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Статті в журналах з теми "Métaphysique – Critique et interprétation"
Maggini, Golfo. "Gestalt, subjectivité, négativité : l'interprétation heideggerienne du Surhomme et sa critique de la morphologie des cultures chez Spengler." Philosophiques 26, no. 1 (October 2, 2002): 53–70. http://dx.doi.org/10.7202/004954ar.
Повний текст джерелаKrüger, Gerhard. "Le critère de la critique kantienne*." Articles spéciaux 63, no. 1 (November 2, 2007): 51–85. http://dx.doi.org/10.7202/016678ar.
Повний текст джерелаLienhard, Fritz. "Le Christ au milieu de la vie : Les lettres de prison de Bonhoeffer." Études théologiques et religieuses 72, no. 1 (1997): 69–90. http://dx.doi.org/10.3406/ether.1997.3446.
Повний текст джерелаSalom, Kerim. "La métaphysique de l’art chez Quatremère de Quincy. Petite histoire des transferts culturels entre la France et l’Allemagne au début du xix e siècle." Nouvelle revue d’esthétique 31, no. 1 (June 22, 2023): 15–29. http://dx.doi.org/10.3917/nre.031.0015.
Повний текст джерелаEngelhard, Kristina. "The Regulative Use of Transcendental Ideas in Kant: Metaphysics as Modelling." Revue de métaphysique et de morale N° 118, no. 2 (June 5, 2023): 175–94. http://dx.doi.org/10.3917/rmm.232.0175.
Повний текст джерелаSantamaria, Ulysses, and Alain Manville. "Marx : entre l’idéalisme radical et l’individualisme anarchique." Articles 11, no. 2 (January 9, 2007): 299–333. http://dx.doi.org/10.7202/203259ar.
Повний текст джерелаLardic, Jean-Marie. "Logique interrogative et dialectique de l'action." Revue internationale de philosophie 257, no. 3 (October 1, 2011): 47–56. http://dx.doi.org/10.3917/rip.257.0047.
Повний текст джерелаLEDUC, CHRISTIAN. "Condillac et la critique d’un système. Le cas leibnizien." Dialogue 57, no. 4 (December 2018): 767–89. http://dx.doi.org/10.1017/s0012217318000343.
Повний текст джерелаRicoeur, Paul. "Psychanalyse et interprétation. Un retour critique." Études Ricoeuriennes / Ricoeur Studies 7, no. 1 (August 18, 2016): 19–30. http://dx.doi.org/10.5195/errs.2016.348.
Повний текст джерелаRUSU, BOGDAN. "Whitehead fictionnaliste." Dialogue 54, no. 2 (June 2015): 247–61. http://dx.doi.org/10.1017/s001221731500058x.
Повний текст джерелаДисертації з теми "Métaphysique – Critique et interprétation"
Brun, Jean-Marie. "L'exigence métaphysique de Boèce." Paris 4, 1989. http://www.theses.fr/1989PA040061.
Повний текст джерелаThrough what st Thomas brought to light that work is an analyze and commentary of a philosophical and theological treatise called: «liber de persona et duabus naturis ", written by Boethius, nearly in year 520 to refute Nestorius and Eutyches mistake. What is done is an essay about concepts of "nature" "substance" "subsistence" that is to define the notion of person as: "naturae rationalis individua substantia". Not knowing the dogma of "immaculate conception" Boethius sets up an original thought to define Christ’s human nature. The word to save human's being assumes human nature. He gives to it universal accidents found in the Adam’s three intelligible 's ways : before the first fault (domination of reason), after the first fault (acting death), during the utopian position where Adam would not have sinned (he had not the willing to sin). Conclusion arguments about the category of "relation" called "one of the person". It sets a parallelism between the definition of the person and Boethius' person
Schmitt, Eric-Emmanuel. "Diderot et la métaphysique." Paris 4, 1987. http://www.theses.fr/1987PA040220.
Повний текст джерелаGuyomarc'h, Gweltaz. "Aux origines de la métaphysique : l’interprétation par Alexandre d’Aphrodise de la Métaphysique d’Aristote." Electronic Thesis or Diss., Lille 3, 2012. http://www.theses.fr/2012LIL30004.
Повний текст джерелаAristotle does not use the word "metaphysics". The books called "Metaphysics" clearly lack unity. The science called "metaphysics" seems to break the common epistemological rules set by Aristotle himself. From that point of view, it seems problematic to consider Aristotle as the "founding father of metaphysics". The present dissertation aims to show that the foundation of metaphysics as a science is also based on the work of the Ancient Commentators, especially Alexander of Aphrodisias (fl. 200 AD). Paradoxically, the "Exegete par excellence" makes it possible to be engaged in metaphysics without limiting metaphysics to explaining Aristotle's books. The reason is that he tries in fact to makes explicit and to enhance the unity of this work as well as to establish the unity of the corresponding science. According to him, metaphysics is both universal and the first true science. As such it constitutes the condition for any type of knowledge to be established as a science. Metaphysics is devoted to three main programs : the general study of being, the study of substance, the study of the first cause. These different programs are closed enough to be carried out within one single science. The passage from one level to another is guided by what I propose to call the Principle of Maximum Casuality. In this way, the substance is the higher being and the cause of being for all the rest ; the first cause is the higher and most thinkable substance, the cause of the order on the world, and what makes it intelligible. So the Exegete offers a strong view of the unity of metaphysics and thanks to this reappropriation Aristotle's work became the origin of a long-lasting tradition
Corban, Antonela. "Nietzsche et Klimt : la métaphysique en question." Dijon, 2009. http://www.theses.fr/2009DIJOL021.
Повний текст джерелаBardout, Jean-Christophe. "Malebranche et la métaphysique." Paris 4, 1996. http://www.theses.fr/1996PA040237.
Повний текст джерелаThis work tries to describe Malebranche's conception of metaphysics. In spite of the rarity of the word "metaphysique" in the works of Malebranche, we tempt to show that metaphysics takes a great place up in his philosophy. First of all metaphysics becomes the science of idea and of its object. The vision in god seems to be a metaphysical thesis because being is understood through the representative idea "seen in good". We show that all the ways of knowing depend on a representative paradigm. The idea involves the abstraction of knowledge which characterizes metaphysics. These points allow us to underline Malebranche's ontological decisions. In the second place we try to demonstrate that Malebranche's use of metaphysics makes possible to explain the structure of his philosophy. Physics, ethics and the theory of religion depend on metaphysics
Lemaire, Eric. "Wittgenstein et la métaphysique." Paris 7, 2009. http://www.theses.fr/2009PA070081.
Повний текст джерелаThe second Wittgenstein was one of the most important thinkers in the history of analytic philosophy. He is known for his provocative conception of philosophy according to which metaphysical propositions - and more generally philosophical propositions - are nonsensical. Thus understood, the main task of philosophy is to eliminate these propositions and to show that metaphysical problems are pseudo-problems. Many commentators of the second Wittgenstein's works assume that this conception affects any form of metaphysics and that he showed the illegitimacy of any metaphysics. In the meanwhile metaphysics renewed in the analytic tradition. In such a context a question raises: Did the second Wittgenstein really undermine the legitimacy of metaphysics? Our main aim here is to show that he did not. On the contrary, the second Wittgenstein can be understood as a common sense metaphysician, that is as a philosopher who gives us tools, ideas, and a method to rethink the metaphysical enterprise. Hence, he does offer us means to defend the legitimacy of metaphysics
Devaux, Michael. "L'avancement de la métaphysique réelle selon Leibniz : nomenclature et réalité de la métaphysique leibnizienne après l'inter italicum." Paris 4, 2004. http://www.theses.fr/2004PA040224.
Повний текст джерелаIn 1694, Leibniz published the De Primae Philosophiae Emendatione which he himself translated into french as Reflections on Advancement of Real Metaphysics. . . This way of referring to metaphysics can indeed be taken seriously. Is real metaphysics the same as true metaphysics? What about the relationship between his advancement and those of Bacon and Glanvill? Advancement only conveys the idea of progress involved in emendatio, not that of correction, which is conveyed in the notion of real metaphysics. In order to show that real metaphysics is an appellation of metaphysics, we must first explain how it is an advancement upon, and a correction of first philosophy (Descartes) and ontology (modern scholasticism). The first appearance and development of ontology (1606-1716) is presented, as are the relations between Leibniz and thirty authors (Lorhardus, Hojerus, Goclenius, etc. ); as well as the three texts in which Leibniz used ontology. The conceptual aspects of real metaphysics are studied within all the texts in all circunstances in which the syntagma occurs (1691-1716). The next question is: what about reality in real metaphysics? The answer focuses on the three metaphysical inventions accepted by Kant in Leibniz: the real point (and the living mirror), the principle of reason, and harmony. Lastly, we analyse the conception of reality in Leibniz: in opposition (real/imaginary/ideal), in composition (perfection being a degree of reality, the reality of possibles) and in supposition (no reality without unity). We conclude that real metaphysics is a metaphysics of realisation because there's no completion and because it's about existiturientia
Guyomarc'h, Gweltaz. "Aux origines de la métaphysique : l’interprétation par Alexandre d’Aphrodise de la Métaphysique d’Aristote." Thesis, Lille 3, 2012. http://www.theses.fr/2012LIL30004.
Повний текст джерелаAristotle does not use the word "metaphysics". The books called "Metaphysics" clearly lack unity. The science called "metaphysics" seems to break the common epistemological rules set by Aristotle himself. From that point of view, it seems problematic to consider Aristotle as the "founding father of metaphysics". The present dissertation aims to show that the foundation of metaphysics as a science is also based on the work of the Ancient Commentators, especially Alexander of Aphrodisias (fl. 200 AD). Paradoxically, the "Exegete par excellence" makes it possible to be engaged in metaphysics without limiting metaphysics to explaining Aristotle's books. The reason is that he tries in fact to makes explicit and to enhance the unity of this work as well as to establish the unity of the corresponding science. According to him, metaphysics is both universal and the first true science. As such it constitutes the condition for any type of knowledge to be established as a science. Metaphysics is devoted to three main programs : the general study of being, the study of substance, the study of the first cause. These different programs are closed enough to be carried out within one single science. The passage from one level to another is guided by what I propose to call the Principle of Maximum Casuality. In this way, the substance is the higher being and the cause of being for all the rest ; the first cause is the higher and most thinkable substance, the cause of the order on the world, and what makes it intelligible. So the Exegete offers a strong view of the unity of metaphysics and thanks to this reappropriation Aristotle's work became the origin of a long-lasting tradition
Picot, Bruno. "Jean Wahl : empirisme et métaphysique au cœur du XXème siècle." Lille 3, 2009. http://www.theses.fr/2009LIL30059.
Повний текст джерелаWith the bergsonian legacy, Jean Wahl wants to defend a Metaphysic concerned with the concrete. Between Soren Kierkegaard and William James, he builds for himself a Metaphysic of intensity. From his 1920 thesus "The pluralist philosophies of England and America" to his last work in 1963 "The Metaphysical experience", he proposes to build a real "Transcendental empiricism" which is based in the aporetic of the instant. He describes the dialectic process of mind encountering the real. His empirism can be defined as realism. He bridges James Whitehead's empirism with Husserl's meditations. Jean Wahl questions all the XX th century major philosophical orientations : phenomenology, existensialism, structuralist, marxism, logical positivism. As a poet, metaphysician, editor of revues and instigator of philosophical meetings, Wahl militates for a "broadening of philosophy"
Lurson, Guillaume. "Ravaisson et le problème de la métaphysique." Electronic Thesis or Diss., Toulouse 2, 2019. http://www.theses.fr/2019TOU20054.
Повний текст джерелаFar from a mere label created for the purpose of historical classification, Ravaisson’s spiritualism opens the horizon of a refoundation of metaphysics at the heart of the French 19th century. From Aristotle’s Metaphysics, Ravaisson puts together a critique of what can be called “the metaphysics of separation”, the starting point of which is to be found in the writings of the Stagira-born philosopher. From there, he will endeavor to elaborate a philosophy that affirms the identity of Being and Thought far from any transcendence or dualism. That is how the question of metaphysics can be posed: can one overcome the aporia inherited from Aristotle’s Metaphysics, and stitch up the gap between the entity and the Being, Nature and the Spirit, or even Man and God? Or should one, on the contrary, consider that separation defines the inaugural gesture of metaphysics? By refusing this latter possibility, Ravaisson builds a philosophy that entirely refutes Kant’s transcendental idealism, or Comte’s positivism and, more broadly even, any materialistic way of thinking. The lost unity of metaphysics, that is, its possibility, must thus be sought by questioning Aristotle’s heritage, in order to determine whether one should think with, or against it
Книги з теми "Métaphysique – Critique et interprétation"
Raven, J. E. Plato's thought in the making: A study of thedevelopment of his metaphysics. Westport, Conn: Greenwood Press, 1985.
Знайти повний текст джерелаPlato's thought in the making: A study of the development of his metaphysics. Westport, Conn: Greenwood Press, 1985.
Знайти повний текст джерелаAdorno, Theodor W. Metaphysics: Concept and problems (1965). Cambridge, UK: Polity Press, in association with Blackwell Publishers, 2000.
Знайти повний текст джерелаJosé Ortega y Gasset. Bruxelles: Revue internationale de philosophie, 2015.
Знайти повний текст джерелаLa première philosophie de Sartre. Paris: H. Champion, 2008.
Знайти повний текст джерелаThomas, Bénatouïl, ed. De la logique à la théologie: Cinq études sur Aristote. Louvain-la-Neuve: Peeters, 2008.
Знайти повний текст джерелаThe flight to objectivity: Essays on Cartesianism and culture. Albany: State University of New York Press, 1987.
Знайти повний текст джерелаEco, Umberto. Interprétation et surinterprétation. 2nd ed. Paris: Presses universitaires de France, 2001.
Знайти повний текст джерелаVoltaire. Zadig: Et, Micromégas. Montréal: Beauchemin Chenelière éducation, 2008.
Знайти повний текст джерелаZigaina, Giuseppe. Pasolini et la mort. Paris: Ramsay, 1990.
Знайти повний текст джерелаЧастини книг з теми "Métaphysique – Critique et interprétation"
Courtine, Jean-François. "Critique et Système de la Métaphysique dans la Dernière Philosophie de Schelling." In Phaenomenologica, 161–75. Dordrecht: Springer Netherlands, 1992. http://dx.doi.org/10.1007/978-94-017-1464-8_13.
Повний текст джерелаSimon, Josef. "Qu’est-ce que la métaphysique et que serait sa fin ?" In Signe et interprétation, 27–57. Presses universitaires du Septentrion, 2004. http://dx.doi.org/10.4000/books.septentrion.75268.
Повний текст джерелаSimon, Josef. "La crise du concept de vérité comme crise de la métaphysique." In Signe et interprétation, 133–59. Presses universitaires du Septentrion, 2004. http://dx.doi.org/10.4000/books.septentrion.75288.
Повний текст джерелаPelletier, Lucien. "Militantisme, propagande et métaphysique." In Théorie critique de la propagande, 149–61. Éditions de la Maison des sciences de l’homme, 2020. http://dx.doi.org/10.4000/books.editionsmsh.25119.
Повний текст джерелаBerner, Christian. "Adorno, la philosophie comme interprétation et critique." In Adorno contre son temps, 35–50. Presses universitaires de Paris Nanterre, 2019. http://dx.doi.org/10.4000/books.pupo.24307.
Повний текст джерелаFerraris, Maurizio. "Métaphysique du seuil." In D'un seuil à l'autre, 93–103. Editions des archives contemporaines, 2017. http://dx.doi.org/10.17184/eac.763.
Повний текст джерелаGérard, Gilbert. "Hegel et la critique kantienne de la métaphysique." In Hegel au présent. Une relève de la métaphysique ?, 267–82. CNRS Éditions, 2012. http://dx.doi.org/10.4000/books.editionscnrs.50102.
Повний текст джерелаLardic, Jean-Marie. "La logique actionnelle et la « vraie critique »." In Hegel au présent. Une relève de la métaphysique ?, 145–56. CNRS Éditions, 2012. http://dx.doi.org/10.4000/books.editionscnrs.49962.
Повний текст джерелаStekeler-Weithofer, Pirmin. "Métaphysique critique et suppositions métaphysiques. La logique hégélienne comme analyse de l’être." In Hegel au présent. Une relève de la métaphysique ?, 399–421. CNRS Éditions, 2012. http://dx.doi.org/10.4000/books.editionscnrs.50187.
Повний текст джерелаBayle, Corinne. "L’étoilement du sens : interprétation et édition critique de Gérard de Nerval." In L'histoire littéraire à l'aube du XXIe siècle : Controverses et consensus, 492. Presses Universitaires de France, 2005. http://dx.doi.org/10.3917/puf.frai.2005.01.0492.
Повний текст джерела