Das allgemeine Prinzip der „Relativität der Begriffe” — vom Verfasser a. a. O. dargelegt — behauptet, dass ein und dieselbe Situation der Wirklichkeit auf verschiedene Weisen beschrieben werden kann, die sprachlich und begrifflich zwar verschieden sein mögen, doch grundsätzlich die gleichen bleiben. Die verbalen oder begrifflichen Unterschiede führen uns zu der falschen Annahme, dass den Elementen, welchen im Denken oder im sprachlichen Ausdruck weniger Bedeutung zugemessen wird, auch weniger Bedeuten in Wirklichkeit zukommen, oder dass sie weniger real sind.Die bedeutendste Anwendung (...) dieser Lehre auf die Biologie betrifft die Interpretation des „Individuellen”. Soll man das Individuum als eine Einheit verstehen, oder kommt der Begriff der Einheit einerseits den Teilen zu, wie z. B. Zellen, Molekülen und Atomen, oder andererseits höheren und synthetischen Einheiten wie z.B. Klassen, Arten, dem „élan vital”, u.s.w. ? Alle diese drei Ansichten haben etwas für sich, doch stehen auch jeder entscheidende Gegengründe gegenüber, so dass die einzig-mögliche Schlussfolgerung die Annahme der Begriffsrelativität ist. Jeder der drei Standpunkte ist nur in so weit wahr, als er etwas Positives beibringt, falsch jedoch solange er nur die beiden andern leugnet.Le principe de la relativité des concepts, ayant une application générale dans toutes: parties de la philosophie et de la science, est développé ailleurs par l'auteur. Ce principe propose qu'une situation quelconque peut être discutée dans plusieurs manières, se différant entre elles dans le choix des mots ou des concepts, tout en étant au fond indentiques. Les differences linguistiques ou conceptuelles nous mènent à l'assomption fausse que les éléments moins importants dans la pensée ou dans le langage sont moins importants dans la nature, ou même que ces éléments sont moins réels.En biologie, ce principe a une importance notable en ce qui concerne l'interprétation de l'individu. Doit-on entendre par l'individu les cellules, les molécules, les atomes, et les autres éléments qui le composent; ou bien l'individu même; ou encore doit-on oublier et l'individu et les éléments qui le composent, et baser sa philosophie sur les entités synthétiques telles que les espèces, les genres, et l'élan vital ? Chacune de ces trois opinions a des considérations en sa faveur; mais chacune d'elles se bute à des objections plus considérables encore qui l'empêchent d'être acceptée. La seule conclusion qui semble être possible est l'adoption du principe de la relativité des concepts, et l'assomption que chaque manière d'envisager l'individu est valide tant qu'elle a quelque chose de positif à dire; chaque manière est fausse quand elle nie Ja validité des autres points de vue. (shrink)

Descartes' place in history, by L. J. Lafleur.--A central ambiguity in Descartes, by S. Rosen.--Doubt, common sense and affirmation in Descartes and Hume, by H. J. Allen.--Some remarks on logic and the cogito, by R. N. Beck.--The cogito, an ambiguous performance, by J. B. Wilbur.--The modalities of Descartes' proofs for the existence of God, by B. Magnus.--Descartes and the phenomenological problem of the embodiment of consciousness, by J. M. Edie.--The person and his body: critique of existentialist responses to Descartes, (...) by P. A. Bertocci. (shrink)

What does a Utilitarian mean by happiness when he says that it is the good? Specifically, pleasure. But how many different kinds of experiences are included under this term? It appears that as the word was used by Bentham, and indeed by almost all other hedonists, it had so wide an extension that it included all experiences not properly termed "unhappiness." Partly, however, because of the identification of happiness with pleasure and the absence of pain, and partly because of a (...) failure to emphasize by frequent explanation the difference between the meanings of terms as used by hedonists and the same terms in common usage, there has existed at all times a disposition to assume that hedonists intended a narrower meaning than they actually did. Even in hedonistic writings there has been a tendency to make a distinction between the usages accorded "pleasure" and "happiness," the former as used more frequently to refer to pleasures of the moment, and the latter to a long continued state of felicific feeling; or a distinction is made between "pleasure" as used when referring to happiness which has an immediately obvious physiological origin and "happiness" to felicific feeling of all types. Nevertheless, the terms are not used consistently in this way, and on the whole it would be better to think of "pleasure" and "happiness" as interchangeable in the writings of Jeremy Bentham and many others. (shrink)

Every man experiences dreams and imaginations, the nature of which is admittedly subjective. It is perfectly possible for me to propose that this same lack of objectivity may characterize all experience. I may conceive that I am a god making the world for my own amusement, being real beyond the reality of this my dream. But this imagined god-head is merely the dream of an idle moment, for I cannot seriously suppose that were I to dream I would dream in (...) exactly this way. Had I the making of this world, it would be a braver, better world than it is. Braver? Better? On second thought, I am not so sure. I would want it to be a better world, but could I make it a better world? Could I spin from my imagination the grandeur and beauty of the universe of stars, the wealth and complexity of the invisibly minute, the beauties of nature, the truths of mathematics, the harmonies of music, the world of meaning everywhere? Could I? I doubt it. For I fail to understand even trivial things: I find myself failing even in unimportant projects. And if I fail in these, the least parts of my universe, could I so ably create the whole? There are, thus, two ways in which this doctrine fails to do more than amuse me for the moment. Did I create this dream, I would aim higher and achieve less. (shrink)

There are no new fallacies under the sun, any more than there are any new methods of reasoning. Therefore, the Fluxive Fallacy is nothing new. Yet, pointing out the Fluxive Fallacy and giving it a name has a distinct advantage in that it directs one's attention to errors which, without the advantage of a definite name and description, might pass unobserved.

The R-Being is, by definition, that entity which possesses all qualities which, expressed in English adjectives, begin with the letter R. It is of course unknown, at the commencement of our inquiry, whether any such entity exists, but it is nevertheless possible to determine the characteristics which such a being, whether existent or not, must possess.

A passing remark may at times be a clearer indication of basic conceptions or misconceptions than a well-pondered dissertation, and the present article had its inception in a passing remark of Professor Dewey's, to the effect that no man has as yet seen an atom, although it is quite possible that atoms might be observed in the future.

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedThe Ambitions of Curiosity: Understanding the World in Ancient Greece and China. By G.E.R. Lloyd. Cambridge: Cambridge University Press, 2002. Pp. xvi + 175. Price not given.The Art of the Han Essay: Wang Fu's Ch'ien-Fu Lun. By Anne Behnke Kinney. Tempe: Center for Asian Studies, Arizona State University, 1990. Pp. xi + 154. Paper $10.00.The Autobiography of Jamgön Kongtrul: A Gem of Many Colors. By Jamgön Kongtrul Lodrön (...) Thayé and translated by Richard Barron (Chökyi Nyima). Ithaca, New York: Snow Lion Publications, 2003. Pp. xxii + 549. Price not given.Awesome Nightfall: The Life, Times, and Poetry of Saigyō. By William R. LaFleur. Boston: Wisdom Publications, 2003. Pp. xiii + 173. Paper $14.95.Becoming the Compassion Buddha: Tantric Mahamudra for Everyday Life. By Lama Thubten Yeshe, edited by Robina Courtin, and foreword by Geshe Lhundub Sopa. Boston: Wisdom Publications, 2003. Pp. xi + 194. Paper $14.95.Between Two Worlds East and West: An Autobiography. By J. N. Mohanty. New Delhi: Oxford University Press, 2002. Pp. ix + 134. Hardcover RS 525.00.The Chinese Face of Jesus Christ. Edited by Roman Malek, S.V.D. Sankt Augustin, Germany: Institut Monumenta Serica and China-Zentrum; and Nettetal, Germany: Steyler Verlag, 2002. Pp. 391. EUR 40.00.Chinese Medicine in Contemporary China: Plurality and Synthesis. By Volker Scheid. Durham and London: Duke University Press, 2002. Pp. xiv + 407. Hardcover $69.95. Paper $23.95.Confucian Feminist: Memoirs of Zeng Baosun (1893-1978). Translated and adapted by Thomas L. Kennedy. Philadelphia: American Philosophical Society, 2002. Pp. xxi + 170. Price not given.Consciousness Studies: Cross-Cultural Perspectives. By K. Ramakrishna Rao. Jefferson (North Carolina) and London: McFarland and Company, 2002. Pp. 367. Hardcover $65.00.Constituting Communities: Theravāda Buddhism and the Religious Cultures of South and Southeast Asia. Edited by John Clifford Holt, Jacob N. Kinnard, and Jonathan S. Walters. Albany: State University of New York Press, 2003. Pp. viii + 224. Hardcover $65.50. Paper $21.95.Developments in Indian Philosophy from Eighteenth Century Onwards: Classical and Western. By Daya Krishna. Volume X Part 1 of History of Science, Philosophy and Culture in Indian Civilization, edited by D. P. Chattopadhyaya. New [End Page 110] Delhi: Centre for Studies in Civilizations, 2001. Pp. xxiii + 417. Hardcover RS 1200.East and West: Identità e dialogo interculturale. By Giangiorgio Pasqualotto. Venezia: Marsilo Editori, 2003. Pp. 210. EUR 16.00.Effortless Action: Wu-wei as Conceptual Metaphor and Spiritual Ideal in Early China. By Edward Slingerland. New York: Oxford University Press, 2003. Pp. xii + 352. Price not given.Encountering Kā lī: In the Margins, at the Center, in the West. Edited by Rachel Fell McDermott and Jeffrey J. Kripal. Berkeley and Los Angeles: University of California Press, 2003. Pp. xviii + 321. Hardcover $55.00, £37.95. Paper $21.95, £15.95.Encyclopedia of Chinese Philosophy. Edited by Antonio S. Cua. New York and London: Routledge, 2003. Pp. xx + 1020. Hardcover $150.00.Essays on Indian Philosophy. By J. N. Mohanty and edited by Purushottama Bilimoria. New Delhi: Oxford University Press, 2002. Pp. xxxvii + 347. Paper RS 525.00.Faith, Humor, and Paradox. By Ignacio L. Götz. Westport, Connecticut: Praeger Publishers, 2002. Pp. 136. Hardcover $61.95.Four Illusions: Candrakīrti's Advice for Travelers on the Bodhisattva Path. Translated by Karen C. Lang. New York: Oxford University Press, 2003. Pp. xv + 240. Price not given.The Great Awakening: A Buddhist Social Theory. By David R. Loy. Boston: Wisdom Publications, 2003. Pp. 223. Paper $16.95.The Hidden History of The Tibetan Book of the Dead. By Bryan J. Cuevas. New York: Oxford University Press, 2003. Pp. xi + 328. Price not given.Huang Di nei jing su wen: Nature, Knowledge, Imagery in an Ancient Chinese Medical Text. By Paul U. Unschuld. Berkeley and Los Angeles: University of California Press, 2003. Pp. xii + 520. Hardcover $75.00, £52.00.In Dewey's Wake: Unfinished Work of Pragmatic Reconstruction. Edited by William J. Gavin. Albany: State University of New York Press, 2003. Pp. vi + 249. Hardcover $71.50. Paper $23.95.Knowledge and Freedom in Indian Philosophy. By Tara Chatterjea. Lanham, Maryland: Lexington Books, 2002. Pp. xvi + 159. Hardcover... (shrink)

Résumé Sans négliger les autres documents pertinents dans un tour d’horizon final et comparatif, cette étude s’efforce de dépeindre l’enseignement universitaire de la philosophie tel qu’il se reflète dans le miroir des textes didascaliques artiens de Paris jusqu’au mitan du xiiie siècle, tout en fournissant en annexe un premier répertoire, encore partiel, de ce corpus, avec ses éditions et ses traductions. Malgré son caractère généralement pratique et institutionnel, certains de ses éléments théoriques — comme la mise en relief de la (...) liaison intime, trame sapientielle de ces écrits de maîtres ès arts, entre théologie cosmique et éthique philosophique — permettent d’espérer que cet article apporte une véritable contribution à l’Histoire de la philosophie.Without neglecting the other relevant documents in a final comparative survey, this study tries to depict the university teaching of philosophy as reflected in the mirror of the Parisian didascalical texts of the Arts Faculty during the first half of the thirteenth century, while giving in appendix a first repertory, still partial, of this corpus, with its editions and translations. Notwithstanding its generally practical and institutional character, some of its theoretical elements — such as the highlighting of the close relationship between cosmical theology and ethical philosophy, a sapiential thread in those arts masters writings — it is hoped that this article may prove a genuine contribution to the History of philosophy. (shrink)

Résumé Cette première traduction française d’une portion significative de l’In « Isagogen » Porphyrii Commentorum Editio secunda, en regard d’un texte latin reponctué en conséquence et accompagné d’annotations critiques, est précédée d’une présentation historico-doctrinale mettant en relief le rôle — à la fois central et problématique — de l’abstraction dans la solution boécienne, ouvertement rattachée à Alexandre d’Aphrodise, du statut des genres et des espèces dans ce texte qui, à travers l’exégèse du célèbre questionnaire porphyrien, a fait connaître le problème (...) des universaux à l’Occident latin et en est demeuré l’expression la plus achevée jusqu’au xiie siècle, où Abélard en a donné un méta-commentaire particulièrement brillant dans sa Logica « Ingredientibus » : Super Porphyrium, éditée, traduite et étudiée ci-après dans ce numéro thématique.This first French translation of a relevant portion of the In “Isagogen” Porphyrii Commentorum Editio secunda, in parallel with a consequently reponctuated and critically annotated latin text, is preceded by a historico-doctrinal presentation highlighting the role — both central and problematic — of abstraction in the Boethian solution, openly linked to Alexander of Aphrodisias, of the status of genera and species in this text which, through the exegesis of the well-known porphyrian questionary, has revealed the problem of universals to the Latin West and remained its most achieved expression until the 12th century, where Abelard wrote on those pages a particularly brilliant meta-commentary in his Logica “Ingredientibus” : Super Porphyrium, edited, translated and studied hereafter in this thematic issue. (shrink)

Depuis sa découverte par Martin Grabmann en 1927, la collection de questions contenue dans le manuscrit de Barcelone, Archivo de la Corona de Aragón, Ripoll 109 est devenue familière aux historiens de la philosophie et des universités médiévales. Bien qu'on s'accorde à considérer cet écrit comme un document d'exceptionnelle importance à cause des informations qu'il nous fournit sur la nature de l'enseignement dispensé dans les facultés des arts au Moyen Âge, il n'est pourtant connu que par de brefs extraits, plus (...) ou moins correctement édités, et l'on en réclame depuis longtemps la publication intégrale. (shrink)

Cet article entend illustrer, par le cas des deux principaux textes du Haut Moyen Âge relatifs au problème des universaux — l’In « Isagogen » Porphyrii Commentorum Editio secunda de Boèce et la Logica « Ingredientibus » : Super Porphyrium d’Abélard —, le défi de longue haleine que peut représenter pour un historien de la philosophie médiévale l’atteinte, pourtant essentielle tant pour la recherche que pour l’enseignement, d’une compréhension adéquate d’un pareil corpus. Méthodologiquement, en conclusion, le lien, réciproque et dynamique, (...) est souligné entre l’effort de compréhension des textes via leur lecture, en premier lieu, et les autres étapes du travail de l’historien de la philosophie que sont l’édition critique, la traduction et l’étude historico-doctrinale. Le but étant la meilleure intelligence possible des textes du passé sur un mode toujours présentiel. (shrink)

Gli A. esaminano le risposte che l'anonimo magister artium fornisce alle domande iniziali poste da Porfirio nell'Isagoge, relativamente, in special modo, alla questione degli universali. Ne risulta uno studio dottrinale che fa luce sui punti seguenti: l'anonimo pone un universale in rebus, sottoscrivendo la coeva posizione realista; l'universale reale non è affatto confinato in uno spazio-tempo determinato; all'interno del Compendium è posto in luce il concetto di virtus, a cui si lega una peculiarità nel pensare l'universale in re, cioè da (...) una parte viene pensato come ontologicamente immanente, dall'altra come separato per il rapporto con le molteplici realtà corporee; la dottrina dell'universale sembra portare un'impronta avicenniana , in quanto per il magister l'universale può essere considerato per naturam o per essentiam; altra distinzione cruciale è quella instaurata fra esse essentiae e esse actuale o esse existentiae. Sulla base del ms. Barcelona, ACA, Ripoll 109 gli A. presentano l'edizione dei punti relativi agli universali , accompagnati da note esplicative sui luoghi isagogici e sulle fonti del testo. Gli A. forniscono i dettagli relativi alla loro edizione alle pp. 293-6. (shrink)

Major theme in the history of philosophy, the problem of universals has been transmitted to the Latin West mainly through the exegesis that, in his Second commentary on the Isagoge, Boethius gave of the famous Porphyrian questionnaire on the genera and species. Our study focuses on the series of philosophical key concepts, sometimes difficult to define, which, in this seminal commentary, form the redactional framework, often misunderstood, of the Boethian Solution of an Aporia that claims to have demonstrated the impossibility (...) of the existence of the genera and species (among others by the argument of the regressus ad infinitum), as well as the redhibitory defects of their (consonant or not consonant) intellections. For Boethius, all this is basically about the relation between thought and reality. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Juvenal: Satires, Book IRichard A. LaFleurSusanna Morton Braund, ed. Juvenal: Satires, Book I. Cambridge: Cambridge University Press, 1996. viii 1 323 pp. Cloth, $64.95; paper, $22.95. (Cambridge Greek and Latin Classics)This new text and commentary on Juvenal’s book 1 (Satires 1–5) is for two reasons a most welcome addition to the Cambridge Greek and Latin Classics series. First, Susanna Braund has published extensively and incisively on Roman satire, (...) Juvenal in particular, over the past fifteen years; her several articles and the books Beyond Anger: A Study of Juvenal’s Third Book of Satires (Cambridge 1988), Roman Verse Satire (Greece and Rome New Surveys in the Classics no. 23, Oxford 1992), and The Roman Satirists and Their Masks (Bristol 1996) have all made valuable contributions to our understanding of the genre. Second, modern editions of Juvenal with text and commentary are in short supply (J. Ferguson’s remains the best in English; see my combined review of his 1979 Macmillan and E. Courtney’s important but expensive, and textless, 1980 commentary in CJ 79 [1984] 257–62), and Braund’s work, while it includes only the satirist’s first book, not only offers enough material for an undergraduate course (nearly a thousand lines) but elucidates the volume’s thematic unity in a way that will enhance our students’ appreciation of Juvenal’s later books as well and of Roman poetry books in general.The book’s apparatus is standard for the Cambridge series: a succinct but helpful and up-to-date bibliography and brief index conclude the volume, and the forty-page introduction discusses Roman verse satire generally, Juvenal’s major predecessors (Lucilius, Horace, and Persius), the little we know for certain of Juvenal’s life, what Braund rightly characterizes as the overarching characteristics of his art—indignation, rhetoric, and epic—along with various details of style and meter, the Satires’ influence on subsequent literature, and finally the manuscript tradition. All of this is economically managed and cogent, not least the discussions on several pertinent topics: persona and the “autobiographical monologue as the chief mode of presentation” in satire as in the other “personal” genres of elegy, lyric, and epigram; indignatio and the “moral ambiguity of anger,” which must condition our response to Laronia in Satire 2, Umbricius in 3, and the other “unreliable satirist” figures who control so much of the rhetoric in Juvenal’s early books; and his exploitation of epic motifs from the [End Page 474] heroic past in depicting the sordid realities of contemporary Rome. One could go further with this last point: it is a major purpose of the epicisms in Juvenal’s programmatic first poem to define satire as anti-epic and its topsy-turvy world and all its players—the satirist included—as utterly anti-heroic. The satirist’s Rome, quintessentially vicious, is on the brink of destruction (omne in praecipiti vitium stetit, 1.149), on the eve of another Great Flood, in fact, like that survived by only Deucalion and Pyrrha (this is the point, deliberately recalling through ring composition the flood sequence in 1.81–84, of utere velis, / totos pande sinus at 1.149–50, a point missed by commentators generally and not just Braund, who explains the phrase simply as a grandiloquent “nautical metaphor” with the sense of “off you go at full pelt”). And yet the best this latter-day Lucilius can do, as he whimpers in Satire 1’s closing verses, is to decline his predecessor’s battle-wagon, helmet, and sword and wage war only against Rome’s villainous dead.The most profitable section of Braund’s introduction is her “Overview of Book I” (30–36), which thoughtfully surveys “the persistence and development” of several dominant themes and images that recur throughout the book: the city of Rome itself, its palaces and alleyways seething with corruption (“the Book is a catalogue of Rome’s vices”); the “degradation of the patron-client relationship (amicitia),” which can be viewed as book 1’s major unifying theme (see Illinois Classical Studies 4 [1979] 158–77); the “day in the life” motif, advancing the action from morning to night both within Satire... (shrink)

Résumé Appuyée sur une collation systématique — incluant l’orthographe — de l’unique manuscrit subsistant, cette nouvelle édition critique du début de la Logica « Ingredientibus » : Super Porphyrium, accompagnée d’une traduction française inédite et complétée par une abondante annotation, rend ainsi accessible l’exposé le plus détaillé d’Abélard sur les universaux, des pages célèbres où, dans une approche sémantique non exempte de perspectives métaphysiques, on trouve, comme l’étude précédente l’a laissé voir, des développements philosophiques importants relatifs à l’intellection et à (...) l’abstraction.Based on a systematic collation — including the orthography — of the only surviving manuscript, this new critical edition of the beginning of Abelard’s Logica “Ingredientibus” : Super Porphyrium, accompanied by an original French translation and an abundant annotation, thus makes accessible Abelard’s most elaborate account on universals, well known pages where, in a semantical approach non exempt of metaphysical perspectives, one finds, as the preceding study as shown, important philosophical developments on intellection and abstraction. (shrink)

Cet article se penche sur la doctrine de l’abstraction chez les néo-scolastiques et ses sources immédiates pour en évaluer la fidélité par rapport à ses sources ultimes , avec insistance - terminologique et conceptuelle - sur la distinction thomasienne entre abstraction et séparation , une distinction aussi présente dans des textes de maîtres ès arts de l’Université de Paris contemporains ou même antérieurs, une distinction capitale - est-il rappelé en conclusion - par laquelle l’Aquinate limite épistémologiquement la portée de la (...) théologie philosophique. On prépare ainsi l’étude du témoignage jusqu’ici inédit des Communia logice sur ce thème de l’abstraction et de la séparation. (shrink)

La première édition, accompagnée d’une traduction française annotée, du témoignage des Communia logice sur l’abstraction, en fait la double abstraction, et la séparation - un thème philosophique dans la mouvance de Métaphysique, E, 1 notoirement présent, on l’a vu, à la même époque chez Thomas d’Aquin - est ici précédée d’une étude d’histoire littéraire et doctrinale de cette compilation exégétique de questions sur la logique contenue dans un manuscrit ayant appartenu à Pierre de Limoges, maître à la Faculté des arts (...) de l’Université de Paris au plus tard en 1260-1261 et peut-être responsable de l’insertion inattendue ainsi que de la structuration par amalgame dudit témoignage, en forme de débat sur le sujet des sciences mathématiques, dans le commentaire sur le prédicament de la quantité dans les Catégories. (shrink)

RÉSUMÉ Cet article offre la première édition du début des Communia logic e, une substantielle compilation didascalique issue de la Faculté des arts de l’Université de Paris au milieu du xiiie siècle et contenue dans un manuscrit légué par maître Pierre de Limoges à l’ancienne bibliothèque de la Sorbonne. Après une présentation générale et avant des précisions sur la Ratio edendi, l’étude doctrinale qui précède cette édition montre comment l’auteur-compilateur des Communia logic e répond — en le reformulant — au (...) célèbre questionnaire porphyrien relatif aux universaux. ABSTRACT This article offers the first edition of the beginning of the Communia logic e, a substantial didascalical compilation emanating from the Arts faculty of the University of Paris during the first half of the thirteenth century and preserved in a manuscript bequeathed by master Peter of Limoges to the old library of the Sorbonne. After a general presentation and before some clarifications on the Ratio edendi, the doctrinal study which precedes this edition shows how the author-compiler of the Communia logic e answers — while reformulating it — to the well known porphyrian set of questions about the universals. (shrink)

Résumé Étude préliminaire à la nouvelle édition critique et à la traduction inédite offertes, dans ce numéro thématique, du début de la Logica « Ingredientibus » : Super Porphyrium d’Abélard, cet article opère d’abord un survol d’ensemble du texte, avec insistance sur l’exposé relatif aux universaux, et approfondit ensuite trois points de doctrine difficiles, sur lesquels l’historiographie récente a parfois hésité ou buté : la troisième signification des noms universels ; la conception prisciano-platonicienne de la pensée divine ; l’univocité de (...) la notion de status. Ce faisant, quant aux thèmes de l’intellection et de l’abstraction en particulier, une attention constante est portée au lien, parfois critique mais toujours fécond, existant entre cette portion de la Logica « Ingredientibus » et sa source principale, l’In « Isagogen » Porphyrii Commentorum Editio secunda de Boèce, dont l’article précédent fournit une présentation, le texte latin révisé et la première traduction française.As a preliminary study to the new critical edition and to the original French translation presented, in this thematic issue, of the first part of Abelard’s Logica “Ingredientibus” : Super Porphyrium, this article first operates a global survey of the text, dwelling upon the account of universals, and then elaborates upon three difficult doctrinal points, somehow problematic in recent historiography : the third signification of universal nouns ; the prisciano-platonic conception of divine thought ; the univocity of the notion of status. So doing, especially in regard to the themes of intellection and abstraction, a constant attention is given to the link, sometimes critical but always fruitful, existing between this portion of the Logica « Ingredientibus » and its main source, Boethius’ In “Isagogen” Porphyrii Commentorum Editio secunda, of which the preceding article offers a presentation, the revised Latin text, and the first French translation. (shrink)

Le présent article veut (1) montrer que la théorie qualitative de la vérisimilarité exposée par Karl R. Popper dansConjectures and RefutationsetObjective Knowledgeest compatible avec sa méthode des conjectures, corroborations et réfutations; (2) faire voir pourquoi cette théorie apparaît néanmoins trop forte d'un point de vue intuitif; (3) montrer comment le système poppérien permet de contourner la preuve formelle présentée par Pavel Tichy en 1974 à l'encontre de la théorie qualitative de la vérisimilarité; (4) proposer une nouvelle définition de la vérisimilarité (...) qui apparaisse non seulement logiquement fondée, mais plus intuitivement acceptable et davantage liée à la méthodologie poppérienne que la définition originelle. (shrink)