Littérature scientifique sur le sujet « Jewish philosophy – early works to 1800 »
Créez une référence correcte selon les styles APA, MLA, Chicago, Harvard et plusieurs autres
Consultez les listes thématiques d’articles de revues, de livres, de thèses, de rapports de conférences et d’autres sources académiques sur le sujet « Jewish philosophy – early works to 1800 ».
À côté de chaque source dans la liste de références il y a un bouton « Ajouter à la bibliographie ». Cliquez sur ce bouton, et nous générerons automatiquement la référence bibliographique pour la source choisie selon votre style de citation préféré : APA, MLA, Harvard, Vancouver, Chicago, etc.
Vous pouvez aussi télécharger le texte intégral de la publication scolaire au format pdf et consulter son résumé en ligne lorsque ces informations sont inclues dans les métadonnées.
Articles de revues sur le sujet "Jewish philosophy – early works to 1800"
1
Burmistrov, Konstantin Yu. « Jewish Philosopher from Lithuanian Forests : On Solomon Maimon and His “Autobiography” ». Voprosy Filosofii, no 2 (2022) : 135–45. http://dx.doi.org/10.21146/0042-8744-2022-2-135-145.
Texte intégralRésumé :
Solomon Maimon (1753–1800), one of the most significant Jewish philosophers of modern times, in his writings tried to critically approach the tradition of Jewish thought and compare its teachings with the views of European philosophers. In recent decades, he and his views have attracted close attention of historians of philosophy. Recently, seven volumes of his works were published in Russia, translated from German and Hebrew. One of his most famous books is his Lebensgeschichte (Autobiography), an autobiography written by him in the 1790s and revealing both the stages of his life path and spiritual development, as well as his understanding of various problems of philosophy, religion, ethics and mysticism. This book has enjoyed a reputation as a classic in the genre of “intellectual biography” for two centuries. The article discusses the main features of this book, as well as its perception in the 19th – early 20th centuries. The stereotypical image of Maimon as a freethinker Jew, a fighter against religious superstitions and social inequality, almost overshadowed his significance as an original philosopher, whose views were appreciated by I. Kant and J.G. Fichte. This attitude towards Maimon was fully reflected in the translations of his Autobiography. Our article pays special attention to the Russian translations of this book. We are publishing for the first time documents related to an attempt to publish in the 1930s a complete commented translation of Maimon’s book. Famous Soviet philosophers and translators participated in the preparation of this translation (Boris G. Stolpner, Isaak M. Alter, and others), but the book was never published for political reasons.
2
Lachter, Hartley. « Kabbalah, Philosophy, and the Jewish-Christian Debate : Reconsidering the Early Works of Joseph Gikatilla ». Journal of Jewish Thought and Philosophy 16, no 1 (2008) : 1–58. http://dx.doi.org/10.1163/105369908785822124.
Texte intégralRésumé :
AbstractJoseph Gikatilla's early works, composed during the 1270s, have been understood by many scholars as a fusion of Kabbalah and philosophy—an approach that he abandoned in his later compositions. This paper argues that Gikatilla's early works are in fact consistent with his later works, and that the differences between the two can be explained by the polemical engagement during his early period with Jewish philosophy and Christian missionizing. By subtly drawing Jewish students of philosophy away from Aristotelian speculation and towards Kabbalah, Gikatilla sought in his early works to lay the foundation for an understanding of Judaism based on kabbalistic mytho-poesis and ecstatic mystical experience.
3
Zwiep, Irene E. « Adding the Reader's Voice : Early-modern Ashkenazi Grammars of Hebrew ». Science in Context 20, no 2 (juin 2007) : 163–95. http://dx.doi.org/10.1017/s0269889707001238.
Texte intégralRésumé :
ArgumentThe Ashkenazi grammars of Hebrew written between roughly 1600 and 1800 fill a modest and largely forgotten shelf in the Jewish scholarly library. At first sight, especially when compared with the medieval Jewish and contemporary Christian Hebrew traditions, they seem to lack technical sophistication. As this paper hopes to demonstrate, however, this apparent lack of sophistication was not so much an intrinsic flaw as a deliberate choice. For the earliest Ashkenazi textbooks were not about studying grammar, but about teaching Hebrew. By adapting the existing descriptive models to the needs of the classroom and the gemeyne leytn (ordinary people), Jewish scholars and teachers in such cities as Prague, Wilhelmsdorff, and Amsterdam hoped to find and instruct new audiences. Depending on context and target audience, they either relied on Hebrew, Yiddish, or on an intricate interplay of the two for maximum success and efficiency. It was this innovative combination of didactic simplification and functional bilingualism that allowed them not only to reach a new readership, but also to equip that readership to henceforth read their Bible and prayers with unprecedented autonomy.
4
Luneva, Anna A. « “Insiders” and “Outsiders” in Early Christianity in the Light of New Anthropological Theories ». Chelovek 33, no 1 (2022) : 159. http://dx.doi.org/10.31857/s023620070019080-5.
Texte intégralRésumé :
The article represents the problem of the development of early Christian anti-Judaism using the methods of Cognitive Science of Religion and Social Anthropology. This approach allows us to consider the early Christians anti-Jewish writings of 2nd — 3rd CE from another angle and to explain the reasons of emerging of anti-Judaism in a new way. In the works of early Christian authors Jews were always shown as “Others” (Outsiders) opposed to “Us” (Insides) — Christians. The image of Jew was stereotyped and passed through the Christian writings. Jews were characterized as deicides and apostates with worthless rites. They also caused troubles for Christians. At the same time Christians were depicted as new, eternal Israel, their New law replaced the Old law of Jews. For Christians “Us” were those, who rejected carnal sacrifices of Jews, circumcision and Shabbat day. Cognitive Science and Social anthropology explains humiliation of “Others” and exaltation of “Us”, pointing out that inter-group conflict emerge while groups have a common goal. At the same time, fear of “Other” makes inner-group connections stronger. Stereotypes and prejudices are the result of such inter-group communication. Stereotypes transmit, develop and strengthen within the group. Jewish-Christian relations of Antiquity are one of the examples of the conflict inter-group communication. Ancient anti-Jewish treatises demonstrate the growing of antipathy to Jews by Christians under the forming stereotypes.
5
Ostaric, Lara. « Absolute Freedom and Creative Agency in Early Schelling ». Philosophisches Jahrbuch 119, no 1 (2012) : 69–93. http://dx.doi.org/10.5771/0031-8183-2012-1-69.
Texte intégralRésumé :
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.
6
Gershowitz, Uri. « Kabbalah and Philosophy in the Early Works of Salomon Maimon ». RUDN Journal of Philosophy 24, no 3 (15 décembre 2020) : 342–61. http://dx.doi.org/10.22363/2313-2302-2020-24-3-342-361.
Texte intégralRésumé :
Until recent times, the collection of Salomon Maimons early works written in Hebrew, Hesheq Shelomo , was not included into the scientific circulation. An article of professor Gideon Freudenthal on the formation of the young Maimon, filled this lacuna, proving the importance of the analysis of philosophers early works for the comprehension of his literary heritage in general. Freudenthal had studied and published Maimons introduction to Hesheq Shelomo , and then one of the collections treatises, Maаse Livnat ha-Sаppir , consecrated to the ideas and notions of kabbalah (published at the end of 2019). In his analysis Freudenthal had focused on Maimons rational interpretation of kabbalah. The present article represents an attempt to expand Freudenthals research, adding an analysis of another aspect of young Maimons thought. We will try to show that kabbalah, generally understood by early Maimon as ancient Jewish knowledge, had, according to the thinker, to complete philosophy and mitigate arising in it problems. In his early works Maimon was not only criticizing widely occurring profane kabbalah, but also Maimonides philosophy. According to Maimon, it is not possible to understand the true kabbalah without philosophy, but philosophical knowledge is not complete and often erroneous without kabbalah: the true kabbalah rectifies and adjusts it. The critic of Aristotelianism and its derivate, proposed by Maimon in his early works (probably under the influence of Hasdai Crescas), can add clarity to the understanding of the development of his philosophical thought in the late period.
7
Lieber, Laura. « Portraits of Righteousness : Noah in Early Christian and Jewish Hymnography ». Zeitschrift für Religions- und Geistesgeschichte 61, no 4 (2009) : 332–55. http://dx.doi.org/10.1163/157007309789346461.
Texte intégralRésumé :
AbstractThe transformation of Noah into a Christian ideal in the writings of Aphrahat and Ephrem (4th century), with the resulting denigration of Noah in much rabbinic exegesis, is well documented. The purpose of this essay is to examine the characterization of Noah in the liturgical (as opposed to the scholarly) setting. Four groups of works are examined: the Hebrew Avodah poems and the hymns of Ephrem the Syrian (4th century); and the kontakia of Romanos the Melodist and the liturgical poems of the Jewish poet Yannai (6th century). These sources reveal that the individual poets felt great freedom to shape the character of Noah in distinctive ways, engaging with the various traditions of interpretation evident in the prose sources but using them in individualized ways. The resulting picture of Noah, when these poetic sources are brought to bear on the discussion, is much less predictable and more dynamic than might be assumed from study of the more“academic” prose sources alone.
8
FOX, YANIV. « CHRONICLING THE MEROVINGIANS IN HEBREW : THE EARLY MEDIEVAL CHAPTERS OF YOSEF HA-KOHEN'S DIVREI HAYAMIM ». Traditio 74 (2019) : 423–47. http://dx.doi.org/10.1017/tdo.2019.5.
Texte intégralRésumé :
Yosef Ha-Kohen (1496–ca. 1575) was a Jewish Italian physician and intellectual who in 1554 published a chronicle in Hebrew titled Sefer Divrei Hayamim lemalkei Tzarfat ulemalkei Beit Otoman haTogar, or The Book of Histories of the Kings of France and of the Kings of Ottoman Turkey. It was, as its name suggests, a history told from the perspective of two nations, the French and the Turks. Ha-Kohen begins his narrative with a discussion of the legendary origins of the Franks and the history of their first royal dynasty, the Merovingians. This composition is unique among late medieval and early modern Jewish works of historiography for its universal scope, and even more so for its treatment of early medieval history. For this part of the work, Ha-Kohen relied extensively on non-Jewish works, which themselves relied on still earlier chronicles composed throughout the early Middle Ages. Ha-Kohen thus became a unique link in a long chain of chroniclers who worked and adopted Merovingian material to suit their authorial agendas. This article considers how the telling of Merovingian history was transformed in the process, especially as it was adapted for a sixteenth-century Jewish audience.
9
Fokin, Alexander Anatolyevich. « Philosophical Principles of Heinrich Klee’s Theology (1800–1840) ». Philosophy of Religion : Analytic Researches 6, no 1 (2022) : 24–36. http://dx.doi.org/10.21146/2587-683x-2022-6-1-24-36.
Texte intégralRésumé :
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.
10
Robinson, Ira, et Yosef Robinson. « Maimonides for the Masses ? Chaim Kruger, Yiddish Journalism, and Medieval Jewish Philosophy ». Canadian Jewish Studies / Études juives canadiennes 34 (20 décembre 2022) : 56–82. http://dx.doi.org/10.25071/1916-0925.40291.
Texte intégralRésumé :
In the early twentieth century, the Jewish community in Montreal created its own religious, cultural and intellectual spaces, including synagogues, schools, a library, and a Yiddish language daily, the Keneder Adler. Behind these varied but complementary institutions was a group of remarkable people who collectively built a Jewish community with considerable cultural creativity. One of the most interesting among them was Chaim Kruger (1877–1933). He was a shoḥet [kosher slaughterer], rabbi, teacher, and journalist on the staff of the Keneder Adler. He was also a serious scholar of Jewish philosophy. In the Keneder Adler, Kruger shared the results of his deep and extensive reading and study. He wrote series of articles on widely-ranging subjects such as Philo Judaeus, Saadia Gaon, Moses Maimonides, Isaac Luria, and Ḥayyim of Volozhin. His columns on Maimonides were collected into a book, Der Rambam, zayn leben un shafn [Maimonides: His Life and Works], published in 1933. The Maimonides book forms the basis of our analysis of Kruger’s thought. This article examines Kruger’s attempt to popularize Maimonides’ philosophy and make a thinker noted for the esoteric nature of his thought into someone accessible to the readership of the Keneder Adler. It also investigates Kruger’s attempt to compare Maimonides with modern philosophers, especially Kant and Nietzsche, in the context of contemporary attempts to incorporate modern philosophy into the task of understanding Judaism. Kruger’s work contributes to our understanding of the intellectual milieu of the Montreal Jewish community as well as the reception history of Maimonides in the twentieth century.
Thèses sur le sujet "Jewish philosophy – early works to 1800"
1
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.
Texte intégralRésumé :
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.
2
朱加正 et 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.
Texte intégral
3
Terra, Carlos Alexandre. « Conhecimento previo e conhecimento cientifico em Aristoteles ». [s.n.], 2009. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280524.
Texte intégralRésumé :
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
4
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.
Texte intégralRésumé :
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
5
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.
Texte intégralRésumé :
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'.
6
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.
Texte intégralRésumé :
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.
7
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.
Texte intégral
8
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.
Texte intégralRésumé :
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)
9
Lundy, Steven James. « Language, nature, and the politics of Varro’s De lingua Latina ». 2013. http://hdl.handle.net/2152/22057.
Texte intégralRésumé :
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
10
« Musica poetica in sixteeth-century reformation Germany ». 2010. http://library.cuhk.edu.hk/record=b5896632.
Texte intégralRésumé :
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
Livres sur le sujet "Jewish philosophy – early works to 1800"
1
Elʻazar, Yehudah ben. Ḥovot Yehudah. Yerushalayim : Mekhon Ben-Tsevi le-ḥeḳer ḳehilot Yiśraʾel ba-Mizraḥ, 1995.
Trouver le texte intégral
2
Falaquera, Shem Tov ben Joseph, ca. 1225-ca. 1295., Falaquera, Shem Tov ben Joseph, ca. 1225-ca. 1295. et Falaquera, Shem Tov ben Joseph, ca. 1225-ca. 1295., dir. Torah and Sophia : The life and thought of Shem Tov Ibn Falaquera. Cincinnati : Hebrew Union College Press, 1988.
Trouver le texte intégral
3
Elijah, Aaron ben. ʻĒṣ Ḥayyīm : The tree of life, part I. [Troy NY] : al-Qirqisani Center for the Promotion of Karaite Studies, 2003.
Trouver le texte intégral
4
Crescas, Ḥasdai. Sefer Or ha-Shem. Yerushalayim : Sifre Ramot, 1989.
Trouver le texte intégral
5
Crescas, Ḥasdai. Sefer Or ha-Shem. Yerushalayim : Sifre Ramot, 1989.
Trouver le texte intégral
6
Maimonides, Moses. Alderraien gidaria. [Barcelona] : Klasikoak, 2006.
Trouver le texte intégral
7
Crescas, Ḥasdai. Sefer Or ha-Shem. Yerushalayim : Sifre Ramot, 1989.
Trouver le texte intégral
8
Raz, Reuven. ha-Adam u-midotaṿ be-mishnat ha-Maharal : ʻiyunim bi-"Netivot ʼolam". Yerushalayim : Mosad ha-Rav Ḳuḳ, 2019.
Trouver le texte intégral
9
Moisés, Orfali Levi, dir. Nomología, o, discursos legales. Salamanca : Ediciones Universidad de Salamanca, 2007.
Trouver le texte intégral
10
Saʻd ibn Manṣūr Ibn Kammūnah. الكاشف : Al-Jadīd fī al-ḥikmah. Tihrān : Muʼassasah-ʼi Pizhūhishī-i Ḥikmat va Falsafah-ʼi Īrān, 2008.
Trouver le texte intégralChapitres de livres sur le sujet "Jewish philosophy – early works to 1800"
1
Roth, Leon. « Maimonides ». Dans Is There a Jewish Philosophy ?, 169–79. Liverpool University Press, 1999. http://dx.doi.org/10.3828/liverpool/9781874774556.003.0012.
Texte intégralRésumé :
This chapter focuses on Maimonides. His works, all composed under the stress of travel or business, included commentaries on some tractates of the Talmud; a complete Commentary, still widely used, on the early (second- and third-century) rabbinic code, the Mishnah; an original Code of his own, the Mishneh torah (Repetition of the Law), preceded by a Book of Precepts in which the attempt is made to systematize the approach to the content of Judaism as a religious and moral discipline expressed in the commandments of the Pentateuch; some short medical treatises; some polemical writing; and many ‘encyclical’ letters to Jewish communities, far and near, on points of law and on public issues of importance. These were his basic preoccupations and interests, and his philosophy was only incidental. The only technically philosophical work is his first, the very slight Logical Terminology, a brief account of the elements of Aristotelian logic which concludes with a summary conspectus of the main divisions of the Aristotelian system as a whole. There is also The Guide for the Perplexed, which is not a set philosophical treatise but, professedly, an unsystematic essay on some problems of philosophical theology.
2
Yassif, Eli. « The Hebrew Narrative Anthology in the Middle Ages ». Dans The Anthology in Jewish Literature, 176–95. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195137514.003.0009.
Texte intégralRésumé :
Abstract The history of the Hebrew story in the Middle Ages corresponds, to a great extent, to that of the literary anthology. In turn, the evolution of the Hebrew tale in the Middle Ages is linked to what was arguably the most important cultural phenomenon of the early Jewish Middle Ages, namely, the “separation of disciplines.” Talmudic literature, central to the literary activity of the preceding period- and, to a great extent, of the Middle Ages as well-is an all-encompassing creation. This one composition incorporates most of the period’s cultural components: scriptural commentary and medicine, law and astronomy, linguistics and historiography, prayer and liturgical poetry, botany and agronomy, all in the course of a single, unbroken, and largely undifferentiated discussion. By the height of the geonic period (eighth and ninth centuries), a tendency had evolved to create special works on law and Hebrew grammar, Jewish philosophy and hermeneutics, liturgical poetry, and Jewish history. This important cultural phenomenon was undoubtedly connected to the parallel development in Arab culture of the first centuries of Islam. Arab scholars in Iraq and Persia, the lands in which the phenomenon first manifested itself in Jewish culture, distinguished between separate branches of knowledge, defined the various subjects, and devised special works in the different branches. The question of who influenced whom is of no consequence here. Jewish culture may have borrowed the norms of the ruling culture, or perhaps Jewish culture’s internal needs led to the creation of new modes of expression, which influenced Muslim culture. Like any complex cultural phenomnon, it was undoubtedly the result of a number of interlocking factors, and only the particular confl4ence of an encompassing cultural atmosphere with the specific needs of the Jewish world of that time can explain its appearance.
3
Fisher, Naomi. « Schelling’s Innovations ». Dans Schelling's Mystical Platonism, 113–34. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197752883.003.0006.
Texte intégralRésumé :
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.
4
Truskolaski, Sebastian. « Benjamin, Walter (1892–1940) ». Dans Routledge Encyclopedia of Philosophy. London : Routledge, 2022. http://dx.doi.org/10.4324/9780415249126-dc089-2.
Texte intégralRésumé :
Walter Bendix Schönflies Benjamin was an influential German intellectual, whose activity spanned the late years of the German empire and the volatile Weimar period, culminating in a tragic suicide at Portbou while fleeing from Nazi persecution. Born into an assimilated Jewish family in Berlin, Benjamin’s prismatic writings straddle diverse fields, including philosophy, art and literary criticism; however, they also mark significant forays into broadcasting, travel-writing, and translation. Although Benjamin remained relatively unknown to a wider public during his lifetime, his influence can be discerned in Frankfurt School critical theory, as well as in his correspondences with leading cultural figures of the day: from Hugo von Hofmannsthal to Hannah Arendt and Bertolt Brecht. Benjamin’s work has been widely studied since the first posthumous publication of his selected writings by Theodor W. Adorno in 1955, laying the foundations for more comprehensive editions in subsequent decades. Since then, a voluminous secondary literature on Benjamin has appeared, including important works by a diverse range of thinkers from Carl Schmitt, to Paul de Man, and Judith Butler. Today, Benjamin is perhaps best-known for his literary studies on Goethe, Kafka, and Baudelaire, in addition to the seminal essays of his ‘anthropological’ turn, above all his piece on ‘The Work of Art in the Age of its Technical Reproducibility’ (1936). Benjamin’s oeuvre is often seen as falling into two periods: an early theological-metaphysical phase, culminating in his ill-fated Habilitation,1Origin of the German Trauerspiel (1925), and a later Marxist-materialist phase, exemplified by his unfinished ur-history of modernity, The Arcades Project (c.1927–40). Indeed, Benjamin’s Habilitation, which was rejected by the University of Frankfurt in 1925, marks the end of his sustained efforts to secure an academic position, and an increase in the production of more occasional writings – many of them produced under considerable material pressures during his years of exile in France, Spain, and Denmark. Moreover, Benjamin’s writings from the mid-1920s onwards often assume startling experimental forms that set them apart from some of his earlier, more pointedly academic production. This is true, for instance, of his philosophical autobiography Berlin Childhood Around 1900 (c.1933–38), or his great work of modernist montage, One-Way Street (1928). However, despite Benjamin’s self-characterization as an author who is ‘always radical’ but ‘never consistent’ (GB 3, 159),2 the theoretical antitheses that this periodization implies tend to cover over important continuities in his thinking. This concerns, not least, his persistent efforts to recast ‘the relationship of a truth to history’ (C, 135–6), as he puts it in a letter to Ernst Schoen. One way of capturing this dimension of Benjamin’s thought is by considering his objections to the perceived strictures of a narrowly defined concept of experience that Benjamin identifies, in part, with Immanuel Kant. This form of experience (Erlebnis as opposed to Erfahrung) is supposed to entail an unsustainable dualism between subjects and objects of cognition – a relation that, in turn, plays out in a homogeneous, empty flow of time. Accordingly, Benjamin is consistent in his attempts to rescue the ‘integrity of an experience that is ephemeral’ (SW 1, 100), as he puts it in his 1918 essay ‘On the Programme of the Coming Philosophy’. This includes a focus on linguistic, religious, and emphatically historical experiences, which interweave in complicated and productive ways throughout Benjamin’s fragmentary writings.
Actes de conférences sur le sujet "Jewish philosophy – early works to 1800"
1
Shavulev, Georgi. « The place of Philo of Alexandria in the history of philosophy ». Dans 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.
Texte intégralRésumé :
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.