Literatura académica sobre el tema "Meaning (philosophy) – early works to 1800"
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Artículos de revistas sobre el tema "Meaning (philosophy) – early works to 1800"
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Ostaric, Lara. "Absolute Freedom and Creative Agency in Early Schelling". Philosophisches Jahrbuch 119, n.º 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, n.º 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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Rodin, Kirill A. "Ethical Reading of the Tractatus Logico-Philosophicus". Epistemology & Philosophy of Science 58, n.º 1 (2021): 31–39. http://dx.doi.org/10.5840/eps20215814.
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The hundred-year history of interpretations of Wittgenstein’s Tractatus Logico-Philosophicus we examine in the article through a gradual approach (through the refusal of researchers from obviously erroneous interpretations) to an ethical (or metaphilosophical) reading of the work. The latter explains Wittgenstein’s unambiguous indication of ethical meaning as the main meaning of the Tractatus and consistently reconciles various parts of the work (ontology, figurative theory of meaning, rejection of the theory of types and logical constants, etc.) with the latest so-called ethical and mystical statements of the Tractatus and with demanding silence. An ethical (metaphilosophical) reading explains the continuing influence and relevance of the Tractatus and is presented in the article as a necessary condition for understanding the continuity between the works of early and late Wittgenstein.
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Xia, Yuwen. "A Comparative Analysis of Early and Late Ludwig Wittgensteins Philosophical Thoughts". Lecture Notes in Education Psychology and Public Media 47, n.º 1 (3 de abril de 2024): 38–42. http://dx.doi.org/10.54254/2753-7048/47/20240877.
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This paper examines the early and late thoughts of philosopher Ludwig Wittgenstein through the comparative study of two of his famous works: Tractatus Logico-Philosophicus and Philosophical Investigations. A whole summary of the two works will not be presented in this paper; instead, essential concepts and ideas from the same two topics Wittgensteins view on language and reality and Wittgensteins view on logic will be summarized from the two works independently. After the summary, a discussion of Wittgensteins thought evolvements on the same topic will be delivered. The paper examines the essay with a critical analysis of the two contrary perspectives through links to historical background and an evaluation of the ideas. Even though Wittgensteins works have been extensively studied, this presentation will demonstrate them from a broader perspective. This essay aims to provide an in-depth review of Wittgensteins philosophical movements of thought in areas including meaning, logic, and the philosophy of language.
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Hagberg, Garry L. "Wittgenstein's Philosophical Investigations, Linguistic Meaning and Music". Paragraph 34, n.º 3 (noviembre de 2011): 388–405. http://dx.doi.org/10.3366/para.2011.0032.
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This article undertakes a comparison between Wittgenstein's philosophy of the early and late periods with the musical theories of Wittgenstein's contemporary, Heinrich Schenker, an influential Viennese theorist of tonality, as well as those of their contemporary Arnold Schoenberg. Schenker's reductive analytical procedure was designed to unveil fundamental and uniform ways in which all works of music function (and should function), unfolding a deep structure constituting their essence. Schoenberg deplored this line of thought, and for reasons strikingly parallel to those that led Wittgenstein back to what he called the ‘rough ground’ in his Philosophical Investigations. Ultimately, for Wittgenstein, the abstracted picture of the musical work as a platonic entity is nourished by grammatical conflations as well as by the Platonic and Cartesian legacies.
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Amir, Ahmad Nabil. "REVIEW OF MUHAMMAD ASAD'S WORKS “SAHIH AL-BUKHARI THE EARLY YEARS OF ISLAM". Ihyaussunnah : Journal of Ulumul Hadith and Living Sunnah 2, n.º 2 (5 de diciembre de 2022): 73–83. http://dx.doi.org/10.24252/ihyaussunnah.v2i2.32916.
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This paper discusses Muhammad Asad’s (1990-1992) seminal work Sahih al-Bukhari The Early Years of Islam that wasfirst published in 1935 by The Arafat Publications, Srinagar, Kashmir and its second impression in 1981 by Dar Al-Andalus, Gibraltar. It presents modern translation and commentary of Sahih al-Bukhari, which brought forth significance philosophy and principle of hadith commentary in modern context. The paper aims to analyse the essential ideas developed by Muhammad Asad in his discussion of hadith and compared this with other critical works set forth by classical and contemporary Muslim traditionists. The research was structured based on descriptive, analytical, historical and comparative method. The study concluded that the work was momentous and profound reflecting contextualist approach in expounding the meaning of hadith and its intrinsic philosophy and far-reaching social and spiritual implication. It set forth crucial and highly influential methods of commentary of al-Bukhari’s Sahih – Sahih al-Bukhari The Early Years of Islam that had immensely contributed to the revival of hadith tradition and commentary (sharh) in modern ages.
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Vorozhikhina, Ksenia. "Boris de Schloezer on the Early 20th Century Russian Philosophy". Otechestvennaya Filosofiya 1, n.º 2 (julio de 2023): 74–92. http://dx.doi.org/10.21146/3034-1825-2024-2-74-92.
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The publication highlights the period of cooperation between the music and literary critic, translator and writer Boris Fedorovich Schloezer with the critical and bibliographic department of the St. Petersburg “political, social and literary” liberal newspaper “Birzhevye Vedomosti”, which from the middle of 1916 was headed by A.L. Volynsky. In 1916 Schloezer published reviews of a collection of articles by V.I. Ivanov “Furrows and Boundaries”, on the books of N.A. Berdyaev “The Meaning of Creativity (The Experience of Justifying Man)” and S.L. Frank “The Subject of Knowledge”. If the works of Berdyaev and Ivanov provoked criticism of the author of the reviews, the book of Frank (along with the works of N.O. Lossky (“Justification of Intuitionism”, “Introduction to Philosophy”) and P.B. Vysheslavtsev (“Ethics of Fichte”)), according to Schloezer, testifies to a new trend in Russian philosophy – a turn towards ontology and the revival of metaphysics. In addition to the published articles this publication presents a response to Ivanov’s collection “Native and Universal” and the article “Russian Philosophical Thought”, written by Schloezer in 1917–1918. They, apparently, never appeared on the pages of the newspaper, but were preserved in the Volynsky archive (RSALA, fund 95). Schloezer’s article on modern Russian philosophy is a review of the latest philosophical literature: S.L. Frank’s “Man’s Soul”, N.O. Lossky’s “The World as an Organic Whole”, E.N. Trubetskoy’s “Metaphysical Assumptions of Cognition”, I.A. Ilyin’s “Philosophy of Hegel as the Doctrine of the Concreteness of God and Humanity”, as well as the collection “Thought and Word” edited by G.G. Shpet. The publication sheds light on the un known pages of Schloezer’s intellectual biography.
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Kuße, Holger. "Vom Schrank und seinen Türen und einem Meer, das lachte". Poetica 50, n.º 3-4 (30 de marzo de 2020): 259–81. http://dx.doi.org/10.30965/25890530-05003005.
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Abstract The paper deals with the semantic theory of interpretation of A. F. Losev in his early period up to 1930 as well as in his linguistic investigations in the 70’s and 80’s of the last century. In using a word or some grammatical category, a speaker already interprets some state of affairs. In a sense, all invariant meaning seems to be metaphorical, i.e. meanings are interpretations of the world. This theory is illustrated with some famous examples by Losev himself: Garden, cabinet, the sentence “The sea was laughing”. Reflecting about his garden and his cabinet Losev shows the difference and convergence of parts and the whole: trees, flowers or the cabinet’s doors on the one hand, and the garden or the cabinet as a whole on the other. These relations are related to the meaning of words. In his early works, especially in the Philosophy of the Name and the Dialectics of Myth, Losev sees in meaning a semantic cluster which develops within speech (in sentences, narrations or myths). The works of the late period investigate invariant meanings of words and grammatical categories in the sense of some interpretive force.
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Maffi, Emanuele. "Eἶδος, ἰδέα, παράδειγμα: osservazioni sulla natura del Santo in Eutifrone 6d–10e". Méthexis 32, n.º 1 (13 de febrero de 2020): 1–25. http://dx.doi.org/10.1163/24680974-03201001.
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Plato’s Euthyphro has been interpreted in two ways. The first one, given by Vlastos, is the so-called “developmentalism” according to which in the Euthyphro (and in the early dialogues) we cannot find any ‘theory of Forms’, which belongs only to Plato’s middle dialogues, but nothing more than a search for definitions. The second one, supported by Allen, claims instead that in the Euthyphro we can find the early (or Socratic) theory of Forms, a theory that has some common items as well as some differences with the later (or Platonic) theory of Forms. Through the detailed analysis of the refutation of Euthyphro second definition of holiness I argue that the ontological status of Holiness and its causal role is already the status and the role played by the Forms in Plato’s middle works. So a metaphysical meaning can be assigned to εἶδος, ἰδέα, παράδειγμα already in the Euthyphro.
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Sohn, Michael. "The Paris Debate: Ricœur’s Public Intervention and Private Reflections on the Status and Meaning of Christian Philosophy in the 1930s". Études Ricoeuriennes / Ricoeur Studies 4, n.º 1 (6 de junio de 2013): 159–69. http://dx.doi.org/10.5195/errs.2013.167.
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This article explores Paul Ricœur’s early writings in the 1930s on Christian philosophy. It seeks to contextualize both his published and unpublished works from that period within the robust historical, philosophical and theological debates in Paris between the leading intellectuals of the time: Bréhier, Gilson, Blondel, Brunschvicg, Marcel, Maury, de Lubac, and Barth. The article proceeds to examine Ricœur’s own position within these debates.
Tesis sobre el tema "Meaning (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 y 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
info:eu-repo/semantics/nonPublished
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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
Libros sobre el tema "Meaning (philosophy) – early works to 1800"
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Kolb, Peter. Platons Sophistes: Theorie des Logos und Dialektik. Würzburg: Königshausen & Neumann, 1997.
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Plato. The Sophist. Westbury, Wiltshire: Prometheus Trust, 2012.
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Plato. Sophist. Ottawa: eBooksLib, 2005.
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Plato. Plato's Sophist. Savage, Md: Rowan & Littlefield, 1990.
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Plato. Sophist. Indianapolis: Hackett Pub. Co., 1993.
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Plato. Plato's Sophist. Chicago: University of Chicago Press, 1986.
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Plato. Der Sophist: Griechisch-deutsch. 2a ed. Hamburg: Felix Meiner, 1985.
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Plato. Le Sophiste. Paris: Flammarion, 1993.
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Sharaf al-Dīn Aḥmad ibn Yaḥyá Manīrī. A mine of meaning (Ma'din ul-ma'ani). Louisville, KY: Fons Vitae, 2011.
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Heinrich Cornelius Agrippa von Nettesheim. Agrippa's occult philosophy. Mineola, N.Y: Dover Publications, 2006.
Buscar texto completoCapítulos de libros sobre el tema "Meaning (philosophy) – early works to 1800"
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Celano, Anthony J. "Interpreting Aristotle’s Concept of the Common Good". En Common Good and Self-Interest in Medieval and Early Modern Philosophy, 31–49. Cham: Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-031-55304-2_3.
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AbstractProviding a definitive interpretation of many ideas in Aristotle’s moral and political works has proved to be a difficult task for his commentators, both ancient and modern. The relation between the individual human good and the communal good is a particularly complex problem, especially because of its association with complicated notions of human happiness, practical wisdom, and contemplative and political virtue. This chapter considers the question of the superiority of the common good over individual happiness in light of these accompanying ideas. The many conflicting explanations of these doctrines are the result of Aristotle’s method of providing only general principles and a broad outline of moral concepts. That there may never be a consensus on the exact meaning of many of Aristotle’s ideas may not be a weakness in his work but rather a strength, which he himself had envisaged, since he allows the practically wise person to determine the best course of action in order to attain human goodness.
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Lambertini, Roberto. "Old Wine in New Wineskins: William Ockham and the Common Good in Context". En Common Good and Self-Interest in Medieval and Early Modern Philosophy, 131–48. Cham: Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-031-55304-2_8.
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AbstractThe present chapter investigates the use of the expression bonum commune in two political works by William of Ockham: the third part of the Dialogus and the Octo quaestiones de potestate papae. The choice of these works is motivated by the fact that they represent the final – and most mature – phase of the English Franciscan’s political reflection. Relying on the findings of previous scholarship, the author believes it is appropriate to focus on the use of the expression rather than on a determination of its meaning, which seems to be taken for granted by Ockham. The contribution highlights three main uses of the expression: (1) as a criterion for distinguishing, along the lines of Aristotle’s Politics, between upright and deviant constitutional forms; (2) as a limit to the exercise of power by a legitimate power; and (3) as “a conceptual device” that aims to relativise the conclusions of political theory (e.g., the identification of the best constitutional form), motivated by Ockham’s awareness of the intrinsic contingency and mutability of historical events. Indeed, safeguarding the common good in certain situations, according to the English Franciscan, may require a solution that deviates from the ideal paradigm. In the course of the analysis, it appears that Ockham, despite his reputation as an individualist philosopher, consistently applies the principle of the subordination of the individual good to the common good.
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Donohue, Christopher. "“A Mountain of Nonsense”? Czech and Slovenian Receptions of Materialism and Vitalism from c. 1860s to the First World War". En History, Philosophy and Theory of the Life Sciences, 67–84. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-12604-8_5.
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AbstractIn general, historians of science and historians of ideas do not focus on critical appraisals of scientific ideas such as vitalism and materialism from Catholic intellectuals in eastern and southeastern Europe, nor is there much comparative work available on how significant European ideas in the life sciences such as materialism and vitalism were understood and received outside of France, Germany, Italy and the UK. Insofar as such treatments are available, they focus on the contributions of nineteenth century vitalism and materialism to later twentieth ideologies, as well as trace the interactions of vitalism and various intersections with the development of genetics and evolutionary biology see Mosse (The culture of Western Europe: the nineteenth and twentieth centuries. Westview Press, Boulder, 1988, Toward the final solution: a history of European racism. Howard Fertig Publisher, New York, 1978; Turda et al., Crafting humans: from genesis to eugenics and beyond. V&R Unipress, Goettingen, 2013). English and American eugenicists (such as William Caleb Saleeby), and scores of others underscored the importance of vitalism to the future science of “eugenics” (Saleeby, The progress of eugenics. Cassell, New York, 1914). Little has been written on materialism qua materialism or vitalism qua vitalism in eastern Europe.The Czech and Slovene cases are interesting for comparison insofar as both had national awakenings in the middle of the nineteenth century which were linguistic and scientific, while also being religious in nature (on the Czech case see David, Realism, tolerance, and liberalism in the Czech National awakening: legacies of the Bohemian reformation. Johns Hopkins University Press, Baltimore, 2010; on the Slovene case see Kann and David, Peoples of the Eastern Habsburg Lands, 1526-1918. University of Washington Press, Washington, 2010). In the case of many Catholic writers writing in Moravia, there are not only slight noticeable differences in word-choice and construction but a greater influence of scholastic Latin, all the more so in the works of nineteenth century Czech priests and bishops.In this case, German, Latin and literary Czech coexisted in the same texts. Thus, the presence of these three languages throws caution on the work on the work of Michael Gordin, who argues that scientific language went from Latin to German to vernacular. In Czech, Slovenian and Croatian cases, all three coexisted quite happily until the First World War, with the decades from the 1840s to the 1880s being particularly suited to linguistic flexibility, where oftentimes writers would put in parentheses a Latin or German word to make the meaning clear to the audience. Note however that these multiple paraphrases were often polemical in the case of discussions of materialism and vitalism.In Slovenia Čas (Time or The Times) ran from 1907 to 1942, running under the muscular editorship of Fr. Aleš Ušeničnik (1868–1952) devoted hundreds of pages often penned by Ušeničnik himself or his close collaborators to wide-ranging discussions of vitalism, materialism and its implied social and societal consequences. Like their Czech counterparts Fr. Matěj Procházka (1811–1889) and Fr. Antonín LenzMaterialismMechanismDynamism (1829–1901), materialism was often conjoined with "pantheism" and immorality. In both the Czech and the Slovene cases, materialism was viewed as a deep theological problem, as it made the Catholic account of the transformation of the Eucharistic sacrifice into the real presence untenable. In the Czech case, materialism was often conjoined with “bestiality” (bestialnost) and radical politics, especially agrarianism, while in the case of Ušeničnik and Slovene writers, materialism was conjoined with “parliamentarianism” and “democracy.” There is too an unexamined dialogue on vitalism, materialism and pan-Slavism which needs to be explored.Writing in 1914 in a review of O bistvu življenja (Concerning the essence of life) by the controversial Croatian biologist Boris Zarnik) Ušeničnik underscored that vitalism was an speculative outlook because it left the field of positive science and entered the speculative realm of philosophy. Ušeničnik writes that it was “Too bad” that Zarnik “tackles” the question of vitalism, as his zoological opinions are interesting but his philosophy was not “successful”. Ušeničnik concluded that vitalism was a rather old idea, which belonged more to the realm of philosophy and Thomistic theology then biology. It nonetheless seemed to provide a solution for the particular characteristics of life, especially its individuality. It was certainly preferable to all the dangers that materialism presented. Likewise in the Czech case, Emmanuel Radl (1873–1942) spent much of his life extolling the virtues of vitalism, up until his death in home confinement during the Nazi Protectorate. Vitalism too became bound up in the late nineteenth century rediscovery of early modern philosophy, which became an essential part of the development of new scientific consciousness and linguistic awareness right before the First World War in the Czech lands. Thus, by comparing the reception of these ideas together in two countries separated by ‘nationality’ but bounded by religion and active engagement with French and German ideas (especially Driesch), we can reconstruct not only receptions of vitalism and materialism, but articulate their political and theological valances.
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Green, Mitchell S. "Aesthetics and the philosophy of language". En Routledge Encyclopedia of Philosophy. London: Routledge, 2021. http://dx.doi.org/10.4324/9780415249126-m065-1.
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Article Summary David Hume was an early exponent of attending to the language we use to speak about objects of aesthetic and artistic interest. His remarks on this topic were largely negative and designed to warn us against being misled by such discourse. Nearly two centuries later, logical empiricists found inspiration in Hume in setting out constraints on ‘cognitively’ meaningful language, as well as in suggesting ways in which our utterances may have ‘emotive’ rather than cognitive meaning. As logical empiricism waned, Anglophone philosophers looked to ordinary language to illuminate our concepts of artistic and aesthetic phenomena as revealed by the ‘language games’ in which they figure. This approach included studying the role of evaluations (‘x is bombastic’, ‘y is eloquent’) in describing works of art, the conditions under which aesthetic descriptions (‘x is elegant’, ‘y is serene’) are justified, the sensitivity of such descriptions to the contexts in which they are used, as well as the character of disagreements about the quality of works of art and objects of aesthetic interest more generally. Current research has begun to see a productive cross-fertilisation between the fields of aesthetics and philosophy of language as scholars aim to understand how we communicate our interpretation and evaluation of works of art, artefacts, and aspects of our natural environment.
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Billings, Joshua. "Introduction". En Genealogy of the Tragic. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691159232.003.0001.
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This introductory chapter provides an overview of tragedy. Tragedy is the most philosophical of art forms. However, tragedy has not always been philosophical in the same way. Around 1800, tragedy's way of meaning underwent a major shift, with broad consequences for thought on literature and philosophy. Through the eighteenth century, tragedy had been considered primarily in rhetorical terms as a way of producing a certain emotional effect, but since 1800 it has more often been considered in speculative terms as a way of making sense of the human world. It is only since around 1800 that works of art have been considered in such philosophical and often metaphysical terms. Greek tragedy played a leading role in this development, as the foundation for elaborating a concept of “the tragic” that extended far beyond an aesthetic context, encompassing history, politics, religion, and ontology.
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Fowler, Alastair. "Relevance". En Remembered Words, 142–45. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198856979.003.0012.
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This chapter reflects on the relevance of literature and literary works. The meaning of the word ‘relevance’ has unobtrusively changed. In the Middle Ages and the Early Modern period, ‘relevance’ meant ‘pertinent to a case or argument’ or occasionally ‘pertinent to the matter in hand’. By 1800, however, ‘relevant’ was more often used to mean ‘pertinent to the issue’; and after that it altered rapidly, since what was taken to be the current issue kept changing. In fact, ‘relevance’ began to imply pertinency to specifically new issues, or the newest issue. In literary criticism, this collectivist assumption had an astonishing influence. Relevance came to be used as an overriding criterion; considerable and negligible, good and bad, were distinguished simply in terms of this one factor. Was the work socially relevant, relevant to the public? Such a criterion could easily exclude much of literature and soon it did. The chapter then looks at modern relevance theory, the thrust of which is to replace decoding with ordinary inference and so to recover the idea of pertinency—albeit pertinency reconceived in linguistic terms.
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Fisher, Naomi. "Schelling’s Innovations". En 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.
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Ivanov, Nikolai N. "Mythopoetic Paradigm of M. Gorky’s Creativity". En Maxim Gorky and World Culture: A Collection of Scientific Articles (Materials of the Gorky Readings 2018 “World Value of M. Gorky (on the 150th Anniversary of the Birth)”, 273–81. A.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2022. http://dx.doi.org/10.22455/978-5-9208-0693-2-273-281.
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The paper clarifies the role of myth, myth and poetics in the formation of M. Gorky’s type of artistic thinking. At the same time, the functional aspects of the myth in philosophy, aesthetics and, in part, the writer’s artistic language were concretized. The influence of myth, mythopoetics on M. Gorky is considered in the context of the development of Russian neorealism of the early 20th century, its artistic-ontological and aesthetic searches. The diverse embodiment of myth in the form of motifs and archetypes in the works of Gorky is revealed. Preference is given to Slavic mythologism, which, due to the conceptual and terminological ambiguity of its interpretation, is often referred to as pagan mythologism. Creatively interpreted by the writer, traditional mythologism made up the originality of the author’s mythologism, the so-called neonatologists. This tendency, which is not often raised in scientific literary works, is regarded as a General property of Russian prose of the late 19th — early 20th centuries, but in individual author’s manifestations. The type of Gorky’s artistic thinking is substantiated from the point of view of the problem. Typological similarities and differences between Gorky and his contemporaries are outlined, the view of famous works of literature is updated. The close and fruitful connections of Gorky’s attitude and creativity with the myth revealed in this work allowed us to see completely different than it was commonly believed, the writer’s worldview and aesthetic guidelines, to understand his main aspiration — to answer the eternal questions of existence, the universe. The analysis of this nature seems to have determined the true meaning of a number of works by M. Gorky.
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Ossa-Richardson, Anthony. "The Old Rhetoric". En A History of Ambiguity, 27–68. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691167954.003.0001.
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This chapter discusses the Old Rhetoric, sketching the long persistence in the West—from Aristotle to the early twentieth century—of a ‘single meaning model’ of language, one that takes ambiguity for granted as an obstacle to persuasive speech and clear philosophical analysis. In Aristotle's works are the seeds of three closely related traditions of Western thought on ambiguity: the logicosemantic, the rhetorical, and the hermeneutic. The first seeks to eliminate ambiguity from philosophy because it hinders a clear analysis of the world. The second seeks to eliminate ambiguity from speech because it hinders the clear and persuasive communication of argument. The third, an extension of the second, seeks to resolve textual ambiguity because it hinders the reader's ability to grasp the writer's intention. The chapter then considers Aristotle's two types of verbal ambiguity: homonym and amphiboly. The solution to both—whether their presence in a discussion is accidental or deliberate—is what Aristotle calls diairesis or distinction, that is, the explicit clarification of the different meanings involved.
Actas de conferencias sobre el tema "Meaning (philosophy) – early works to 1800"
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Shavulev, Georgi. "The place of Philo of Alexandria in the history of philosophy". En 7th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2021. http://dx.doi.org/10.32591/coas.e-conf.07.21205s.
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Philo of Alexandria (ca. 20 B.C.E. -50 C.E.), or Philo Judaeus as he is also called, was a Jewish scholar, philosopher, politician, and author who lived in Alexandria and who has had a tremendous influence through his works (mostly on the Christian exegesis and theology). Today hardly any scholar of Second Temple Judaism, early Christianity, or Hellenistic philosophy sees any great imperative in arguing for his relevance. After the research (contribution) of V. Nikiprowetzky in the field of philonic studies, it seems that the prevailing view is that Philo should be regarded above all as an “exegete “. Such an opinion in one way or another seems to neglect to some extent Philo's place in the History of philosophy. This article defends the position that Philo should be considered primarily as a “hermeneut”. Emphasizing that the concept of hermeneutics has a broader meaning (especially in the context of antiquity) than the narrower and more specialized concept of exegesis.