Basing his view on the object relations theories of the "British School" of psychoanalysis, Christopher Bollas examines the human subject's memories of its earliest experiences (during infancy and childhood) of the object, whether it be mother, father, or self. He explains in well-written and non-technical language how the object can affect the child, or "cast in shadow," without the child being able to process this relation through mental representations of language.

Aristotle has qualms about the movement of the soul. He contends directly, indeed, that ‘it is impossible that motion should belong to the soul’ (DA 406a2). This is surprising in both large and small ways. Still, when we appreciate the explanatory framework set by his hylomorphic analysis of change, we can see why Aristotle should think of the soul's motion as involving a kind of category mistake-not the putative Rylean mistake, but rather the mistake of treating a change as itself (...) capable of changing. (shrink)

This paper records both dissatisfaction and evidence of poor current standards of literacy, notably in the area of the written word, among higher education students. It also suggests what may be done to remedy the situation.

_Tragic Play_ explores the deep philosophical significance of classic and modern tragedies in order to cast light on the tragic dimensions of contemporary experience. Romanticism, it has often been claimed, brought tragedy to an end, making modernity the age _after_ tragedy. Christoph Menke opposes this modernist prejudice by arguing that tragedy remains alive in the present in the distinctively new form of the playful, ironic, and self-consciously performative. Through close readings of plays by William Shakespeare, Samuel Beckett, Heiner Müller, and (...) Botho Strauss, Menke shows how tragedy re-emerges in modernity as "tragedy of play." In _Hamlet_, _Endgame_, _Philoktet_, and _Ithaka_, Menke integrates philosophical theory with critical readings to investigate shifting terms of judgment, curse, reversal, misfortune, and violence. (shrink)

In this interview, Christopher Norris discusses a wide range of issues having to do with postmodernism, deconstruction and other controversial topics of debate within present-day philosophy and critical theory. More specifically he challenges the view of deconstruction as just another offshoot of the broader postmodernist trend in cultural studies and the social sciences. Norris puts the case for deconstruction as continuing the 'unfinished project of modernity' and—in particular—for Derrida's work as sustaining the values of enlightened critical reason in various (...) spheres of thought from epistemology to ethics, sociology and politics. Along the way he addresses a number of questions that have lately been raised with particular urgency for teachers and educationalists, among them the revival of creationist doctrine and the idea of scientific knowledge as a social, cultural, or discursive construct. In this context he addresses the 'science wars' or the debate between those who uphold t. (shrink)

This book comprehensively examines the aesthetic views of Thomas Aquinas, treating both the objective nature and the subjective human experience of beauty. It locates Aquinas’s views in their historical context and illustrates their relations to other popular aesthetic views.

Christopher Hookway; I *—The Presidential Address: Questions of Context, Proceedings of the Aristotelian Society, Volume 96, Issue 1, 1 June 1996, Pages 1–16, h.

À la suite de Vatican 1 et du Code de droit Canon de 1917, Vatican Il traite de l'institution conciliaire dans le cadre de l'ecclésiologie et la comprend comme expression de la collégialité des évêques et de leur fonction de « docteurs et de juges en matière de foi et de moeurs ». Tandis que certains réduisent - avec le Code de 1983 - l'institution conciliaire à une modalité parmi d'autres de cette collégialité, d'autres affirment que le concile fait partie (...) de la structure de l'Eglise, celle-ci étant par essence conciliaire. Pour prendre position dans ce débat, Christoph Theobald propose une périodisation théologique de l'histoire des conciles oecuméniques et du développement de la conscience herméneutique, qui s'y manifeste. La mondialisation de l'Eglise, son pluralisme culturel interne et l'avancée du débat oecuménique nécessitent aujourd'hui que le principe de l'institution conciliaire soit situé non pas dans l'ecclésiologie mais dans le processus de la Paradosis évangélique, composé indissolublement de tradentes et d'un traditum. Dans une situation qui exige la créativité herméneutique de tous, la conciliarité devient le lieu, dans l'économie de la Révélation, où celle-ci existe historiquement en son actualité : victoire mystérieuse, jamais acquise définitivement, sur une dissémination toujours possible qui la ferait sortir de son élément eschatologique.Following in the footsteps of Vatican I and the 1917 Code of Canon Law, Vatican II deals with the conciliar institution in the framework of ecclesiology and understands this institution as an expression of the bishops' collegiality and their function as "doctors and judges in matters of faith and morals". While some, in line with the 1983 Code, reduce the conciliar institution to just one of the modalities of this collegiality, others assert that the institution of the council belongs to the very structure of the Church, who is by essence conciliar. Christoph Theobald's position in this debate rests on a theological periodization of the history of the ecumenical councils and the development of the hermeneutical awareness they manifest. Today, the Church's globalization, her internal cultural pluralism, and the advancement of the ecumenical debate necessitate that the principle of the conciliar institution be situated not in ecclesiology, but in the process of the gospel's paradosis, inseverably composed of the tradentes and the traditum. In a situation that requires an overall hermeneutical creativity, conciliarity becomes the locus of the economy of the Revelation where the Revelation actually exists historically: a mysterious, never definitively acquired victory over the ever possible dissemination which would deprive it of its eschatological aspect. (shrink)

Christopher Bertram; II*—Self-Effacing Hobbesianism†, Proceedings of the Aristotelian Society, Volume 94, Issue 1, 1 June 1994, Pages 19–34, https://doi.org/10.

Annotation. There has never been a writer quite like Christopher Pearson. A BETTER CLASS OF SUNSET brings together Pearson's enduring columns and essays, chronicling the twists and turns of Australian cultural life over three intriguing decades. From climate change to homosexuality and the welfare of Indigenous Australians, Pearson was an unflagging champion of unfashionable causes, a conscientious objector to political correctness and a skilled dissector of muddle-headed arguments. They reveal a true man of letters with a rare literary voice; (...) passionate, moving and often very funny, Pearson's thinking seldom strays from his abiding principles. For all those who aspire to be members of what Pearson called Club Sensible, A BETTER CLASS OF SUNSET is an indispensible addition to the bookshelf. (shrink)

The German filmmaker Alexander Kluge has long promoted cinema's relationship with the goals of human emancipation. Jean-Luc Godard and Filipino director Kidlat Tahimik also believe in cinema's ability to bring about what Theodor W. Adorno once called a "redeemed world." Situating the films of Godard, Tahimik, and Kluge within debates over social revolution, utopian ideals, and the unrealized potential of utopian thought and action, Christopher Pavsek showcases the strengths, weaknesses, and undeniable impact of their utopian visions on film's political (...) evolution. He discusses Godard's _Alphaville_ (1965) against _Germany Year 90 Nine-Zero_ (1991) and _JLG/JLG: Self-portrait in December _(1994), and he conducts the first scholarly reading of _Film Socialisme_ (2010). He considers Tahimik's virtually unknown masterpiece, _I Am Furious Yellow_ (1981--1991), along with _Perfumed Nightmare_ (1977) and _Turumba_ (1983); and he constructs a dialogue between Kluge's _Brutality in Stone_ (1961) and _Yesterday Girl_ (1965) and his later _The Assault of the Present on the Rest of Time_ (1985) and _Fruits of Trust_ (2009). (shrink)

This moving, insightful and ultimately hopeful and helpful blend of memoir and philosophical exploration begins in Christopher Phillips's native stomping grounds of the tiny volcanic island of Nisyros, Greece and unfurls through space and time as the author explores the connections between his immediate circumstances and the eternal wisdom of popular philosophers.

Can we discover morality in nature? Flowers and Honeybees extends the considerable scientific knowledge of flowers and honeybees through a philosophical discussion of the origins of morality in nature. Flowering plants and honeybees form a social group where each requires the other. They do not intentionally harm each other, both reason, and they do not compete for commonly required resources. They also could not be more different. Flowering plants are rooted in the ground and have no brains. Mobile honeybees can (...) communicate the location of flower resources to other workers. We can learn from a million-year-old social relationship how morality can be constructed and maintained over time. (shrink)

Preface The material in this booklet has been used to introduce undergraduates in their final year to the philosophy of Wittgenstein. ...

With the goal of understanding how Christopher Southgate communicates his in-depth knowledge of both science and theology, we investigated the many roles he assumes as a teacher. We settled upon wide-ranging topics that all intertwine: (1) his roles as author and coordinating editor of a premier textbook on science and theology, now in its third edition; (2) his oral presentations worldwide, including plenaries, workshops, and short courses; and (3) the team teaching approach itself, which is often needed by others (...) because the knowledge of science and theology do not always reside in the same person. Southgate provides, whenever possible, teaching contexts that involve students in experiential learning, where they actively participate with other students.We conclude that Southgate’s ultimate goal is to teach students how to reconcile science and theology in their values and beliefs, so that they can take advantage of both forms of rational thinking in their own personal and professional lives. The co-authors consider several examples of models that have been successfully used by people in various fields to integrate science and religion. (shrink)

This is a conversation held at the book launch for Christopher Insole’s Kant and the Divine: From Contemplation to the Moral Law (Oxford: Oxford University Press, 2020), hosted jointly, in November 2020, by the Centre for Catholic Studies, Durham University, and the Australian Catholic University. The conversation covers the claim made by Insole that Kant believes in God, but is not a Christian, the way in which reason itself is divine for Kant, and the suggestion that reading Kant can (...) open up new possibilities for dialogue between Christian thinkers and contemporary forms of secular religiosity. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Development of Moral Theology: Five Strands by Charles E. CurranChristopher LibbyThe Development of Moral Theology: Five Strands Charles E. Curran washington, dc: georgetown university press, 2013. 306 pp. $29.95At least two entwined questions dominate Charles Curran’s The Development of Moral Theology: first, what differentiates Catholic moral theology from other approaches to Christian ethics, and second, how we should understand, evaluate, and appropriate that tradition in light of (...) its own pluralism and that of the broader society? Curran engages both of these concerns by critically tracing five historical strands that have shaped moral theology: sin, reconciliation, and the manuals of moral theology; Thomas Aquinas and the Thomistic tradition; natural law; the papal teaching office; and the Second Vatican Council.The bulk of Curran’s discussion consists of chapter-length treatments of each of these strands. This approach lends analytical clarity to a tradition with a varied, [End Page 219] complex history, and provides the foundation for his later synthetic, evaluative discussion. The first chapter is characteristic of the manner in which subsequent chapters proceed: Curran begins with biblical treatments of the rupturing effects of sin before moving on to the emergence of formalized approaches to dealing with sin via penitential processes and, later, the manuals of moral theology. Incorporated into this historical discussion are evaluative and prescriptive claims. For example, in contrast to the dynamic and rich biblical understanding of the nature of sin, Curran suggests that the manuals of moral theology both possess an insufficiently full understanding of the reality of sin and conversion and distort the meaning of sin by focusing on the objective act alone (24).The second through fourth chapters proceed in similar fashion, with critical readings of the varied history of each strand that underscore the internal pluralism of Catholic moral theology. Thus, chapter 2 shows that, while there is but one Thomas Aquinas, there are numerous Thomisms, and chapter 3 denies the presence of a unified, coherent theory of natural law, closing by arguing that this lack of coherence is synchronically discernible in contrasts between recent papal social and sexual teachings.Following a similar treatment of the papal teaching office in chapter 4, Curran discusses the significance of Vatican II in chapter 5 before offering a broad evaluation of his historical surveys in the conclusion. There he calls for Church hierarchy to be more forthright in its recognition of the tradition’s internal diversity, more open to dissent and disagreement, and receptive to the power of the Holy Spirit as the primary force enabling the Church as a people to live hopefully as mediating God’s presence in the world.There is much to be learned from Curran’s impressive knowledge of his tradition. This is a text that will be especially valuable to graduate students and scholars and teachers of Christian ethics; the chapters on Aquinas and the Thomistic tradition, natural law, and Vatican II will have a particularly wide appeal. Nevertheless, I fear the book is less than the sum of its very informative parts. The lack of an initial chapter establishing the meaning and significance of Curran’s study or of a conceptual framework to guide the reader in navigating deep and what are sure to many to be unfamiliar historical waters may leave some readers disoriented. Such a chapter would have been helpful in establishing a broader context for the study and identifying themes that arise repeatedly in the course of the discussion, for example: the nature of authority and dissent, the relationship between philosophy and theology, the relationship between truth and historical consciousness, and the nature of tradition as “living,” to name a few. As it is, such themes emerge only gradually for the reader, rendering engagement with the text as a whole a less rewarding experience than it might otherwise be. [End Page 220]Christopher LibbyMissouri Valley CollegeCopyright © 2015 Society of Christian Ethics... (shrink)

Since the millennium, the neurophysiological and psychological bases of moral judgements and actions have been the topic of much empirical research. This volume discusses the relevance and possible usage of this research for (meta-)ethics and action theory. An overview of the empirical research, followed by critical assessments of several of its results, provides orientation on the research and criteria for its reasonable usage.--Back cover.

This collection of essays by leading patristic scholars of the U.K. and Germany illuminates aspects of the relation between Christian faith and Greek philosophy.

In this book, Christopher D. Rodkey asks how the brain worships and responds by engaging ideas from neurological science, philosophy, ritual theory, and religious education. The Synaptic Gospel will prove to be a useful theoretical tool for pastors, religious educators, youth ministers, church music professionals, and seminary students.

In his latest book Christopher Bollas uses detailed studies of real clinical practice to illuminate a theory of psychoanalysis which privileges the human impulse to question. From earliest childhood to the end of our lives, we are driven by this impulse in its varying forms, and _The Infinite Question_ illustrates how Freud's free associative method provides both patient and analyst with answers and, in turn, with an ongoing interplay of further questions. At the book's core are transcripts of real (...) analytical sessions, accompanied by parallel commentaries which highlight key aspects of the free associative method in practice. These transcripts are contextualised by further discussion of the cases themselves, as well as a wider theoretical framework which places its emphasis on Freud's theory of the logic of sequence: by learning to listen to this free associative logic, Bollas argues, we can discover a richer and more complex unconscious voice than if we rely solely on Freud's theory of repressed ideas. Bollas demonstrates, in an eloquent and persuasive manner, how the Freudian position of evenly suspended attentiveness enables the analyst's unconscious to catch the drift of the patient's own unconscious. He also shows that to stimulate further questioning is often of more benefit to the analytical process than to jump to an interpretation. Yet whatever fascinating course a session may take, neither the patient nor the analyst can halt the progress of the self-propelling interrogative drive. _The Infinite Question_ will be invaluable to both the new student and the experienced psychoanalyst, read either on its own or as a practice-based extension of the theoretical ideas elaborated in its companion volume, _The Evocative Object World_. (shrink)

“Dalla filosofia dell’azione alla filosofia della mente” è stato il percorso di alcuni filosofi di nazionalità varia degli anni 1980 – come Paul Churchland negli Stati Uniti o Ansgar Beckermann in Germania – che prima si sono interessati agli aspetti più teorici nella filosofia dell’azione, come il modo di funzionamento delle azioni e la loro spiegazione scientifica, e che poi, con l’arrivo e la diffusione dei personal computers e delle scienze cognitive, hanno ampliato e approfondito questo interesse di ricerca e (...) si sono dedicati alla filosofia della mente più in generale e in particolare alla spiegazione scientifica e filosofica del mentale. Sandro Nannini faceva parte di questo movimento ed è stato uno tra gli inizialmente pochi filosofi italiani che si sono occupati di questi argomenti; successivamente ne è diventato uno dei maggiori specialisti in Italia, proponendo una sua particolare versione di naturalizzazione del mentale. Subordinata agli interessi teorici è stata la sua iniziativa accademica di fondare e promuovere il primo dottorato italiano di ricerca in Scienze Cognitive. Il presente volume tratta dell’opera di Sandro Nannini in contributi che sono riflessioni più o meno specifiche sulle differenti tappe del suo percorso, affrontando temi come l’analisi dell'azione, il libero arbitrio, la discussione di Nannini di vari classici della filosofia, la tendenza del naturalismo a dissolvere la filosofia in un enciclopedismo empirico e la sfida dei qualia e della fenomenologia all’approccio naturalistico alla mente. Il volume contiene inoltre un saggio dello stesso Sandro Nannini, nel quale espone l’ultimo sviluppo della sua filosofia della mente nonché le risposte agli interventi degli altri autori: Mario De Caro, Sara Dellantonio, Rosaria Egidi, Roberta Lanfredini, Christoph Lumer, Paolo Parrini, Pietro Perconti, Claudio Pizzi, Emanuela Scribano e Giuseppe Varnier. (shrink)

Prowse, Christopher Where Is Jesus Today in Our Family Life? 'The joy of the Gospel fills the hearts and lives of all who encounter Jesus', writes His Holiness, Pope Francis. We apply that now to our Archdiocesan Assembly here in Canberra 2015 and we state with confident faith: the joy of the Gospel fills the hearts and lives of all who encounter Jesus in marriage and family life.

Christopher Tilmouth's wide-ranging study of Early Modern ideas of the passions explores a series of philosophical authors in relation to poets and dramatists of the period 1580 to 1680. Aristotle, Aquinas, Augustine, and Hobbes receive detailed treatment here, alongside Spenser's Faerie Queene, Hamlet and Julius Caesar, the lyrics of Herbert and Crashaw, and Milton's Paradise Lost. Central to this innovative exploration of literary-philosophical relations is a comprehensive reappraisal of the works of the Earl of Rochester.

Il est urgent, selon Christophe Richard, de repenser notre système éducatif et d'imaginer ce que pourrait être une éduction matérialiste, c'est-à-dire une éducation tenant enfin compte du corps. Force est de constater que, jusqu'à présent, il ne fut question que de l'esprit des apprenants. Et pourtant, dispenser un enseignement ne relève-t-il pas davantage du corps à corps que du tête à tête? Car enfin, qui ne voit que l'on apprend par corps et que l'on ne pense qu'avec le corps? C'est (...) du moins la thèse de l'auteur qui a le mérite d'attirer l'attention sur la réalité corporelle et de vouloir lui donner droit de cité. Mieux : l'auteur n'hésite pas à faire du corps l'enjeu éducatif majeur. (shrink)

Classical Philosophy is a comprehensive examination of early philosophy from the presocratics through to Aristotle. The aim of the book is to provide an explanation and analysis of the ideas that flourished at this time and considers their relevance both to the historical development of philosophy and to contemporary philosophy today. From these ideas we can see the roots of arguments in metaphysics, epistemology, ethics and political philosophy. The book is arranged in four parts by thinker and covers: The Presocratics (...) Socrates Plato Aristotle Christopher Shields' style is inviting, refreshing and ideal for anyone coming to the subject for the first time. He provides a balanced account of the central topics and ideas that emerged from the period and includes helpful further reading and chapter overviews. (shrink)

Christopher Norris DERRIDA AT YALE: THE "DECONSTRUCTIVE MOMENT" IN MODERNIST POETICS IN seven types of ambiguity, William Empson breezily remarked of his critical method that it was "either all nonsense or all very startling and new." The reactions went very much as Empson predicted, with a whole new school of criticism eagerly latching on to the idea of multiple meanings in poetry, while the sober-sided scholars indignantly attacked his wayward "misreadings" and flagrant anachronisms. At present, there is a similar (...) controversy raging around the figure of Jacques Derrida, whose influence on literary critics—mainly the Yale school of Geoffrey Hartman, Harold Bloom and J. Hillis Miller— occupies the forefront of debate in current theoretical exchange. Apart from all the sideshow of polemics, this parallel with Empson is a useful jumping-off point for an approach to Derrida and the implications of his writing. Empson opened up the literary text to a practice of reading which released as many ambiguities, overtones, and hints of recondite meaning as the analyst could reasonably claim to find in it. Reason, or commonsense judgment, still played an arbitrating role, since Empson wanted his readings at least to match something in the credible intention—at whatever "unconscious" level—of the author concerned. Subsequently, Empson has taken issue with the American New Critics on precisely this ground of authorial intention. Where they have dismissed all such considerations as outside the critic's proper interest or competence—treating the text as a "verbal icon," detached from any speculative background of motive or intent—Empson has come out in sturdy defense of "intentionalist" readings, based on available evidence of what the poet was trying to express. In other words, Empson, for all his dazzling inventiveness, held to a notion of the author as (implicitly) a self-possessed creator of meanings, one whose intentions demand critical respect, however broadly that requirement is to be interpreted in practice. Anglo-American criticism 242 Christopher Norris243 has lately been much preoccupied with the question of whether—or exactly how far—an author's original "meaning" can be recovered by close attention to his text. E. D. Hirsch's Validity in Interpretation is a classic if long-winded statement of the conservative view: that the critic's obligation is to come as close as possible to establishing what an author most probably meant in using language as. he did.3 The discipline involved is partly a matter of historical semantics (drawing a limit or "horizon" of possible meanings in context), and partly a matter of interpretative tact and sympathy. Hirsch grounds his argument on the Kantian premise that a text is in some sense the surrogate voice of its author, and that texts must therefore be treated, like people, as ends in themselves, and not means toward the critic's display of self-advertising brilliance. All the same, Hirsch has to acknowledge that authorial intention, as such, is beyond the grasp of this reconstructive program, which offers at best a kind of inferential yardstick for narrowing down the range of semantic potential. The problem which Hirsch never quite gets to grips with, despite his elaborate argumentation, is the fact that texts come across to us always from a distance of time, of experience or culture, which makes their meaning more or less opaque and problematic. The author is not simply there in the text, a self-authenticating "voice" of intent, as Hirsch (in his more sanguine moments) would have us believe. One might expect some such assurance from the homely narrative address of a novelist like Fielding, or the intimate soul-baring style of Wordsworth's poetry. Yet Fielding is as cunning a narrative tactician as any, his "voice" a shifting multitude of ironies and ploys; while Wordsworth manages a complex and selective rhetoric of memory which (as recent critics have shown) by no means communicates the "unmediated vision" of purely personal address. Hirsch yields a hostage to the relativist case by proposing a distinction between "meaning" (that which inheres in the text, and which the critic is duty-bound to preserve), and "significance" (the purely associative values which change with the passage of time and make room for rival or updated interpretations... (shrink)

In his contemplative works on nature, Aristotle twice appeals to the general principle that being is better than not being. Taking his cue from this claim, Christopher V. Mirus offers an extended, systematic account of how Aristotle understands being itself to be good. Mirus begins with the human, examining Aristotle's well-known claim that the end of a human life is the good of the human substance as such--which turns out to be the good of the human capacity for thought. (...) Human thought, however, is not concerned with human affairs alone. It is also contemplative, and contemplation is oriented toward the beauty of its objects. In each of the three branches of contemplative thought--mathematics, natural science, and theology--the intelligibility of being renders it beautiful to thought. Both in nature and in human life, moreover, the being that is beautiful through its intelligibility serves also as an end of motion and of action; hence it counts not only as beautiful, but also as good. The persistent concern of thought with the beautiful reveals what is at stake for human beings in Aristotle's larger metaphysics of the good: in the connection between goodness and actuality that structures his natural science and metaphysics, in his explicit claim that being is better than not being, and in his concepts of order and determinacy, which help connect being with goodness. These in turn shed light on his concepts of the complete and the self-sufficient, on his teleological understanding of the four elements, and on the curious role of the honorable in his natural science and metaphysics. (shrink)

We are living through a boom in autobiographical writing. Every half-famous celebrity, every politician, every sports hero—even the non-famous, nowadays, pour out pages and pages, Facebook post after Facebook post, about themselves. Literary theorists have noticed, as the genres of “creative nonfiction” and “life writing” have found their purchase in the academy. And of course psychologists have long been interested in self-disclosure. But where have the philosophers been? With this volume, Christopher Cowley brings them into the conversation. Cowley and (...) his contributors show that while philosophers have seemed uninterested in autobiography, they have actually long been preoccupied with many of its conceptual elements, issues such as the nature of the self, the problems of interpretation and understanding, the paradoxes of self-deception, and the meaning and narrative structure of human life. But rarely have philosophers brought these together into an overarching question about what it means to tell one’s life story or understand another’s. Tackling these questions, the contributors explore the relationship between autobiography and literature; between story-telling, knowledge, and agency; and between the past and the present, along the way engaging such issues as autobiographical ethics and the duty of writing. The result bridges long-standing debates and illuminates fascinating new philosophical and literary issues. (shrink)

Christophe Gripon Pour Tillich, la révélation doit intimement impliquer le sujet pour pouvoir le conduire vers le salut, la santé. Or, la théologie tillichienne du symbole comme médium de révélation ne concerne que des symboles collectifs, alors que les symboles individuels, a priori, nous concernent plus. Nous montrons que la fonction transcendante jungienne, pour laquelle l’aspect personnel est essentiel, apporte des connaissances correspondant aux critères tillichiens pour la révélation. Ainsi, la conception jungienne des symboles, qui inclut un aspect individuel, permet (...) de prolonger l’approche qu’a Tillich des symboles religieux collectifs comme médiums de révélation. (shrink)

Christopher Hookway; VII*—Scepticism and Autonomy, Proceedings of the Aristotelian Society, Volume 90, Issue 1, 1 June 1990, Pages 103–118, https://doi.org/10.1.