Homo Natura Mundus

Jacques Cujas apparaît comme l’un des principaux représentants de l’humanisme juridique, courant qui introduit l’idée d’évolution dans la construction du droit et des institutions. Au fil de ses professorats, Cujas poursuit la critique humaniste en portant à son apogée la méthode historique. Il cherche à rétablir les textes dans leur version d’origine par la recherche des interpolations, tout en intégrant les dispositions commentées dans la longue durée. Il s’appuie tant sur sa maîtrise de la doctrine juridique, que sur sa vaste culture littéraire et philosophique. Ses travaux de philologue et d’éditeur restent d’utiles références, sans même évoquer ses reconstitutions commentées des ouvrages des juristes romains ou son analyse critique du corpus juris civilis. L’érudition ne tient cependant pas Cujas trop éloigné de la pratique, comme le prouvent ses consultations ou son étude de la féodalité. Soumis à l’épreuve de l’humanisme cujacien, le droit ressort transformé de la confrontati...

Parergon, 2010

Dissertation (Radboud University Nijmegen) , 2018

Bulletin of Hispanic Studies, 1970

There can be no doubt that at present a state of confusion exists with respect to Juan Ruiz' position on the doctrine of free will versus determinism in the Libra de buen amar. Much of the confusion may be attributed to a conscientious effort on the part of some critics to employ parallels between the Libra and similar extracts from mediaeval Latin and classical theological sources whose format and content may support or substantiate inferences drawn previously by these scholars. In some cases the confusion results from a simple misunderstanding of well-known mediaeval attitudes from which Juan Ruiz is often capriciously exempted. In the first instance, the implications are, of course, that Juan Ruiz was familar with the intricacies of Christian philosophy and that he knowingly applied these mental gymnastics to his work under the impression that his audience would recognize and appreciate them. This approach, not unlike the recent typological studies we have seen on mediaeval drama, has some obvious drawbacks. 1 Menendez Pelayo, referring to this matter, stated that 'No creemos que el Arcipreste fuera te6logo sino canonista ... ',and Juan Ruiz himself admits that there are many theological interpretations with regard to certain questions, but only certain lawful applications of the same: Dotores mas de ciento, en libros e questiones, con fuertes argumentos, con sotiles razones, tienen sobre estos casos deviersas opiniones; (st. rr53abc) Furthermore, he warns his readers to take careful stock of their qualifications before attempting any religious interpretations: guardat non lo assolvades nin dedes la sentencia de casos que non son en vuestra pertenencia. (st. rr55cd) 1 Cf. Arnold Williams, 'Typology and the cycle plays: some criteria', Speculum, XLIII (1968), 677-84: 'the audiences towards which the great cycle plays were directed were popular, the burgesses of provincial towns, their servants, the gentry, free folk, and perhaps serfs of the sutTounding countryside, a sprinkling of the clergy and the nobility, on occasion even including a royal visitor. The kind of typology such an andience could effectively absorb had to be simplified, common, obvious. It will not do to cite Irenaeus, Tertullian, Augustine, Aquinas. These are as remote to the mediaeval audience as are Robert Graves or Maud Bodkin to the television viewer of today, and remoter than Marx or Freud. The modern scholar seeking to authenticate a typology must find his warrant in John Mirk, the Cursor Mundi, or the sermon literature sampled by Owst' (680).

Philosophical Readings IV.1 is out! It includes: 1. Patricia Springborg, Calvin and Hobbes: A Reply to Curley, Martinich and Wright – 2. A.P. Martinich, On Thomas Hobbes’s English Calvinism: Necessity, Omnipotence, and Goodness – 3. Mauro Farnesi Camellone, Hobbes e i martiri del Leviatano. Sui limiti della coscienza– 4. Antonio Vernacotola, Profili di gnoseologia e teologia politica nel modulo epistemologico della ‘scienza civile’ di Hobbes – 5. Understanding Hobbes. Interview with Quentin Skinner by Marco Sgarbi – 6. Patricia Springborg, Reply to Martinich on Hobbes’s English Calvinism. Reviews of M. del Rosario Acosta López: La tragedia como conjuro: el problema de lo sublime en Friedrich Schiller (Bogotá: Universidad Nacional de Colombia, 2008) (L. Bodas Fernández); Lieve Van Hoof, Plutarch’s Practical Ethics. The Social Dynamics of Philosophy (Oxford: Oxford University Press, 2010) (A. Corti); Cordula Burtscher e Markus Hien (cur.), Schiller im philosophischen Kontext (Würzburg: Königshausen & Neumann, 2011) (L.A. Macor); Davide Tarizzo, La vita, un’inven­zione recente (Roma-Bari: Laterza, 2010) (G. Velasco Arias).

Today I would like to present the scope and nature of my second book, Medical Humanism and Natural Philosophy, released from Brill in December 2011. I will stay with general lines of its argument without going into the detail of the themes discussed. To this end, my talk will be based on its introductory part.

2019

The digital police state: Fichte’s revenge on Hegel/ Slavoj Žižek ............................. Personal or impersonal knowledge? / Susan Haack …………………………...……. Heidegger never got beyond facticity/ Thomas Sheehan ……………...…….……… Our confrontation with tragedy/ Simon Critchley …….…..…………...…......…..… On the permissible use of force in a Kantian dignitarian moral and political setting, or, Seven Kantian Samurai/ Robert Hanna, Otto Paans………...…………… Self-, social-, or neural-determination/ Lawrence Cahoone……....................……… Important aspects of Edmund Husserl’s phenomenology and phenomenological philosophy that could not be known through Husserl’s own publications during his lifetime/ Iso Kern………………………………………………………..………… Heidegger’s Socrates: “pure thinking” on method, truth, and learning/ James M. Magrini ………………………………………………...………………………..…….. Intuition as a capacity for a priori knowledge/ Henry W. Pickford…………….….. The absence of self: an existential phenomenological view of the Anatman experience/Rudolph Bauer…………………………………………………….…...…. Genetic engineering, artificial intelligence, and natural man: an existential inquiry into being and rights/ Anthony Asekhauno …………………………....…… Heidegger in Iran: a historical experience report/Bijan Abdolkarimi ………….…. The priority of literature to philosophy in Richard Rorty/Muhammad Asghari..… An argument in defense of voluntary euthanasia/Hossein Atrak………………...… Existential anxiety and time perception: an empirical examination of Heideggerian philosophical concepts towards clinical practice/ Alireza Farnam, Samira Zeynali, Mohammad Ali Nazari, Prinaz Vahid Vahdat, Masumeh Zamanlu ……………………………………………………………………….………………… Plantinga on divine foreknowledge and free will/Abdurrazzaq Hesamifar……..….. Language and philosophy: an analysis of the turn to "subject" in modern philosophy with historical linguistic approach/Ahmad Hosseini ….……….……… Divine foreknowledge and human moral responsibility (in defense of muslim philosophers’ approach)/Tavakkol Kuhi Giglou, Seyed Ebrahim Aghazadeh………………………………………………...…………………..……….. "Autrui" selon Lévinas et Blanchot/ Maryam Mesbahi, Mohammad Hossein Djavari, Allahshokr Assadollahi Tejaragh ………………………………...…….…… Language, gender and subjectivity from Judith Butler’s perspective/ Massoud Yaghoubi-Notash, Vahid Nejad Mohammad, Mahmoud Soufiani……….………...…

This entry examines the humanist articulation of three key philosophical relations: being and seeming, virtue and fortune, and stasis and mutability. These relations address matters of epistemology (knowing), ethics, and ontol-ogy (reality). Humanists, when grappling with these concerns, resorted to alternative approaches. They identified reality on the basis of the stability of reason, which could ground an objective view of things. In this sense, they became finders of wisdom. Or, as seekers of wisdom, they acknowledged the transience of phenomena, which they confronted in their awareness of illusion and limited vision. If they grounded their role as objective expositors of the truth of things on the traditional concept of the animal rationale, they also celebrated the new force of the homo ludens, the philosopher at play, who participates in the unveiling of reality through masking and seeming, and also intersubjec-tively, through conversations with others.