scholarly journals Voilà pourquoi je ne suis pas ‘ontologue’

1970 ◽  
Vol 16 (1) ◽  
pp. 29-45
Author(s):  
Paul Gilbert

The word “ontology” has no meaning outside the context in which it was created. When it was invented, at the beginning of the seventeenth century, the word 'metaphysics' already existed. So the creation of “ontology” had to express a distance with respect to tradition. “Metaphysics” had its roots in Aristotle and his search, his impossible search, for a first principle. This project is taken up again by “ontology” but this time by limiting the Aristotelian intention to the area of univocal formality, while Aristotle had situated himself within the order of dialectical investigation. Current phenomenology tries to re-actualize the Aristotelian intention by emphasizing ontological difference and analogy, while analytic philosophy remains firmly within the tradition of modern ontology.

Author(s):  
Corey Tazzara

Chapter 5 examines the creation of the classic free port, which taxed only for commercial services. The latter half of the seventeenth century inaugurated an age of conscious experimentation in economic policy. Amidst intensified commercial competition throughout the central Mediterranean, the Medici regime launched a panel of interventions aimed at improving the grand duchy’s economic position. For Livorno, this program culminated in the reform of 1676, which eliminated import/export duties and simplified collection procedures. This reform constituted an important moment in the development of commodity markets and secured Livorno’s role in brokering trade between northwestern Europe, Italy, and the Levant.


2021 ◽  
Vol 163 (A3) ◽  
Author(s):  
M Corradi

The Album de Colbert compiled by an anonymous author in the second half of the seventeenth century is among the most important illustrated testimonies of the art of shipbuilding. Probably commissioned by Jean-Baptiste Colbert, Minister of Finance and Minister of the Navy of the kingdom of France, the Album was composed to make Louis XIV understand the complexity of shipbuilding. It was also made to support the creation of a navy with the ambition of being competitive with the Royal Navy and with the intent of modernising and expanding the French shipbuilding industry. The fifty plates that make up this illustrated treatise unravel the story of the construction of a first-rank 80-gun line vessel, from the laying of the keel to the launch. It is a unique document that has no contemporaries or precursors because it is not a didactic collection of boats, like the previous treaties that had a completely different methodological approach, more technical-descriptive than illustrative, but it wants to go beyond the scientific treatise. Its purpose was instead to measure itself with representation, showing through the strength of drawing and images the peculiar aspects of the reality of shipbuilding, using iconography as a means of transmitting knowledge related to the world of shipyards and shipbuilding in the 17th century.


Istoriya ◽  
2021 ◽  
Vol 12 (7 (105)) ◽  
pp. 0
Author(s):  
Pavel Uvarov

In the seventeenth century, the search for the “forgotten” rights of the king were an important aid in organizing French expansion, mainly in the eastern and northeastern directions. At the sovereign courts of Lorraine, Alsace and Franche-Comté “chambers of annexations” (chambres d’annexion) were created in 1680 to organize search for archival documents supporting royal claims to neighboring lands. The idea of creating special institutions engaged in the search for documents revealing the precedents of relations with other countries and forgotten rights, that French king had supposedly enjoyed in those parts, was expressed back during the reign of Henry II. In 1556, Raoul Spifame, a lawyer at the Paris Parliament, published a book consisting of fictitious royal decrees, of which many would be implemented in the future. Among other things he ordered, on behalf of the king, the creation of thirty chambers, each specializing in the search for documents in the “treasury of charters” relating to a particular province. He had determined the composition of these chambers, the procedure for work and the form of reporting, — all this in order to arm the king with knowledge of his forgotten rights and the content of antique treaties and agreements. The nomenclature of “provincial chambers” is especially interesting, from the Chambers of Scotland and England to the Chamber of Tunisia and Africa, as well as the Chamber of Portugal and the New Lands. Much more attention was attracted by those lands to which a century later the French expansion would be directed: Franche-Comté, Artois and Flanders, Lorraine, the Duchy of Cleves. But more than half of chambers specialized in the Italian lands. This is not surprising, since in the 1550s France was entering the climax of the Italian Wars. Under Henry II (1547—1559) one of the four secretaries of state, Jean du Thier, was the person responsible for the southwestern direction of French policy. There is reason to believe that Spifame was associated with du Thier or with other members of the king’s “reform headquarters”. The large-scale transformations already at work were interrupted by the unexpected death of Henry II and the subsequent Wars of Religion. But continuity was inherent in the “spirit of the laws” of the Ancien Régime, so Spifame was able to predict future developments, including the creation of “chambers of annexation”.


Author(s):  
Lloyd P. Gerson

This concluding chapter examines the term “Neoplatonism,” which has had a mainly pejorative connotation since its invention in the middle of the eighteenth century. If one insists on giving the term some more or less neutral descriptive content, the chapter suggests that it be used to refer to the versions of Platonism born out of criticisms of Plotinus by his successors. These criticisms for the most part focus on the problem of an absolutely simple first principle of all that is causally efficacious. Plato's answer is to appeal to the metaphor of “flowing” to indicate what the Good does eternally. Plotinus's logical argument is to the effect that if the first principle is unique as well as absolutely simple, then the outcome of the flow must be other than absolutely simple; it must be at least minimally complex. And then continued flow means increasing complexity until maximal complexity is achieved. Among the so-called Neoplatonists, an increasingly more refined account of this flow was sought. This account experienced two waves of attack; the first was from Christian philosophers who wanted to identify the first principle of all with the God of scripture. The second wave is related to the first. Roughly in the middle of the seventeenth century, Platonism was so thoroughly mixed up with Christianity that it could not meet the Naturalism of the new physics on philosophical grounds.


2006 ◽  
Vol 31 (2) ◽  
pp. 117-128
Author(s):  
SARAH NANCY

This article considers the paradoxical manifestations of rejection or suspicion concerning the voice and the feminine at the very moment of the creation of tragédie lyrique at the end of the seventeenth century in France. It examines the relationship between these elements and asks what they have in common that may be perceived as threatening. What is at stake is not only the period's capacity to experiment with pleasure through the elaboration of rules, but also, beyond this delimited historical perspective, the appreciation of the element of danger that is inherent in the experience of any artistic performance, and the roles played by the voice and the feminine in such an experience.


2019 ◽  
Vol 67 (2) ◽  
pp. 282-299
Author(s):  
Markus Wild

Abstract This letter focuses on both the recent history of academic philosophy in Switzerland and its present status. Historically, institutional self-consciousness of philosophy came to life during World War II as a reaction to the isolation of international academic life in Switzerland; moreover, the divide between philosophy in the French part and the German part of the country had to be bridged. One important instrument to achieve this end was the creation of the “Schweizerische Philosophische Gesellschaft” and its “Jahrbuch” (today: “Studia philosophica”) in 1940. At the same time the creation of the journal “Dialectica” (1947), the influence of Joseph Maria Bochensky at the University of Fribourg and Henri Lauener at the University of Berne prepared the ground for the flourishing of analytic philosophy in Switzerland. Today analytic philosophy has established a very successful academic enterprise in Switzerland without suppressing other philosophical traditions. Despite the fact that academic philosophy is somewhat present in the public, there is much more potential for actual philosophical research to enter into public consciousness. The outline sketched in this letter is, of course, a limited account of the recent history and present state of philosophy in Switzerland. There is only very little research on this topic.


1958 ◽  
Vol 51 (3) ◽  
pp. 169-185 ◽  
Author(s):  
C. A. Patrides

Of the changes that have taken place in theology since the Renaissance, none is more striking than the re-interpretation of the Mosaic account of the creation and fall of man, which has passed from the realm of history to that of ‘myth.’ Equally impressive, however, are the changes that have taken place in eschatology. This disagreement with our ancestors is not revolutionary on every point, since at least one fundamental idea, affirmed by George Hakewill in the earlier seventeenth century, still holds true. “That the world shall haue an end,” wrote Hakewill, “is as cleere to Christianity, as that there is a Sun in the firmament: And therefore, whereas there can hardly be named any other article of our faith, which some Heretiques haue not presumed to impugne or call into question; yet to my remembrance I never met with any who questioned this; & though at this day many & eager be the differences among Christians in other points of Religion, yet in this they all agree & ever did, that the world shall haue an end.” If on this, however, all Christians are agreed, the exact time of the Day of the Lord has been the subject of speculation ever since the advent of Christianity, not to mention Jewish apocalyptic thought.


2012 ◽  
Vol 31 (2) ◽  
pp. 147-169 ◽  
Author(s):  
Jan Graffius

The Stuart artefacts described in this article have not previously been examined as an entity, and many are relatively unfamiliar to scholars. This paper will consider this unique collection of relics and discuss their significance within the personal as well as national and international contexts of their origins. That significance rests largely in their royal provenance, which was valued by the custodians at the English Jesuit College of St Omers, the predecessor of Stonyhurst College, founded to educate English Catholic boys in 1593. The Stuart cause, from Mary Queen of Scots to Charles Edward Stuart represented the best hope of English Catholics for a formal restoration of the faith. Relics, such as Mary Queen of Scots’ Thorn, were powerful symbols of tenacity and hope, providing an unbroken thread from the Passion of Christ to the martyred Queen, the more valued as the College gained its own seventeenth-century martyrs. Artefacts which arrived at Stonyhurst College after 1794 were valued for their romantic association with the failed Stuart cause. The creation of the Stuart Parlour in 1911and the adoption of the Borrodale tartan as part of the girls’ uniform in the 1990s demonstrate the significance these objects possess well into the twentieth century.


2013 ◽  
Vol 40 (3-4) ◽  
pp. 428-450
Author(s):  
Claudio Sergio Nun-Ingerflom

This article attempts to interpret the insurrection led by Razin in the seventeenth century as the beginning of modern politics, because it was founded on the immanence of the social in contrast to the transcendent conceptions of power maintained by the court and church. This advance was made possible by the working of magic. Through performative speech, magic permitted the creation of a verbal presence for the non-existent tsarevich Alexis, who, however, was never given material form. In keeping the self-appointed heir invisible and by declaring his father’s rule illegitimate, the rebels reduced the role of the tsar to a pure signifier. The proof that this uprising represented a turn toward modern politics is that it did not rely upon the invocation of an intangible philosophical or spiritual ideal (as in the West); it was built instead upon an armed people, expressing itself in a language that was still archaic but already oriented toward a new representation of power as socially legitimatized. This analysis opens an important line of argument that has power beyond this specific case.


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