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La théorie cartésienne du jugement / Descartes'theory of judgmentCassan, Élodie 06 December 2008 (has links)
Cette thèse étudie la question de savoir pourquoi et comment Descartes peut définir la science comme une combinaison de jugements vrais dans les "Regulae a directionem ingenii" et dans les "Meditationes de Prima Philosophia", sans concevoir l'acte de juger et la structure des jugements dans les mêmes termes dans ces textes. De "Reguale" aux "Mediationes", Descartes passe en effet d'une fondation du jugement sur l'entendement à une fondation du jugement sur la volonté, et d'un rejet d'une composition prédicative qui reproduirait la composition réelle des choses à une prise de distance par rapport à cette indifférence ontologique. On explique le passage de la première théorie cartésienne du jugement à la seconde par l'évolution de la théorie et de la pratique cartésienne de la science : après avoir fait du jugement l'énoncé de rapports entre les paramètres d'une "quaestio", mathématique ou physique, Descartes s'intéresse spécifiquement à la physique, et il pense le jugement comme l'expression des attributs et des modes de la substance corporelle, conformément à la distinction réelle de l'âme et du corps démontrée dens les "Meditationes". Dans cette perspective, l'accent finalement mis sur la volonté a une sens épistémique. Il exprime la nécessaire subordination de toute affirmation à une conception claire et distincte de l'objet examiné. On introduit au rôle de substitut de la logique des théories cartésiennes du jugement par un rappel de la prise de position de Descartes par rapport à la logique scolastique et aux critiques adressées par ses contemporains à celle-ci. Dans une première partie, on analyse la place réservée à ces théories dans la constitution de logiques cartésiennes / In the "Regulae" and in the "Mediationes", Descartes defines science as a combining of true judgments. However, in these works, he does not conceive the act of judging and the structure of judgments in the same way. In the "Regulae", a judgment is produced by the intellect ; in the "Meditationes", it depends on the will. In the "Regulae", Descartes rejects the idea that the construction of a judgment about how things are related is simply a mental mirroring of how those things are related in the world. In the "Mediationes", he bases predication on three notions which play the part of categories : thought, extension, union. We account for this development by referring to some changes in Descartes'approach to science, end to his progressive focus on physics. Consequently, we show that, although, in the first place, Descartes reduces judgment to the affirmation of the relationship between the parameters of a given "quaestio", taken either from the field of mathematics or from the field of physics, later, in the 1630's, he focuses on physics and conceives of judgment as the expression of the properties of the extended substance. Our study of the function and nature of Descartes'concept of judgment is introduced by considering the meaning of the term "judgment" among Descartes' contemporaries (Late Scholastics, Montaigne, Bacon, Ramus). It ends with an examination of the reception of Descartes' theories of judgment in Clauberg's "Logica Vetus et Nova", in the "Port-Royal Logic" and in Malebranche's "Search after Truth"
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El uso equívoco de los términos "formal" y "material" en las Meditaciones metafísicasCaravedo Durán, Joan 13 May 2014 (has links)
La noción de idea en Descartes es uno de los términos trasversales en el conjunto de su obra y
muestra una nueva consideración al respecto de lo anímico y de su relación con lo material.
Procurar negar el rol fundamental de las ideas cartesianas nos dejaría sin la capacidad de
comprender una de las obras más importantes de este autor, en la cual nos centraremos en el
presente trabajo: Meditaciones metafísicas. La noción de “idea”, que recibe un tratamiento
detallado recién en la tercera de las meditaciones, nos sirve como elemento fundamental para
la comprensión del conjunto del texto, al punto que incluso las dudas escépticas de la primera
meditación pueden ser vistas como el despliegue de un camino hacia el descubrimiento del
terreno del cogito, región de una clase de los entes puramente espirituales, que son las ideas / Tesis
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Ignoré, reconnu, pittoresque : Joseph, époux de Marie, dans l’art de Bernard de Clairvaux à Gerson / Under-estimated, acknowledged, picturesque : Joseph, Mary’s husband, in the art from Bernard de Clairvaux to GersonLavaure, Annik 09 November 2011 (has links)
À l’origine, l’iconographie chrétienne a été influencée par les textes apocryphes qui décrivaient Joseph sous un jour négatif. Dans les scènes de Nativités, il était le plus souvent relégué au registre inférieur, de petite taille, séparé de l’Enfant par la Vierge et semblait dormir. Parallèlement, le culte marial a occupé très tôt une place considérable dans la foi des fidèles et dans la vie de l’Église. Les hérésies récurrentes, contestant notamment la virginité de Marie, ont encore aggravé cette situation. Toutefois, Bernard de Clairvaux jugea que Dieu ne pouvait avoir choisi pour Elle et l’Enfant à naître un compagnon médiocre. Il en dressa donc un portrait nouveau et enrichi. Puis, le texte des Meditationes Vitae Christi présenta Joseph comme un modèle pour les hommes soucieux de vivre selon les principes du Poverello. Les dessins du manuscrit Lat. 115 de la BnF illustrent cette nouvelle perception du personnage propagée à travers l’Europe dans le sillage des Frères mineurs. Par la suite, le retable d’Hoogstraten –peut-être copie d’une œuvre de Campin- confirme l’intérêt qui lui était désormais accordé et Gerson tenta alors de convaincre l’Église d’honorer Joseph dans la liturgie. / Originally the Christian iconography was largely influenced by apocryphal texts that painted Joseph in a negative light. In the Nativity scenes, he was often relegated to an inferior status, smaller in size, separated form the Infant by the Virgin and seemingly asleep. In parallel, marian worship occupied very rapidly a large part of the belief among the faithful and in the life of the Church. The heresies contesting the virginity of Mary made the situation even worse. Despite this, Bernard de Clairvaux judged that God would no have chosen a mediocre companion for Her and the Baby to be born. He gave him a new and enriched profile. Then, the text of the Meditationes Vitae Christi presented Joseph as a model for men wanting to live by the principles of Poverello. The sketches of the manuscript Lat. 115 of the BnF illustrate perfectly this new perfection of his character that was also spread through Europe in the wake of the Mineur brethren. Thereafter, the altarpiece of Hoogstraten –perhaps copied from a work of Campin- confirms the importance that he was now granted and Gerson tried to convince the Church to establish a festival in his honour in the liturgical calendar.
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Préparation à la lecture des Méditations de DescartesComtois, Nicolas 24 April 2018 (has links)
Le présent mémoire interroge le mode de lecture des Méditations métaphysiques de Descartes. Leur auteur a souligné en plusieurs endroits que, pour bien comprendre son texte, il fallait le « méditer sérieusement ». Il faut nous demander quel sens avait cette recommandation pour lui. Descartes avait connaissance des origines de la méditation dans la philosophie antique ; il y a lieu de croire que c'est avant tout de ce point de vue qu'il en envisageait l'exercice. Il a par ailleurs donné à son texte une forme qui rappelle celle des manuels chrétiens de dévotion ; il a trouvé là un moyen de doter son texte d'une structure reconnaissable mais également d'établir un rapport d'autorité avec son lecteur. Des indices font enfin croire qu'il avait une connaissance pratique des modèles de méditation proposés dans les Exercices spirituels d'Ignace de Loyola et dans les écrits d'Augustin d'Hippone. Il a pu trouver dans le premier des procédés permettant de surmonter les obstacles posés dans la méditation par l'union de l'âme et du corps. Il a pu trouver dans le second un itinéraire capable de mener à la connaissance intuitive de l'âme et de Dieu ; de manière à fonder et à garantir la mathesis universalis. Il faut avoir ce contexte à l'esprit au moment de lire les Méditations de Descartes. Nous devons nous défaire de nos propres préjugés si nous voulons pouvoir méditer avec lui.
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El uso equívoco de los términos "formal" y "material" en las Meditaciones metafísicasCaravedo Durán, Joan 13 May 2014 (has links)
La noción de idea en Descartes es uno de los términos trasversales en el conjunto de su obra y
muestra una nueva consideración al respecto de lo anímico y de su relación con lo material.
Procurar negar el rol fundamental de las ideas cartesianas nos dejaría sin la capacidad de
comprender una de las obras más importantes de este autor, en la cual nos centraremos en el
presente trabajo: Meditaciones metafísicas. La noción de “idea”, que recibe un tratamiento
detallado recién en la tercera de las meditaciones, nos sirve como elemento fundamental para
la comprensión del conjunto del texto, al punto que incluso las dudas escépticas de la primera
meditación pueden ser vistas como el despliegue de un camino hacia el descubrimiento del
terreno del cogito, región de una clase de los entes puramente espirituales, que son las ideas
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O conhecimento imperfeito : ceticismo, alternativas relevantes e finitudeWilliges, Flavio January 2009 (has links)
A presente tese doutoral consiste, essencialmente, no desenvolvimento de três tarefas: a) exposição do problema filosófico do conhecimento do mundo exterior a partir da Primeira Meditação de Descartes; b) caracterização das respostas ao ceticismo filosófico acerca do mundo exterior elaboradas a partir da noção de alternativas relevantes por Austin, Dretske, Cohen e Lewis; c) avaliação do grau de sucesso das estratégias de resposta ao ceticismo baseadas na noção de relevância. A tese principal que procurei defender, mediante o desenvolvimento das tarefas elencadas, foi que a abordagem do conhecimento a partir das alternativas relevantes é válida para pensar as condições que nos legitimam a dizer que sabemos (asserção justificada), embora, do ponto das condições do conhecimento, seja ainda possível que não saibamos aquilo mesmo que dizemos saber. Em última análise, isso significa que o ceticismo filosófico acerca do conhecimento do mundo exterior pode ser uma possibilidade para seres finitos como nós somos.
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O conhecimento imperfeito : ceticismo, alternativas relevantes e finitudeWilliges, Flavio January 2009 (has links)
A presente tese doutoral consiste, essencialmente, no desenvolvimento de três tarefas: a) exposição do problema filosófico do conhecimento do mundo exterior a partir da Primeira Meditação de Descartes; b) caracterização das respostas ao ceticismo filosófico acerca do mundo exterior elaboradas a partir da noção de alternativas relevantes por Austin, Dretske, Cohen e Lewis; c) avaliação do grau de sucesso das estratégias de resposta ao ceticismo baseadas na noção de relevância. A tese principal que procurei defender, mediante o desenvolvimento das tarefas elencadas, foi que a abordagem do conhecimento a partir das alternativas relevantes é válida para pensar as condições que nos legitimam a dizer que sabemos (asserção justificada), embora, do ponto das condições do conhecimento, seja ainda possível que não saibamos aquilo mesmo que dizemos saber. Em última análise, isso significa que o ceticismo filosófico acerca do conhecimento do mundo exterior pode ser uma possibilidade para seres finitos como nós somos.
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O conhecimento imperfeito : ceticismo, alternativas relevantes e finitudeWilliges, Flavio January 2009 (has links)
A presente tese doutoral consiste, essencialmente, no desenvolvimento de três tarefas: a) exposição do problema filosófico do conhecimento do mundo exterior a partir da Primeira Meditação de Descartes; b) caracterização das respostas ao ceticismo filosófico acerca do mundo exterior elaboradas a partir da noção de alternativas relevantes por Austin, Dretske, Cohen e Lewis; c) avaliação do grau de sucesso das estratégias de resposta ao ceticismo baseadas na noção de relevância. A tese principal que procurei defender, mediante o desenvolvimento das tarefas elencadas, foi que a abordagem do conhecimento a partir das alternativas relevantes é válida para pensar as condições que nos legitimam a dizer que sabemos (asserção justificada), embora, do ponto das condições do conhecimento, seja ainda possível que não saibamos aquilo mesmo que dizemos saber. Em última análise, isso significa que o ceticismo filosófico acerca do conhecimento do mundo exterior pode ser uma possibilidade para seres finitos como nós somos.
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The other before us? : a Deleuzean critique of phenomenological intersubjectivityHugo, Johan 12 1900 (has links)
Thesis (MPhil (Philosophy))--University of Stellenbosch, 2005. / This study seeks to give a philosophical account of, and justification for the intuition that
subjectivity is not a stable “Archimedean point” on the basis of which an intersubjective
relation can be founded, but is instead profoundly affected by each different “Other” with
which it enters into a relation.
As a preliminary to the positive philosophical account of how this might work in Part II
of the thesis, there is an attempt to critique certain of the classical accounts of
intersubjectivity found in phenomenology, in order to show that these positions cannot
give a satisfactory account of the type of intersubjective relation which gives rise to the
abovementioned intuition.
The thesis therefore starts off by examining the account of intersubjectivity in Husserl’s
Cartesian Meditations (especially the Fifth Meditation). Husserl is there engaged in an
attempt to overcome the charge of solipsism that might be levelled at phenomenology,
since phenomenology is concerned with experience as, by definition, the experience of
the subject. We try to show that Husserl cannot give a satisfactory account of the Other
because he tries to derive it from the Subject, and hence reduces the Other to the Same.
We then turn to two other phenomenological thinkers – Merleau-Ponty and Levinas, both
of whom are themselves critical of Husserl – to examine whether they provide a better
account, but conclude that (although each represents a certain advance over Husserl),
neither are able to provide a decisively better account, since each is still too caught up in
phenomenology and its focus on consciousness.
In Part II of the thesis, we then turn to a non- (or even anti-) phenomenological thinker,
namely Gilles Deleuze, to try and find an alternative theory that would be able to provide
the account we seek. Our contention is that Deleuze, by seeking to give an account of the
constitution of the subject itself, simultaneously provides an account of the constitution
of the Other as arising at the same time as the Subject.
Crucial to this account is the inversion of priority between the poles of a relation and the
relation itself. Deleuze argues that a relation is “external to its terms”, and precedes these
terms. Hence, by returning to a level which precedes consciousness and the order of
knowledge – that is, by returning to the level of the virtual multiplicities and singular
events that underlie and precede the actualization of these events and multiplicities in
distinct subjects and objects – we argue that Deleuze shows that, contra phenomenology,
there is in fact no primordial separation between subject and Other. The contention is
therefore that the problem of intersubjectivity as posed by phenomenology is a false one
that can be eluded by means of Deleuze’s philosophy. This philosophy is not based on the
subject, but instead shows the subject to be the product of an underlying network of
relations. Finally, we turn to Deleuze’s appropriation of Nietzsche to trace out the transformation of
“ethics” that result from adopting a position like that of Deleuze.
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František de Meyronnes: Kritická edice a analýza Traktátu Passione Domini / Francis of Meyronnes's Tractatus de passione Domini: Critical edition and analysisBurgazzi, Riccardo January 2015 (has links)
Univerzita Karlova v Praze Filozofická fakulta Ústav řeckých a latinských studií Latinská medievistika a neolatinská studia Abstract Francis of Meyronnesʼ Tractatus de passione Domini: Critical edition and analysis Školitel: doc. Mgr. Lucie Doležalová, M.A., Ph.D. 2015 Riccardo Burgazzi Abstract Francis of Meyronnes (1288 - 1328) was a theologian and a sermonist, disciple of John Duns Scotus. He studied at the University of Paris and taught in several provincial studia in France and in Italy. He became master of theology in 1323 and he was named Provincial Minister of Provence in 1324; later, he moved to Avignon, where he worked as a preacher and a counselor. Francis of Meyronnes wrote an impressive number of works that can be classified as philosophical, political, and devotional. Meyronnes' Tractatus de Passione Domini, the subject of this dissertation, could be dated between 1318 and 1320, when Francis was Baccalarius Biblicus in Paris. It was probably written for his brothers in order to provide them with a biblical commentary which could have been an instrument for helping them in the composition of their own sermons and works. As Tobias Kemper claims, the authors from the Late Middle Ages used to tell the Passion mainly in two ways: in form of "meditations" or in form of "narrative representations"....
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