Des origines à la fin du cinquième siècle. Les Présocratiques -- La période classique. Socrate ; Platon ; Aristote et l'école péripatéticienne -- Les philosophies hellénistiques. La critique de la religion populaire à l'âge hellénistique et la philosophie épicurienne de la religion ; La religion des Stoïciens.

El artículo estudia el fragmento de una carta de Prisciliano recogida en el "Commonitorium de errore priscillianistarum et origenistarum" de Pablo Orosio, para recolocar el fragmento en el contexto orosiano. Posteriormente se estudia el fragmento en el contexto de las fuentes priscilianas, para ver si se puede hacer un acercamiento con las ideas de los "Tratados de Wurzburg", y las de E.-Ch.Babut y E. Spät principalmente.

In order to clarify the Stoics’ reasons for polemicizing against the other philosophical schools, one has to examine the place and function of dialectic in the Stoic system. It emerges that, instead of the heuristic role that it plays in Academic teaching, for the Stoics dialectic has only a defensive function : it is not used to find out the truth through a critical examination of opposing arguments, but to defend against any objection a truth that is known beforehand. This (...) Stoic belief that they were in possession of truth would then be somewhat similar to a religious faith. (shrink)

Les écrits polémiques de Plutarque contre le Portique constituent l’une des principales sources de notre connaissance du stoïcisme ancien et ont eu la chance de faire l’objet de bonnes éditions au xxe siècle, celle de Pohlenz pour Teubner, puis celle de Cherniss dans la Loeb Classical Library. Elles pourront dorénavant être largement complétées, voire rem­placées, par la très bonne édition réalisée par Michel Casevitz et Daniel Babut pour la collection des Universités de France, édition dont...

Durkheim écrit ce livre avec un but double : d'abord il voulait expliquer ce qui crée une société, ce qui la tient ensemble ; ensuite il voulait éclaircir l'influence qu'a la société sur la pensée logique. Pour Durkheim, la religion est la clé utilisée pour déverrouiller ces deux problématiques.Dans ce livre, Durkheim argumente que les représentations religieuses sont en fait des représentations collectives : l'essence du religieux ne peut être que le sacré. Il est une caractéristique qui se trouve universellement (...) dans toutes les religions. Le sacré, être collectif et impersonnel, représente ainsi la société elle-même. Ensuite il argumente que la société a un impact majeur dans la genèse de la pensée logique. C'est la société qui fournit à l'individu les catégories (le temps, l'espace, le nombre etc.) et les concepts nécessaires pour la pensée logique. (shrink)

Clinical diagnostic medicine is an experimental science based on observation, hypothesis making, and testing. It is an use dynamic process that involves observation and summary, diagnostic conjectures, testing, review, observation and summary, new or revised conjectures, i.e. it is an iterative process. It can then be said that diagnostic hypotheses are also ‘observation-laden’. My aim is to enlarge on the strategies of medical diagnosis as these are meshed in training and clinical experience—that is, to describe the patterns of reasoning used (...) by experienced clinicians under different diagnostic circumstances and how these patterns of inquiry allow further insight into the evaluation and treatment of patients. I do not aim to present a theory and illustrate it with examples; I wish rather am to let a realistic example, similar to actual clinical scenarios, direct the exposition. To this end, I introduce an account of medical diagnosis—briefly comparing and contrasting it to other accounts—in order to focus on discussing the process of diagnosis through a detailed clinical case. (shrink)

Go to Online Edition Ilaria L. E. Ramelli The theory of apokatastasis (restoration), most famously defended by the Alexandrian exegete, philosopher and theologian Origen, has its roots in both Greek philosophy and Jewish-Christian Scriptures and literature, and became a major theologico-soteriological doctrine in patristics. This monograph—the first comprehensive, systematic scholarly study of the history of the Christian apokatastasis doctrine—argues its presence and Christological and Biblical foundation in numerous Christian thinkers, including Syriac, and analyses its origins, meaning, and development over eight (...) centuries, from the New Testament to Eriugena, the last patristic philosopher. Surprises await readers of this book, which results from fifteen years of research. For instance, they will discover that even Augustine, in his anti-Manichaean phase, supported the theory of universal restoration. (shrink)

É bem conhecida a oposição estabelecida por Kant entre experiência possível e dialética, na medida em que esta última é caracterizada como a “lógica da ilusão”. Ao mesmo tempo, o modo de pensar metafísico, que ocorre dialeticamente, em sentido kantiano, é uma tendência inevitável da razão, expressa na exigência formal de completude das categorias. Como o pensar, enquanto exercício livre da razão, é em si mesmo mais amplo do que a atividade de conhecer, própria do entendimento, o pensar contém o (...) conhecimento, embora este se qualifique pelas regras e pelos limites determinantes da objetividade. A pergunta que tentaremos formular é se essa relação continente-conteúdo não poderia configurar também uma dependência da experiência em relação ao raciocínio dialético, que estaria de algum modo indicada na função reguladora das idéias da razão. Nesse caso, a oposição formal entre conhecer e pensar seria inseparável da inclusão estrutural (dependência) da experiência no âmbito da razão. Na raiz do problema estaria talvez a tensão (dialética) entre a aspiração subjetiva de totalidade e as exigências objetivas de limitação e segmentação da experiência e a forma da experiência teria de ser finalmente concebida a partir de um fundo de inteligibilidade problemática. Dialectics and experienceThe separation of possible experience as objective knowledge and dialetics as a non-objective or non-theoretical knowledge is one of the most important aspects of kantian critical philosophy. But Kant also says that the activity of reason, as a pure thinking, has more amplitude than understanding knowledge. So we could say that theoric knowledge would depend on rational ( and non-theoretical) knowledge, as something contained in it. If we accept that, the consequence would be a relation of dependence between the form of objective knowledge and the background of a problematic – even doubtful – inteligible knowledge. (shrink)

We give a complete description of minimal groups infinitely definable in separably closed fields of finite degree of imperfection. In particular we answer positively the question of the existence of such a group with infinite transcendence degree (i.e., a minimal group with non thin generic).

This article traces disagreements about the genetic effects of low-dose radiation exposure as waged by James Neel, a central figure in radiation studies of Japanese populations after World War II, and Yuri Dubrova, who analyzed the 1986 Chernobyl nuclear power plant accident. In a 1996 article in Nature, Dubrova reported a statistically significant increase in the minisatellite DNA mutation rate in the children of parents who received a high dose of radiation from the Chernobyl accident, contradicting studies that found no (...) significant inherited genetic effects among offspring of Japanese A-bomb survivors. Neel’s subsequent defense of his large-scale longitudinal studies of the genetic effects of ionizing radiation consolidated current scientific understandings of low-dose ionizing radiation. The article seeks to explain how the Hiroshima/nagasaki data remain hegemonic in radiation studies, contextualizing the debate with attention to the perceived inferiority of Soviet genetic science during the Cold War. (shrink)

Wittgenstein’s concepts shed light on the phenomenon of schizophrenia in at least three different ways: with a view to empathy, scientific explanation, or philosophical clarification. I consider two different “positive” wittgensteinian accounts―Campbell’s idea that delusions involve a mechanism of which different framework propositions are parts, Sass’ proposal that the schizophrenic patient can be described as a solipsist, and a Rhodes’ and Gipp’s account, where epistemic aspects of schizophrenia are explained as failures in the ordinary background of certainties. I argue that (...) none of them amounts to empathic-phenomenological understanding, but they provide examples of how philosophical concepts can contribute to scientific explanation, and to philosophical clarification respectively. (shrink)

Los recientes desarrollos de la inteligencia artificial generativa suponen desafíos a conceptos tradicionales del Derecho, uno de ellos es el de autoría. El problema que aborda este trabajo es cómo concebir la autoría de una obra escrita por una inteligencia artificial generativa en la que la intervención humana, en cuestiones de estilo y contenido, es nula o mínima. Para ello se enumeran casos recientes en los que se plantea ese problema a partir de artículos escritos empleando ese tipo de tecnología. (...) Pero el objetivo del trabajo es la revisión de la concepción de autoría que subyace a las normativas internacionales que regulan la propiedad intelectual y los presupuestos éticos que las justifican (la concepción de Locke, la concepción romántica y la concepción utilitarista). Sobre la base de una lectura de “¿Qué es un autor?” de Michel Foucault se sostiene que la noción de autoría cumple una función social que, al menos al estado del arte de la inteligencia artificial generativa, esta no puede cumplir y, por tanto, no debe ser reconocida como autora de las obras mencionadas. Concluyendo que las obras literarias elaboradas por inteligencia artificial generativa multipropósito con nula o escasa intervención humana deben ser consideradas como obras de dominio público. (shrink)

I hope you will agree, however, that the purpose of the museum should ultimately be to teach the difference between pencils and works of art. What I have called the shrine was set up and visited by people who thought that they knew this difference. You approached the exhibits with an almost religious awe, an awe which certainly was sometimes misplaced but which secured concentration. Our egalitarian age wants to take the awe out of the museum. It should be a (...) friendly place, welcoming to everyone. Of course it should be. Nobody should feel afraid to enter it or for that matter be kept away by his inability to pay. But as far as I can see the real psychological problem here is how to lift the burden of fear, which is the fear of the outsider who feels he does not belong, without also killing what for want of a better word I must still call respect. Such respect seems to me inseparable from the thrill of genuine admiration which belongs to our enjoyment of art. This admiration is a precious heritage which is in danger of being killed with kindness. E. H. Gombrich was director of the Warburg Institute and Professor of the History of the Classical Tradition at the University of London from 1959 to 1976. His books include The Story of Art, Art and Illusion, Meditations on a Hobby Horse, Norm and Form, Symbolic Images, The Heritage of Apelles, and In Search of Cultural History. He became a Fellow of the British Academy in 1960, a Commander of the British Empire in 1966, and was knighted in 1972. He is also a trustee of the British Museum and a foreign member of the American Academy of Arts and Sciences and of the American Philosophical Society. His contributions to Critical Inquiry include "Notes and Exchanges", "Standards of Truth: The Arrested Image and the Moving Eye", and, with Quentin Bell, "Canons and Values in the Visual Arts: A Correspondence". (shrink)

O texto procura comentar as condições éticas e políticas do compromisso histórico, destacando o caso do engajamento do escritor. Para isso relacionamos as noções de intersubjetividade e transitividade da prosa, no intuito de esclarecer o que Sartre denomina “encontro de liberdades”, compromisso recíproco assumido entre escritor e leitor no que se refere à produção de significações. Esse compromisso, compreendido a partir do exercício da liberdade situada, manifesta, no contexto da relação escritor/leitor, o caráter decisivamente revelador da alteridade como estrutura existencial (...) e experiência histórica. (shrink)

Em artigo inédito, Franklin Leopoldo e Silva desenvolve os sentidos da memória na produção da identidade, destacando as relações significativas do presente com o passado e o futuro na construção da história. Desse ponto, o autor acentua o papel das instituições nesse processo – um processo de exercício de poder, no qual se tem, na verdade, a institucionalização do poder – e, dentre elas, em particular a instituição universitária.

O objetivo deste texto é explorar aproximações e divergências no pensamento de Paulo Freire e Ivan Illich na forma como eles vêem a relação entre educação e transformação social. Acredita-se que a retomada da polêmica Freire e Illich sobre o problema educação e transformação social pode contribuir para melhor compreender e esclarecer a verdadeira natureza desse problema, já clássico na história da educação moderna.

Bioethics, Volume 36, Issue 1, Page 18-24, January 2022.

Context: The idea for this article sprang from a desire to revive a conversation with the late Ernst von Glasersfeld on the heuristic function - and epistemological status - of forms of ideations that resist linguistic or empirical scrutiny. A close look into the uses of humor seemed a thread worth pursuing, albeit tenuous, to further explore some of the controversies surrounding the evocative power of the imaginal and other oblique forms of knowing characteristic of creative individuals. Problem: People generally (...) respond to humor, i.e., they are inclined to smile at things they find funny. People like to crack jokes, make puns, and, starting at age two, human infants engage in pretense or fantasy play. Research on creativity, on the other hand, has mostly scorned the trickster within. Cognitivists in particular are quick to relegate wit, whimsy, and even playfulness to the ranks of artful or poetic frivolities. Method: We use the emblems of the craftsman, the trickster, and the poet to highlight some of the oblique ways of knowing by which creative thinkers bring forth new insights. Each epitomizes dimensions intrinsic to the art of “possibilizing.” Taken together, they help us better understand what it means to be playful beyond curious, rigorous beyond reasonable, and why this should matter, even to constructivists! Results: The musings characteristic of creative individuals speak to intelligent beings’ ability to use glitches intentionally or serendipitously as a means to open up possibilities; to hold on to a thought before spelling it out; and to resist treating words or images as conventional and arbitrary signs regardless of their evocative power. To fall into nominalism, Bachelard insisted, is a poet’s nightmare! Implications: Psyche is image, said Jung, and when we feel alive we rely on the imaginal to guide our reason. Note that image is not here to be understood as a picture in the head or a photographic snapshot of the world. The imaginal does not represent, it brings forth what we understand beyond words. It does not lock us into a single mode. Instead, it is a call to be mindful, in Ellen Langer’s sense: in the present, mentally alert, and on the outlook for our psyche’s own surprising wisdom (sagacity. Constructivist content: Debates on the heuristic function and epistemological status of oblique ways of knowing have long occupied constructivist scholars. I can only guess whether my uses of Jung’s imaginal or Bachelard’s anti-nominalism would have amused or exasperated Ernst! I do know that, on occasion, Ernst the connoisseur, bricoleur, and translator allowed the rationalist-within to include the poet’s power to evoke as a legitimate form of rationality. He himself has written about oblique knowing as legit! (shrink)

"Nous sommes en guerre", déclare au soir du 13 novembre 2015 le président de la République. Mais quelle est cette guerre au juste? La contre-histoire du capitalisme que nous proposons ici vise à recouvrer la réalité des guerres qui nous sont infligées et déniées : non pas la guerre idéale des philosophes, mais les guerres de classe, de race, de sexe ou de genre, les guerres de civilisation et environnementales, les guerres de subjectivité qui font rage au sein des populations (...) et constituent le moteur secret de la gouvern731933ementalité libérale. En nommant l'ennemi (le réfugié, le migrant, le musulman), les nouveaux fascismes établissent leur hégémonie sur les processus de subjectivation politique réduits à des mots d'ordre racistes, sexistes, xénophobes qui attisent la guerre entre les pauvres et entretiennent la philosophie de guerre totale du néolibéralisme. Parce que la guerre et le fascisme sont le refoulé de la pensée post-68, nous n'avons pas seulement lu l'histoire du capital à travers la guerre, mais également cette dernière à travers l'étrange révolution de 68 qui seule rend possible le passage de la guerre aux lierres - et de celles-ci à la construction de nouvelles machines de guerre contre la financiarisation contemporaine. Il s'agit donc de pousser la "pensée 68" au-delà de ses propres limites et de la réorienter vers une nouvelle pragmatique des luttes, en prise sur la guerre continuée du Capital. C'est dire qu'il s'agit surtout de nous préparer à ces batailles que nous devons mener si nous ne voulons pas être toujours vaincus."--Page 4 of cover. (shrink)

Il «nuovo» pensiero non è più cronologicamente nuovo ad oltre ottant’anni dalla sua nascita e, tuttavia, forse oggi manifesta un carattere di novità e di urgenza maggiore di allora, come si suol dire una «rinascita» che giustifica l’interrogativo sul suo «futuro». La particolare situazione in cui ci troviamo a pensare e soprattutto a vivere, le nuove domande che le mutate condizioni storico-culturali pongono alla filosofia, possono trovare un modello di risposta se ci si volge indietro a quella particolare stagione della (...) filosofia tedesca che abbraccia i primi tre decenni del Novecento e che fu tragicamente strozzata e azzittita dal nazionalsocialismo. Non si tratta di affermare un ysteron-proteron, sarebbe troppo semplicistico, decisamente acritico e storicamente e filosoficamente inaccettabile. Accade però, nella storia, che dei fermenti non riescano a produrre frutti perché la temperie del tempo non lo permette oppure perché «inattuali», non pienamente adeguati al tempo, e rimangono quindi latenti finché non si verificano le condizioni ottimali per il loro sviluppo, divenendo in tal modo «adeguati » al tempo. È appunto quanto si è verificato con tutti gli autori che si ritrovano accomunati da un «dialogisches Prinzip», se vogliamo riprendere l’espressione di Martin Buber e che si è concretizzato nelle varie figure rappresentative e nei vari pensatori a cui lo stesso Rosenzweig farà riferimento nel suo breve excursus storico, come, neues Denken, Begegnungsphilosophie, Beziehungsphilosophie, Sprachdenken. (shrink)