scholarly journals The Spirit as the Subject Carrying out the Sublation of Nature

2009 ◽  
Vol 30 (1-2) ◽  
pp. 19-31
Author(s):  
Gilles Marmasse
Keyword(s):  
The Other ◽  
General Hypothesis ◽  
Know How ◽  
Rational Nature ◽  
The Subject ◽  
The Absolute ◽  
The One ◽  
Definition Of ◽  
The Universe

In this paper, I will try to propose a general characterisation of the spirit in Hegel'sEncyclopaedia. This characterisation is based on the opposition between nature and spirit. More precisely, in my view the Hegelian spirit can be defined as the activity of bringing the natural exteriority back to a living totality.We know that for Hegel the notion of spirit takes so many shapes that their unity is difficult to find. For instance, what does the soul in the subjective spirit, property in the objective spirit and the cult of the Greek gods in the absolute spirit have in common? Furthermore, when we consider property, for example, the problem is knowing if the spirit is here constituted by the owner, by the deeds of ownership or by the living relationship between the owner and the possessed goods.Moreover, the Hegelian spirit is a philosophical descendant of several different traditions. The question is, therefore, to know how these traditions are linked in the Hegelian notion. I will present these briefly before stating my general hypothesis about the definition of the spirit.First, the Hegelian spirit is connected to thenoûsof the Greek philosophers (the Latinspiritus, intellectus). Thenoûs— on the one hand, an immaterial entity leading the universe, and, on the other, a faculty of the soul — is most often distinguished by its separate and rational nature. For Hegel too, the spirit, as a non-perceptible entity, constitutes the freest and most rational stage in the development of the Idea.

scholarly journals On the Possibilities of Researching the Marriage Policies of the Rurikids: The Case of Mstislav Fyodor Vladimirovich Monomakhovich

2018 ◽  
Vol 8 ◽  
pp. 91-110
Author(s):  
Dariusz Dąbrowski
Keyword(s):  
Middle Ages ◽  
Source Material ◽  
The Other ◽  
Primary Sources ◽  
Basic Question ◽  
The Political ◽  
Know How ◽  
Cultural Sphere ◽  
The Subject ◽  
The One

The main goal of the article is to present the possibilities and methods of research on the Rurikid’s matrimonial policy in the Middle Ages on the example of a selected group of princes. As the subject of studies were chosen Mstislav Vladimirovich and his children. In total, 12 matrimonial relationships were included. The analysis of the source material revealed very unfavorable phenomena from the perspective of the topic under study. The Rus’ primary sources gave information on the conclusion of just four marriages out of twelve. The next four matrimonial arrangement inform foreign sources (Scandinavian and Norman). It should be emphasized particularly strongly that – save for two exceptions of Scandinavian provenance – the sources convey no information whatsoever as regards the political aims behind this or that marriage agreement. It appears, then, that the chroniclers of the period and cultural sphere in question did not regard details concerning marriages (such as their circumstances or the reasons behind them) as “information notable enough to be worth preserving”. Truth be told, even the very fact of the marriage did not always belong to this category. Due to the state of preservation of primary sources the basic question arises as to whether it is possible to study the Rurikids’ matrimonial policy? In spite of the mercilessly sparse source material, it is by all means possible to conduct feasible research on the Rurikids’ marriage policy. One must know how to do it right, however. Thus, such studies must on the one hand be rooted in a deep knowledge of the relevant sources (not only of Rus’ provenance) as well as the ability to subject them to astute analysis; on the other hand, they must adhere to the specially developed methodology, presented in the first part of the article.

A contrastive analysis of absolute constructions in French, German and Norwegian

2010 ◽  
Vol 33 (2) ◽  
pp. 208-223 ◽  
Author(s):  
Marianne Hobæk Haff
Keyword(s):  
The Other ◽  
General Question ◽  
Contrastive Analysis ◽  
The Matrix ◽  
The Subject ◽  
Similarities And Differences ◽  
The Absolute ◽  
The One ◽  
Germanic Languages ◽  
Matrix Subject

This paper is an exploration of similarities and differences concerning absolute constructions in French, German and Norwegian. In the first part, I have examined a more general question raised by these constructions: the connections between these types of absolute constructions and the matrix subject. I have shown that the means by which the absolute constructions are related to the subject can be morphosyntactic, semantic and pragmatic. The second part contains a purely contrastive analysis. Two issues have been examined: on the one hand, the absolute constructions and their congruent and non-congruent correspondences, on the other, the use of determiners. Essentially, French is different from the two Germanic languages, but similarities also exist between French and German, which are the center of a European Sprachbund.

scholarly journals Hervaeus Natalis and his polemics with the early scotists about formalities and formal distinction in God

2020 ◽  
Vol 2 (3) ◽  
pp. 409-418
Author(s):  
Galina V. Vdovina ◽  
Keyword(s):  
Subject Matter ◽  
The Other ◽  
Divine Attributes ◽  
Divine Nature ◽  
Biographical Information ◽  
Rational Expression ◽  
The Subject ◽  
The Absolute ◽  
The One ◽  
Formal Distinction

The article is devoted to Hervaeus Natalis, also known as Hervaeus drom Nedellec, who was an outstanding theologian at the end of 13th — beginning of 14th centuries (c. 1260–1323). Brief biographical information about Hervaeus is provided and his importance for medieval thought is emphasized. The subject matter of the article is the consideration of a formal difference, or formal distinction in God. The introduction of this concept is usually associated with the name of Duns Scotus, and there is every reason for this: although Duns was not the inventor of formal distinction as such, it was he who put it at the heart of his trinitarian theology. The concept of formal difference is inextricably linked to the concept of formalities, which in this context mean those ontological subunits in a concrete single essence between which there is a formal difference. The basic impetus to the introduction of both concepts was the necessity for rational expression of distinction between common divine nature and those relations by which Persons are constituted (relations of fatherhood, sonship, etc.), and also between different divine attributes. The task was, on the one hand, not to destroy the absolute real unity in God, and, on the other hand to explain certain differences that exist in him before any act of intellect, even divine intellect. Therefore, the notion of formality as a correlate “from the nature of the thing”, which corresponds to any attribute or relation, is conceivable in a separate concept.

scholarly journals Reduction Of A Term In A Scientific Theory

2021 ◽  
Vol 3 (05) ◽  
pp. 123-131
Author(s):  
Denis Bakhtiyorovich Sadullaev ◽  
Keyword(s):  
Scientific Theory ◽  
The Other ◽  
Functional Equivalence ◽  
Theoretic Approach ◽  
Formal Definition ◽  
The Subject ◽  
The One ◽  
Definition Of ◽  
Reduction Relation ◽  
Methodology Of Science

The subject of this research is the concept of reduction in the logic and methodology of science. On the one hand, reduction is understood as a relationship between a term and its defining expression within a scientific theory, on the other hand, as a relationship between two theories. Since the expansion of the theory occurs due to the introduction of new terms into its vocabulary with the help of nominal definitions, reduction is an operation opposite to the definition: due to reduction, terms are removed from the dictionary of the theory. Moreover, the theory itself is defined in accordance with the set-theoretic approach as a class of sentences that are closed with respect to derivability. The novelty of the research lies in the fact that it examines the semantic and epistemological aspects of the formal definition of reduction. In particular, the explication of the reduction relation between the two theories is based on the concept of functional equivalence of theories. It has been established that the list of basic terms of the theory can only be specified conventionally. All terms introduced with the help of nominal definitions turn out to be reducible. Consequently, a distinctive feature of a theoretical term is the possibility of its reduction.

scholarly journals Theism, atheism and pantheism in the context of solution of the central philosophical question: anthropological aspect

2021 ◽  
pp. 92-113
Author(s):  
Alexey Viktorovich Suslov ◽  
Dmitrii Alekseevich Gusev ◽  
Vasilii Aleksandrovich Potaturov
Keyword(s):  
The Other ◽  
Philosophical Question ◽  
Life Orientation ◽  
The World ◽  
The Subject ◽  
Spiritual Reality ◽  
The One ◽  
The Universe

The object of this research is a centuries-old worldview polemic between the philosophical representations on the world and human associated with theism, atheism and pantheism. The subject of this research is the theoretical and practical attitudes and conclusions of anthropological nature that result from these intellectual models. The authors dwell on the worldview correlations of materialism and idealism with their worldview companions, such as atheism, evolutionism, scientism, anthropological voluntarism  on the one hand, and theism, creationism, antiscientism, providentialism – on the other. Special attention is given to examination of ideological link of atheism and pantheism with the anthropocentric attitude, as well as the questions of life navigation of a human in the context of confrontation and polemics of anthropological voluntarism  and providentialism. The novelty of this research consists in substantiation of authenticity of the philosophical idealism as a model that implies theistic and creationist view of the universe and fundamental incompatibility of the central idealistic thesis on the primacy of spiritual reality with the nature of being from the perspective of pantheism. The novelty also lies in the authors’ statement on the worldview similarity of atheism and pantheism, each of which is a specific substantiation of anthropological voluntarism  that is opposed to theistic providentialism. The conclusion consists in acknowledgment of the fundamental dichotomy of the worldview choice and life orientation of a human between the anthropocentric and providential poles, despite all ideological multifacetedness and diversity of the philosophical and religious representations.

scholarly journals The Demiurge in Ioane Petritsi’s Commentary on Proclus’ Elements of Theology

2021 ◽  
Vol 47 (1) ◽  
pp. 149-165
Author(s):  
Lela Alexidze
Keyword(s):  
Twelfth Century ◽  
Point Of View ◽  
The Other ◽  
Ancient Greek ◽  
Other Hand ◽  
The Subject ◽  
The One ◽  
The Universe

Ioane Petritsi, the twelfth century Georgian Christian Neoplatonist, wrote a commentary on Proclus’ Elements of Theology. In his work Petritsi goes far beyond the material contained in Proclus’ Elements, discussing the issues which are the subject of other treatises of ancient Greek philosophers. The aim of this paper is to analyze Petritsi’s point of view on the creator of the visible world, i.e. the demiurge of Plato’s Timaeus. In Petritsi’s commentary, on the one hand, the features of the supreme One and the demiurge as producers of the universe are in certain cases quasi identical, although on the other hand, the demiurge represents a lower level of intellect than the true being and in some cases is absent in places where a reader, following the context of Petritsi’s commentary, expects his presence.

scholarly journals Descartes et l’idée de l’homme. Imperfection et perfection de l’homme.

2021 ◽  
Vol 34 (72) ◽  
pp. 1055-1076
Author(s):  
Pierre Guenancia
Keyword(s):  
Free Will ◽  
The Body ◽  
The Other ◽  
Moral Sense ◽  
De Se ◽  
Universal Instrument ◽  
Body And Soul ◽  
The Subject ◽  
The One ◽  
Definition Of

Descartes e a ideia de homem. Imperfeição e perfeição do homem Resumo: O autor nota, por um lado, que Descartes se refere a uma compreensão muito larga, mas também comum e corrente, do homem e, por outro, que o homem não pode ser identificado nem ao corpo, nem à alma, nem mesmo à união do corpo e da alma. Quando falamos da natureza humana, ela evoca o caráter de uma perfeição limitada, cuja particularidade é sua capacidade de ter o livre-arbítrio. A noção do homem enquanto sujeito de (não) perfeição é baseada sobre uma ideia que se define por uma relação à ideia do infinito sob a forma da aspiração a ser mais perfeito. O exercício do livre-arbítrio se articula concretamente a um esforço de atenção e de vigilância que permite evitar um juízo errôneo. A tese exposta se desenvolve, em seguida, em três tópicos. Primeiramente, a razão se apresenta como um instrumento universal do homem, que, por sua vez, aparece como ser polivalente que o utiliza, sendo capaz de se adaptar às situações as mais diversas. Em segundo lugar, a perfeição especificamente humana significará a capacidade de exercer a dúvida e de recorrer às suposições e probabilidades no plano cognitivo. Isso significa, entre outros, que, para a aquisição da perfeição, é preciso reconhecer a sua própria imperfeição. Enfim, em terceiro lugar, a capacidade de usar propriamente o livre-arbítrio conduz à definição de homem como generoso, em que o homem é compreendido no sentido moral mais que no metafísico. Palavras-chave: Homem; Perfeição; Finitude; Atenção ; Livre arbítrio; Generosidade. Descartes et l’idée de l’homme. Imperfection et perfection de l’homme. Résumé: L'auteur note que, d'une part, Descartes se réfère à une compréhension très large, mais aussi commune et courante de l'homme, et de l'autre que l'homme ne peut pas être identifié ni au corps, ni à l'âme, ni même à l'union du corps et de l'âme. Lorsqu’on parle de la nature humaine, elle porte le caractère d'une perfection limitée, dont la particularité est sa capacité d'avoir le libre arbitre. La notion de l'homme en tant que sujet de (non) perfection est basée sur une idée qui se définit par rapport à l'idée de l'infini sous la forme de l'aspiration à être plus parfait. L’exercice du libre arbitre se joint concrètement à un effort d'attention et de vigilance qui permet d’éviter un jugement erroné. La thèse ci-dessus se développe ensuite en trois points. Premièrement, la raison se présente comme un instrument universel de l'homme qui à son tour apparait comme être polyvalent l'utilisant et étant capable de s'adapter aux situations les plus diverses. Deuxièmement, la perfection spécifiquement humaine signifiera la capacité d’exercer le doute et de recourir aux suppositions et probabilités sur le plan cognitif. Cela signifie entre autres que pour l'acquisition de la perfection, il faut reconnaître sa propre imperfection. Enfin, troisièmement, la capacité d'user proprement le libre arbitre conduit à la définition de l'homme comme généreux, où l'homme est compris au sens moral plus que métaphysique. Mots clé: Homme; La Perfection; Finitude; Attention ; Libre arbitre ; La Générosité. Descartes and the idea of man. Imperfection and perfection of man Abstract: The author notes that, on the one hand, Descartes refers to a very broad, but also common and current understanding of man, and on the other that man cannot be identified nor with the body , neither to the soul, nor even to the union of body and soul. When we speak of human nature, it carries the character of a limited perfection, the particularity of which is the ability to have free will. The notion of man as the subject of (non) perfection is based on an idea which is defined in relation to the idea of ​​infinity in the form of the aspiration to be more perfect. The exercise of free will is joined concretely to an effort of attention and vigilance which makes it possible to avoid erroneous judgment. The thesis above then develops in three points. First, reason presents itself as a universal instrument of man who in turn appears to be versatile, using it and being able to adapt to the most diverse situations. Second, specifically human perfection will mean the ability to exercise doubt and use cognitive assumptions and probabilities. Among other things, this means that in order to acquire perfection, you have to recognize your own imperfection. Finally, thirdly, the ability to use free will properly leads to the definition of man as generous, where man is understood more in the moral sense than in the metaphysical sense. Keywords: Man; Perfection; Finitude; Attention ; Free will ; Generosity. Data de registro: 17/11/2020 Data de aceite: 30/12/2020  

The Concept of a Lawyer's Jurisprudence

1952 ◽  
Vol 11 (2) ◽  
pp. 229-239
Author(s):  
B. E. King
Keyword(s):  
Present Article ◽  
The Other ◽  
Critical Examination ◽  
Philosophical Inquiry ◽  
Philosophical Concept ◽  
Know How ◽  
Second Stage ◽  
Michael Oakeshott ◽  
The Subject ◽  
Definition Of

This article is intended to supplement another article, but it is hoped that it may be capable of standing on its own legs. The other article referred to is that entitled “The Concept of a Philosophical Jurisprudence,” by Professor Michael Oakeshott, which appeared in the now extinct journal “Politica” in September and December 1938. The point in that article at which the present article may be appended occurs on p. 350 in the December number (Vol. III, No. 14), where Professor Oakeshott distinguishes two inseparable stages in the process of philosophical inquiry. “First, there is the identification, the mere designation of the subject of enquiry. If we are to determine the meaning of the concept ‘law,’ we must know how to apply the word ‘law.’ And this is to be learnt only by a critical examination of the ways in which the word is ordinarily used. But such an examination leaves us with merely the definition of a word, leaves us merely with the identification of a thing. We have that one thing clearly before us, but we have nothing else; we have the text, but its full meaning is still to seek.” The exploration of this full meaning, of the “context” in which the thing law stands as “text,” is for Professor Oakeshott the second stage in the inquiry which ends with the establishment of a philosophical concept of law—and he has offered guidance of the greatest value to all explorers. This article, however, will be concerned only with the method of obtaining the “text” from which that exploration may begin. It is suggested that it is a particular method of obtaining this “text” which constitutes the distinctive characteristic of a lawyer's jurisprudence.

scholarly journals The Concept of subject in the philosophy of E. Husserl

2021 ◽  
pp. 35-44
Author(s):  
Sergei Sergeevich Rusakov
Keyword(s):  
Edmund Husserl ◽  
Early Period ◽  
The Other ◽  
Other Hand ◽  
German Philosopher ◽  
The Subject ◽  
The One ◽  
Definition Of ◽  
First Time

This article analyzes the elements of the concept of  subject traced in the philosophy of Edmund Husserl throughout all his works. The author follows the transformation of the views of German philosopher on the idea of subject. As well as their implementation in the context of phenomenological thought. Special attention is given to correlation between the works of Husserl of the early period and the later period.  It is noted that unlike the Cartesian or Kantian model of subjectivity, the egological subject for the first time conceptualizes intersubjectivity as the foundation for the development of the fundamentally new concept of understanding a human as a subject endowed with self-consciousness. The main conclusions consist in the following theses: despite the fact that the key role in the egological concept of subject belongs to the definition of evidence, intentionality, and reduction, the problem of cognition, considered in this article, is developed by Husserl as further complication of the Kantian approach; the egological concept of subject implements the concept of intersubjectivity, which demarcates the ideas of E. Husserl among other approaches towards the concept of subject. understanding the subject. On the one hand, intersubjectivity weakens the position of the idea of absolute autonomy of the subject’ while on the other hand, it is the new mechanism for legitimizing the subjective process of cognition and the truth itself, due to recognition of ego behind the figure of the Other.

scholarly journals ON THE DILEMMA OF BEING

2021 ◽  
pp. 42-54
Author(s):  
Sergey D. Lobanov ◽  
Keyword(s):  
The Other ◽  
The Third ◽  
The Subject ◽  
The One ◽  
Definition Of ◽  
Objective Being ◽  
Living Being ◽  
Being And Becoming

Тhe article explores the question of being. Its relevance is revealed through ontological obligations. This question belongs to the domain of the transcendent, the subject of metaphysics. Being is considered through the concepts «order of being», «predicates of being» and «dignity of being». The paper introduces the concepts of inreality and connected being and gives the argument of the «third being». The concepts of real and ideal, some types of proofs of existence are discussed. The dilemma of being is formulated, which is formed by the recognition that being exists upon condition that being is an action and acts directly, on the one hand, and, on the other, by the recognition that being acts through some phenomenon, therefore it is identified with some object and is considered objective, mediated being. In other words, it is a statement about the existence of being in itself and being distributed in a certain order, the order of being, namely: the existence of things, being, essence, man, etc. The aspects of the dilemma of being are created by the differentiation between being and becoming, being and living, being and thinking. These ontological distinctions lead to such resolution of the dilemma of being when being is recognized as: 1) the measure of things that they «matter (are the essence)» and that they «are not the essence», i.e, become; 2) the measure of things that make sense and those that do not, and 3) the measure of things imaginable and unimaginable. As a result, the paper offers the following definition of being: being is immediacy as such (non-objective being) which combines the immediacy of things, actions, phenomena, processes, sensations, etc. (objective being).

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