A la fin du XVIIIe siècle, la philosophie, dans un débat autour de l'héritage de Kant, s'autodétermine comme système de la liberté, pour achever la révolution copernicienne, et accéder, dans le système du savoir, au concept, à la conscience de soi. La liberté s'affirme comme identité du penser et de l'être. Schelling est alors inspiré d'une part par Spinoza, et d'autre part par Kant et Fichte.

Aurel Codoban, Filosofia ca gen literar (Philosophy as a literary genre) Ed. Idea Design&Print, Cluj- Napoca, 2006.

It is difficult to give a precise definition of hypertext since, in addition to its use as a technical tool, there is the conceptual dimension of a space for organizing memory and mapping connections. People often confuse the hypertext system, which makes it possible, through the digital medium, to link objects of different types, with the products (compositions?) created by means of this technique. Hypertext cannot be limited to either of these aspects. Like ink and paper, it is a medium (...) for composition and expression and should also be seen as such. Whatever its purpose, and even if it involves collecting together pages on the Web in an ad hoc manner, hypertext delineates areas of knowledge and thus helps to produce a dual temporality, one that belongs to documents, the other characterized by instant actualization (which coincides with the eradication of any distance of space or time between the items of information). (shrink)

Why, however, should it be necessarily wrong to discuss the nebulous in a businesslike manner?

The Meditations of Marcus Aurelius are treasured today--as they have been over the centuries--as an inexhaustible source of wisdom. And as one of the three most important expressions of Stoicism, this is an essential text for everyone interested in ancient religion and philosophy. Yet the clarity and ease of the work's style are deceptive. Pierre Hadot, eminent historian of ancient thought, uncovers new levels of meaning and expands our understanding of its underlying philosophy. Written by the Roman emperor for his (...) own private guidance and self-admonition, the Meditations set forth principles for living a good and just life. Hadot probes Marcus Aurelius's guidelines and convictions and discerns the hitherto unperceived conceptual system that grounds them. Abundantly quoting the Meditations to illustrate his analysis, the author allows Marcus Aurelius to speak directly to the reader. And Hadot unfolds for us the philosophical context of the Meditations, commenting on the philosophers Marcus Aurelius read and giving special attention to the teachings of Epictetus, whose disciple he was. The soul, the guiding principle within us, is in Marcus Aurelius's Stoic philosophy an inviolable stronghold of freedom, the "inner citadel." This spirited and engaging study of his thought offers a fresh picture of the fascinating philosopher-emperor, a fuller understanding of the tradition and doctrines of Stoicism, and rich insight on the culture of the Roman empire in the second century. Pierre Hadot has been working on Marcus Aurelius for more than twenty years; in this book he distills his analysis and conclusions with extraordinary lucidity for the general reader. (shrink)

The pandemic seems to have reversed the relationship between Knowledge and Communication: communication prevails and determines the significance and meaning of events, just as it happened in premodern times. Public knowledge is being eroded. Post-modern scientific knowledge, already unfathomably complex and technical, is both evolving and becoming obsolete at such great speed that it unveils, paradoxically, the vulnerability and relativity of the truth it claims to grasp. Alongside truth-correspondence and truth-coherence, the older truth-significance also makes itself known. Amplified by the (...) resonance chamber of new media and social networks, the latter can emerge as the “post-truth” and “fake-news” that transform Public Communication into Public Relations. (shrink)

AI can identify images, but cannot understand them as man does. The problem of understanding the iconic signs is the analogy, which cannot be clearly operationalized. Nothing guarantees signification by analogy, because it is neither the necessary effect of a cause, as in the indicative signs, nor the obligatory consequence of a rule, as of symbols. But the analogy is also fundamental to the human condition because our Ego implies the presence of Other. Or, just as the images, the understanding (...) of Other implies the analogy: he is a self like me, but another self than myself, that is, an analogous self. That is, you can understand the behavior of the other's activities and actions, even what he communicates as messages because you interpret them as if it were about yourself. Different from the human being who is an existent, in AI the essence precedes existence. Even if the algorithms of the analogy process will be infinitely perfected, that analogy will miss the interpretation that comes from the life of the existing one. AI knows digital, man understands analog; AI understands from knowledge, man knows from understanding. (shrink)

This article analyzes the institutional patterns of eight young democracies in Asia. The analysis originates from Lijphart's majoritarian-consensus framework. It illustrates that neither Lijphart's two-dimensional democracy pattern, nor an alternative pattern exists in Asia. Instead, the review of possible causes for the lack of conformity between Lijphart's patterns of democracy and the reality of the situation in Asia support the criticism in existing research literature regarding some of Lijphart's main assumptions and major conclusions. Furthermore, Asian realities provide only partial support (...) for Lijphart's advice that the consensus option is the more attractive option for countries that designed their first democratic constitutions. (shrink)

Emmanuel Cattin pursues the problem of what Schürmann calls, throughout his work, the “origin” and seeks to clarify its essential link with language and translation, or with the “originary experience with language”. Drawing on the legacy of Heidegger’s Ereignis, Schürmann never ceased to meditate on the meaning of the source of every appearance, and the mode of dwelling that is in accordance with it, namely “errancy”. Between Maître Eckhart (1972) and Broken Hegemonies (1996), the “errant joy” disappeared, yielding to (...) a tragic gaze. (shrink)

Dans ses cours sur la théologie protestante, donnés à Bonn entre 1932 et 1933, Karl Barth engage une confrontation magistrale avec Hegel, la « confiance en soi » de la pensée humaine et « l’événement de la raison » qui sont au centre de cette œuvre. Hegel, mieux que les théologiens, fut aussi le penseur de la majesté, de la seigneurie de Dieu, mais il ne conçut pas, au centre de la vérité, « l’inconcevable de Dieu ».

Le Stern der Erlösung se tient, à l’égard de l’idéalisme, dans une situation étrange : il le renverse dans sa propre langue. Alors même que tout l’enseignement du livre, se confiant à la langue, s’oppose à l’idéalisme en lequel s’accomplit la philosophie, il trouve dans Schelling, mais aussi dans Hegel, les concepts de son dépassement. Ainsi de la pensée de la Création, retournant la langue hégélienne contre elle-même.

La situation doit indiquer le site ou le lieu. Elle doit le montrer (in den Ort weisen), mais elle demandera aussi, selon Heidegger, qui en fut le penseur, que l’on se rende attentif à lui (den Ort beachten). Alors seulement la situation ouvre la question du domaine ou de la contrée, Gegend, « à laquelle appartient le site ». Alors la situation « médite le site », bedenkt den Ort. Une « situation » de la logique hégélienne devrait elle aussi, (...) quelle que soit l’ampleur du regard dont elle ser... (shrink)

This contribution studies the thing in Hegel's Phenomenology of Spirit, its strange mode of presence, its consistency and disparition by itself, its confusion. The concept of property or quality is...

Based on narrative, iconographical, and liturgical sources, this is the first systematic study to trace the story of the ritual of royal self-coronations from Ancient Persia to the present. Exposing as myth the idea that Napoleon's act of self-coronation in 1804 was the first extraordinary event to break the secular tradition of kings being crowned by bishops, Jaume Aurell vividly demonstrates that self-coronations were not as transgressive or unconventional as has been imagined. Drawing on numerous examples of royal self-coronations, with (...) a particular focus on European Kings of the Middle Ages, including Frederic II of Germany, Alphonse XI of Castile, Peter IV of Aragon and Charles III of Navarra, Aurell draws on history, anthropology, ritual studies, liturgy and art history to explore royal self-coronations as privileged sites at which the frontiers and limits between the temporal and spiritual, politics and religion, tradition and innovation are encountered. (shrink)

« Je suis la vérité ». Dans cette parole du Christ de Jean, la vérité s’avance dans la figure d’une première personne en son auto-attestation. La vérité est le témoin d’elle-même. Face à elle et contre elle, face à son « nouveau commandement », se configure, dans la pensée de Heidegger, la situation étrange d’un Dieu des commandements dans une histoire de l’être où le tournant romain dans l’essence de l’alètheia donne au theos son empreinte impériale-curiale. C’est un tel face-à-face (...) entre deux visages de l’alètheia qui est ici dessiné, ou plutôt seulement préparé, où le « Je suis la vérité » sera étudié, dans l’évangile de Jean, à partir de la structure du témoignage, de l’auto-attestation comme accomplissement de la manifestation. (shrink)

Esta contribución plantea una sola pregunta: ¿quién es el Anticristo de Nietzsche? A partir de la figura del Nuevo Testamento en el Evangelio de Juan y las indicaciones apocalípticas en la Segunda Epístola de Pablo a los Tesalonicenses, estudia al Anticristo en el libro de 1888 como una inversión del anatema de Lutero contra Roma y el papado en 1520, ahora vuelto contra el cristianismo mismo. Una lucha tan despiadada tiene el significado de Reino y redención como apuesta única.

This contribution studies the German translations for reality: Realität, Sachheit, Wirklichkeit, first in their own ambiguity, then at the end of the hegelian Objective Logic in The Science of Logi...

La doctrine kierkegaardienne de la vérité expose celle-ci en tant que personnalité, vérité venue dans le monde et toujours personnellement adressée. Mais elle la considère aussi en sa royauté essentielle, selon laquelle l’enseignement de la vérité est, en son centre, annonce de la venue du royaume. La réponse à la vérité est alors le redoublement personnel selon lequel chacun est appelé à suivre la vérité, autrement dit à se tenir dans le combat de l’ ecclesia militans dans le monde et (...) contre le monde, selon l’inconditionnalité du « Tu dois » et la rigueur de l’obéissance, dans le silence de l’écoute. (shrink)

La pensée de Hans Jonas aura partagé avec celles de Hobbes et de Hegel le rôle créateur, inspirateur, qu’elle a fait jouer à la peur. Non pas toute peur. La peur de la mort violente au centre du Hobbes de Leo Strauss (1936) pouvait de loin venir au devant du tremblement de la conscience servile devant la mort, une mort qu’apportait à celle-ci un visage en lequel elle devait reconnaître son maître : le visage du maître aura toujours les traits (...) du Maître absolu. De ce regard dans la mort Alexan... (shrink)

Western historiography experienced an important shift in the seventies due to the emergence of the theories associated with the linguistic turn, postmodernism and postestructuralism. Hayden White was one of the historians who led this transformation in the historical discipline. He argued that a historical text could be compared to a literary artifact on the leven of the form, since both use the same instrument —narrative— to representation the truth —whose content is factual events in history and fiction in literature. This (...) idea revolutionized contemporary approaches to the interpretation of historical texts. This paper analyzes White’s theories and its effects on contemporary historical writing. (shrink)

Since 1923 the Sammlung Tusculum has published authoritative editions of Greek and Latin works together with a German translation. The original texts are comprehensively annotated, and feature an introductory chapter. In the new volumes, additional essays delve into specific aspects of the works, illuminating their historical context and reception to the present day. The high academic quality of the new editions together with clearly written essays and annotations make the Sammlung Tusculum essential reading for students who are discovering an ancient (...) author for the first time as well as professional scholars who would like to gain a deeper understanding of specific aspects of a given work. Moreover, the series is ideal for lay readers who would like to engage with antiquity through a reliable German translation. The series contains over 270 titles, available in print and eBook editions, making previously out-of-print titles and rarities available again for the first time. In order to celebrate the 90th anniversary of the series, De Gruyter is proud to present Tusculum Online, an eBook package which contains all titles that appeared between 1923 and 2013 - a fitting tribute to an important part of German publishing history. For more information, please see www.degruyter.com/tusculum. (shrink)

In this paper, I am trying to show that antithetic political positions appear to imply different moral attitudes not only accidentally but essentially, yet in a peculiar, limited and ambiguous fashion; and that political relativism or pluralism is far from implying moral relativism or pluralism in a corresponding and co-extensive sense. In other words, the gist of my contention is that men may be agreed about the basic universal laws of morality and none the less differ in their response to (...) various moral requirements and points of view as emerging in specified contexts of human practice. Political positions are not as such derived from moral demands, nor consequent upon moral errors; nor do they, as such, determine the moral convictions of those who hold them; but they tend to be associated with distinct kinds of dominant moral emphases rather than simply to respect or to disregard morality. (shrink)

Aurel Kolnai; VI*—Forgiveness, Proceedings of the Aristotelian Society, Volume 74, Issue 1, 1 June 1974, Pages 91–106, https://doi.org/10.1093/aristotelian/74.1.