripts: the Buch im Chor of prioress Anna von Buchwald, an antiphoner and a gradual. Chapter II describes the convent's music and liturgy and the cantrix's responsibilities, showing that the cloister practiced an unusually elaborate liturgy. It examines Anna's account of an episcopal visitation and explains resulting reforms. Chapter III examines the musical and liturgical roles of the cloister's children. I also present evidence of a group of female "professional" singers who contributed to the music on important occasions and examine Anna's descriptions of rules governing children's lives, the training of young cantrices, and cloister entrance rites. Chapter IV presents a physical description of the convent's gradual and antiphoner and an analysis of their scripts and notation, arguing for the presence of a convent scriptorium that fostered a unique notational lineage. Chapter V discusses music for the mass in the gradual, focusing on the genres of introit trope, alleluia, and sequence. A comparative analysis suggests an early and melodically conservative transmission of tropes. An analysis of alleluia assignments suggests a likeness to the manuscript I-Rvat 181 (Erfurt) and to the liturgical predecessor of a repertoire eventually promulgated by the Bursfeld reform. I furthermore describe six previously undocumented alleluias. A comparison of the sequence repertoires of Preetz and Lübeck shows that the cloister maintained a rich and unique selection. A case study of the melody OCCIDENTANA/REX OMNIPOTENS confirms a Rhenish origin for the earliest repertoire. Four unusual late sequences are analyzed for their textual and theological complexity. The cloister's unique version of the sequence Letabundus exultet reflects the convent's Marian devotion, hints at its imperial origins, and serves as self-depiction of the nuns' devotional practices. Chapter VI describes music for the office preserved in the antiphoner. An analysis of a previously unknown office for St. Blaise suggests that it may be a lost composition of tenth-century composer Reginold of Eichstätt. An added proper office for St. Matthias bespeaks a liturgical connection to Trier, likely transmitted through the Bursfeld movement.
Committee in charge: Dr. Lori Kruckenberg, Chairperson; Dr. Anne Dhu McLucas, Member; Dr. Marc Vanscheeuwijck, Member; Dr. Lisa Wolverton, Outside Member
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Miser, Martha Freymann. "The Myth of Endless Accumulation: A Feminist Inquiry Into Globalization, Growth, and Social Change." Antioch University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1317997334.

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Atucha, Iñigo. "Histoire d’un historien des philosophies médiévales : vie et oeuvre de François Picavet (1851-1921)." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040108.

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La biographie intellectuelle de François Picavet (1851-1921) fournit l’occasion d’explorer les débuts de l’histoire de la philosophie médiévale en tant que discipline institutionnalisée, en France, de 1880 à 1920. Figure oubliée du médiévisme philosophique, Picavet fut maître de conférence à l’EPHE (section des sciences religieuses) dès 1888, puis directeur d’études à partir de 1907, secrétaire du Collège de France en 1904 et chargé de cours en histoire des philosophies médiévales à la Faculté des lettres de la Sorbonne dès 1906.Le parcours académique de Picavet s’inscrit dans un contexte particulier, qui voit l’histoire de la philosophie médiévale s’implanter de façon structurée et stable dans l’enseignement supérieur français. De même que d’autres disciplines institutionnalisées, l’histoire de la philosophie médiévale tire profit de la nécessité d’une réforme profonde du système universitaire, articulée dans les sphères politiques et scientifiques dès les années 1860 puis prolongée sous l’impulsion de la IIIe République, et qui aboutit à l’émergence de nouvellesstructures institutionnelles dans l’enseignement supérieur français (fondation de l’EPHE en 1868, création de nouveaux enseignements à la Sorbonne, dont une charge de cours en histoire de la philosophie médiévale en 1906). L’historiographie originale de Picavet restreint la signification des questions philosophiques médiévales qui demeurent liées à leur contexte historique d’origine: chaque système philosophique est ainsi l’expression partielle d’une civilisation donnée, au même titre que les expressions scientifiques, artistiques et artisanales que celle-ci est en mesure de produire et qui la caractérisent
The intellectual biography of François Picavet (1851-1921) is an opportunity to explore the early days of the history of mediaeval philosophy as an institutionalised discipline in France from 1880 to 1920. A forgotten figure of the study of mediaeval philosophy, Picavet was a lecturer at EPHE (Religious Sciences department) from 1888 and director of studies from 1907, secretary of the Collège de France in 1904 and lecturer in the history of mediaeval philosophy at the Arts Faculty of the Sorbonne from 1906 onwards. Picavet’s academic career took place within a particular context in which the history of mediaeval philosophy came to be established in a structured and stable manner in French higher education. Like other institutionalised disciplines, the history of mediaeval philosophy benefited from the need for deep-seated reform of the university system, which was expressed in political and scientific circles from around 1860 and continued under the Third Republic, resulting in the emergence of new institutional structures in French higher education (the foundation of EPHE in 1868 and the creation of new courses at the Sorbonne, including a history of mediaeval philosophy course in 1906). Picavet’s original historiography confines the significance of mediaeval philosophical questions, which remain bound to the historical context in which they originated: thus, every philosophical system is the partial expression of a given civilisation, just like the scientific, artistic and craft related expressions which it produces and which characterise it
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Rasmus-Vorrath, Jack Kendrick. "The honesty of thinking : reflections on critical thinking in Nietzsche's middle period and the later Heidegger." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:effe66e1-235d-46a9-a570-b42dceb7e92f.

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This dissertation engages with contemporary interpretations of Nietzsche and Heidegger on the issue of self-knowing with respect to the notions of honesty and authenticity. Accounting for the two philosophers' developing conceptions of these notions allows a response to interpreters who conceive the activity of self-knowing as a primarily personal problem. The alternative accounts proposed take as a point of departure transitional texts that reveal both thinkers to be engaged in processes of revision. The reading of honesty in Chapters 1 and 2 revolves around Nietzsche's groundwork on prejudice in Morgenröthe (1880-81), where he first problematizes the moral-historical forces entailed in actuating the 'will to truth'. The reading of authenticity in Chapters 3 and 4 revolves around Heidegger's lectures on what motivates one's thinking in Was heißt Denken? (1951-52). The lectures call into question his previous formal suppositions on what calls forth one's 'will-to-have-a-conscience', in an interpretation of Parmenides on the issue of thought's linguistic determination, discussed further in the context of Unterwegs zur Sprache (1950-59). Chapter 5 shows how Heidegger's confrontation with Nietzsche contributed to his ongoing revisions to the notion of authenticity, and to the attending conceptions of critique and its authority. Particular attention is given to the specific purposes to which distinct Nietzschean foils are put near the confrontation's beginning--in Heidegger's lectures on Nietzsche's second Unzeitgemässe Betrachtung (1938), and in the monograph entitled Besinnung (1939) which they prepare--and near its end, in the interpretation of Also Sprach Zarathustra (1883-85) presented in the first half of Was heißt Denken? Chapter 6 recapitulates the developments traced from the vantage point of the retrospective texts Die Zollikoner Seminare (1959-72) and the fifth Book of Die fröhliche Wissenschaft (1887). Closing remarks are made in relation to recent empirical research on the socio-environmental structures involved in determining self-identity.
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Barrera, Gómez Noemí. "Mundo espiritual y mundo material en el De Proprietatibus Rerum de Bartholomaeus Anglicus." Doctoral thesis, Universitat de Barcelona, 2016. http://hdl.handle.net/10803/393981.

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La presente investigación tiene por objetivo exponer cuál es la naturaleza del género enciclopédico medieval y especificar qué aspectos de esta lo convierten en un género idóneo para devenir parte constituyente de grandes empresas filosóficas, confiriéndole cierto carácter que va a mantenerse, pese a los cambios que sufra el género, hasta la época contemporánea. El estudio que se realizará consta de dos partes diferenciadas: la primera se ha planteado con el fin de destacar los rasgos definitorios del género enciclopédico medieval occidental; la segunda, a la que conferimos especial relevancia en la investigación, profundiza en una de las obras paradigmáticas de la época, concretamente en sus libros dedicados al mundo espiritual: el De proprietatibus rerum de Bartholomaeus Anglicus, la enciclopedia del siglo XIII que gozó de mayor difusión y popularidad. Mediante este estudio pretende evidenciarse que las novedades que afectaron al horizonte cultural occidental en los siglos XII y XIII provocaron unas consecuencias más allá del ámbito físico: la consideración en torno a las realidades espirituales y la propia visión humana del mundo también van a tomar un nuevo camino que, gracias a las características del género, se manifiesta de manera privilegiada en las obras enciclopédicas. Dado que dichas obras se crean con la finalidad de esclarecer los esquemas y la multiplicidad de la realidad, la enciclopedia de Bartolomé el Inglés es un texto perfectamente adecuado para observar de qué manera y en qué aspectos la teología y la ciencia se complementan en esta búsqueda del orden universal.
The encyclopaedias from the 12th and 13th centuries constitute works that aimed to cover the totality of knowledge of their times in a hierarchical order. Through the study of these encyclopedias, because of their characteristics, it is possible to further understand the cosmovison of the medieval man. The objectives of the present project involve the analysis and comparison between the existent dichotomy between the spiritual and corporal world within the encyclopedic phenomenon of the abovementioned centuries. Furthermore, the comparison of the parameters used to analyze the spiritual and corporal realities seek the following aims: i) elucidate how the change in the conceptualization of nature of the 12th and 13th centuries is reflected in the encyclopedic works and ii) determine whether the new way of understanding and studying the physical world influenced how the spiritual world was studied. In order to achieve those objectives, we will focus our analyses in a widely spread and popular encyclopedia of the 13th century: De Proprietatibus Rerum by Bartholomaeus Anglicus. This research aims to determine the doctrine presented by Bartholomew in each of his books and also to establish the existent connections between the content of the works and their intellectual and cultural context. The current PhD project would help to understand how metaphysics and physics complement each other in the search for the universal order in the medieval time.
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Conraux, Dominique. "Permanence de la structure consensuelle medievalo-thomiste au sein de la pensee occidentalo-chretienne du douzieme au dix-neuvieme siecles." Toulouse 2, 1993. http://www.theses.fr/1993TOU20078.

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Nous voulons montrer la permanence de la structure consensuelle medievalo-thomiste au sein de la pensee occidentalo-chretienne du douzieme au dix-neuvieme siecles a travers l'etude de saint augustin, saint thomas d'aquin, duns-scot, occam, marsile de padoue, luther, calvin, vitoria, suarez, grotius, pufendorf, descartes, leibniz, loike, kant, et rousseau, hegel, mary- cette structure est composee d'une grundnorm, d'une mediation premiere, d'une mediation seconde, d'un corps social, et d'un sujet doue de liberte et de volonteil y a une fiction juridique qui solidifie le consensus
We want to display the permanently consent' medieval structure inside pansy christendom' occidental from welth thousand century to nineteen thousand century in to the study of augustin, thomas of aquino, duns-scot, occam, mars'le of padoue, luther, calvin, vitoria, suarez, grotius, pufendorf, descartes, leibniz, loike, kan j, and rousseau, megel, marxthis structure is composeo grundnorm, mediation first, mediation second, social corps and personnaly compose freedom andwillthere is a fiction judillal those solidify the consent
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Charlotte, Pollet. "Comparaison des pratiques algebriques de la Chine et de l'Inde medievales." Phd thesis, Université Paris-Diderot - Paris VII, 2012. http://tel.archives-ouvertes.fr/tel-00770493.

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L'objectif de ce travail est de montrer la diversité des objets que nous appelons couramment "équations", "polynôme" et "inconnues". Sous ces titres universalisant auxquels s'ajoute une langue mathématique uniformisée, se cachent des modes de raisonnements uniques, des pratiques mathématiques particulières et des objectifs stratégiques différents. Dans le but de souligner cette diversité, notre étude se concentre sur la lecture de deux traités médiévaux : le Yigu yanduan écrit par Li Ye au 13eme siècle et le Bījagaṇitavātamsa écrit par Nārāyana au 14eme siècle. Chacun des traités concerne la construction d'équation. Mon approche se fonde sur des traductions littérales et des analyses de texte empruntant des techniques de la philologie. Nous abordons les textes sous l'angle de leur structure. Il en résulte plusieurs hypothèses.
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Books on the topic "Medieval social philosophy"

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Carr, Allyson. Story and Philosophy for Social Change in Medieval and Postmodern Writing. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-63745-7.

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Bit͡silli, P. M. Ėlementy srednevekovoĭ kulʹtury. Sankt-Peterburg: Mifril, 1995.

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Humanism in medieval concepts of man and society. Helsinki: Societas Scientiarum Fennica, 1985.

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Medieval identity machines. Minneapolis: University of Minnesota Press, 2003.

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Bitsilli, Petr M. Elementy srednevekskovoĭ kul'tury. Sankt-Peterburg: Mifril, 1995.

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1944-, Goodman Lenn Evan, ed. The philosopher-king in medieval and Renaissance Jewish thought. Albany: State University of New York Press, 2003.

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Damasio's error and Descartes' truth: An inquiry into consciousness, epistemology, and metaphysics. Scranton: University of Scranton Press, 2007.

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Gluck, Andrew Lee. Damasio's error and Descartes' truth: An inquiry into consciousness, epistemology, and metaphysics. Scranton, PA: University of Scranton Press, 2008.

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Medieval religious rationalities: A weberian analysis. Canbridge: Cambridge University Press, 2010.

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Dougherty, Jude P. Briefly considered: From the mainstream : notes and observations on the sources of western culture. South Bend, Indiana: St. Augustine's Press, 2013.

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Book chapters on the topic "Medieval social philosophy"

1

Carr, Allyson. "An Introduction." In Story and Philosophy for Social Change in Medieval and Postmodern Writing, 1–26. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-63745-7_1.

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Carr, Allyson. "Changing the Story: Christine’s Construction of Difference." In Story and Philosophy for Social Change in Medieval and Postmodern Writing, 27–93. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-63745-7_2.

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Carr, Allyson. "This is Not the Same: Irigaray and Difference Through Story." In Story and Philosophy for Social Change in Medieval and Postmodern Writing, 95–138. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-63745-7_3.

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Carr, Allyson. "Reading Stories into Action: Christine on Memory, Politics, and Learning." In Story and Philosophy for Social Change in Medieval and Postmodern Writing, 139–85. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-63745-7_4.

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Carr, Allyson. "Changing the Story: Tradition, Imagination, and the Interpretive Work of Possibility." In Story and Philosophy for Social Change in Medieval and Postmodern Writing, 187–223. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-63745-7_5.

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"MEDIEVAL POLITICAL THOUGHT." In The Routledge Companion to Social and Political Philosophy, 60–70. Routledge, 2012. http://dx.doi.org/10.4324/9780203092231-10.

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"The Social and Political Nature of Animals." In The Political Animal in Medieval Philosophy, 237–80. BRILL, 2020. http://dx.doi.org/10.1163/9789004438460_007.

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Pelletier, Jenny. "Social Powers and Mental Relations." In Oxford Studies in Medieval Philosophy Volume 8, 248–76. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198865728.003.0008.

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Taking its departure from the current interest in the metaphysics of the social world, this paper argues that lordship or ownership (dominium) on Ockham’s view is a power that is really identical to a person, persons, or collectivity of persons. In this sense, it is not a real entity that adds to Ockham’s famously parsimonious ontology. Rather, lordship is a mental relation connecting certain human beings (‘lords’ or ‘owners’) with certain things (‘property’) that is instituted by the individual intellective and volitional acts performed by members of the past and present community. Lordship is real, however, to the extent that the community authorizes certain members of the community to perform certain acts with respect to certain things. On the reading defended, Ockham’s view is ontologically reductionist but receptive to the shared reality of the social world.
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Lenz, Martin. "Locke as a Social Externalist." In Continuity and Innovation in Medieval and Modern Philosophy. British Academy, 2013. http://dx.doi.org/10.5871/bacad/9780197265499.003.0004.

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What determines the meaning of linguistic expressions: the mental states of language users or external factors? John Locke is still taken to hold the simple thesis that words primarily signify the ideas in the mind of the speaker and thus to commit himself to an untenable mentalism. This chapter challenges this widespread view and sketches an argument to the effect that Locke should be seen as defending a kind of social externalism, since, for him, it is primarily the speech community that plays the essential role in determining meaning.
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Cohoe, Caleb. "What Does the Happy Life Require?" In Oxford Studies in Medieval Philosophy Volume 8, 1–40. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198865728.003.0001.

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Many critics of religion insist that believing in a future life makes us less able to value our present activities and distracts us from accomplishing good in this world. In Augustine’s case, this gets things backwards. It is while Augustine seeks to achieve happiness in this life that he is detached from suffering and dismissive of the body. Once Augustine comes to believe happiness is only attainable once the whole city of God is triumphant, he is able to compassionately engage with present suffering and see material and social goods as part of our ultimate good.
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