History Of Philosophy

Santo Tomás de Aquino y el Motor Inmóvil - Aquinas and the Unmoved Mover

by David Torrijos-Castrillejo

"Revista Española de Filosofía Medieval," 18 (2011) 123-135

Alexander of Aphrodisias understood the Aristotle´s Unmoved Mover as efficient cause only to the extent that it is the... more Alexander of Aphrodisias understood the Aristotle´s Unmoved Mover as efficient cause only to the extent that it is the final cause of heaven, which by moving strives to imitate the divine rest. Aquinas seems to agree with him. However his interpretation is original and philosophically more satisfactory: God is the efficient cause of the world, not only as creator, but also as it´s ruler. In this way God is also the final cause.

Debió de ser Alejandro de Afrodisia quien introdujo la idea de que el motor inmóvil de Aristóteles era causa eficiente sólo en la medida en que fuera la causa final del alma del cielo que, moviéndose, aspiraba a imitar la quietud divina. Santo Tomás de Aquino parece estar de acuerdo. Sin embargo, su solución es original y logra dar una explicación filosóficamente más coherente: Dios es causa eficiente del mundo no sólo como creador, sino también como su gobernante. Por esa misma razón es también causa final.

Dios en la ética de Aristóteles - God in Aristotle’s Ethics

by David Torrijos-Castrillejo

Pensamiento: Revista de investigación e Información filosófica, ISSN 0031-4749, Vol. 68, Nº 255, 2012 (Ejemplar dedicado a: Razón y existencia en el acesso a la Divinidad) , págs. 5-23.

In the last few years, a new paradigm of the knowledge of the divinity in Aristotle has emerged, affording the... more In the last few years, a new paradigm of the knowledge of the divinity in Aristotle has emerged, affording the possibility of understanding him as efficient cause. In that case, if God is efficient cause and gives rise to teleology, this must have some existential significance for man. We can ask ourselves therefore whether the knowledge of metaphysics can offer some orientation also for ethics. Yet if this were true, the need would arise to deepen the question of how much the gods love men and what would the nature of their relationship be to natural justice. Given that man is born and lives thanks to the divinity, the conclusion is that two consequences follow: a response of religious thanksgiving is needed but also, that since the will of the divinity desires the good for man, the human search for happiness is the same as the fulfillment of the divine law. All this is explained, to a certain extent, in the context of the friendship between man and the divine.

Gnosis, Philosophy, and Scriptural Hermeneutics in Suhrawardi (Spanish)

by Carlos Segovia

"Suhrawardi: Filosofía, gnosis y hermenéutica," in El conocimiento y la experiencia espiritual, ed. Agunstín López y María Tabuyo (Palma de Mallorca: J. J. Olañeta, 2007), 43-63.

Intellect and Angelology in Avicenna's Gnosis (Spanish)

by Carlos Segovia

"Del entendimiento al Ángel: En torno al lugar de la gnosis aviceniana," in Intellect et imagination dans la philosophie médiévale: Actes du XIe Congrès International de Philosophie Médiévale de la Société Internationale pour l'Étude de la Philosophie Médiévale (Porto, du 26 au 31 août 2002), ed. M.C. Pacheco & J. Meirinhos (Turnhout: Brepols, 2006), 3.563-69.

Univocism and Monadology in Post-Avicennan Iranian Philosophy: Mulla Sadra Shirazi's Ishraqi Hermeneutics of Ibn 'Arabi's Gnosis and His Discussion of Avicennan Ontology

by Carlos Segovia

in: Endoxa. Series Filosóficas 16 (2002) 295-209.

Mulla Sadra Shirazi and the Concept of Nature in Post-Avicennan Islamic Philosophy (Spanish)

by Carlos Segovia

"El concepto de naturaleza en la filosofía islámica postaviceniana: Mulla Sadra Shirazi," Ontological Studies / Cuadernos de Ontología 1-2 (2001) 436-37.

Univocism and Monadology in Post-Avicennan Iranian Philosophy: Mulla Sadra Shirazi and the Philosophical Development of Ibn al-'Arabi's Gnosis (Spanish)

by Carlos Segovia

"Univocismo y monadología en el pensamiento iraní postaviceniano: La prosecución filosófica del 'irfan de Ibn al-'Arabi en la obra de Mulla Sadra Shirazi," Anales del Seminario de Historia de la Filosofía 18 (2001) 78-108.

A Review of R. Ramón Guerrero's "Averroes on Philosophy and Religion (1998)" (Spanish)

by Carlos Segovia

"Filosofía y religión en el islam: En torno a Averroes," Anales del Seminario de Historia de la Filosofía 16 (1999) 235-47.

The Reception of Avicenna in the Eastern Lands of Islam (Spanish)

by Carlos Segovia

"Avicena en Oriente," Revista de Filosofía 11.20 (1998) 85-98.

Misyurov D.A. Dialectical formulas based on the binary notation as the development formulas // Credo New. 2012. №2

by Dmitry Misyurov

The article suggests dialectical formulas based on the binary notation as the development formulas: formula with... more The article suggests dialectical formulas based on the binary notation as the development formulas: formula with dominant and the non-dominant elements; universal formula; formula with symbolic weight of elements; tautological formula. For example, it suggests an opportunity to use the dialectical formulas for modeling and artificial intelligence creation, etc.

Applied Evolutionary Epistemology: A new method to enhance interdisciplinary research between the life and human sciences.

by Nathalie Gontier

pdf download here: http://kairos.fc.ul.pt/nr%204/Applied%20Evolutionary%20Epistemology.pdf

The True Perplexity: Maimonides' Guide II<24

by Tzvi Langermann

appeared in Perspectives on Maimonides, edited by Joel L. Kraemer

In seinem Anderen bei sich selbst zu sein: Toward a Recuperation of Hegel's Metaphysics of Agency

by Ayon Maharaj

Epoché: A Journal for the History of Philosophy 11.1 (Fall 2006), 225-255.

This essay argues for a distinctly post-Kantian understanding of Hegel's definition of freedom as "being at home... more This essay argues for a distinctly post-Kantian understanding of Hegel's definition of freedom as "being at home with oneself in one's other." I first briefly isolate the inadequacies of some dominant interpretations of Hegelian freedom and proceed to develop a more adequate theoretical frame by turning to Theodor Adorno. Then I interpret Hegel's notion of the freedom of the will in the Philosophy of Right in terms of his speculative metaphysics. Finally, I briefly examine Hegel's treatment of agency in the Phenomenology of Spirit in order to establish important continuities between the early and late Hegel.

The Specter of Hegel in Coleridge's Biographia Literaria

by Ayon Maharaj

Journal of the History of Ideas 68.2 (April 2007), 279-304.

Coleridge rarely mentions Hegel in his philosophical writings and seems to have read very little of Hegel's work. Yet... more Coleridge rarely mentions Hegel in his philosophical writings and seems to have read very little of Hegel's work. Yet I argue that Coleridge's criticisms of Schelling's philosophy—as recorded in letters and marginalia—betray remarkable intellectual affinities with his nearly exact contemporary Hegel, particularly in their shared doubts about Schelling's foundationalist intuitionism. With this background in place, I seek to demonstrate that volume one of Coleridge's Biographia Literaria is a radically self-undermining text: its philosophical argument, far from slavishly recapitulating Schelling's philosophy, remains haunted by a quasi-Hegelian skepticism toward intuition even as it advances intuition as the foundation of its theoretical edifice.

Hegel contra Schlegel; Kierkegaard contra de Man

by Ayon Maharaj

PMLA 124.1 (January 2009), 107-126.

At the turn of the nineteenth century, Friedrich Schlegel developed an influential theory of irony that anticipated... more At the turn of the nineteenth century, Friedrich Schlegel developed an influential theory of irony that anticipated some of the central concerns of postmodernity. His most vocal contemporary critic, the philosopher Hegel, sought to demonstrate that Schlegel’s theory of irony tacitly relied on certain problematic aspects of Fichte’s philosophy. While Schlegel’s theory of irony has generated seemingly endless commentary in recent critical discourse, Hegel’s critique of Schlegelian irony has gone neglected. This essay’s primary aim is to defend Hegel’s critique of Schlegel by isolating irony’s underlying Fichtean epistemology. Drawing on Søren Kierkegaard’s The Concept of Irony in the final section of this essay, I argue that Hegel’s critique of irony can motivate a dialectical hermeneutics that offers a powerful alternative both to Paul de Man’s poststructuralist hermeneutics and to recent cultural-studies-oriented criticism that tends to reduce literary texts to sociohistorical epiphenomena.

Śrī Harṣa contra Hegel: Monism, Skeptical Method, and the Limits of Reason

by Ayon Maharaj

Forthcoming in Philosophy East and West

This essay brings Śrī Harṣa’s Khaṇḍanakhaṇḍakhādya (c. 1170) into dialogue with Hegel’s Phänomenologie des Geistes... more This essay brings Śrī Harṣa’s Khaṇḍanakhaṇḍakhādya (c. 1170) into dialogue with Hegel’s Phänomenologie des Geistes (1807), identifying salient points of affinity and divergence in the monistic metaphysics and skeptical methodologies of two thinkers working in entirely different traditions and separated by over six hundred years. Remarkably, both Śrī Harṣa and Hegel attempt to defend a monistic standpoint exclusively by means of a sustained critique of non-monistic philosophical positions. I will argue, however, that Śrī Harṣa and Hegel diverge sharply in their specific views on the powers and limits of philosophy and on the precise nature of monistic reality. In stark contrast to Hegel, Śrī Harṣa claims that the non-dual reality of Brahman lies beyond reason and hence rejects the very possibility of a philosophical justification of monism. Moreover, while Hegel drives a wedge between thought and empirical praxis by assuming the radical “independence of reason,” Śrī Harṣa insists that how we think and reason depends on the nature of our mind, which is itself conditioned by how we live.

Caso e fortuna in Aristotele, Ph. II, 4-6

by Simone Guidi

A short paper about teleology and chance in Aristotle's Physics.

ABSTRACT: Nei capitoli 4-6 di Physica II Aristotele si sofferma sulla possibilità di affiancare il caso alle quattro... more ABSTRACT: Nei capitoli 4-6 di Physica II Aristotele si sofferma sulla possibilità di affiancare il caso alle quattro cause rilevate in Ph. II, 3. Lo Stagirita fornisce dunque una definizione allargata di “processo finalistico”, capace di dar conto dei processi casuali sia in quanto processi apparentemente finalizzati al raggiungimento di un scopo, sia in quanto processi di natura accidentale. Gli eventi casuali sono così affiancati a quelli eminentemente teleologici come fenomeni che sarebbero potuti essere frutto di un processo finalizzato al loro raggiungimento se fossero stati innescati dalla natura o dal pensiero.

Review: Tales of Lights and Shadows: The Mythology of the Afterlife (New York: Continuum Publishing Group, 2010), by Robert S. Ellwood.

by Richard Greydanus

Book review. ARC 39 (2011): 22-4.

Recensione di Igor Agostini, "L'infinità di Dio. Il dibattito da Suarez a Caterus", Editori Riuniti University Press 2008

by Simone Guidi

in "Lo Sguardo", n. II, 2010 (I)

Recensione a Marin Cureau de La Chambre, "Quale sia la conoscenza degli animali e fin dove possa estendersi", a cura di Emanuela Scribano, Felici Editore 2010

by Simone Guidi

Published in LoSguardo.net, n. 6, 2011 (II)