Sub hoc titulo, sed lingua polona, publicata est in ephemeride "Archiwum Historii Filozofii i Myśli Społecznej" 40 paginarum dissertatio de uno e bene meritis in philosophico campo Societatis Iesu auctoribus saeculi XVII Cuius brevis latina synthesis pro „Fori Philosophici" lectoribus hic proponitur. Auctor enim ille breves solum hucusque obtinebat notitias, ast ipsius Philosophia Aristotelis explicata [...], anno 1678 publici iuris facta, accuratiorem visa est mereri ac postulari considerationem. Aperte dictum est ita in quadam ex eius recensionibus. En ratio praesentis articuli (...) de vita textuque publicato ab Adamo Quirine Krasnodębski. (shrink)

Starting from the peculiar tension between figure and writing in Walter Benjamin’s philosophical thought, my contribution aims to define the relevance of manuscripts, schemes, fragments and annotations for the definition of philosophical textuality. Analyzing Benjamin’s writings belonging to this genre, as well as the fragmentary observations belonging to Novalis’ Allgemeines Brouillon and Nietzsche’s Posthumous Fragments, the processual dimension of philosophical thinking will be emphasized. In this theoretical context the processual moment of textuality can be put in tension with the moment (...) defined by the work in its insular completeness. Finally, one wonders if the most appropriate form of philosophical thought in our era of digital production and transmission of knowledge does not really lie in the flow dynamics of textuality. In conclusion, it will remain to be clarified how the autographic moment of philosophy can be thought of in the digital age of knowledge. To this last extent, a good example would be eventually given by Walter Benjamin’s archive in Berlin that contains in fully digitalized form both edited texts and manuscripts. (shrink)

The paper deals with the metaphysics of Valerian Magni, a seventeenth-century Capuchin thinker and Church politician. It follows Stanislav Sousedik’s and Paul Richard Blum’s interpretations of Magni’s thought and aims to systematize Magni’s metaphysical notions and present their gradual development. The paper first focuses on Magni’s critique of Aristotelianism, which the Capuchin regards as an atheistic philosophy due to incorrect conceptions of God and the world. Then, Magni’s attempt to create a metaphysical system in his late work Opus (...) class='Hi'>philosophicum in particular is presented. The influence of the Augustinian-Bonaventurian tradition and the subjectivist tendencies in Magni’s thought are taken into account. (shrink)

The article examines the doctrine of thing in the “Metaphysics” created in the early 1330s by an original Franciscan theologian and philosopher Nicholas Bonetus. The article points to the historical-philosophical significance of this work. In the scholastic tradition, Bonetus’s “Metaphysics’ is argued to be one of the first large and independent treatises on metaphysics, i.e. it is not related to the tradition of commenting on Aristotle. It is also the first treatise in the history of philosophy under the title “Metaphysics”, (...) named so by the author himself. First, we present the biography of the author of the treatise and briefly characterize the structure of his four-part “Opus philosophicum”, as well as emphasize the importance of the division between metaphysics and natural theology, for the first time in the history of the scholastic tradition not only declared as a project, but also im­plemented by Bonetus. Secondly, we examine the place that book III of the “Meta­physics” occupies in Bonetus’s entire metaphysical treatise, and determine the two main themes of this book: the doctrine of res and the doctrine on distinctions and identities. Thirdly, through the analysis of the Ist and IIIrd books of “Metaphysics” we demonstrate the connection, opposition and partial coincidence of two fundamental concepts of Bone­tus's metaphysics: the concept of being as being and the concept of thing. Additionally, the leading meaning of the concept of a thing as a simul totum, that is, a single “consti­tuted whole” from metaphysical elements (formalities, quidditative and individual differ­encies, intrinsic modes, properties), is clarified. Finally, we analyze the relationship be­tween the doctrine of res and the doctrine on distinctions in Bonetus and explain how the doctrine of real and formal distinction and identity is subordinated to the goal of ana­lytics of the metaphysical “constitution of res” and is built into the treatise on the thing. This, in turn, allows us to conclude that the main difference between the “formalist trea­tise” on distinctions and identities (and this is exactly how the content of the IIIrd book of Bonetus’s “Metaphysics” was perceived in the subsequent Scotist tradition), in com­parison with the corresponding treatises of Francis of Meyronnes and Peter Thomae, is precisely the role of the ontological concept of a thing as a “metaphysical whole” or in­dividual in Bonetus that determines his understanding of “formalities”. (shrink)

This Dorda's opus vitae was ready for publication in 1970 but it contains many cogent arguments and observations. Although in many instances new advancements have been made in physics and mathematics, Dorda's basic statements and observations on causality are still relevant and interesting today. Dorda's treatise comprises an Introduction and four parts.

In order to determine the authenticity of the hadiths, some conditions were determined by the hadiths regarding the proof and text of the hadith. There are aspects of these terms regarding the deed and the text. One of these conditions is that the hadith is not illegitimate. There are some types and reasons for the disease known as a hidden defect that harms the health of the hadith, and there are some methods used by the hadiths to detect the disease. (...) It is possible to divide these methods into two main headings. One of them is the method of reaching the cause of the hadith by making cem-i turk, and the other is the ability of the hadiths to reach the disease of the hadith with the skills they have acquired due to their preoccupation with hadiths. The cem-i turuk method, which is used in the detection of malady, concerns a wider area of use, while the detection of malady with the faculty of hadith concerns a more specific and relatively narrow field in scope. One of the methods used by hadith scholars in determining malady is the criticism that "it does not resemble the narration of so-and-so". This method of taqīd is a method applied by the hadith faculties of hadith. In this study, it will be tried to determine the usage area of the relevant pedestal and to determine the reasons why this pedestal is used. (shrink)

The dispute between naturalism and anti-naturalism has been underway almost since the very beginnings of philosophy. Christian thinkers, by proclaiming that God as Creator transcends the reality He has created, and that human beings as persons transcend the material world, have entered this dispute on the anti-naturalist side. The contemporary dominance in culture of the naturalistic paradigm requires Christian philosophy to reflect on naturalism in the broadest sense (in its various forms), together with its conditions and consequences, and to rethink (...) its relationship to this philosophical tradition. Naturalism rejects the possibility of something existing, being known, or being explained that is separate from the material reality given in empirical cognition. Along with this, it denies human beings transcendence with respect to the natural or social world. In its contemporary iteration, this tradition appeals to the solutions and methods of domain-specific forms of scientific inquiry, relying on them for its own authority. For Christian philosophy, naturalism represents a powerful challenge. It is possible to see in it a threat to Christian philosophy, but it is also possible to discern in it an opportunity for a more critical evaluation of Christian philosophy’s previous solutions, and an opportunity to develop new ones. There is a need for a better understanding of naturalism itself, as well as of what the various domain-specific sciences (including the natural and social sciences, as well as the humanities and, currently, neuroscientific research in particular) have to say about the world and about human beings. Systematic and historico-philosophical questions equally still call for debate – in relation to the centuries-old dispute between naturalism and anti-naturalism, as well as the changing place of Christian thought within it. In our own time, one can witness diverse attempts by Christian thinkers both to critically discuss naturalistic positions and to implement naturalistic approaches or solutions within Christian thought itself. Certainly, the latter cannot ignore the fact that naturalism allows philosophy to maintain cognitive contact with domain-specific forms of scientific inquiry. The organizers plan to conduct this conference in hybrid mode, combining both online and onsite elements. This model will allow all interested persons to participate, while also offering those wishing to actually come to Jesuit University Ignatianum in Krakow the possibility of doing so. (shrink)

The purpose of this article is twofold. It first seeks to prove that the notion of facticity in Heidegger’s work saw a major change after Being and Time. While several studies did deal with facticity as it appeared before the magnus opus and show the influence it had on the latter’s development, hardly any have dealt with what happens to facticity after Sein und Zeit. This is mostly because facticity, as it imploded, took on different names which fall under (...) the heading of ground-attunements. Secondly, I will show the ambivalent character of this new facticity, where many essential notions, such as thrownness, truth, attunement and guilt, shifted meanings, sometimes almost imperceptibly or surreptitiously. I will show that this ambivalence comes from the fact that the shift in question allowed for an opening of facticity while at the same time bringing in restrictive limits, and thus a closing-off of certain essential issues. This has left several adumbrated questions, such as responsibility, in abeyance. (shrink)

This volume is the first ever English translation of Kant's last major work, the so-called Opus Postumum, a work Kant himself described as his 'chef d'oeuvre' and as the keystone of his entire philosophical system. It occupied him for more than the last decade of his life. Begun with the intention of providing a 'transition from the metaphysical foundations of natural science to physics,' Kant's reflections take him far beyond the problem he initially set out to solve. In fact, (...) he reassesses a whole series of fundamental topics of transcendental philosophy: the thing in itself, the nature of space and time, the concept of the self and its agency, the idea of God, and the unity of theoretical and practical reason. Though never completed, the text reaches a logical albeit not fully developed, conclusion. (shrink)

The starting point for this discussion is our reorganization in 2021 of the examen philosophicum course at the Faculty of Mathematics and Natural Sciences at the University of Bergen. Based on this work, we present our understanding of the goal of the examen philosophicum course – a goal we summarize as expert education (“expertdannelse” in Norwegian). The basic idea is that the students are future experts. The questions that the examen philosophicum course covers are meant to contribute (...) to the student’s education as experts so that they will be able to perform their role as experts well after they have finished their education. (shrink)

This volume is the first ever English translation of Kant's last major work, the so-called Opus Postumum, a work Kant himself described as his 'chef d'oeuvre' and as the keystone of his entire philosophical system. It occupied him for more than the last decade of his life. Begun with the intention of providing a 'transition from the metaphysical foundations of natural science to physics,' Kant's reflections take him far beyond the problem he initially set out to solve. In fact, (...) he reassesses a whole series of fundamental topics of transcendental philosophy: the thing in itself, the nature of space and time, the concept of the self and its agency, the idea of God, and the unity of theoretical and practical reason. Though never completed, the text reaches a logical albeit not fully developed, conclusion. (shrink)

Zu den wenigen unumstößlichen Gewissheiten in der Philosophiegeschichtsschreibung zählt die Lehrmeinung, Descartes sei der Ahnherr des philosophischen Rationalismus, also einer Philosophie, die der sinnlichen Erkenntnis misstraue und einzig aus von der Vernunft intuitiv erkannten ersten Prinzipien alle weiteren Kenntnisse mit mathematischer Sicherheit deduziere. Die Anschauung habe seither als eigenständiges Erkenntnisorgan ausgedient, Bilder wurden in der Philosophie liquidiert. Schaut man jedoch nicht nur in die wenigen Texte, auf denen das klassische Descartes-Bild basiert, stellt man mit Verwunderung fest, dass Descartes weit mehr (...) als jeder andere Philosoph der Frühen Neuzeit Bilder zur Unterstützung seiner Argumentationen eingesetzt hat. Diese Bilder sind weitgehend unbekannt. Ausgehend von Descartes' ästhetischer Frühphilosophie, werden in der vorliegenden Arbeit zunächst die rhetorischen Muster und kognitiven Ansprüche von Descartes' Metaphern und der Traumerzählung analysiert. Vor diesem Hintergrund werden dann die Entwicklungen und Transformationen ästhetischer Konzepte in ihrer jeweiligen Funktion für seine Naturphilosophie aufgezeigt. Descartes legt u. a. seine Schriften als Schule des Sehens an und versucht, die Imagination des Lesers zu kontrollieren und zugleich Naturphänomene bildhaft zu konzeptualisieren. Die Modi der Erfahrung und die Weisen der Erklärung werden durch die Bilder erweitert und neu konzipiert. Dadurch verändert und erweitert sich nicht zuletzt auch Descartes' Verständnis von Deduktion und Methode. In manchen Fällen lässt sich sogar zeigen, dass die Abbildungen die Argumentationen Descartes nicht nur unterstützten, sondern sogar erst ermöglichen. (shrink)

ABSTRACT This paper contends with the critical-systematical status of Kant’s argumentation in the manuscript known as Opus postumum. At first, the elements holding Kant’s conceptual accuracy in his writing methodology and the contrast of these elements to the argumentative structure of the Opus postumum are set forth. After that, the historical condition of the manuscript in what matters to ordering and presence/absence of proofs is taken into account. Finally, the philosophical situation of the Opus postumum regarding its (...) (post-)critical contextualization is brought into discussion. The conclusion reached is that the limitation of proofs and the historical condition of the manuscript determine its philosophical nature: it will always be susceptible to an interpretation which on its own is transcendentally necessary and, at the same time, contingentempirically conditioned. (shrink)

Flader, John With very great hope, the Church directs its attention and maternal care to Opus Dei, which - by divine inspiration - the Servant of God Josemaria Escriva de Balaguer founded in Madrid on October 2, 1928, so that it may always be an apt and effective instrument of the salvific mission which the Church carries out for the life of the world.

This paper analyzes, first, the reception of Schelling’s philosophy in the environment of Kant in Königsberg, and second in Kantian writings published by his students Jäsche and Rink. – The only two passages Kant mentions Schelling are to be found in the latest leaves of the Opus postumum. Here Schelling’s philosophy is characterized as transcendental idealism. In current research it became rather common to interpret these passages as a positive account of Schelling’s philosophy, moreover, that Kant recognized Schelling’s transcendental (...) idealism as an improvement of his own philosophy. However, in the latest leaves of the Opus postumum the term transcendental idealism is – remarkably – strongly linked with Spinozism. In this paper I argue, thirdly, that Kant in the Opus postumum employs transcendental idealism in a negative way in order to distinguish his own transcendental philosophy clearly from the wrong philosophical account transcendental idealism brings forward. (shrink)

This paper analyzes, first, the reception of Schelling’s philosophy in the environment of Kant in Königsberg, and second in Kantian writings published by his students Jäsche and Rink. – The only two passages Kant mentions Schelling are to be found in the latest leaves of the Opus postumum. Here Schelling’s philosophy is characterized as transcendental idealism. In current research it became rather common to interpret these passages as a positive account of Schelling’s philosophy, moreover, that Kant recognized Schelling’s transcendental (...) idealism as an improvement of his own philosophy. However, in the latest leaves of the Opus postumum the term transcendental idealism is – remarkably – strongly linked with Spinozism. In this paper I argue, thirdly, that Kant in the Opus postumum employs transcendental idealism in a negative way in order to distinguish his own transcendental philosophy clearly from the wrong philosophical account transcendental idealism brings forward. (shrink)

In this follow-up to _The Kingdom and the Glory_ and _The Highest Poverty_, Agamben investigates the roots of our moral concept of duty in the theory and practice of Christian liturgy. Beginning with the New Testament and working through to late scholasticism and modern papal encyclicals, Agamben traces the Church's attempts to repeat Christ's unrepeatable sacrifice. Crucial here is the paradoxical figure of the priest, who becomes more and more a pure instrument of God's power, so that his own motives (...) and character are entirely indifferent as long as he carries out his priestly duties. In modernity, Agamben argues, the Christian priest has become the model ethical subject. We see this above all in Kantian ethics. Contrasting the Christian and modern ontology of duty with the classical ontology of being, Agamben contends that Western philosophy has unfolded in the tension between the two. This latest installment in the study of Western political structures begun in _Homo Sacer_ is a contribution to the study of liturgy, an extension of Nietzsche's genealogy of morals, and a reworking of Heidegger's history of Being. (shrink)

A scholarly edition of letters by Desiderius Erasmus. The edition presents an authoritative text, together with an introduction, commentary notes, and scholarly apparatus.

Published in 1897, this was the first complete edition of Roger Bacon's influential thirteenth-century encyclopedia of science.

Report on the first four meetings of the Seminarium Historico-Philosophicum (26.06 – 15.11.2023), organized with the support of the Sententiae community.

An edition of the letters of Erasmus, regarded as one of the greatest humanist writers. All 12 volumes of this work have been reissued, complete with their scholarly apparatus of commentary and notes, as well as plates.

The opus florentissimum mentioned at Aurelius Victor, Liber de Caesaribus 24, 5 is to be identified with the thermae Alexandrianae built by Alexander Severus. An emendation is put forward for the textual problem celebrio in the same passage.

Огляд присвячено п’ятому засіданню Seminarium Historico-Philosophicum, яке відбулося 20 січня 2024 р. в Києві і було присвячене проблематиці справедливості, зокрема таким її аспектам, як епістемічна несправедливість і дистрибутивна справедливість. Розкрито актуальність цієї проблематики, подано інформацію щодо діяльності Seminarium Historico-Philosophicum, а також викладено зміст представлених на засіданні доповідей та їхнього обговорення.