27 found
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  1.  27
    Un événement cartésien : les Règles pour la direction de l’esprit, manuscrit de Cambridge.Igor Agostini, Frédéric de Buzon & Tarek R. Dika - 2023 - Revue de Métaphysique et de Morale 120 (4):513-528.
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  2.  58
    Infinity in Early Modern Philosophy.Igor Agostini, Richard T. W. Arthur, Geoffrey Gorham, Paul Guyer, Mogens Lærke, Yitzhak Y. Melamed, Ohad Nachtomy, Sanja Särman, Anat Schechtman, Noa Shein & Reed Winegar (eds.) - 2018 - Cham: Springer Verlag.
    This volume contains essays that examine infinity in early modern philosophy. The essays not only consider the ways that key figures viewed the concept. They also detail how these different beliefs about infinity influenced major philosophical systems throughout the era. These domains include mathematics, metaphysics, epistemology, ethics, science, and theology. Coverage begins with an introduction that outlines the overall importance of infinity to early modern philosophy. It then moves from a general background of infinity up through Kant. Readers will learn (...)
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  3.  66
    Descartes and More on the infinity of the world.Igor Agostini - 2017 - British Journal for the History of Philosophy 25 (5):878-896.
    In this paper, I address the controversy between Henry More and René Descartes on the indefinite extension of the world. I provide a new reading of Descartes’ famous final answer of 15 April 1649. I read the entire debate in the terms of a disagreement concerning the epistemological status of the necessity of our judgement about the extension of the universe. Accordingly, the disagreement on the infinity of the world constitutes a case of a more general disagreement on the nature (...)
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  4.  33
    Quelques remarques sur l' Epistola ad V.C. de Henry More.Igor Agostini - 2014 - Les Etudes Philosophiques 108 (1):7-35.
    L’Epistola ad V. C. de Henry More ( Epistola H. Mori ad V.C. quae Apologiam complectitur pro Cartesio, quaeque introductionis loco esse poterit ad universam philosophiam cartesianam ), publiée plusieurs fois du vivant de More, a toujours été lue, par les commentateurs, essentiellement comme une étape, tout à fait centrale, dans l’histoire des relations de More à Descartes. C’est une thèse interprétative que je partage, mais à laquelle je voudrais essayer d’ajouter une perspective de lecture. Je voudrais montrer que l’Epistola, (...)
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  5. «Ab omnibus accipitur». Caterus e la sui causa.Igor Agostini - 2007 - Giornale Critico Della Filosofia Italiana 3 (2):316-331.
     
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  6. Amor Sui Boni in quantum Boni. La fondazione autonoma dell'etica sul bene personale in padre Alberto boccanegra.Igor Agostini - 2013 - Divus Thomas 116 (1):23-61.
     
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  7.  30
    Descartes e la Scolastica: orientamenti recenti.Igor Agostini - 2001 - Quaestio 1 (1):481-493.
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  8.  16
    Descartes’s ens summe perfectum et infinitum and its Scholastic Background.Igor Agostini - 2018 - In Igor Agostini, Richard T. W. Arthur, Geoffrey Gorham, Paul Guyer, Mogens Lærke, Yitzhak Y. Melamed, Ohad Nachtomy, Sanja Särman, Anat Schechtman, Noa Shein & Reed Winegar (eds.), Infinity in Early Modern Philosophy. Cham: Springer Verlag. pp. 9-25.
    This chapter presents some important facets of the scholastic background to Descartes’s conception of infinity. In particular, this chapter considers Francisco Suárez’s role in the late medieval debate over the concept of the relationship between God’s status as a perfect being and God’s status as an infinite being. Although I do not argue that Descartes knew Suárez’s position when he originally wrote the Meditations, I show that Suárez’s position lies behind Caterus’s criticisms of Descartes in the Objections and Replies that (...)
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  9.  39
    Descartes, la métaphysique et l'infini by Dan Arbib.Igor Agostini - 2018 - Journal of the History of Philosophy 56 (3):562-563.
    Dan Arbib's book follows the numerous studies devoted, in the last twenty years, to the topic of the infinite in Descartes. For the first time, however, with Arbib's work, this question is addressed thematically.Its fundamental purpose is the demonstration of what Arbib calls an "induction a priori" : the Cartesian infinite belongs, and at the same time does not belong, to metaphysics as ontotheology. The verification of this hypothesis depends on a "non-negotiable condition" : the infinite belongs to metaphysics insofar (...)
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  10. Descartes's philosophical theology.Igor Agostini - 2019 - In Steven Nadler, Tad M. Schmaltz & Delphine Antoine-Mahut (eds.), The Oxford Handbook of Descartes and Cartesianism. Oxford, England: Oxford University Press.
     
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  11. Henry More e l'olenmerismo.Igor Agostini - 2006 - Nouvelles de la République des Lettres 2:7-23.
     
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  12.  21
    I significati di res nella metafisica di Descartes.Igor Agostini - 2018 - Quaestio 18:145-173.
    This article inquiries into the concept of res in the Cartesian metaphsyics. It argues, on the one hand, that res should not be interpreted in line with the traditional scholastic concept of substratum, and on the other hand, that it is nevertheless a technical notion. In particular, the determination of the ego as res cogitans in Descartes' Second Meditation (AT VII 27) must be interpreted in the light of the ontology of the verœ naturœ of the Fifth Meditation. The subsistence (...)
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  13.  12
    L'idea di Dio in Descartes: dalle Meditationes alle Responsiones.Igor Agostini - 2010 - Firenze: Le Monnier università.
  14.  7
    L'infinità di Dio: il dibattito da Suárez a Caterus (1597-1641).Igor Agostini - 2008 - Roma: Editori riuniti.
  15.  61
    La démonstration de l’infinité de Dieu et le principe de la limitation de l’acte par la puissance chez Thomas d’Aquin.: Notes sur l’histoire de l’interprétation de la quaestio vii de la summa theologiae.Igor Agostini - 2009 - Les Etudes Philosophiques 91 (4):455.
    Résumé — Cet article se propose de fournir une contribution au débat interprétatif sur le principe de la limitation de l’acte par la puissance dans la démonstration de l’infinité de Dieu de la Summa theologiae de Thomas d’Aquin à travers une enquête à caractère historique qui expose quelques-unes des étapes capitales de l’histoire de cette preuve. Le désaccord qui divise les interprètes contemporains à propos du rôle joué par le principe susdit hérite, en réalité, d’une opposition séculaire parmi les commentateurs (...)
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  16.  23
    L’Unità di Dio in Descartes.Igor Agostini - 2015 - Educação E Filosofia (Especial):169-197.
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  17.  15
    La domanda sull’uomo e la II Meditazione.Igor Agostini - 2021 - Educação E Filosofia 34 (72):1141-1156.
    A questão sobre o homem e a II Meditação Resumo: Neste artigo, analiso a noção pré-filosófica de “homem” discutida por Descartes na Segunda Meditação. Apesar da atenção dirigida a esse tópico pelos contemporâneos de Descartes, em particular Bourdin, os pesquisadores não se demoram sobre tal questão. Argumentarei nas páginas seguintes que a análise da noção pré-filosófica de homem, por parte de Descartes, constitui um caso paradigmático do procedimento seguido na Segunda Meditação para encontrar a distinção. Esse procedimento consiste, de fato, (...)
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  18. La prova radicale dell'esistenza di dio in padre Alberto boccanegra op (1920-2010).Igor Agostini - 2011 - Divus Thomas 114 (3):163-289.
     
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  19.  21
    The Status of Senses and Imagination in the Second Meditation.Igor Agostini - 2020 - Les Cahiers Philosophiques de Strasbourg 48:71-86.
    Cet article propose de lire la séquence de AT VII 27, l. 18 à AT VII 29, l. 18 (B Op I 716-718) de la Méditation II de Descartes comme une description de nature « phénoménologique » que le méditant fait de ses actes mentaux, afin de redéfinir la sensibilité et l’imagination. Ceci ne conduit pas simplement à leur inclusion dans la res cogitans (à titre de cogitationes), mais à une resignification qui permet leur unification et, en même temps, leur (...)
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  20.  31
    La tradizione scotista e la dottrina della positività dell’infinito.Igor Agostini - 2008 - Quaestio 8:345-364.
  21.  16
    Nature et suppôt. Du thomisme moderne aux lectures contemporaines du Quodlibet II de Thomas d’Aquin.Igor Agostini - 2022 - Les Etudes Philosophiques 141 (2):109-141.
    Cet article se propose de retracer quelques étapes essentielles du grand débat du thomisme des xvi e et xvii e siècles sur la question de la distinction entre essence et suppôt chez Thomas d’Aquin et, notamment, sur le problème de la conciliation entre l’enseignement de l’article 3 de la quaestio III de la Prima Pars de la Summa theologiae et la doctrine du Quodlibet II. Le but est de reconstruire un moment crucial de l’histoire du thomisme et, en même temps, (...)
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  22. Nouvel Index scolastico-cartésien.Igor Agostini (ed.) - forthcoming - Vrin.
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  23.  23
    Note sul contributo di Jean-Luc Marion intorno al concetto di philosophia prima fra Descartes e la Scolastica.Igor Agostini - 2016 - Educação E Filosofia 30 (Especial):133-149.
  24. Note sulla determinazione di actio in Tommaso d'Aquino.Igor Agostini - 2000 - Divus Thomas 103 (2):93-109.
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  25.  24
    The Knowledge of God’s Quid Sit in Dominican Theology.Igor Agostini - 2019 - American Catholic Philosophical Quarterly 93 (2):191-210.
    In this article I argue that although the prevailing interpretation within the Thomistic contemporary critical literature, claiming the inaccessibility of God’s quid sit, is faithful both to Saint Thomas and to John Capreolus’s account of Aquinas’s doctrine, it is far from being uncontroversial in the first steps of the history of Thomism. A central step in this history is marked by the Parisian Condemnation of 1277, which is at the origin of relevant debate within the Dominican Order on the question (...)
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  26.  14
    Vegetative and Sensitive Functions of the Soul in Descartes’s Meditations.Igor Agostini - 2021 - In Fabrizio Baldassarri & Andreas Blank (eds.), Vegetative Powers: The Roots of Life in Ancient, Medieval and Early Modern Natural Philosophy. Cham: Springer. pp. 241-254.
    According to Descartes, vegetative and sensitive activities, which in the Aristotelian tradition were considered dependent on the soul, are pure effects of corporeal dispositions. What is, however, the relationship between this doctrine and Descartes’s metaphysical claim in the Meditations, namely, that the mind is the only cause of thought? In the Meditations, Descartes does not provide a doctrine of vegetative and sensitive functions, and he does not even establish the canonic Cartesian thesis that they are not dependent on the soul. (...)
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  27. Studi e ricerche su filosofia, scienza e teologia in età moderna.Gilberto Sacerdoti, Emilio Sergio, Igor Agostini, Salvatore Serrapica & Roberto Mazzola - 2007 - Giornale Critico Della Filosofia Italiana 3 (2):217-366.
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