Aristotle

The purpose of this paper is to clarify the main questions and aims guiding Charles Sanders Peirce’s phenomenological inquiries concerning the universal categories. The paper divides into four parts. In the first section, I provide a brief review of the phenomenological categories and I articulate one concern about standard interpretations of the purpose of this kind of phenomenological inquiry. Second, I consider examples drawn from Peirce’s own work in astronomy and the study of gravitational forces, and I offer some reasons for thinking that his philosophical account of the universal categories is modeled in some respects on his understanding of the way scientists should analyze the phenomena that call out for explanation. Third, I provide a brief overview of Peirce’s philosophical account of the scientific method, and I explain the role that his phenomenological theory has in his account of this method of inquiry.  Finally, I consider one example drawn from metaphysics that is d...

This paper will critically assess the interpretation of one modern thinker associated with later modern virtue ethics who positions the Stoics as decisively what we will call “proto-Kantians”, Julia Annas.  Annas’ Morality of Happiness presents the Stoics as ethical eudaimonists who, nevertheless, ask the virtuous agent to “override” or put aside their natural impulses to adopt “what is nowadays called the moral point of view”, in a way which sees her severally compare the Stoics’ position to Kant’s, not always favourably (MH 170; 410).  Annas is certainly right that the Stoics stress a difference in kind between virtue as a source of benefit and well-being, and other putative “goods” (the famous “indifferents” (ta adiaphora)).  The Stoics, as Annas credits, also see the motivational set of a virtuous sage as differing from the untutored natural impulses with which we all begin life as children, because of the supervening of reasoned reflection (DL VII 86) integrated into a regimen of life (Sellars 2013).  But this paper proposes that to interpret these defining Stoic positions in the proto-Kantian frame which Annas constructs for them in Morality of Happiness is importantly mistaken.  To make this case, Part 1 of the essay examines Annas’ reading of the Stoics as in decisive respects proto-Kantians.  Part 2 provides criticisms of Annas’ two core claims: the first, that the Stoics provide no argument that does not beg the question for their conception of virtue as necessary and sufficient for happiness, but assume this “moral point of view” as an unargued datum; the second, that Stoicism accordingly asks subjects to adopt an ethical stance in which they are moved by a set of motivations which do not represent the transformation, harmonization or perfection of their natural impulses, but their over-riding or denial, in the name of the proto-Kantian moral point of view of rational consistency.

Proclus, the head of the Neoplatonic school of Athens in the 5th century AD, was not only a prolific writer of philosophical texts, but also the creator of one of the most complex systems ever developed in Western philosophy. Recent scholarly works have made his central role in the history of philosophy increasingly evident. New editions and translations 1 , introductions and collected volumes 2 , as well as a steady stream of articles, have done justice to Proclus' role as the consolidator of ancient Platonism while also clarifying the way in which he came to play this role and the reasons for his influence across the centuries.

La noción aristotélica de elección (proaíresis) desde hace algunos años viene siendo objeto del interés de los estudiosos. En 1963 Pierre Aubenque sostuvo la tesis de que, en realidad, en Ética Nicomaquea habría dos proairéseis distintas: la primera, más platónica, sería aquélla que interviene en la definición de virtud como héxis proairetiké, y tendría que ver con la condición intencional de estas disposiciones; la segunda, genuinamente aristotélica, aparecería exclusivamente en Etica Nicomaquea Γ y tendría que ver con una elección de los medios que sigue a la deliberación. El propósito del presente trabajo es someter esta interpretación a un examen crítico, y, en relación a la consigna propuesta por este Coloquio, reflexionar si es legítimo sospechar en la proaíresis aristotélica algún tipo de influencia del espíritu agonal propio del êthos griego.

La noción aristotélica de elección (proaíresis) desde hace algunos años viene siendo objeto del interés de los estudiosos. En 1963 Pierre Aubenque sostuvo la tesis de que, en realidad, en Ética Nicomaquea habría dos proairéseis distintas: la primera, más platónica, sería aquélla que interviene en la definición de virtud como héxis proairetiké, y tendría que ver con la condición intencional de estas disposiciones; la segunda, genuinamente aristotélica, aparecería exclusivamente en Ética Nicomaquea Γ y tendría que ver con una elección de los medios que sigue a la deliberación. El propósito del presente trabajo es someter esta interpretación a un examen crítico, y, en relación a la consigna propuesta por este Coloquio, reflexionar si es legítimo sospechar en la proaíresis aristotélica algún tipo de influencia del espíritu agonal propio del êthos griego.The aristotelian notion of choice (proaíresis) in recent years has been the subject of interest to scholars. In 1963 Pierre Aubenque he...

El sentido de la vista suele asumir un caracter metonimico; a menudo se cifran en el mucho mas que simples y aislados actos de ver. Afirma una difundida tesis aristotelica que la vision es la sensacion que mas hace conocer, la que nos hace patentes las multiples diferencias entre las cosas. Quizas por eso las representaciones de la vision, sean literarias, cientificas o filosoficas, acostumbran abreviar concepciones mas generales acerca de la naturaleza del hombre y de su relacion con las cosas. Dicho de otra manera, es corriente encontrar en ellas, implicitamente, doctrinas de lo que nosotros denominamos, en terminos actuales, subjetividad. En el presente articulo, me abocare especificamente a una teoria filosofico-teologica de la vision, debida a un pensador de fines del s. XIII, el franciscano provenzal Pedro de Juan Olivi. Sin embargo, mi analisis no se restringira a ella, sino que, a fin de comprenderla mejor, la articulare con otras dos representaciones de la vision, tambien d...

  Estas páginas se proponen presentar la traducción comentada de dos textos de Pedro de Juan Olivi, franciscano provenzal del s. XIII; el primero es el artículo 19 de la Impugnatio quorundam articulorum Arnaldi Gallardi, y el otro es la cuestión 76 de sus Quaestiones in secundum librum Sententiarum. La traducción conjunta de estos textos se justifica por su afinidad temática, pues ambos se refieren a un mismo problema, el que los escolásticos acostumbraron presentar bajo el título “Si el alma se conoce a sí misma por esencia o por especie”; por otra parte, la crítica reciente encontró en ellos indicios de una concepción naciente de sujeto moderno. Luego de presentar someramente cada texto y de algunos datos biográficos imprescindibles de su autor, ofreceré las traducciones. Agregaré solo algunas notas al pie –las necesarias para facilitar la comprensión– y pospondré para el final el análisis de las cuestiones filosóficas, que volcaré en cuatro notas complementarias.

This paper analyzes and explains certain parts of Syrianus’s Commentary on book M of Aristotle’s Metaphysics, which details Syrianus’s response to Aristotle’s attack against the Platonic position of the separate existence of numbers. Syrianus defends the separate existence not only of eidetic but also of mathematical numbers, following a line of argumentation which involves a hylomorphic approach to the latter. He proceeds with an analysis of the mathematical number into matter and form, but his interpretation entails that form is the constituent of number, which has the status and role of a Platonic Form. This solution allows him not only to explain and justify the unity of number, but also to apply the Platonic thesis of the separate existence of numbers, to the mathematical or monadic numbers themselves. It also betrays its tendency to combine theses of the Platonic Ontology with fundamental Aristotelian doctrines. 

Rani grčki filozofi bavili su se slabljenjem tradicionalne religije na jedan od dva načina. U prvom pristupu, mogli su gotovo u potpunosti ostaviti po strani pitanje religije. Stoga su jonski fizičari tražili objašnjenja o univerzumu i njegovim pojavama koja su, uopćeno govoreći, nereligijska. Drugi pristup je bio pristup takozvane “italijanske škole” – Pitagore, Empedokla, Parmenida i njihovih sljedbenika. Oni su uspostavljali filozofske religije s vjerovanjima, tabuima i praksama štovanja. Ovaj drugi pristup imao je jasne veze s kultovima misterija koji su postajali sve popularniji u grčkom svijetu. Ta dva pristupa približila su se u tri najveće ličnosti antičke filozofije: Sokratu, Platonu i Aristotelu. S druge strane, objavljena religija prvi put se pojavila kao glavna intelektualna sila u mediteranskom svijetu u 1. i 2. stoljeću naše ere. Filozofi su zanemarivali pojavu objavljene religije dokle god su mogli. Oni su bili posljednji intelektualno značajni branioci drevnog paganizma, pružajući pagansko obrazovanje sve dok u šestom stoljeću njihove škole nisu bile zatvorene, a njihovi nastavnici protjerani. Na kraju, filozofija je ipak bila pomirena s objavljenom religijom, a posebno s kršćanstvom. Kasnije, dok je interesiranje filozofije za religiju poraslo tokom helenističkog i rimskog doba, njeno zanimanje za politiku je opalo.

Pourquoi Gilles Deleuze s’est-il tant intéressé à l’éternel retour nietzschéen, dans son aspect cosmologique et physique et dans son aspect éthique et sélectif ? Et pourquoi, lorsqu’il s’y intéresse, ne cesse-t-il de le comparer à la conception antique de l’éternel retour, et notamment à la conception platonicienne de la Grande Année ? Nous montrons d’une part en quel sens Platon avait pour Deleuze ouvert la voie au renversement du platonisme exigé par Nietzsche, et d’autre part toute l’importance de ce renversement quant au problème de l’éternel retour : s’y joue en effet notre salut, qui constitue peut-être l’horizon ultime de la philosophie deleuzienne, voire de toute philosophie.

The main purpose of this paper is to understand the complex and many-sided nature of the theory of regimes elaborated by Aristotle in Politics III and thereby to identify the main philosophical and conceptual elements that make it possible for the philosopher, at this point of the work, to accomplish a vigorous defense of the thesis according to which the kingship can be considered, under certain political circumstances, the best form of government.

Новый перевод трактата Аристотеля "О сновидениях" (De Insomniis), тематически и методически примыкающего к трактату "О сне и бодрствовании" (De Somno et Vigilia) и являющегося прямым продолжением начатого там исследования сна. Основную задачу Аристотеля в этом сочинении составляет поиск ответа на вопрос, что такое сны и почему они возникают, для чего философ предпринимает исследование формальной и материальной причин сновидения, выясняя, с одной стороны, состоянием какой части души оно является, и, с другой, какие физиологические процессы в теле спящего животного приводят к тому, что оно начинает видеть сны. Отталкиваясь от расхожего понимания сновидения как привидевшегося во сне образа вещи, Аристотель приходит к выводу, что из всех способностей души за возникновение снов может отвечать только способность воображения, поскольку в отличие от ощущения она не прекращает во сне свою деятельность, но под действием остаточных изменений в органах чувств продолжает создавать искаженные образы некогда увиденных или услышанных нами вещей, которые во сне принимаются спящими за реальность. Предлагаемый читателю новый перевод трактата на русский язык снабжен подробными комментариями, в которых анализируется ход рассуждения Аристотеля, раскрываются основных понятия его учения о душе и обсуждаются особенно сложные места этого сочинения.

That the fifteen aporiae^ to whose exposition Aristotle devotes all of Metaphysics B originate from Platonism is widely accepted. However, the text provides no account of how Aristotle constructed these aporiae, and the exact path by which they developed re mains shrouded by our lack of knowledge of Aristotle's contemporaries and of the discus sions in Plato's Academy. Book B has been a focal point for various, conflicting accounts of Aristotle's development, for scholars assume that the aporiae presented here are problems that troubled Aristotle and remained unsolved when he wrote Metaphysics B. In this paper I shall present an alternative account of the origin of Aristotle's aporiae. Regretably, my treatment can claim no greater textual authority than other treatments: in all likelihood the details of the origin will always be a matter of speculation. However, it seems to me to be a worthwhile subject for speculation for two reasons. First, most discussions of the aporiae take them to be more or less arbitrary: they express problems that happened to disturb Aristotle at the point in his career when he wrote book B, problems that arise from objections that happened to be raised against Platonism or against Aristotle's own early philosophy, problems that (if G.E.L. Owen is right) ultimately result from the clash of observed facts with the opinions that happened to be held in O common by a particular linguistic community. But Aristotle regards aporiae as intrinsic

In this short book, Anthony Kaldellis argues for the abolition of the field of Byzantine Studies and its replacement by a new field of East Roman Studies. The latter will not only bear the epithet 'Roman' instead of 'Byzantine', but will cover a much longer period, from the time of Augustus until at least the fall of the last East Roman outposts in the 15th century. Kaldellis develops his argument in three chapters. The first one, tellingly entitled 'RIP Byzantium', discusses why we should abandon the existing model with its traditional chronological span (4th through 15th centuries) and its use of the terms 'Byzantium' and 'Byzantine'. Kaldellis claims that such terminology is not only artificial, but also recent. He argues that despite the use of the epithet 'Byzantine' by Hieronymus Wolf in the 16th century, the term became prominent only in the mid-19th century (p. 9). Until then, Western European scholars understood the empire and its people as 'Greek', continuing the medieval strategy (since 800) of denying their Romanness. Kaldellis observes that the Western European stance towards the appellation of the Eastern empire changed during the Crimean war (1853-1856), when the irredentist dream of a Greek empire led a number of Greeks to fight on the Russian side. He also notes that this shift in terminology occurred during the peak of European colonialism, which affected the newly-created field of Byzantine Studies. Kaldellis highlights the danger of using 'Byzantine' and 'Byzantium' as designations for scholarly output. The decision to call the Eastern Roman empire 'Byzantine' implies, in his words, a different 'essence' from the Roman empire. This has led scholars to exaggerate the contrasts with earlier Roman history (e.g. Christianization, Arab conquests, and prevalence of the Greek language), and prevented them from looking closer at ancient Rome and ancient Roman material. Kaldellis attributes this phenomenon to the importance Byzantinists have placed on the ideology expressed in the works of Eusebios of Caesarea, which were treated as 'quasi-constitutional founding texts of the new order' (p. 21).

Approches philosophiques 1. Éthique de la vertu (Platon) L'éthique de la vertu se concentre sur le développement des qualités morales et du caractère vertueux. Un propriétaire vertueux choisirait de ne pas expulser un locataire uniquement pour augmenter le loyer, car il valorise la bienveillance et la justice. L'accent est mis sur l'action juste qui reflète le caractère moral.

Suele ser recurrente indicar que el desarrollo del pensamiento científico no se detiene. Por lo que, en coherencia, en el presente artículo se describe tal proceso ilustrando la evolución de un nuevo modelo del saber científico tomando como punto de partida la Grecia clásica y los aportes de Aristóteles registrados en su memorable Metafísica apurándose en darle a la evidencia empírica una construcción teórica registrando las bases de una ciencia de lo general. A este nuevo modelo, tomado en el siglo XII por el occidente cristiano donde es dogmatizado, Tomás de Aquino en el siglo XIII logra consumarle una simbiosis entre el pensamiento aristotélico y la fe cristiana. En respuesta a esa asociación, el humanismo renacentista construye otro modelo del saber científico. El documento destaca, en estaúltima vía, las ideas de Galilei Galileo esbozadas en la denominada metodología paduana, por ser desarrollada en

The Court's Taking Clause holding, at pp 63-64, likely supports property owners arguments that courts as instruments of government cannot award successors and assigns of mortgages that are not Note Holders possession of property owners' homes. "'The Supreme Court recognizes two situations in which regulatory action constitutes a per se taking: (1) where the government requires that an owner suffer a “physical invasion of [its] property,” and (2) where a regulation “completely deprives an owner of all economically beneficial use of [its] property. Lingle v. Chevron U.S.A. Inc., 544 U.S. 528, 538 (2005) (cleaned up); see Cedar Point Nursery v. Hassid, 594 U.S. 139, 153 (2021) (explaining the first category includes temporary invasions of property). TikTok’s argument is of the second variety, but it does not demonstrate the complete deprivation such a claim requires."

Heródoto e Aristóteles apresentam as formas de governo de uma perspectiva quantitativa (quando um, poucos ou muitos ocupam o poder) e qualitativa (quando o governo é bom ou ruim). O governo de muitos é a democracia e para entender seus elogios e críticas, iremos traçar paralelos entre o trecho denominado "Diálogo dos Persas" de Heródoto (Histórias, 3.80-83) e os livros III e IV de A Política de Aristóteles. Essas obras demonstram continuidade e rupturas sobre o pensamento político dos gregos sobre a democracia, que, em linhas gerais, é elogiada por causa da liberdade e igualdade, e é criticada por permitir que o governo fique nas mãos dodemos, considerado inapto para a tarefa. O estudo das democracias antigas permite refletir sobre a democracia no cenário atual, pensando em seus desafios inerentes, sendo um deles relacionado à participação popular.

This course addresses some of the eternal questions that man has grappled with since the beginning of time. What is good? What is bad? Why is justice important? Most human beings have the faculty to discern between right and wrong, good and bad behavior, and to make judgments over what is just and what is unjust. This course looks at our history as ethical beings by traveling into the very heart of mankind's greatest philosophical dilemmas and considering the ongoing process of establishing ethical frameworks for society. Faith and Reason: The Philosophy of Religion Through the ages, mankind has pursued questions of faith in something beyond the world of ordinary experience. Is there a God? How can we explain the presence of evil? Is there a hell? The seeming conflicts between religion and science, and the different truth-claims of the world's most popular religions, are examined. By delving into the major characteristics of world religions, including Judaism, Christianity, Islam, Hinduism, and Buddhism, mankind's association with the many different varieties of religious practice is brought to light.

Estratto dalla propria tesi di dottorato, dedicata al confronto fra la posizione di Giordano Bruno espressa nei suoi Dialoghi Italiani e la tradizione di alcune opere aristoteliche (Metafisica, Fisica, Il Cielo), il testo qui presentato giunge progressivamente alla dimostrazione della presenza all’interno del pensiero bruniano di una struttura argomentativa estremamente complessa, centrata sul principio teoretico e pratico dell’infinito creativo e doppiamente dialettico. Contro la finitezza e la limitatezza eterodeterminata ed autocentrata del mondo unico aristotelico (come pure di tutti i poteri e mondi unici imposti), l’apertura infinita del cielo bruniano dimostra di contenere una pluralità infinita di mondi, che nella sua radice creativa è poi capace di aprire anche il passaggio all’applicazione etico-politica dello stesso principio, basculante ed oscillante nella reciproca compenetrazione dei due criteri teologico-politici della libertà e dell’eguaglianza, tenuti insieme dalla profondità abissale e dalla tensione elevatissima di un desiderio amoroso, che svela e al contempo nasconde la propria misteriosa tenebrosità ed apparente caoticità vitale. Corrente calda estromessa da quella fredda, sviluppatasi all’inizio della modernità, proprio con la neutralizzazione razionalistica e scientifica della materia, la proposta bruniana bussa di nuovo alle porte della nostra attuale crisi apocalittica, quale àncora di salvezza e di restituzione delle fraterne ed eguali libertà perdute.

Forms and Concepts is the first comprehensive study of the central role of concepts and concept acquisition in the Platonic tradition. It sets up a stimulating dialogue between Plato s innatist approach and Aristotle s much more empirical response. The primary aim is to analyze and assess the strategies with which Platonists responded to Aristotle s (and Alexander of Aphrodisias ) rival theory. The monograph culminates in a careful reconstruction of the elaborate attempt undertaken by the Neoplatonist Proclus (6th century AD) to devise a systematic Platonic theory of concept acquisition.

There have only been very few ideas in the history of Western philosophy as influential as that of the ensoulment of the world or the cosmos.1 The first explicit mention of a World Soul or soul of the all (gr. tou pantos psuchê, lat. anima mundi) can be found in Plato's Timaeus (41d), but even modern environmental activists have invoked this conception in order to argue that we must not treat the world around us as a mere object.2 It rather has the same dignity and the same rights as other living beings or even humans. This idea might be compared to several mythical traditions that speak of Mother Earth ('Mutter Erde') or Mother Nature ('Mutter Natur'). This seems to be, I am glad to say, the first collected volume on the World Soul in ancient thought.3 It has, however, not been the aim to cover all aspects of the topic, but I hope that the present volume provides a good overview of relevant debates and stimulates further research. The following pages are meant as a short introduction into theories of the World Soul in ancient, late ancient and early Christian philosophy.4

During the classical period, the tekhnai, which until then had been practiced without distinct self-awareness, underwent a substantial development. Philosophers began to build arguments concerning the theoretical status of the arts, taking a critical stance toward knowledge based on mere experience. The evolution of mathematics, medicine, rhetoric, and, later, grammar is well known. Philosophy came to be in tension with these fields, since it aimed, especially in the Socratic circle, at providing the grounds for them and so claimed theoretical pre-eminence over all other disciplines. To that end, philosophy had to offer arguments indicating how particular skills were better attained through an understanding of philosophy as a driver for intellectual virtue.
The progress of studies in the ethical and anthropological spheres led to further examinations of virtue and its subspecies, together with the relationship between virtue and knowledge. This subject goes back to the very origin of Socratic thought. However, this topic has received uneven attention in the scholarship, and as a result we rely on a very incomplete image of the different contributions of the various philosophers. The comparison between Xenophon's and Aristotle's views can shed light on important aspects of these philosophies as well as on the concerns of the Socratic circle in general.
I propose in this chapter to examine the Aristotelian analysis of the intellectual virtues in the final part of Nicomachean Ethics 6, by considering the central function of phronēsis in moral judgement and action, as well as by paying attention to the role of the minor intellectual virtues. Afterwards, I examine Xenophon's use of these notions, highlighting connections with Aristotle’s theses. Finally, I analyse to what extent both views share a common ground and how an understanding of both can help to differentiate correct judgements and actions from those that seem to be virtuous without being so, thereby explicating the conditions for true virtue. This investigation will reveal strong similarities in approach and terminology that are signs that the two philosophers shared a Socratic influence, and this in turn will serving as a starting point for further study about their acquaintance with Socrates.

In his later writings, Husserl posits the original life of transcendental consciousness as the ultimate subject of phenomenological inquiry. Through self-criticism in his work Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy, Husserl realizes that the transcendence of representation remains unnoticed after the transcendental reduction. Consequently, he develops the method of apodictic reduction to reveal what is apodictic in consciousness. This method specifically reveals the living presence, as well as the constitution of immanent consciousness, to which the transcendence of representation belongs. Husserl refers to this transcendence as the first transcendence, in contrast to the second transcendence of the constitution of the world. The constitution of the first transcendence is not separate from the living streaming presence but rather belongs to the life of consciousness itself. And it is only through this transcendence of representation that the identifiable (and re-identifiable) I with its life is constituted.

The Turkish novelist Orhan Pamuk's work feeds from the parallel between architectural and literary production of space on multiple levels. His texts possess an architectural structure of functionality and interdependence, and Pamuk claimed himself a novelist of Istanbul long before his Nobel Prize in 2006, awarded for "his quest for the melancholic soul of the city" confirming his role as a symbol of Istanbul’s cultural capital. With his latest novel the Museum of Innocence (2008) Pamuk’s intervention in Istanbul’s urbanscape took a spatial turn. The novel was followed by a Museum of Innocence, a three story building cataloguing the eponymous novel with objects ranging from bric-a-brac that Pamuk collected from antique shops to collaborations with contemporary artists. This unprecedented reproduction started an unusual dialogue between literature and architecture, where architecture is no longer simply a trope or a principle that informs the structure of the novel, but a means of remediation. Taking this unusual act of reproduction as a point of departure, this paper focuses on the Museum as literary and architectural artefact to explore the specific links between representation, remediation, and refuse in the urban context.

The everyday experience of time can be disrupted by the events in our lives, and disquiet notions of predictability about the passage of time. In this work, I describe an alternate experience of time passing that occurred in the context of a car accident. The phrase "I saw my life flash before my eyes" situates the varietal experience of time in human existence, and invites the use of chosen hermeneutic tenets to explore the phenomena. I describe the mysterious personal experience of time associated with the accident, as well as varietal experiences of time that occur for people during hospitalization, relating to experiences of nursing practice. The tension associated with the temptation to apply scientific explanations to metaphysical questions, and the inevitability of accepting ongoing wonder about the mysteries of time, are featured throughout. Several years ago, when crossing the street as a pedestrian, a car struck me. I learned later that the driver was 18-years-ol...

If in its simplest form, hermeneutics is a quest for understanding, then part of that quest will always include striving to understand being and the meaning of being.This open access book takes that ambition seriously, arguing that hermeneutics and metaphysics, so central to philosophical thought but so rarely put in tandem, are two complementary fundamentals of human existence.

Metaphysical Hermeneuticsputs forward the argument for a hermeneutical metaphysics in service of philosophy’s basic aim: to make sense of our experience. Jean Grondin builds his argument for this combined discipline around the idea of ‘sense’ – a theme that is both hermeneuticalandmetaphysical. What we seek to glimpse is not just a figment of the mind but always the meaning ofsomething. Grondin calls on one of the founding figures of contemporary hermeneutics Hans-Georg Gadamer to test his theories, singling out the metaphysical dimension of Gadamer’s ideas and questioning his seeming embrace and rejection of that dimension. Rooting these questions in the human search for meaning is a major contribution to the scope and resources of hermeneutic philosophy.
Open access: https://www.bloomsburycollections.com/monograph?docid=b-9781350437838

En el presente estudio, examinamos el estatus ontológico de los dos estados existenciales del hombre adulto entre los cuales se interpone la salvación, con el fin de poner en evidencia su relación con el acto de ser. En una primera parte, hacemos un balance sistemático de los logros teológicos que encontramos en el corpus thomisticum en lo que se refiere a la constitución de la persona humana, la esencia de la gracia y la - de tipo privativo - del pecado mortal. Esta última, siendo suficientemente aclarada por el Aquinate, exploramos sucesivamente, en una segunda parte, la aporia de la gracia santificante: se define, siguiendo la segunda epístola de san Pedro, como una participación a la naturaleza divina; al mismo tiempo, sin embargo, el Ser subsistente no parece participable, ni como subsistente, ni como "específicamente" divino. En este sentido, presentamos las soluciones de Ambroise Gardeil, de Réginald Garrigou-Lagrange, de Marcelo Sánchez Sorondo y de Fernand Ocáriz. La discusión de estas cuatro tesis nos permite elaborar nuestra propia posición, que formulamos brevemente en conclusión.

Agradecemos mucho a los RR.PP. Marcelo Lattanzio I.V.E. e Ignacio Caratti I.V.E. por su trabajo de traducción y publicación del estudio en la revista Diálogo.

Dans cet article, je donne un aperçu de la manière dont la narratologie et la théorie de la littérature ont intégré les concepts de la raison néolibérale (1980 - aujourd'hui). En particulier, j'analyse deux mouvances principales : 1) L'influence des sciences cognitives et le succès de la narratologie « naturelle ». 2) La diffusion de l'éthique aristotélicienne et l'adoption d'une approche populiste.

The works of Aristotle left an indelible impression on Arabic philosophy after the translation movement. While many philosophers accepted the works of the revered First Teacher (Al-Mu‘allim al-awwal), as Aristotle was designated, others sought to reformulate his ideas in accordance with their own priorities. One such thinker is the hugely influential mystical theorist, Muḥyī al-Dīn ibn ‘Arabī (d. 638/1240), who agrees with Aristotle that all existents are hylomorphic compounds made from the combination of form with matter that comes from prime matter, or hyle (hayūlā), which he frequently uses interchangeably with ‘substance’ (jawhar). He claims that prime matter or substance accepts all forms (ṣuwar), but he theologizes these terms as he believes all things are loci of divine manifestation. Ibn ‘Arabī thus situates Aristotelian hylomorphism within the framework of his own metaphysics. He proceeds to equate the universal hayūlā with the primordial ‘cloud’ (‘amā’), mentioned in proph...