Le concept au centre du dernier ouvrage d'Otfried Höffe publié en français est celui d'impératif catégorique juridique. Höffe souhaite, en effet, approfondir son apologie des principes juridiques catégoriques déjà developpée dans son précédent ouvrage Lajustice politiqueen éclaircissant ses sources kantiennes. Alors que dans l'ouvrage de 1991 la figure tutélaire de Kant était restée en retrait, Höffe a voulu expliciter son rapport à Kant ét montrer la façon dont la réflexion contemporaine sur le droit et le politique devrait elle-même se dire (...) kantienne. (shrink)

가브리엘 마르셀에게 있어서 존재론적 차원에서 보자면 모든 소유하고자 하는 갈망은 무의미하다. 왜냐하면 진정한 소유란 오직 직접적이고 절대적으로 ‘나의 것’인 나의 육체뿐이기 때문이다. 따라서 의미 있는 갈망이란 존재의 차원에서 주어지는 것인데, 이는 존재의 갈망 혹은 존재에 대한 갈망(désir de l'être)이다. 마르셀에게 있어서 그의 존재란 ‘그인 모든 것’ 혹은 ‘그의 총체성’을 의미하기에 육체가 존재의 한 요소일 뿐 아니라, 육체적 실존을 유형적 실존(existant-type) 혹은 다른 모든 실존들의 척도로 규정된다. 이러한 관점은 감각적 경험에 조차 형이상학적인 의미나 가치를 부여하게 된다. 존재란 ‘총체성’이라는 그 특성에 의해서 (...) ‘일면 이해가능하나, 일면 이해 불가능한 것’으로 나타나므로 ‘신비’의 특성을 지니며, 결코 ‘문제’로 이해될 수 없다. 존재는 또한 ‘총체성’이란 그 의미 안에 ‘초월적인 것과의 관계성’을 포함하고 있는데, 이 점에 있어서 마르셀은 스콜라철학의 관점을 공유하고 있다. 즉 존재에 대한 갈망의 궁극적인 지점에서 마주하는 것은 곧 ‘신적 현존’에 대한 갈망이다. 이리하여 존재에 대한 갈망은 ①소유의식에서 존재의식에 대한 갈망으로, ②나의 실재 자체(ma réalité même)에 대한 갈망으로, ③문제가 아닌 신비로서 그리고 ④초월성에 대한 갈망에로 라는 4가지 국면으로 나타나게 된다. 이러한 갈망이 충족되기 위해 요청되는 것이 곧 ‘존재론적 exigence’이며, 그것이 사회 환경의 변화에 대한 것일 때는 정당한 권리에 대한 청원이므로 ‘요구’의 형식으로 나타나며, 인간의 관계성에 대한 것이거나 신적 현존에 대한 것일 때는 ‘상호주관성’의 원리에 의해서 ‘요구’가 아닌 ‘요청’의 형식으로 나타나게 된다. 그리고 이러한 존재에 대한 갈망이 이상적인 형식으로 충족되는 것은 곧 ‘사랑(amour)’과 종교적 사랑(charité)에 의해서 인데, 그것은 진정한 사랑이란 본질적으로 ‘소유의식’이 아닌 ‘존재의식’으로서 ‘내적인 일치’를 통한 ‘하나 됨’을 지향하기 때문이다. (shrink)

Die zweisprachige Ausgabe "Monadologie und andere metaphysische Schriften" ermöglicht ein genaues Studium der Leibnizschen Metaphysik von der Mitte der 1680er Jahre, als die "Metaphysische Abhandlung" entstand, bis zum Ende seines Lebens dreißig Jahre später, als Leibniz seine Monadenlehre entwickelte. Seine drei längeren Abhandlungen zur Metaphysik hat Gottfried Wilhelm Leibniz (1646-1716) selbst nicht veröffentlicht, sie haben aber seit dem 18. Jahrhundert das Bild des Philosophen wesentlich geprägt und unsere Auffassung über neuzeitliche Metaphysik stark mitbestimmt. Mit der Lehre von der Monade als (...) dem Prinzip der Einzigartigkeit des Seienden entwickelte Leibniz einen Gedanken, der für die Entfaltung des gesamten neuzeitlichen Denkens tragend wurde: den Gedanken der Individualität. Die "Metaphysische Abhandlung", die "Monadologie" und die Schrift über "Auf Vernunft gegründete Prinzipien der Natur und der Gnade" werden hier in einer zweisprachigen Ausgabe mit neuer Übersetzung und einheitlichem Begriffsglossar vorgelegt. Anmerkungen verweisen auf andere Textstellen bei Leibniz, der seine Philosophie vielfach in Gelegenheitsschriften und Briefen formulierte. Die Einleitung gibt Hinweise auf Textentstehung und -überlieferung und thematisiert einige Probleme der Übersetzung Leibnizscher Schriften, deren Sprache sowohl begrifflich streng als auch reich an Bildern ist. Die Ausgabe ersetzt die Bände PhB 253 (Vernunftprinzipien der Natur und der Gnade – Monadologie) und PhB 260 (Metaphysische Abhandlung). (shrink)

The question I deal with is Aristotle’s treatment of agathon in Metaphysics VII 6, as compared to the treatment of the same notion in famous passages from Ethics and Topics. In these latter agathon is considered as homonymous in that it assumes as many meanings as the categories, whereas in Metaphysics VII 6 Aristotle employes the example of agathon in order to examine the relationship between every reality in itself and its essence. In this context Aristotle uses the notion of (...) “good in itself ”, as an example of ἕκαστον which should be identical to its essence : as a consequence of such an identity, “good in itself ” shoud be a synonymous notion and have a univocal definition. Is the treatment of agathon in Metaphysics VII 6 opposed to what Aristotle claims in Ethics and Topics? In my opinion, what is to be pointed out is not a contradiction, but a difference in perspective, which has rarely been emphasised. My aim is to analyse the possible reasons for this difference in perspective. (shrink)

Le but de cet article est d’examiner une forme particulière d’intersubjectivité ainsi que son rapport avec la métaphysique, en analysant notamment un texte de Maurice Merleau-Ponty intitulé « Le roman et la métaphysique » (paru en 1945 et repris plus tard dans Sens et non-sens). Dans ce texte, alors qu’il commente un roman de Simone de Beauvoir en s’interrogeant sur une possible « liberté » entre des consciences comprises en un sens hégélien — liberté qui permettrait de découvrir (...) le véritable sens de notre « existence » —, Merleau-Ponty dégage l’essence de la subjectivité en tant que « être-au-monde ». Il essaie également de cerner un nouveau sens pour le terme « métaphysique », à savoir le « fonctionnement discordant de l’intersubjectivité humaine ». (shrink)

Kalinowski conceives metaphysics as a set of propositions which can be axiomatized. This paper exposes the typical rules of an axiomatic system comparing them with the metaphysical system developed by Kalinowski. These rules are linguistic rules, but also admission-rules and transformation-rules. They always refer to the metaphysical propositions (wich are first or second propositions, as it is usual in logical systems). This paper tries to evaluate Kalinowski's attempt.

Les mots « métaphysique » et « ontologie » se disent de façons multiples à l’intérieur de la philosophie analytique et ailleurs dans la philosophie du vingtième siècle. Ils sont souvent employés pour parler de la théorie ou l’analyse de ce qu’il y a, des espèces principales de ce qu’il y a et de leurs rapports. Mais les positivistes viennois, par exemple, appelaient « métaphysiques » les philosophies qu’ils n’aimaient pas (Carnap 1985, Campbell 1976 ch. 2)1. Et si Quine (...) parle de l’engagement ontologique ou ontique d’une théorie, celui-ci ne se confond nullement avec un engagement métaphysique ou existentiel quelconque. (shrink)

“Discourse, Metaphysics and Hermeneutics of the Self” deals with the connection between the hermeneutics of the self, as constituted in the ethical-anthropological framework of _Oneself as Another_ (1990), and Ricoeur’s conception of a metaphysics of human agency as developed within this period of his work. It relates to his inquiries in the fields of ontology and metaphysics, from the lectures entitled _Être, essence et substance chez Platon et Aristote_ (1953-1954) – translated as _Being, Essence and Substance in Plato and Aristotle_ (...) (2013) –, up to “De la métaphysique à la morale” (1993) published in the _Revue de métaphysique et de morale _– translated into English as “From Metaphysics to Moral Philosophy” (1996) –, via the article “Ontologie” (1972) for _Encyclopaedia Universalis_, the last chapter of _The Rule of Metaphor_ (1975), and the first section of the conclusions to the third volume of _Time and Narrative_ (1985). Ricœur aims at determining a specific kind of philosophical discourse as a common ground for the perspectives stemming from a hermeneutic phenomenology and from a more speculative ontological-metaphysical research. (shrink)

“Discourse, Metaphysics,and Hermeneutics of the Self” deals with the connection between the hermeneutics of the self, as constituted in the ethical-anthropological framework of Oneself as Another (1990), and Ricoeur’s conception of a metaphysics of human agency as developed within this period of his work. It relates to his inquiries in the fields of ontology and metaphysics, from the lectures entitled Être, essence et substance chez Platon et Aristote (1953-1954), up to “De la métaphysique à la morale” (1993) published in (...) the Revue de métaphysique et de morale, via the article “Ontologie” (1972) for Encyclopaedia Universalis, the last chapter of The Rule of Metaphor (1975), and the first section of the conclusions to the third volume of Time and Narrative (1985). Ricœur aims at determining a specific kind of philosophical discourse as a common ground for the perspectives stemming from a hermeneutic phenomenology and from a more speculative ontological-metaphysical research. (shrink)