t. 1. Les religions de l'Inde, et Bulletins des religions de l'Inde (1880-1885) -- t. 2. Bulletins des religions de l'Inde (1889-1902) -- t. 3. Comptes rendus et notices (1872-1886) -- t. 4. Comptes rendus et notices (1887-1898) -- t. 5. Comptes rendus et notices (1899-1911). Bibiliographie. Index général.

" Pour devenir un parfait philosophe, il me manquait surtout une passion, a la fois profonde et pure, qui me fit assez apprecier la partie affective de la nature humaine " note Auguste Comte dans ses " Prieres quotidiennes " redigees peu apres 1845, cette " annee sans pareille " au cours de laquelle il rencontre, frequente et voit disparaitre Clotilde de Vaux a laquelle il voue un amour eperdu. Cette relation aussi profonde et intense que physiquement ephemere ne (...) bouleverse pas seulement la vie privee du fondateur du positivisme. La decouverte du role preponderant de l'affectivite dans les relations humaines et sociales inflechit de maniere definitive la doctrine positiviste dont la nouvelle devise devient L'amour pour principe, l'ordre pour base et le progres pour but. L'edifice theorique qu'est le Systeme de politique positive developpe l'idee d'un " nouveau pouvoir spirituel " qui prendra la forme d'une " religion de l'Humanite " a laquelle l'ordre et le progres doivent etre subordonnes, de meme que l'esprit au cur. Ce numero explore sous differents angles les implications de cet inflechissement majeur a l'uvre dans la philosophie positive, et sa complexe actualite. (shrink)

t. 1.- Cours de philosophie positive. v. 1: Les préliminaires généraux et la philosophie mathématique.--v. 2: La philosophie astronomique et la philosophie de la physique. v. 3: La philosophie chimique et la philosophie biologique.

1891. Comte, a French philosopher, was the founder of Positivism. Positivism is a philosophical system of thought maintaining that the goal of knowledge is simply to describe the phenomena experienced, not to question whether it exists or not. Comte sought to apply the methods of observation and experimentation, as was beginning to be used in the hard sciences, to a field that we now know as sociology. This is one of his later works. Contents: Explanation of the Worship; Explanation of (...) the Doctrine; Explanation of the Regime, or System of Life; and General History of Religion. (shrink)

Besonderes Augenmerk richtet Friederike Barth dabei auf den philosophischen Hintergrund dieses Werks, da die in derEthikentworfene ethische Theologie Bonhoeffers auf einem zumeist unausgewiesenen, differenzierten Rezeptions- und ...

Tome I : 2. L'introduction fondamentale -- tome II. [No special title].

Taking the Face of Sydney – which is a digital composite image – as its point of departure this article begins an investigation into the relation between August Sander’s Weimar facial typologies and the digital Face of Sydney. This leads on to a reflection on the nature of the photographic image in relation to knowledge, technology and time. The conclusion proposed is that the photographic image has to be understood as an entity that is quite distinct from the forms of (...) technicity that allow it to appear. Indeed, in following Roland Barthes, I argue that the photographic image, like the image in general, is uncoded and thus unnamed. The question raised in light of this is: what is the nature of the human in the context of such an approach to the image? (shrink)

In A General View of Positivism French philosopher Auguste Comte gives an overview of his social philosophy known as Positivism. Comte, credited with coining the term 'sociology' and one of the first to argue for it as a science, is concerned with reform, progress and the problem of social order in society. In this English edition of the work, published in 1865, he addresses the practical problems of implementing his philosophy or doctrine, as he also refers to Positivism, into (...) society. He believes that society evolves through a series of stages that are ruled by social laws and culminate in a superior form of social life. During this reorganisation of society, which will find its greatest supporters among women and the working class, a 'new moral power' will emerge. Under the motto 'love, order and progress' Comte wishes humanism to replace organised religion as the object of spiritual worship. (shrink)

Else Margarete Barth (1928-2015) was een Noors-Nederlandse filosoof.0Else Barth vond dat filosofie in dienst zou moeten staan van de combinatie van medemenselijkheid en helder, geïnformeerd denken en discussiëren. Barth was ervan overtuigd dat zorgvuldig redeneren en debatteren noodzakelijk is voor het verbeteren van menselijke relaties. Met logica als wapen bestreed ze vaagheid en vooroordelen. Om logica van betekenis te maken voor het praktische leven, verbond ze het met analytisch onderzoek naar ideeën die rondwaren in wetenschap en politieke (...) cultuur. Haar bijzondere belangstelling ging daarbij uit naar anti-argumentatieve en anti-parlementaire houdingen en denksystemen die, vaak ten faveure van een hoger doel, minachting voor (groepen) individuen legitimeren of zelfs aanmoedigen. Met haar pleidooi voor een 'empirische logica' leverde Barth een originele bijdrage aan de Europese wijsbegeerte, die ook voor de huidige tijd relevant is.0'Empirische logica' is een selectie uit Barths werk. De bundel bevat voorbeelden van toegepast empirisch-logisch onderzoek, naar de logische grondslagen van het Duitse idealisme bijvoorbeeld, die volgens Barth dezelfde zijn als die van de klassieke homeopathie, naar het denken van de Noorse nazi Quisling, maar ook naar de onevenredige aandacht voor 'gemiddelden' in de sociale wetenschappen, die tot stigmatisering leidt. In beschouwende stukken reflecteert de auteur onder meer op het belang van cultuur-georiënteerd logica-onderwijs en zoekt ze een verklaring voor de kloof tussen logica en politiek. Ten slotte zijn essays0opgenomen die Barth schreef over filosofen die haar inspireerden: Bertrand Russell, Evert Willem Beth en Arne Naess. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Das Thema Christentum und Judentum lässt sich heute nur interdisziplinär bearbeiten, also in Zusammenarbeit von Theologie, Religionswissenschaft, Judaistik, Literaturwissenschaft, Geschichte und Philosophie. Aus allen genannten Disziplinen fallen wesentliche Perspektiven auf die Position Schleiermachers. Der Kongressband vereinigt sämtliche Vorträge, die im Rahmen des Plenums und der drei Sektionen gehalten wurden.

Named one of Church Times's Best Christian Books This volume provides a much-needed English translation of the sixth edition of what is considered the fundamental text for fully understanding Barthianism. Barth--who remains a powerful influence on European and American theology--argues that the modern Christian preacher and theologian face the same basic problems that confronted Paul. Assessing the whole Protestant argument in relation to modern attitudes and problems, he focuses on topics such as Biblical exegesis; the interrelationship between theology, the (...) Church, and religious experience; the relevance of the truth of the Bible to culture; and what preachers should preach. (shrink)

Roland Barthes, whose centenary falls in 2015, was a restless, protean thinker. A constant innovator, often as a daring smuggler of ideas from one discipline to another, he first gained an audience with his pithy essays on mass culture and then went on to produce some of the most suggestive and stimulating cultural criticism of the late twentieth century, including Empire of Signs, The Pleasure of the Text, and Camera Lucida. In 1976, this one time structuralist outsider was elected to (...) a chair at France's preeminent College de France, where he chose to style himself as professor of literary semiology until his death in 1980. The greater part of Barthes's published writings have been available to a French audience since 2002, but here, translator Chris Turner presents a collection of essays, interviews, prefaces, book reviews, and other journalistic material for the first time in English. Divided into five themed volumes, readers are presented in volume one, 'A Very Fine Gift' and Other Writings on Theory, with Barthes's attempts to frame his lifelong curiosities in theoretical form, from his early musings on the sociology of literature through his high period of structuralism to his later reflections on Derrida. (shrink)

« Au nom du passé et de l'avenir, les serviteurs théoriques et les serviteurs pratiques de l'humanité viennent prendre dignement la direction générale des affaires terrestres, pour construire enfin la vraie providence, morale, intellectuelle, et matérielle; en excluant irrévocablement de la suprématie politique tous les divers esclaves de Dieu, catholiques, protestants, ou déistes, comme étant à la fois arriérés et perturbateurs. » Telle fut la proclamation décisive par laquelle, au Palais-Cardinal, je terminai, le dimanche 19 octobre 1851. après un résumé (...) de cinq heures, mon troisième Cours philosophique sur l'histoire générale de l'humanité. Depuis cette mémorable clôture, la publication du tome deuxième de mon Système de politique positive vient de constater directement combien une semblable destination sociale convient à la philosophie capable d'inspirer la théorie la plus systématique de l'ordre humain... (shrink)

"... La destination de la société, parvenue à sa maturité, n'est point d'habiter à tout jamais la vieille et chétive masure qu'elle bâtit dans son enfance, comme le pensent les rois ; ni de vivre éternellement sans abri après l'avoir quittée, comme le pensent les peuples ; mais, à raide de l'expérience qu'elle a acquise, de se construire, avec tous les matériaux qu'elle a amassés, l'édifice le mieux approprié à ses besoins et à ses jouissances. Telle est la grande et (...) noble entreprise réservée à la génération actuelle..." A.C. (shrink)