70 found
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  1.  93
    Durand of Saint-Pourçain’s Refutation of Concurrentism.Jean-Luc Solere - 2024 - Religions 15 (5):1-22.
    The Dominican theologian Durand of Saint-Pourçain (ca. 1275–1334), breaking from the wide consensus, made a two-pronged attack on concurrentism (i.e., the theory according to which God does more than conserving creatures in existence and co-causes all their actions). On the one hand, he shows that the concurrentist position leads to the unacceptable consequence that God is the direct cause of man’s evil actions. On the other hand, he attacks the metaphysical foundations of concurrentism, first in the version offered by Thomas (...)
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  2.  72
    The Coherence of Bayle’s Theory of Toleration.Jean-Luc Solère - 2016 - Journal of the History of Philosophy 54 (1):21-46.
    pierre bayle’s treatise on tolerance is a landmark in the birth of the modern mind. Written shortly before Locke’s Letter on Toleration, it advocates full toleration of all religious beliefs, not by reduction to the lowest common denominator, but rather because of the moral evilness of persecutions and forced conversions.However, many commentators believe that there is a flaw in Bayle’s theory: the so-called “conscientious persecutor aporia.”1 In order to show the wickedness of persecution, Bayle holds up conscience as an apparently (...)
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  3. La théodicée de Pierre Bayle.Jean-Luc Solère - 2023 - In Olivier Boulnois (ed.), Dieu d’Abraham, Dieu des philosophes: révélation et rationalité. Librairie Philosophique J. Vrin. pp. 171-193.
    Contrary to what many interpretations claim, according to Bayle faith does not completely eliminate reason. It intervenes to reveal factual truths that can only be known through revelation (for example, that God allowed Adam and Eve to sin). To these factual truths can be applied a rational principle (an axiomatic and evident one, according to Bayle, which he calls a "common notion"), namely, that "what God does is well done." God allowed sin, so we must think it was justified, even (...)
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  4.  83
    Scotus versus Aquinas on Instrumental Causality.Jean-Luc Solére - 2019 - Oxford Studies in Medieval Philosophy 7 (1).
    The medieval notion of instrumental cause is not limited to what we call today “instruments” or “tools.” It extends way beyond the realm of technology and includes natural entities, for instance, the accidents by which a substance acts on another substance, sensible species in the air acting on a visual faculty, sacraments, bodily organs, and sometimes creatures with respect to God’s action. In all these cases, instrumental causes, like secondary causes in general, are subordinated to a principal cause and contribute (...)
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  5. The Question of Intensive Magnitudes According to Some Jesuits in the Sixteenth and Seventeenth Centuries.Jean-Luc Solère - 2001 - The Monist 84 (4):582-616.
    The problem of the intensification and remission of qualities was a crux for philosophical, theological, and scientific thought in the Middle Ages. It was raised in Antiquity with this remark of Aristotle: some qualities, as accidental beings, admit the more and the less. Admitting more and less is not a trivial property, since it belongs neither to every category of being, nor to every quality. Rather it applies only to states and dispositions such as virtue, to affections of bodies such (...)
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  6. Bayle et les apories de la raison humaine.Jean-Luc Solere - 2003 - In Isabelle Delpla & Philippe de Robert (eds.), La Raison corrosive. Études sur la pensée critique de Pierre Bayle. Honoré Champion. pp. 87-137.
    I examine Bayle's infamous statement that Christian mysteries are not only "above" human reason, but are "against" it. I put it back in the context of 16th-17th century Reformed thought. I then discuss the relation between reason and faith according to Bayle.
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  7. Les variations qualitatives dans les théories post-thomistes.Jean-Luc Solere - 2012 - Revue Thomiste 112 (1):157-204.
    La solution de Thomas d’Aquin au problème de l’intensification des qualités souffre d’une certaine instabilité et, dans la génération suivante, a été disloquée par les différentes contraintes qu’elle tentait de concilier. Cet article explore les réponses apportées par Gilles de Rome, Godefroid de Fontaines, Pierre d’Auvergne et Thomas de Sutton. Introduite par Godefroid, mais développée par Sutton, la notion de mode va jouer un rôle très important. La solution de Sutton, particulièrement, invite à une comparaison avec la théorie des modes (...)
     
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  8. Bayle and Panpsychism.Jean-Luc Solère - 2017 - Archiv für Geschichte der Philosophie 99 (1):64-101.
    Pierre Bayle shows that, in order to avoid devastating objections, materialism should postulate that the property of thinking does not emerge from certain material combinations but is present in matter from the start and everywhere—a hypothesis recently revived and labelled “panpsychism”. There are reasons for entertaining the idea that Bayle actually considers this enhanced materialism to be tenable, as it might use the same line of defence that Bayle outlined for Stratonism. However, this would lead to a view similar to (...)
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  9. Sine qua non causality and the context of Durand’s early theory of cognition.Jean-Luc Solere - 2014 - In G. Guldentops, A. Speer, F. Retucci & Th Jeschke (eds.), Durand of Saint-Pourçain and his Sentences commentary. Historical, Philosophical and Theological Issues. Peeters Pub & Booksellers. pp. 185-227.
    This paper explores the origins of the term "causa sine qua non" used by Durand de Saint-Pourçain to describe the role of material things in knowledge. I show that its technical meaning comes from the Stoics and was transmitted to the Middle Ages by Boethius' commentary on Cicero's Topics. The expression "sine qua non" here does not have the ordinary and restricted meaning of "indispensable", "necessary condition", which can also apply to direct, per se causes of an effect. In the (...)
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  10. Thomas d’Aquin, l’étiologie proclusienne, et la théorie du concours de Dieu à la causalité naturelle.Jean-Luc Solère - 2022 - In Dragos Calma (ed.), Reading Proclus and the _Book of Causes_, Volume 3: On Causes and the Noetic Triad. BRILL. pp. 303-337.
    Bringing together two aspects of Thomas Aquinas's thought that have been studied separately: his theory of God's concurrence and his theory of instrumental causality, I show how he uses the latter (which I discuss first) to clarify the Proclusian principle that the first cause has a greater influence on an effect than the proximate causes. Thanks to this theory, Aquinas accounts for the fact that it is God who confers existence to every new being that is produced by natural processes, (...)
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  11.  66
    Scotus geometres: The longevity of Duns Scotus’s geometric arguments against indivisibilism.Jean-Luc Solere - 2013 - In M. Dreyer, E. Mehl & M. Vollet (eds.), La posterité de Duns Scot / Die Rezeption des Duns Scotus / Scotism through the Centuries. pp. 139-154.
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  12. Création continuelle, concours divin et théodicée dans le débat Bayle-Jaquelot-Leibniz.Jean-Luc Solere - 2015 - In Chr. Leduc, P. Rateau and J.-L. Solère, eds., Leibniz et Bayle: Confrontation et Dialogue. Hanover, Germany: pp. 395-424.
  13.  90
    Être licencié en Paradis: la prégnance du modèle scolaire au Moyen Age d’après un sermon de Robert de Sorbon.Jean-Luc Solere - 2005 - In Denis Kambouchner & F. Jacquet-Francillon (eds.), La Crise de la Culture Scolaire. Origines, interprétations, perspective. pp. 45-64.
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  14.  45
    Thomas d’Aquin et les variations qualitatives.Jean-Luc Solere - 2008 - In Christophe Erismann & A. Schniewind (eds.), Compléments de Substance (Études sur les Propriétés Accidentelles offertes à Alain de Libera). pp. 147-165.
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  15. Scepticisme, métaphysique et morale : le cas Bayle.Jean-Luc Solere - 2010 - In Hubert Bost & Anthony McKenna (eds.), Les « Éclaircissements » de Bayle. pp. 499-524.
    In this paper, I examine the problem of Bayle's skepticism. I show that he is not a wholesale skeptic. Rather, he thinks that reason is plagued by internal conflicts. But its principles, which clash with each other, can be adopted separately from each other. It is often what we have to do when dealing with metaphysical problems. This also entails that reason is not to be rejected as a whole when it happens to be contradicted by faith; only some of (...)
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  16. Remédier aux passions : de la ‘fortitudo’ antique et médiévale à la ‘résolution’ cartésienne.Jean-Luc Solere - 2003 - In Bernard Besnier, Pierre-François Moreau & Laurence Renault (eds.), Les Passions antiques et médiévales. Théories et Critiques des Passions, 1. pp. 213-248.
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  17. Les images psychiques selon S. Augustin.Jean-Luc Solere - 2003 - In Danielle Lories & Laura Rizzerio (eds.), De la phantasia à l'imagination. Namur: Société des études classiques. pp. 103-136.
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  18. Bayle, les théologiens catholiques et la rétorsion stratonicienne.Jean-Luc Solere - 2004 - In Anthony McKenna & Gianni Paganini (eds.), Pierre Bayle et la République des Lettres. Philosophie, religion, critique. pp. 129-170.
    I first explain the scholastic (Scotist) thesis on the independence of essences Bayle alludes to in the passage of the Continuation des Pensée Diverses where he presents the Stratonicians' and the Chinese philosophers' retorsion. Then, I show that this retorsion applies to the argument of the existence of God based on "aseity", but not to the occasionalist argument based on the "quod nescis" principle. I conclude that materialism (the "Stratonician hypothesis") cannot be, for Bayle, a satisfying system.
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  19. Bayle et les apories de la science divine.Jean-Luc Solere - 2002 - In Olivier Boulnois, Jacob Schmutz & Jean-Luc Solère (eds.), Le contemplateur et les idées: modèles de la science divine du néoplatonisme au XVIIIe siècle. Paris, France: Vrin. pp. 271-326.
     
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  20. Postérité d’Ockham. Temps cartésien et temps newtonien au regard de l’apport nominaliste.Jean-Luc Solere - 1999 - In Eric Alliez (ed.), Metamorphosen der Zeit. pp. 292-322.
  21. Bien, sphere et hebdomades: L'art d'écrire chez Boèce et Proclus.Jean-Luc Solere - 2003 - In Edouard Bonnefous & Alain Galonnier (eds.), Boèce Ou La Chaîne des Savoirs: Actes Du Colloque International De La Fondation Singer-Polignac, Présidée Par Edouard Bonnefous, Paris, 8-12 Juin 1999 ; Édités Par Alain Galonnier ; Préface De Roshdi Rashed ; Introduction De Pierre Magnard. Peeters. pp. 55-110.
  22. Tension et intention. Esquisse de l’histoire d’une notion.Jean-Luc Solere - 2007 - In Lambros Couloubaritsis & Antonino Mazzù (eds.), Questions sur l’Intentionnalité. pp. 59-124.
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  23.  33
    Leibniz et Bayle: confrontation et dialogue.Christian Leduc, Paul Rateau & Jean-Luc Solère (eds.) - 2015 - Stuttgart, Germany: Franz Steiner Verlag.
    Les textes reunis dans ce volume visent a combler une importante lacune : l'absence d'etude d'ampleur consacree specifiquement aux relations entre Pierre Bayle et Gottfried Wilhelm Leibniz, permettant d'evaluer l'influence qu'ils ont exercee l'un sur l'autre, par leurs ecrits et leurs echanges, directs et indirects.Le but est de confronter ces deux philosophes majeurs du XVIIe siecle, en cherchant a depasser l'opposition reductrice entre scepticisme d'un cote et rationalisme dogmatique de l'autre. L'etude de leurs rapports montre les differentes etapes et la (...)
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  24.  23
    Duns Scotus versus Thomas Aquinas on Instrumental Causality.Jean-Luc Solère - 2019 - Oxford Studies in Medieval Philosophy 7:147-185.
    The medieval notion of instrumental cause is not limited to what we call today “instruments” or “tools.” It extends way beyond the realm of technology and includes natural entities, for instance, the accidents by which a substance acts on another substance, sensible species in the air acting on a visual faculty, sacraments, bodily organs, and sometimes creatures with respect to God’s action. In all these cases, instrumental causes, like secondary causes in general, are subordinated to a principal cause and contribute (...)
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  25. Le possible selon Aristote.Jean-Luc Solere - 2004 - Revue de Philosophie Ancienne 22 (2):37-96.
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  26.  13
    Le contemplateur et les idées: modèles de la science divine du néoplatonisme au XVIIIe siècle.Olivier Boulnois, Jacob Schmutz & Jean-Luc Solère (eds.) - 2002 - Paris, France: Vrin.
    Recueil de contributions sur la connaissance du monde par Dieu et sur le statut des vérités objectives de la science montrant la diversité des approches proposées par des philosophes tels que Thomas d'Aquin, Duns Scot, Guillaume d'Ockham, François de Meyronnes, Nicolas Malebranche, Pierre Bayle...
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  27.  40
    Giles of Rome on the Intensification of Forms.Jean-Luc Solère - 2021 - Quaestio 20:217-238.
  28. Liberté et volonté chez Bayle et Malebranche.Jean-Luc Solere - 2018 - In Le Malebranchisme à l’épreuve de ses Amis et de ses Ennemis. Paris: pp. 97-128.
    La conception malebranchiste de la liberté est originale. Malebranche ne croit pas en une liberté d’indifférence absolue, c'est-à-dire en une capacité d’opérer un choix indépendamment de toute motivation. Il ne croit pas non plus que nous puissions indifféremment choisir entre deux motivations de force inégale : au moment où on se détermine, le bien le plus grand (du moins selon l’apparence) l’emporte. La liberté réside seulement dans le fait que l’on n’est pas obligé de se déterminer : nous pouvons toujours (...)
     
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  29. Duns Scot à Paris. 1302-2002.Olivier Boulnois, Elisabeth Karger, Jean-Luc Solere & Gérard Sondag (eds.) - 2004 - 2300 Turnhout, Belgium: Brepols.
  30.  14
    Le Contemplateur et les Idées. Modèles de la science divine, du néoplatonisme au XVIIIe siècle.Olivier Boulnois, Jacob Schmutz & Jean-Luc Solère (eds.) - 2002 - Paris, France: Vrin.
    Recueil de contributions sur la connaissance du monde par Dieu et sur le statut des vérités objectives de la science montrant la diversité des approches proposées par des philosophes tels que Thomas d'Aquin, Duns Scot, Guillaume d'Ockham, François de Meyronnes, Nicolas Malebranche, Pierre Bayle...
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  31. L’Embryon : Formation et Animation. Antiquité grecque et latine, traditions hébraïque, chrétienne et islamique.Luc Brisson, Marie-Hélène Congourdeau & Jean-Luc Solere (eds.) - 2008 - Paris, France: Vrin.
  32.  22
    Alain de Lille, le docteur universel.Alain Galonnier, Jean-Luc Solere & Anca Vasiliu (eds.) - 2005 - Brepols.
  33. La demeure de l'être. Autour d'un anonyme. Etude et introduction du « Liber de causis » coll. « Philologie et Mercure ».Pierre Magnard, Olivier Boulnois, Bruno Pinchard & Jean-luc Solère - 1994 - Revue Philosophique de la France Et de l'Etranger 184 (3):366-367.
     
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  34. La représentation aux limites de l'altérité.Jean-Pierre Marcos, Hady Rizk & Jean-luc Solère - 1987 - le Cahier (Collège International de Philosophie) 3:149-154.
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  35. Totalité et médiation : la question du tiers.Jean-Pierre Marcos, Hady Rizk & Jean-luc Solère - 1988 - le Cahier (Collège International de Philosophie) 6:198-201.
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  36.  1
    Activisme radical et attention continuelle.Jean-luc Solère - 2024 - Recherches de Theologie Et Philosophie Medievales 91 (1):35-62.
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  37. Bayle.Jean-Luc Solere - 2017 - In Sacha Golob & Jens Timmermann (eds.), The Cambridge History of Moral Philosophy. New York: Cambridge University Press. pp. 157-267.
     
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  38. Bayle.Jean-Luc Solere - 2017 - In Sacha Golob & Jens Timmermann (eds.), The Cambridge History of Moral Philosophy. New York: Cambridge University Press. pp. 157-267.
     
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  39.  24
    Bayle historien et critique du matérialisme dans le dictionnaire.Jean-Luc Solère - 2009 - Kriterion: Journal of Philosophy 50 (120):423-436.
  40. Chr. Leduc, P. Rateau and J.-L. Solère, eds., Leibniz et Bayle: Confrontation et Dialogue.Jean-Luc Solere (ed.) - 2015 - Hanover, Germany:
     
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  41. Dominican Debates on the Intensification of Qualities at the Beginning of the 14th Century.Jean-Luc Solere - 2020 - In Andreas Speer & Andrea Colli (eds.), Censures, Condemnations, Corrections in Late Medieval Schools. pp. 293-346.
  42. Durand of Saint-Pourçain’s cognition theory: its fundamental principles.Jean-Luc Solere - 2013 - In Medieval Perspectives on Aristotle’s De Anima. Leuven / Louvain-la-Neuve: pp. 185-248.
  43. Edition de la question ordinaire n° 18, « de intensione virtutum”, de Godefroid de Fontaines.Jean-Luc Solere & Jean Céleyrette - 2009 - In José Meirinhos & Olga Weijers (eds.), Florilegium Medievale. Études offertes à Jacqueline Hamesse. Turnhout - Porto: Brepols. pp. 83-107.
  44. From invincible ignorance to Tolerance: Arriaga, Vázquez, and Bayle.Jean-Luc Solere - 2021 - In Summistae: The Commentary Tradition on Thomas Aquinas’ Summa Theologiae from the 15th to the 17th Centuries. Leuven, Belgium: Leuven University Press. pp. 315-337.
    An important step in In Pierre Bayle’s defense of religious tolerance is to refute St Augustine’s claim that heretics who refuse to convert to the true faith do so out of ill will. This claim legitimizes, for Augustine and his followers, the application of temporal sanctions to those heretics, in order to offset their wicked inclination and restore their free will. To counter this view, Bayle uses the theological notions of invincible ignorance and dutiful erroneous conscience, elaborated during the Middle (...)
     
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  45.  24
    Giles of Rome on the Intensification of Forms.Jean-Luc Solère - 2021 - Quaestio 20:217-238.
    On the question of the intensio/remissio formarum, Giles, while sharing Thomas Aquinas’s view’s main tenets, develops a very different theory - in fact, a theory that is unique, and deeply “aegidian”: the increase or decrease does not take place in the essence of a qualitative form, but only in its esse, in function of the disposition of the subject that receives this form. Giles’s position, however, may be threatened by a risk of infinite regress in the conditions that explain the (...)
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  46. Intellect and Intellectual Cognition According to James of Viterbo.Jean-Luc Solere - 2018 - In Antoine Côté & Martin Pickavé (eds.), A Companion to James of Viterbo. Leiden: Brill. pp. 218-248.
    Due to his innatist theory, James of Viterbo brings original answers to a number of late-thirteenth century questions concerning cognition. While he maintains a certain distinction between the soul and its faculties, and among these faculties, he rejects the Aristotelian distinction between agent and patient intellects. Thanks to its predispositions to knowing, the mind is able to be an agent for itself. Correlatively, James rejects the usual conception of abstraction. Neither does the intellect act on the phantasms, nor the phantasms (...)
     
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  47. James of Viterbo's Innatist Theory of Cognition.Jean-Luc Solere - 2018 - In Antoine Côté & Martin Pickavé (eds.), A Companion to James of Viterbo. Leiden: Brill. pp. 168-217.
    James of Viterbio is one of the rare medieval authors to sustain a thoroughly innatist philosophy. He borrows from Simplicius the notion of idoneitas (aptitude, predisposition) so as to ground a cognition theory in which external things are not the efficient and formal causes of mental acts. A predisposition has the characteristic of being halfway between potentiality and actuality. Therefore, the subject that has predispositions does not need to be acted upon by another thing to actualize them. External things only (...)
     
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  48. L'ordre axiomatique comme modèle d'écriture philosophique dans l'Antiquité et au Moyen Âge.Jean-Luc Solere - 2003 - Revue d'Histoire des Sciences 56 (2):323-345.
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  49.  33
    L'image comme philosophème.Jean-Luc Solère - 2005 - Chôra 3:47-68.
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  50. Les degrés de forme selon Henri de Gand (Quodl. IV, q.15).Jean-Luc Solere - 2003 - In J. Decorte, Guy Guldentops & Carlos G. Steel (eds.), Henry of Ghent and the transformation of scholastic thought: studies in memory of Jos Decorte. Leuven, Belgium: Leuven University Press. pp. 127-155.
     
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