Der Aufsatz analysiert sowohl historisch als auch thematisch die Bedeutung des lebensphilosophischen Ansatzes Diltheys für die Entwicklung der hermeneutischen Position Heideggers in die Richtung, die zu der Fassung von Sein und Zeit 1927 führte. Eine Paralleluntersuchung der Haupttexte beider Autoren zeigt, dass für den jungen Heidegger die Perspektive Diltheys eine wesentliche Ergänzung der phänomenologischen Methode Husserls in Richtung eines nichtobjektivierenden Zuganges zum ,,Leben“ war. Die Problematisierung der geschichtlichen Zeit im geistigen Leben ist der Punkt, an dem Heideggers Annäherung an die (...) Philosophie Dilthey sowohl sein Höchstmaß als auch seinen Bruch erreichte. Diltheys bahnbrechendes Verständnis des Phänomens ,,Zeit“ zeigte sich durch Heideggers ,,Destruktion“ noch begrenzt und durch wissenschaftliche (d. h. noch objektivierende) Voraussetzungen gekennzeichnet. (shrink)

Volume 1. Perspectives in modern philosophy -- volume 2. Contemporary lines.

Originally conceptualized by Bandura as the process of cognitive restructuring that allows individuals to disassociate with their internal moral standards and behave unethically without feeling distress, moral disengagement has attracted the attention of management researchers in recent years. An increasing body of research has examined the factors which lead people to morally disengage and its related outcomes in the workplace. However, the conceptualization of moral disengagement, how it should be measured, the manner in which it develops, and its influence on (...) work outcomes are areas of continued debate among researchers. In this article, we undertake a systematic review of research on moral disengagement in the workplace and develop a comprehensive research agenda that highlights opportunities for theoretical and empirical advancement of the literature. (shrink)

In `Essence and Modality', Kit Fine proposes that for a proposition to be metaphysically necessary is for it to be true in virtue of the nature of all objects whatsoever. Call this view Fine's Thesis. This paper is a study of Fine's Thesis in the context of Fine's logic of essence (LE). Fine himself has offered his most elaborate defense of the thesis in the context of LE. His defense rests on the widely shared assumption that metaphysical necessity obeys the (...) laws of the modal logic S5. In order to get S5 for metaphysical necessity, he assumes a controversial principle about the nature of all objects. I will show that the addition of this principle to his original system E5 leads to inconsistency with an independently plausible principle about essence. In response, I develop a theory that avoids this inconsistency while allowing us to maintain S5 for meta- physical necessity. However, I conclude that our investigation of Fine's Thesis in the context of LE motivates the revisionary conclusion that metaphysical necessity obeys the principles of the modal logic S4, but not those of S5. I argue that this constitutes a distinctively essentialist challenge to the received view that the logic of metaphysical necessity is S5. (shrink)

Une philosophie des sciences est-elle possible aujourd'hui? La tendance dominante vise a la fonder sur une analyse des pouvoirs de l'esprit dont la notion centrale est celle de representation. Il y a convergence sur ce point des theories psychologiques de la cognition et de la vision formaliste d'une pensee mecanisee. Mais l'etude des presupposes de ces positions suggere qu'elles imposent trop rapidement des limites a la pensee qui oeuvre dans les sciences. Cet ouvrage entend donc leur opposer des analyses portant (...) sur les differentes formes symboliques qui structurent la pensee scientifique: nombres, formules, figures... De telles formes, inseparables d'une genealogie complexe, impliquent une pluralite de fonctions irreductibles a l'unite elementaire de la representation. L'efficacite de ces regimes semiotiques serait donc indissociable d'une serie d'actes de comprehension. La philosophie des sciences en deviendrait une hermeneutique de la pensee (et des impenses) des sciences. (shrink)

Chapter 14. Andrea Timár engages with literary representations of the experience of perpetrators of dehumanization. Her chapter focuses on perpetrators of dehumanization who do not violate laws of their society (i.e., they are not criminals) but exemplify what Simona Forti, inspired by Hannah Arendt, calls “the normality of evil.” Through the parallel examples of Dezső Kosztolányi’s Anna Édes (1926) and Doris Lessing’s The Grass is Singing (1950), Timár first explores a possible clash between criminals and perpetrators of dehumanization, showing (...) literature’s exceptional ability to reveal the gap between ethics and law. Second, she examines novels focalized through perpetrators and the difficult narrative empathy they provoke, arguing that only the critical reading of these novels can make one engage with the potential perpetrator in oneself. As case studies, Timár examines Daniel Defoe’s Robinson Crusoe (1719), which may potentially turn its reader into an accomplice in the process of dehumanization, and J.M. Coetzee’s Foe (1986), which puts on critical display the dehumanizing potentials of both aesthetic representation and sympathy as imaginative violence. Third, she reads Jonathan Littell’s The Kindly Ones [Les Bienveillantes, 2006], which can make the reader question, through the polyphony of the voice of its protagonist, the notions of narrative voice and readerly empathy, only to reveal that the difficulty involved in empathizing with perpetrator characters lies not so much in the characters’ being perpetrators, but rather in their being literary characters. Eventually, Timár briefly touches upon the problem of the aesthetic and the comic via Nabokov’s Lolita (1955) to ask whether one can avoid some necessarily dehumanizing aspects of humor. (shrink)

John Schlitpacher (†1482), who was prior of Melk in the 15th century, encouraged both the circulation of manuscripts at his Abbey and their transcription, even in abbreviated form to the benefit of the Abbey School students. This article looks at the sources and diffusion of texts to and from Melk Abbey in that period, examining the case of a codex purchased by Nicholas of Cusa, registered in his Library as no. 58, and subsequently loaned to the monks in Melk to (...) be copied. It contained the Scala Paradisi by John Climacus and the De spiritualibus deliciis by John of Dambach. In the article, I underline that both of these works, copied in codex 58, were in accordance with John Gerson’s theological approach, which was prevalent in Melk at that time. Moreover, I confirm that there are doctrinal similarities between the two works mentioned above and two, hitherto, unedited writings by Schlitpacher from the same period – the treatise De ascensionibus cordis, which is a summary of the De spiritualibus ascensionibus by Gerard Zerbolt of Zutphen, and another entitled De felicitate beatorum (or De gaudiis electorum). (shrink)

In his Leçons VII (Le désir politique de dieu) Pierre Legendre applies the idea or expression of ‘instituting time’ (‘instituer le temps’), that is, working with time as a malleable material, but at the same time conceptualising time as dogmatic time, especially in the interpretation of law. As an example of this concept he refers to the English Common Law, a ‘style’ of ‘governing by solving cases’. This text will analyse the notion of two times of law—inaugural/mythological and historical—and how (...) it applies to Common Law judgments, as well as to Institutional Writers that are characteristic of Scots Law in particular. (shrink)

Sigieri di Brabante, maestro di filosofia presso la facoltà delle arti dell'università di Parigi, fu uno dei principali esponenti di quell'"aristotelismo radicale" che costituì uno dei principali obiettivi delle condanne del vescovo Étienne Tempier del 1270 e del 1277. Il De aeternitate mundi è la testimonianza di un corso tenuto da Sigieri nel 1272 sul problema se la specie umana sia stata creata nel tempo. Vengono qui esaminate sia in generale le tesi di Sigieri riguardo ai diversi argomenti affrontati, sia (...) nello specifico il problema della causazione per intermediari. Quest'ultimo tema rimanda non solo alle altre opere in cui Sigieri ha affrontato tali problematiche, ma anche ad una tradizione che trae le sue origini nella filosofia greca classica e si sviluppa nel medioevo latino e arabo. Segue la traduzione del testo di Sigieri, condotta sull'edizione critica curata da Bernardo Carlos Bazán. (shrink)

Le rêve de l’histoire, faut-il le lier au marxisme et à l’utopie d’une société sans classe? Mais en quoi le rêve participe-t-il lui même au récit de l’histoire? Introduisant une citation de Proust sur « la lampe nocturne de Flaubert [qui] faisait aux mariniers l’effet d’un phare », la liasse K du livre des Passages remarque non sans ironie que « ce petit échantillon d’analyse matérialiste [serait] plus précieux que la plupart des choses qui existent en ce domaine ». Proust (...) et Flaubert plutô... (shrink)

Félix Ravaisson est l’instituteur d’une nouvelle conception de la métaphysique : le spiritualisme. À travers une confrontation critique serrée avec Victor Cousin, il a réalisé une synthèse inédite de l’histoire de la philosophie antique et moderne, fondée sur l’idée de l’individualité et sur la nature surabondante de l’être. Opposée à tout phénoménisme et néocriticisme, cette nouvelle métaphysique profite de la leçon schellingienne et élève Pierre Maine de Biran au statut de refondateur de la philosophie contemporaine. De Jules Lachelier à Émile (...) Boutroux jusqu’à Henri Bergson, une tendance majeure de la philosophie française sera obligée de reconnaître sa dette envers la pensée de Ravaisson, véritable explorateur spiritualiste du « champ abandonné de la métaphysique ». (shrink)

La Phénoménologie de Hegel repose sur l’examen de l’existence historique de l’esprit et de la constitution historique de la vérité. Cependant, le thème de la Phénoménologie n’est pas « le travail de l’histoire mondiale » en soi, mais l’appropriation de ses résultats dans la connaissance de l’esprit. C’est pourquoi le texte de Hegel n’attire pas directement l’attention sur les expériences historiques, il doit plutôt être vu comme l’arrangement systématique de positions historiquement identifiables.

Émilie Du Châtelet’s Foundations of Physics (Institutions de physique, 1740/42) has recently been attracting increasing interest from analytical philosophy in the anglophone world. Du Châtelet’s conception of space and time constitutes a controversial issue. I argue that the current debate underestimates the modal approach and epistemological turn in Du Châtelet’s view on space and time. A historical perspective on Abraham Gotthelf Kästner’s criticism and Jean Henry Samuel Formey’s plagiarism of Du Châtelet underlines the significance of this turning point. Against this (...) background, I revisit Leonhard Euler’s space-time realism and its influence on Immanuel Kant. -/- Les Institutions de physique (1740/1742) d’Émilie Du Châtelet suscitent depuis peu un intérêt croissant dans le monde anglophone, chez les philosophes analytiques. Une question controversée concerne les concepts d’espace et de temps de Du Châtelet. Je soutiens que le débat actuel sous-estime l’approche modale et la tournure épistémologique des considérations de Du Châtelet sur l’espace et le temps. Un regard historique sur la critique d’Abraham Gotthelf Kästner et le plagiat de Du Châtelet par Jean Henry Samuel Formey souligne l’importance de ce tournant. Dans ce contexte, je revisite le réalisme spatio-temporel de Leonhard Euler et son influence sur Emmanuel Kant. (shrink)

Nelle "Ricerche filosofiche" e in altre opere Wittgenstein discute un argomento per la conclusione che non esiste qualcosa come il seguire una regola. Questa conclusione, a sua volta, sembrerebbe implicare che le parole del linguaggio non hanno un significato. E quest’ultima conclusione, infine, sembrerebbe implicare che la comunicazione è impossibile. Questa linea di pensiero è, ovviamente, paradossale: il comunicare è un fenomeno non solo possibile, ma assolutamente comune. La serie di argomenti in questione deve quindi, da qualche parte, nascondere un (...) errore. Ma dove? "Seguire una regola" introduce il lettore ai tentativi di rispondere a questa domanda che si sono succeduti negli ultimi quattro decenni, a partire dalla pubblicazione dell’epocale "Wittgenstein su regole e linguaggio privato" di Saul Kripke. (shrink)

En la economía de la filosofía y de la estética viquianas el papel de Virgilio es mucho más que secundario, porque con su ejemplo resuelve Vico el problema de la existencia de la poesía en tiempos que le son hostiles . El poeta latino ha tenido un papel destacado tanto en la formación de Vico, cuanto en su retórica y también en la conciencia antropológica de las obras de madurez. Este arquetipo de poeta sublime, confrontado con Homero, impele a encontrar (...) dos formas de "sublime" en Vico: la relativa y moderna, imitable y la absoluta e inimitable ; y, en consonancia, dos "naturalezas" de lo sublime: una inmediata y otra refleja. Pero, además, Virgilio también resulta para Vico un erario de "pruebas filológicas" útiles para reconstruir la mentalidad primitiva, como un "dottissimo dell’eroiche antichità".Both in the economics of Vichian philosophy and aesthetics the Virgil’s role is anything but subsidiary. By means of his example Vico is a position to solve the problem of the existence of Poetry in those periods where the environment might not improve its development . The Latin poet has had a remarkable role both in Vico’s intellectual development, particularly in his rhetoric, and in the peculiar anthropological consciousness displayed in the works of his mature period. This characteristic archetype of poet, when confronted with Homer, imposes on us the need to find two kinds of "the sublime" in Vico: one which is relative, modern and capable of being imitated , and the other which is absolute and can not be emulated ; and correspondingly to those both, there are as well two "natures" of the sublime: one immediate and other reflected. Besides that, Virgil, frequently referred to as a "dottissimo dell’eroiche antichità", is also a constant source to provide well-suited "philological proofs" which Vico eventually uses to restore the primitive frame of mind. (shrink)

Questo articolo è dedicato al De Aucupio di Pietro degli Angeli da Barga, altrimenti conosciuto come ‘il Bargeo’ (1517-1596), e alla trama di corrispondenze tematiche che questo poema intreccia con la parafrasi degli Ixeutica di Dionisio (III-V sec.), presumibilmente nota al poeta tramite la mediazione di Conrad Gessner. Dopo un’introduzione sui protagonisti della questione, ci si concentrerà su un caso esemplare, corredato di apparato critico, tratto dal De Aucupio, e sulle possibili fonti impiegate dal Bargeo.