Literatura académica sobre el tema "Vico, Giambattista (1668-1744) – Philosophie politique"
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Tesis sobre el tema "Vico, Giambattista (1668-1744) – Philosophie politique":
Girard, Pierre. "Communauté et politique dans la philosophie de Giambattista Vico". Paris 4, 2002. http://www.theses.fr/2002PA040191.
This study aims to offer a rational interpretation of Vico's work, to show that the concept of reason occupies a central position in Vico's writings and that its most patent expression is community. By placing reason and its two modalities, community and politics, at the core of this study, I am led to offer a general interpretation of the Scienza nuova through what Vico calls his " two practices ", namely " the art of criticism " and " the art of diagnosis ". Such an interpretation enables me to discuss the notions of prudence, ingenium, philology, " ideal eternal history " and education. I show how these concepts are organized around a scientific project whose object is " the common nature of nations "
Sama, Lindor Sterline. "Le sublime chez Giambattista Vico, de l’esthétique à la politique : sublime, rhétorique et politique dans la philosophie vichienne". Electronic Thesis or Diss., Paris 8, 2020. http://www.theses.fr/2020PA080046.
The main objective of this work is to analyze the variations of the meaning of the sublime by Vico and determine how the sublime, as the trigger moment of « andar raccogliendo », participates in the foundation of political community. It’s from the lightning-experience, of the sublime moment that begins the long process of development of the « bestioni » mind who wandered in the great post diluvian forests. By a vigorous imagination, they created the « universals fantastics » or « poetic characters, » which will be their first mode of apprehension of the world. So they are ready to leave their raw state to gradually reach humanity? Thus, at this the concept of «fantastics universals » that Vico founded his new science. In this way, he rehabilitates the imagination, fantasia, and gives it an important role of searching the truth, by proposing a reflection that takes into account all the properties of the human mindset. As a fervent defender of this discipline placed outside the field of knowledge by certain philosophers including Descartes, Vico studied the transformation of the human spirit through different moments of its evolution. So he invented entirely based on « aesthetic sublime ». His approach reminds us Kant, who, in his first criticism, defines basic rules of knowledge starting from the sensitive. The possibility of thinking on sublime as the Neapolitan philosopher not being limited to the poetic age, it should be determined during the passage from the poetic age to the age of « fully developed reason ». Considered as the moment where all symbolic references are suspended, the sublime has the particularity of modifying the order of things to bring out new symbolics institutions. This is what we observe in the new science, during the raising of the plebians against the patriarchy. It is this sublime moment that will favor the emergence of democracy in the cities, which Marc Richir called « sublime in politic». There is a connection between them, as they both reflected the problem of the socio-political foundation
Remaud, Olivier. "Giambattista Vico : La sagesse et l'histoire". Tours, 2001. http://www.theses.fr/2001TOUR2023.
Navet, Georges. "De l'usage de vico en france : le probleme de la legitimite du droit civil". Reims, 1987. http://www.theses.fr/1987REIMD002.
French liberals at the beginning of the restoration were faced with the doubly complex task of establishing both a foundation and an interpretation for the civil code. Cousin derives the basis from a divine law of kantian inspiration which, resounding within the heart of every man, implies that an individual's freedom is limited by his respect for that of his fellow man. A society defined in this manner is of an ideal nature. Indeed, a basis is established for the code as a set of laws, but this philosophical foundation alone does not constitute grounds for jurisprudence, which must essentially rely upon reality. The roots for this reality, or social setting, cannot be taken from tradition, for this would signify a return to the former system. Nor can they be derived from folks ways and practices. Instead the model for jurisprudence is taken from the roman jurisconsults, and the code is now seen as a modern resuscitation of roman law. Hence, at the very moment when reality would appear to diverge from the ideal, jourdan asserts that the two actually converge, at the expence of substituting ancient rome for the reality of france. It is at this point that vico is invoked in order to ensure the convergence between reality and the ideal, between history and philosophy, between the facts and the law. This appeal to the theories of vico can be considered valid only if the principle itself by which the neopolitan affirms the presence of the ideal in reality remains unquestioned. This "heroic principle", which stipulates that man creates the civil world, gives way to a necessarily democratic entity at some point in time where each individual takes part in the drawing-up of laws. After close examination of this moment, both ballanche and michelet are compelled to question the principle of representation upon which the liberal concept is based, to redefine the relationship between the civil sphere and the political sphere and, finally, to attribute to the plebians in the one case, and to the people in the other, a role as a driving force in history
Vanzulli, Marco. "L'idée de science chez Vico : Mythe et anthropologie". Nice, 2005. http://www.theses.fr/2005NICE2004.
This study aims to prove the scientific character of Vico's new science and its complexity. The New Science epistemology will appear, through our analyse, the result of three basic components: rhetoric, jurisprudence and natural science. Without denying the fundamental function of sensible and imaginative determinations, we will try to show the importance of rational determination in the New Science, and indeed in Vico's entire output. This reading will allow us to examine the distinctively anthropologic nature of the science "concerning the common nature of the nations" and to dwell upon the civil interpretation of the myth which it provides. Subsequently, we will try to lay the foundations of an actualisation and an application of the vichian hermeneutics of myth, by comparison with the phenomenological and irrationalist tendency of contemporaneous studies of mythology and history of religions
Pinchard, Bruno. "La fabbrica della mente : enquête sur l'architectonique de l'humanisme de Cajétan à Vico". Paris 4, 1991. http://www.theses.fr/1991PA040002.
For the poet Torquato Tasso, the fabbrica della mente, i. E. The "fabric" of the mind, refers to the structure of allegory as it is used in epic poems. This investigation develops this trend of thought in that it attempts to establish an architectonics of humanist culture, that is of a culture in which are to be found side by side concepts and signs, ontology and philology. In order to achieve this purpose, we start with a classical figure of renaissance scholastic thought, the nominum analogia, as described by the Dominican theologian Tommaso De Vio, called ii Gaetano. This logical tool, which is indispensable for metaphysics and theology, is shown to really imply an aboriginal similitude (similitudo proportionnalitatis), that cannot be properly expressed in the language of scholastic ontology, but is carried out in the very act of naming scientific principles (consideratio nominum). As it follows this "philosophy of names" through the history of Italian humanist culture, our investigation comes across the eighteenth-century Neapolitan philosopher Giambattista Vico. He explicitly bases the power of names in thought on a truth criterion more general than the opposition between concepts and signs: the convertibility of truth and fact (verum et factum convertuntur). We then show that, far from leading to an activistic or "actualistic" metaphysics, this criterion places human action in the framework of a continuous space, on which all the analogic acts of reason are built, and within which the separated forms of theoretical activity and symbolic activity take on their meaning
Graziani, Françoise. "La pensée fossile mythe et poésie : d’Aristote a Vico". Electronic Thesis or Diss., Paris 4, 2010. http://www.theses.fr/2010PA040187.
The old dispute between the Philosopher and the Poet, which leads to the dichotomy betweenLogos and Mythos, can be turned into a settlement as long as one changes one’s viewpoint. WhilePlato only considered their difference as a source of discord and division, Aristotle drew from it aPoetic and a Rhetoric, the Renaissance poets a Poetical Philosophy, and Vico a language’sAnthropology and an Archeology of the Thought. What is considered by the Moderns to be a « wildthinking » was seen by the Ancients as an archaic wisdom, expressed through figures and« translating the voices of nature into the language of gods ».The purpose here is to reassess the concepts of Poetic and Mythic thought by adopting theviewpoint of the poets of the Renaissance and the Baroque era. Those cleary identified these twospecific thinkings with the wit’s power to produce metaphors, figures and fictions. In order to achievethis research, it is important to revisit the antic sources, so as to enlight the effective polysemysupporting the ancient ways used to interpret myths. Far from categorising the stance of the physics,the morals and the theology, the Ancients used to gather them into a comprehensive « poeticscience » : it reunited the synthesis of all knowledge but has become a fossilised science
Gue, Loudmie. "La théorie de la connaissance chez Descartes et Vico : imagination et raison". Thesis, Paris 8, 2017. http://www.theses.fr/2017PA080057/document.
In the 17th century, the Quarrel of the Ancients and the Moderns gives the opportunity to wonder about the way in which men build knowledge. Two faculties come into play: imagination and reason. Descartes, it seems, has made reason the only faculty enabling men to know. In addition, Vico highlights the imagination that actively participates in cognition in humans. Thus, the philosophical tradition tends to make the one the opposite of the other. But can we take such opposition for granted?By indulging in an analysis of the Cartesian corpus, what is it possible to bring out about the imagination? What about Vico, who in his Scienza Nuova takes into account, in an original way, those two faculties that play a great role in the question of cognition.On the one hand, critics make Vico the fierce opponent of Descartes. On the other hand, a re-reading of the Cartesian position of the imagination leads us to a reconsideration of the opposition Descartes / Vico. Vico's position allows us to consider the imagination and the reason in a relation of hierarchization and complementarity. Thus, imagination is chronologically the first faculty which appears in men. The reason follows. But does this mean that the one over the other or that one is of greater importance than the other? So where does Vico get his ideas? How does he organize these for a new perspective in the construction of knowledge? These questions invite us to consider the Descartes / Vico report as complex and ambiguous.Our work consists in fixing the status of the imagination and its relationship with reason in the two philosophers and bringing a scientific character to the first. This leads us to study the status of the two faculties, the deep relationship that exists between them when apprehending the real
Graziani, Françoise. "La pensée fossile mythe et poésie : d’Aristote a Vico". Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040187.
The old dispute between the Philosopher and the Poet, which leads to the dichotomy betweenLogos and Mythos, can be turned into a settlement as long as one changes one’s viewpoint. WhilePlato only considered their difference as a source of discord and division, Aristotle drew from it aPoetic and a Rhetoric, the Renaissance poets a Poetical Philosophy, and Vico a language’sAnthropology and an Archeology of the Thought. What is considered by the Moderns to be a « wildthinking » was seen by the Ancients as an archaic wisdom, expressed through figures and« translating the voices of nature into the language of gods ».The purpose here is to reassess the concepts of Poetic and Mythic thought by adopting theviewpoint of the poets of the Renaissance and the Baroque era. Those cleary identified these twospecific thinkings with the wit’s power to produce metaphors, figures and fictions. In order to achievethis research, it is important to revisit the antic sources, so as to enlight the effective polysemysupporting the ancient ways used to interpret myths. Far from categorising the stance of the physics,the morals and the theology, the Ancients used to gather them into a comprehensive « poeticscience » : it reunited the synthesis of all knowledge but has become a fossilised science
Carmona, Bernard. "Formation transdisciplinaire, trajet anthropologique et tradition tibétaine : Recherche sur l'ingenium de la pratique du débat dans l'Ecole Gelugpa". Thesis, Tours, 2012. http://www.theses.fr/2012TOUR2007.
Our research focuses on the analysis of a specific process of learning: The concept of ingegno by the Neapolitan philosopher Giambattista Vico: The practice of the debate of the Gelugpa School of Tibetan Buddhism. In the first section, through an anthropology of its gesture and its imagination, we present the deployment of ingegno and transdisciplinary dimension of this traditional practice of education. In the second section, we use the tool AT9 to do a hermeneutic reading from the imagination of the Tibetan monks in the process of discussions. Through the projections themselves, that constitute the AT9 realized, we looked for traces of projections of learning and their transdisciplinary dimension. It is concluded, or rather offered to the transdisciplinary practitioners, the debate of a transforming tool of the transdisciplinary training practices, such as ours have been transformed during the course of our learning researcher
Libros sobre el tema "Vico, Giambattista (1668-1744) – Philosophie politique":
Mali, Joseph. The rehabilitation of myth: Vico's New science. Cambridge: Cambridge University Press, 1992.
Pompa, Leon. Human nature and historical knowledge: Hume, Hegel, and Vico. Cambridge [England]: Cambridge University Press, 1990.
Mali, Joseph. Rehabilitation of Myth: Vico's 'New Science'. Cambridge University Press, 2009.
Mali, Joseph. The Rehabilitation of Myth: Vico's 'New Science'. Cambridge University Press, 2002.
Mali, Joseph. Rehabilitation of Myth: Vico's 'New Science'. Cambridge University Press, 2011.
Pompa, Leon. Human Nature and Historical Knowledge: Hume, Hegel and Vico. Cambridge University Press, 2002.
Pompa, Leon. Human Nature and Historical Knowledge: Hume, Hegel and Vico. Cambridge University Press, 2009.
Pompa, Leon. Human Nature and Historical Knowledge: Hume, Hegel and Vico. Cambridge University Press, 2011.
Capítulos de libros sobre el tema "Vico, Giambattista (1668-1744) – Philosophie politique":
"Giambattista Vico (1668–1744)". En Sprachphilosophie / Philosophy of Language / La philosophie du langage, editado por Marcelo Dascal, Dietfried Gerhardus, Kuno Lorenz y Georg Meggle. Berlin • New York: Walter de Gruyter, 1992. http://dx.doi.org/10.1515/9783110095838.1.2.330.