17th Century & Early Modern Philosophy

Cartesians equate all mental acts, such as sense-perceptions, affects, and desires, with conscious thought. This equation, Leibniz argues, leads Cartesians into a dilemma: either animals perceive, but then they also think; or they do not think, but they do not perceive either. To argue against the Cartesians that animals do perceive but do not think, Leibniz rejects the equation between perception and thought.
In developing the distinction between perception and thought, I argue that
Leibniz endorses the thesis that heightened and distinguished sense-perceptions are not the highest common factor between humans and animals. This perspective sheds new light on a much debated question in Leibniz scholarship: What is the relationship between consciousness, reflection, and apperception according to Leibniz’s theory of human and animal cognition?

In this article, we shed light on the mysteries, sensations, and impressions that emerge from the interaction between the visible and invisible worlds, aiming to reveal the subtle and hidden continuity between these two dimensions. This invisible continuity is expressed through an energetic connection that surrounds us and extends to the absolute. It undoubtedly influences our psychology, daily lives, and future. To bring this idea to life, we have crafted a unique artistic universe that incorporates the spherical forms of planets, using painting and digital art, to present a unique vision that highlights the resonance between these two realms. Through this exploration, viewers are invited to immerse themselves in an intimate reflection, allowing themselves to be carried away by the subtleties of shapes and nuances. Thus, each artwork becomes a gateway to a mysterious and sensory universe, where colors and compositions offer an infinite range of interpretations.

Les études malebranchistes ont connu ces dernières années un renouveau international, enrichi notamment par des travaux venant d'horizons disciplinaires variés (histoire des sciences, analyse littéraire, histoire intellectuelle) 1 . À ces nouvelles perspectives interdisciplinaires s'ajoutent les apports féconds de nouvelles approches méthodologiques pour écrire l'histoire de la philosophie, qui diversifient encore les manières d'aborder l'oeuvre de Malebranche, et en tirent de nouvelles conclusions.

Die Erforschung der Geschichte des Komitats Bihar während des 16. und 18. Jahrhunderts gestaltet sich recht schwierig, da ein Großteil der zeitgenössischen Quellen verloren gegangen ist. Aus diesem Grunde ist jede neuere Schriftensammlung, die im Verlauf der Forschungsarbeiten ans Tageslicht gelangt, von besonderer Bedeutung und wert, in dieser Form veröffentlicht zu werden. Das Komitat Bihar stellte sich nahezu voll und ganz hinter den von Ferenc Rákóczi II. angezettelten Aufstand, den späteren Freiheitskampf. Dieses Komitat stellte eines der Zentren der sich auf die Transtheißgegend ausdehnenden Bewegungen dar. Eine Ausnahme bildete - in Hinsicht auf den gesamten Freiheitskampf - nur Nagyvárad (Großwardein), das bis zum Ende in kaiserlicher Hand blieb. Das Komitat Bihar und das dazu gehörende Debrecen waren von Anbeginn an eines der hauptsächlichen Nachschubzentren für die Kurutzentruppén. Jedermann setzte alles daran, den ihm auferlegten Abgabenpflichten nachzukommen. Der Fürst führte schon zu Beginn des Freiheitskampfes Kupfergeld ein, da er keine Steuern erlassen wollte. Das Kupfergeld verlor jedoch schnell an Wert, was ständig erneute Korrektionen erforderte. Im Jahre 1706 war das auch Kongo genannte Kupfergeld dermaßen wertlos geworden, dass verschiedene wirtschaftliche Maßnahmen getroffen werden mussten, wie unter anderem die Komitatslimitierung. Mit diesen Regelungen versuchte man, die Preise im Zaum zu halten. Die Komitate ertrugen die fürstlichen Befehle jedoch nur schwer und standen immer wieder in Verhandlungen. So versammelten sich die Komitate Bihar, Szabolcs, Szatmár und Bereg bzw. die Städte Szatmár, Németi und Debrecen am 29. März in Nyírbátor, um gemeinsam die auf Befehl des Fürsten zu erstellende Limitierung zu beraten.

Deleuze ha ragione: essere di sinistra è una questione di percezione più che di governo. «Si è di destra -dice a Parnet nel celebre colloquio-abecedario, alla voce "Gauche" -quando si parte da sé, dalla via dove ci si trova, e poi ci si allarga alla città, allo Stato, agli altri Stati e via via sempre più lontano», ma mai troppo. «Essere di sinistra è il contrario. È percepire prima di tutto il perimetro, l'orizzonte… Si dice che i giapponesi percepiscano così. Non percepiscono come noi. Direbbero: il mondo, il continente, l'Europa, la Francia, la rue Bizerte… io» (Deleuze, dalla voce "Gauche" dell'Abecedario). Perciò, se chi è di sinistra avverte che i problemi di Gaza e dell'Artico sono più vicini a sé dei problemi del suo quartiere non è perché la sua anima è più bella ma perché è più estesa. Anche se non sempre verificabili presso chi, nel nostro tempo, si dice di sinistra, le parole di Deleuze sono ancora attuali perché permettono di far chiarezza su un fenomeno, il populismo sovranista, che, al netto di una fiorente e già sterminata letteratura scientifica, continua a sfuggire alla presa del sapere. Ridurre la distinzione destra-sinistra a una questione di percezione consente infatti di fondarvi, altresì, quella tra populismi e sovranismi da un lato e democrazie, sia di sinistra che di destra, liberali, internazionaliste e cosmopolite dall'altro. Dunque, di sorpassare o ricalcolare la stessa distinzione tra destra e sinistra -oggi obsoleta -a vantaggio di quella, possiamo dire riprendendo i termini impiegati da Ronchi nel suo ultimo lavoro, Populismo/sovranismo. Una illustre genealogia (Castelvecchi 2024) tra il chiuso e l'aperto, lo statico e il dinamico, l'omogeneo e l'eterogeneo. Non solo: essa rende anche ragione del fatto che l'elettorato medio dei partiti populisti e sovranisti è composto, per lo più, da quella che Sloterdijk, in Ira e tempo, ha chiamato «la figura cosmico-storica dello sfigato» (2008, p. 148). Questa creatura del risentimento diventa un "underdog" quando ce la fa nonostante fosse stata data come perdente da tutti i pronostici. E farcela significa insorgere contro l'autorità, della scienza, della finanza o delle procedure della democrazia: «Ad ogni latitudine del pianeta -scrive Ronchi -il populismo si è fatto paladino e portavoce degli "insorti". Da qui il suo successo, la sua capacità universale di fascinazione. Esso si rivolge a quanto vi è di più astratto da ogni contesto storico, vale a dire alla singolarità irriducibile (e rabbiosa) che è racchiusa nel pronome "Io". Un "Io" lo siamo tutti. Un "Io", soprattutto, vogliamo esserlo tutti e, nel tempo della comunicazione istantanea resa possibile dalla rete, lo possiamo essere di fronte a tutti» (2024, p. 23). Il tesoro dello sfigato è l'identità, perché è questa, com'è stato detto (Benvenuto 2021, p. 127), la "nuova" ricchezza dei "nuovi" poveri: costoro non sono più tali soltanto perché svantaggiati economicamente ma anche e soprattutto perché si sentono tagliati fuori e/o minacciati dal mondialismo economico, tecnologico, linguistico e culturale. Gli sfigati provengono da gruppi sociali non più facilmente riconducibili a classi, e lottano per il riconoscimento facendo fronte comune in virtù della comune percezione di non avere abbastanza voce e visibilità nello spazio pubblico (di norma percepito come spazio dell'ingiustizia e dell'inganno in quanto spazio del successo altrui che, all'occorrenza, vale la pena falciare con un'auto in corsa noleggiata presso qualcuno dei suoi negozi). Se non votano sinistra è perché la sinistra è ormai divenuta il referente degli integrati, di coloro che hanno successo. In breve: delle élites (il sé di sinistra si è contratto, e ha smesso di "divenire minoritario"). Gli "apocalittici" preferiscono la destra, o anche la sinistra, "provincialista" e, affidandosi a leaders che percepiscono simili a loro, che sono il loro ideale di soddisfazione (chi si aspetta meno dalla politica chiede di più al politico come star mediatica: non l'esperto, ma il seduttore-taumaturgo), sperano di salvare ciò che reputano proprio -Dio, patria e famiglia -dalla vorticosa e perversa liquidità baumaniana che tutto mescola, e alla fine scioglie, alla velocità della luce del villaggio globale. Dai movimenti no-global al M5S, passando per le insurrezioni delle banlieues, gli

Ośrodek Myśli Politycznej on human-made systems. Throughout history, natural law has evolved, from the reflections of Plato and Aristotle to the Christian Aristotelianism of the Middle Ages, particularly in the works of Thomas Aquinas, who merged faith and reason to argue that natural law reflects eternal, divine principles. In early modern philosophy, natural law's influence resurfaced through the works of thinkers like Grotius, Hobbes, and Pufendorf, who secularised the concept, enabling critiques of state power and the defence of universal human rights. Despite of the later challenges from positivism, exemplified by figures like Bentham and Kelsen, natural law remains a potent remedy against the erosion of human dignity, particularly in the face of totalitarian ideologies such as communism, Nazism, and radical Islam. These systems, which prioritise collective or ideological goals over the individual ones, have historically led to atrocities and the degradation of human worth. Natural law's universalism provides a robust defence against moral relativism and totalitarianism, reaffirming the inherent dignity of all individuals. Its principles, reflected in key legal documents such as the US Declaration of Independence and the UN Declaration of Human Rights, serve as enduring safeguards against the inflation or devaluation of human dignity in legal and political discourse.

This paper examines the historical and esoteric significance of nigromancy, an ancient practice often conflated with necromancy. Through an analysis of medieval and Renaissance texts, the study traces the evolution of the term from its classical origins to its later associations with demonology and ceremonial magic. The research highlights key figures, practices, and misconceptions that shaped the perception of nigromancy in both scholarly and popular discourse. The paper further discusses its influence on early modern occultism and its lingering impact on contemporary magical traditions.

Keywords: Nigromancy, Necromancy, Medieval Magic, Occultism, Demonology, Esotericism.

Аутор у овом раду настоји да испита како се нововековни концепт Здравља, пре свега у фокусу рационалистичких (идеалистичких) филозофа, укључујући њихову размену мишљења с материјалистички (емпиристички) оријентисаним филозофима, односи према Трансценденцији, али, с друге стране, треба утврдити и какав је однос ових филозофа, у контексту ова два кључна појма, и према самом механицизму који је тада био у пуном јеку развоја.
Уочено је да еудајмонистичка позиција у филозофији здравља овог периода јесте заправо средишњи пут који се крчи кроз оштро постављен нововековни, али и картезијански дуализам, где је с једне стране Дух као композитни субјект две (коначне) супстанције у свом односу према сопственој (људској) Души као супстанцијалној форми, као и према Богу као Трансцендентном Бићу које нас надилази, док је с друге стране супстанција Тела, које, без обзира на примат Духа, мора моћи да га прати и физички носи.

Si offre l'edizione critica, le foto dei manoscritti autografi, la traduzione italiana di appunti scritti da santa Giovanna Francesca di Chantal. Queste pagine riguardano le prime bozze di scrittura del "Teotimo. Trattato dell'Amor di Dio" di san Francesco di Sales. Durante i nove anni di redazione (1607-1616) di questo capolavoro di san Francesco di Sales, egli passò alla figlia spirituale Giovanna Francesca gli appunti dello scritto che stava formandosi.
Si tratta di pagine ritenute molto importanti sia da padre Mackey, sia da padre Ravier, ma entrambi attestano di non averle potute reperire.
Ora, questi documenti sono conservato presso il reliquiario del parlatorio, nella Visitazione di Treviso (Italia).

Spinoza's philosophy presents a radical reinterpretation of miracles and laws, rejecting traditional views of miracles as breaches in the natural order. This paper argues that for Spinoza, natural law, which directly follows from God, governs the universe with necessity, while civil and physical laws are human inventions. Some events are considered miracles because they contradict the latter laws due to people's ignorance of the true causes. By analyzing Spinoza's typology of laws and his views on extension, I contend that physical laws depend on human imagination and thus cannot be equated with natural law. The paper examines Spinoza's rejection of miracles as supernatural events, demonstrating how they instead reveal the limits of human understanding of natural causality. This study reconciles Spinoza's rationalist commitments with his critique of human cognition's capacity to represent the divine. This rethinking of laws and miracles offers new insights into Spinoza's metaphysics and its implications for his philosophy of science and theology.

Resumen El contrato social es fruto del consenso. Rastreamos las diferencias y similitudes de los autores modernos al proponer la sumisión de los intereses particulares-que no diversos-al bien común, así como la necesidad de restricción institucional de los derechos asegurados con el pacto. Las apelaciones contemporáneas a una libertad positiva irrestricta por parte de corrientes supuestamente sucesoras del liberalismo pasan por una homogenización emocional y (neuro)cognitiva, facilitada por los procesos de socialización digital que hiperboliza el yo a la vez que limita la singularidad individual y, a la vez, fomentan el populismo tribal y la intolerancia, poniendo en riesgo la democracia o las formas políticas. Planteamos la recuperación de la política como diálogo o la apuesta por posiciones ontológicas inestables que, en su inmanencia, aprendan a vivir en diferencia.

In his Lectures on the History of Philosophy, Hegel famously described the philosophy of Spinoza in the following way: "The fact is that Spinoza is made a testing-point in modern philosophy, so that it may really be said: You are either a Spinozist or not a philosopher at all." Among the reasons why Spinoza's philosophy is so influential is the seemingly impenetrable deduction of substance monism, at the core of which the Principle of Sufficient Reason (henceforth referred to as the PSR) and the notion of existence as a predicate are found. After Spinoza's airtight demonstration of substance monism was completed and unveiled to the philosophical public, it went unmatched for many years; philosophers of Spinoza's time (and a bit afterward, too) attempted to defeat it, but, confined to the rationalist framework of their day, many of them either offer less convincing or rigorous arguments, or combat Spinoza's philosophy based on the grounds of religious or political doctrine. The only thing that contends with Spinoza's philosophy is a paradigm shift in thinking; more specifically, a paradigm shift that affects at least one of Spinoza's assumptions (either the PSR or notion that something exists).

In this article, I go against some interpretations of the "Träume eines Geistersehers" that read this work as the outcome of a profound crisis in Kant’s thought, triggered by the reading of Swedenborg and ending with the complete abandonment of his entire philosophical production. To do so, I highlight the continuity, on the methodological level, between the Träume and the texts of the 1760s that precede it, in particular with the "Deutlichkeit". Having clarified some of the principles of the analytical method developed by Kant in the latter text of 1762, especially the role played by language in determining the content of the concept, I show how, in the "Träume", Kant employs this method for analyzing the concept of spirit. Nevertheless, I take into account the specific epistemology adopted by Kant in the "Träume" and the effect it has on the relationship between method and metaphysics, the reconfiguration of which can be observed in the pages of the "Träume". In contrast to the narrative that paints Kant as skeptical about metaphysics, I thus show how metaphysics was rather subject to a conceptual transformation that prepares the outcomes of Kant’s later thought.

This paper identifies a veiled system of order in symbolic Rosicrucian thought. It is part of a continuing inductive argument, testing predictions based on a semiotic study regarding the meaning of the least-corrupted ancient Egyptian texts. To understand the seventeenth-century Rosicrucian phase of esoteric thought, occurring between the Renaissance and the scientific revolution, this paper examines the alchemical Hermetic-Kabbalist tradition and its roots in ancient Egypt circa 2500 BCE. In The Rosicrucian Enlightenment (1972), historian Frances Yates explains that John Dee's Monas hieroglyphica and Michael Maier's alchemical movement conceal a silent element of nature that is unexplored. The question is-what were the esoteric Rosicrucian advances that Yates did not explore, that is, the silent element of specialized knowledge revealing natural science? With this question in mind, this preliminary paper tests the hypothesis that a complex science of regeneration streamed from Egypt through the alchemical Hermetic-Kabbalist tradition that influenced seventeenth-century Rosicrucianism. Using a narrative approach to qualitative inquiry, this paper examines John Dee's mathematical Monas, Michael Maier's mythoalchemical Atalanta Fugiens, Jewish magic (where the word magic means "beyond known material science"), the evocation of light, the conjunction of opposites, and the allegory of Osiris, supporting Rosicrucian knowledge of quantum biology. The biological signs suggest quantum regenerative evolution of human DNA related to horizontal gene transfer (HGT), the exchange of DNA between two different species. It may be that the creative potentiality of a humble microbe in the quantum world gives human beings the evolutionary biopower of regeneration at death or transition, as it is called in Rosicrucian terminology.

Section 15.2 analyses the similarity between Hegel’s and Spinoza’s accounts of philosophy, finding that, in their own way, both define philosophy as universal truth’s self-reference. However, the investigation into the authors’ ontological foundations in Section 15.3 shows that Hegel’s account is based on a kind of concept- metaphysics that profoundly differs from Spinoza’s substance-monism. Section 15.4 describes the consequences of this for the roles that particular philosophers are able to play in the act of articulating unconditioned truth.

A) IL FONDAMENTO E L’ESSENZA DELLA MORALE
                                                       
                                                   
  La verità dell’uomo risiede nel suo essere morale?
  Possiamo rispondere di sì se interpretiamo la verità dell’uomo come ricerca dell’armonia e dell’equilibrio, sia interiore che col mondo. In tal senso, decisivi sono i rapporti che si stabiliscono tra uomo e mondo, i quali possono essere di: soggezione, di equilibrio, di prevalenza dell’uomo.  Dal tipo di rapporti (di forza) instaurati col mondo dipende lo stato d’animo fondamentale che ci pervade, il quale, a sua volta, ispira i nostri comportamenti, tutti, compreso quello morale.
  Una svolta decisiva nella storia dell’uomo si verifica allorché questi acquisisce un certo grado di coscienza della propria individualità, tanto che si può dire che non vi può essere coscienza morale senza una preliminare coscienza di sé. Quest’ultima discende dall’esercizio della libertà; in particolare, in rapporto ai suoi limiti e alle sue condizioni di possibilità, storicamente determinate.
  La condizione originaria dell’uomo è quella di soggezione al mondo, mentre, per noi contemporanei, la condizione ideale è costituita dalla tendenza all’equilibrio, ora da cercare in maniera consapevole. In realtà, la soggezione al mondo, in quanto ritenuta naturale, già, di per sé, assicurava il complessivo equilibrio psicologico dell’uomo. Quando, poi, ci siamo allontanati da quello stato, noi, contestualmente, abbiamo smarrito l’equilibrio fino ad allora conosciuto e, con esso, la connessa condizione di uguaglianza degli uomini. 

STATO D’ANIMO FONDAMENTALE, LIBERTÀ, COSCIENZA

  Lo stato d’animo fondamentale scaturisce dai rapporti che si stabiliscono tra uomo e mondo, i quali, si è detto, possono essere di: soggezione, di equilibrio, di prevalenza dell’uomo. Un uomo che vive in armonia col mondo ha una maggiore familiarità con esso e, analogamente, l’uomo che acquista fiducia in se stesso si muove con maggiore confidenza nel mondo. A decidere l’esito che avrà la relazione col mondo sono i rispettivi rapporti di forza, i quali si determinano in virtù del particolare tipo di emozione che si prova e dalla specifica forza da questa impressa o subita. Proprio in concomitanza con una tale relazione con il mondo, la libertà, o, a questo stadio, più precisamente, l’impulsività, si mette all’opera e, contestualmente, testa la sua forza. In tal modo, l’uomo scioglie, secondo una determinata modalità, anche le sue duplicità e le sue ambivalenze interiori, altrimenti ingovernabili.

Essa tese tem como alvo revelar os conceitos de representação e sinestesia em Port-Royal e Newton. Para ser mais específico, examinaremos a Gramática e Lógica de Port-Royal, e a De gravitatione e Ótica de Newton para entender como as noções de representação e intersensorialidade são empregadas. De modo a fazer isso eficientemente, primeiro explicaremos o que é representabilidade para Foucault, utilizando As Palavras e as Coisas como suporte básico para tal. O intuito, nessa fase inicial, é realizar duas tarefas ao mesmo tempo: esclarecer o que é representação em termos foucaultianos e familiarizar o leitor com a metodologia usada para alcançar essa ideia – i.e., a arqueologia. Isso será proveitoso porque nas duas outras partes, tentaremos implementar aspectos dessa prática historiográfica para manifestar propriedades até então obscuras nas obras de Port-Royal e Newton.

The struggle to define good and evil, right and wrong, and the concepts of necessary evils and unnecessary goods has been an enduring philosophical endeavor. These moral dichotomies shape the foundations of human civilization, influencing law, governance, personal conduct, and ethical philosophy. However, these terms are rarely as absolute as they seem, often bending to cultural, historical, and situational contexts. In this essay, we explore the fluidity of these moral constructs and their implications for both individual and collective decision-making.

Cet article vise à présenter comment la recherche spatiale est menée à la recherche de la vérité scientifique en astronomie, qui est la science qui étudie les corps célestes et l'Univers, en plus de l'atmosphère terrestre, ainsi qu'à montrer la nécessité de remplacer le modèle cosmologique standard actuel par un autre modèle cosmologique car les données du télescope spatial James Webb ne correspondent pas parfaitement à la théorie la plus acceptée par la communauté scientifique sur la formation et l'évolution du cosmos, c'est-à-dire sur la formation des galaxies et la vitesse d'expansion de l'Univers, un paramètre clé pour comprendre la dynamique céleste des étoiles, des galaxies, des trous noirs, des systèmes planétaires et de tout ce qui existe dans l'espace. En d’autres termes, le nouveau modèle cosmologique doit présenter la vérité scientifique sur la formation et l’évolution du cosmos. La vérité est le véritable objectif de toute recherche scientifique. Dans la recherche de la vérité scientifique, deux approches sont adoptées : empirique (inductive) et rationnelle (déductive). La méthode inductive s'appuie sur des observations spécifiques pour formuler une théorie générale, tandis que la méthode déductive part de prémisses générales pour parvenir à des conclusions spécifiques. En astronomie, des projets d'observation et le développement de modèles théoriques et numériques basés sur les mathématiques sont réalisés, couvrant un large éventail d'études allant du système solaire à l'Univers à grande échelle, y compris les étoiles et le milieu interstellaire, la Voie lactée, d'autres galaxies et amas de galaxies. Il existe d’innombrables difficultés en astronomie pour promouvoir l’avancement des connaissances sur l’Univers représenté par l’immensité du Cosmos et la grande complexité des phénomènes astronomiques. Le supertélescope James Webb, avec ses récentes découvertes, montre l'importance du télescope en révélant, avec une rapidité inattendue, une série d'informations qui remettent en question les théories cosmologiques, y compris la théorie du Big Bang, car ses observations ont révélé des galaxies plus lointaines et plus anciennes qui ont des structures qui semblent trop matures pour s'être formées si rapidement après le Big Bang, remettant en question le modèle standard de la cosmologie qui admet que ces galaxies plus anciennes sont moins massives.

prova a descrivere l'equazione differenziale ChatGPT ha detto: Equazione differenziale per lo spazio minimo e l'inerzia negativa Partiamo dalla relazione formulata: P δx=-M I (-τ)P \cdot \delta x = -M \cdot |I| \cdot (-\tau)P δx=-M I (-τ) ⋅ ⋅| |⋅ ⋅ ⋅| |⋅ dove: • PPP è il peso, • δx\delta xδx è il minimo spazio, • MMM è la massa, Se interpretiamo δx\delta xδx come una funzione del tempo x(t)x(t)x(t), possiamo esprimere il cambiamento spaziale come una derivata rispetto al tempo: dxdt=v\frac{dx}{dt} = vdtdx=v e, considerando il secondo principio della dinamica con inerzia negativa: introducendo il tempo inerziale -τ-\tau-τ, otteniamo: Questa è un'equazione differenziale del primo ordine sulla variazione dell'accelerazione, che suggerisce un moto ritardato in cui l'inerzia negativa si comporta come una forza frenante.

Locke's reflections on China shape his political theory. It may seem strange that Locke's musings on China somehow help create the foundation of Western liberalism. Due to this unlikely influence, many scholars overlook the role of China in Locke's liberalism. I argue that China shapes the foundation of Locke's liberalism by providing a model of secular rationalism. Locke adopts a materialistic and atheistic interpretation of Confucianism, portraying China as a civil, moral, tolerant, secular, and industrious society. I reveal a parallel between Confucian and liberal morality. Confucianism grounds morality in reason while also appealing to the rewards of virtue and the punishments of vice in this life as ordained by Heaven. Similarly, Locke's morality rests on both rational and divine foundations. Rediscovering China's significant role in Locke's liberalism deepens our understanding of liberalism's global dimension.

Libro de acceso abierto. Descarga gratuita: https://omp.uca.edu.ar/index.php/fyl/catalog/book/134

Se ofrecen en el presente volumen las traducciones de tres textos de G. W. Leibniz (1646-1716) que se titulan Principios mecánicos (1673-1676), Sobre los secretos del movimiento y sobre la mecánica, que ha de reducirse a la geometría pura (1676), y De Pacidio a Filaletes (1676). Estos escritos no solamente fueron redactados aproximadamente en el mismo período, sino que comportan además una unidad temática que posee una importancia central en el proceso que desembocará en la reformulación leibniziana de la mecánica de corte cartesiano. El hilo conductor que los atraviesa está dado por el abordaje de cuestiones filosóficas que configuran, al decir de Leibniz en la época de la redacción de los escritos, una “metafísica del movimiento” que se encuentra en la base de las consideraciones mecánicas. Así, problemas como la noción de cambio, la composición del continuo, la causa o “acción” que da lugar al movimiento, la relatividad del movimiento y el principio fundamental de la mecánica que enuncia la equipolencia entre la causa plena y el efecto íntegro, configuran de manera central la trama de estos textos. Las traducciones están precedidas por una extensa introducción y las acompaña un robusto aparato de notas aclaratorias y ampliatorias. En la exposición introductoria el lector encontrará, entre otras cosas, una reconstrucción del contexto de autores, problemas y abordajes en torno de la mecánica en el siglo de Leibniz, así como también las concepciones que el propio autor sostuvo sobre la mecánica y el movimiento en etapas previas a la época de los textos cuya traducción ahora se presenta. De esta forma, las consideraciones preliminares le permitirán al lector no sólo comprender el suelo sobre el cual Leibniz elabora sus reflexiones, sino también, y quizás especialmente, adquirir una noción cabal de la novedad que trae consigo el abordaje profundamente metafísico de los escritos traducidos.

Civil conflict and political violence in Timor-Leste erupted in late April and May 2006. Over 3,000 homes were burned and up to an estimated 150,000 people, around 15% of the entire population, were displaced. More than 64 camps for displaced people were spontaneously established in Dili and then supported through the delivery of services. Instability and insecurity continued into 2007. The study presented here seeks to document the story of the health sector response to this national crisis and to identify lessons. The Timor-Leste Health Sector Resilience Study commenced in August 2006, three months after the initial violence. The broad goal of the study was to support the Ministry of Health to respond to instability and insecurity and prepare for possible further disruption so as to mitigate the impact. The objectives were to document the impact of political turmoil and instability on the Timorese health sector; assess leadership, coordination, and performance of the Ministry of Health in response to heightened instability and need; and examine the responses and roles of community, UN agencies, NGOs, and donors. It was hoped that the study would assist in learning lessons for Timor-Leste and possibly other fragile states. The Report provides contextual information, highlighting the challenges facing the health sector. A core interest was in the Ministry of Health and the issue of resilience, considering how individuals, organisations and systems were able to continue functioning despite significant adversity. A series of policy briefings accompany the Report

Dans l’Essai sur l’origine des connaissances humaines, Condillac propose une doctrine de la réminiscence fort originale, mais qui n’est pas dépourvue de difficultés. Pour rendre raison de ces difficultés, il convient de revenir sur les sources des thèses de Condillac, et notamment sur ses sources cartésiennes, qui doublent l’influence bien connue de l’Essay de Locke. On verra ainsi que l’analyse condillacienne de la réminiscence constitue un jalon essentiel dans la postérité du cogito cartésien, et cela notamment à propos de la double interrogation sur l’unité et l’identité du moi qui caractérise la réception du cogito à partir de la fin du xviie siècle.

https://shs.cairn.info/revue-les-etudes-philosophiques-2022-3-page-131?lang=fr&tab=texte-integral


In Essay on the Origin of Human Knowledge, Condillac proposes a doctrine of reminiscence that is highly original, but also highly ambiguous. In order to clarify these difficulties, it is necessary to revisit the sources of Condillac’s theses, and in particular his Cartesian sources, which add to the well-known influence of Locke’s Essay. In this paper we will show that Condillac’s analysis of reminiscence is an essential milestone in the posterity of the Cartesian cogito, particularly with regard to the dual questioning of the unity and identity of the self that characterized the reception of the cogito at the end of the seventeenth century.

Spinoza maintains that freedom coincides with self-determination. Self-determination is entrusted to actions that derive from adequate ideas. These ideas are the same possessed by God and therefore are placed in the dimension of eternity. Hence, the problem of explaining how ideas found in the eternal dimension can act over time. Spinoza proposes a strategy that, in various ways, transposes the ideas of reason into imagination's images. Kant will also tackle the problem and offer a solution far from Spinoza's. Paradoxically, the most tenacious denier of free will, which Spinoza surely was, did not condemn man to an unchangeable fate as did Kant, the most tenacious advocate of free will.

This essay considers Denis Diderot's Letter on the Blind for the Use of Those Who Can See as a work that can contribute to a disability political theory. By recounting the experiences of visually impaired persons in their own words, Diderot opens up possibilities for a disability politics of self-representation, maintaining that sighted persons should listen to blind persons' accounts of their own experience rather than relying on their own imaginings and assumptions. By using blind experiences to challenge a philosophical problem that intrigued philosophers of the seventeenth and eighteenth centuries amid often-unsuccessful efforts to "cure" blindness through cataract surgeries, Diderot develops a powerful critique of the empiricist stress on vision as the primary source of perception and provides a remarkably forward-looking critique of disablist attitudes toward the blind. Through this philosophical discourse, he engages a political argument about the way knowledge is gathered, evaluated, and interpreted through relationships of power.

La profundización en el concepto de Hispanidad, realización histórica de la Cristiandad, presupone la recta inteligencia de la realidad, fundamento de la metafísica de la historia. La Hispanidad es una realidad espiritual engendrada en el intrínseco dinamismo de la historia, cuya comprensión más perfecta apunta a la reflexión teológica, de la que este estudio es sencillo preámbulo, dentro del método de la filosofía cristiana.

The Celsius temperature scale has a very rational structure: it is divided into one hundred parts. The reference points at 0°C and 100°C correspond (historically) to the freezing and the boiling of water, situations in which it is simple to establish a scale because, during the transition-from water to ice or from water to vapor-the temperature of the water remains constant. Those accustomed to using the Celsius scale struggle to understand the reasoning behind Fahrenheit's choice to divide his scale into 180 parts, setting the freezing point of water at 32°F and the boiling point at 212°F. However, there were evidently reasons for this. In these few pages, I have tried to organize them as they emerged chronologically. Thermoscopes In "I Tre libri de spiritali", published in 1606 in Naples by Gianbattista Della Porta (1535-1615) [1] , a device capable of measuring the expansion of air when heated by a flame is described.

Papachristou, I. (2022). Compte rendu de [Marc-Antoine Gavray, dir., Études
philoponiennes. Philosopher à l’École d’Alexandrie. Textes d’Étienne Évrard.
Liège, Presses Universitaires de Liège (coll. « Philosophie », 8), 2020, 434 p.]
Laval théologique et philosophique, 78(1), 194–196

Väitekirja elektrooniline versioon ei sisalda lisasid (illustratsioone).Tartu ülikool oli 17. sajandil kõige idapoolsem Euroopa ülikool ning rootsiaegset Tartu ülikooli võib pidada Ida-Euroopa oluliseks meditsiinimõttekeskuseks. Tartus, nagu ka Uppsalas ja Turus, ei jõutud 17. sajandi esimesel poolel meditsiinialaste doktoritööde kaitsmiseni, kuid Tartu gümnaasiumi ja ülikooli esimese veerandsaja-aastase tegutsemisperioodi jooksul (1630–1656) kaitsti kolm meditsiinialast harjutusdisputatsiooni ning peeti kaks oratsiooni e kõnet. Antud doktoritöös on eesmärgiks võetud need tööd eelkõige Rootsi ideeajaloolise koolkonna suunda järgides 17. sajandi esimese poole Euroopa meditsiiniteadmiste taustal lahti mõtestada. Doktoritöö vaatleb Tartu gümnaasiumis ja ülikoolis aastatel 1630–1656 koostatud arstiteaduslikke töid ka nende koostajate – so professorite ja tudengite – muu loomingu taustal. Tartus meditsiinitöid ette kandnud üliõpilastest oli vaid üks tulevane arst, ülejäänuid neli aga loo...

talunya, va tenir una durada de vint-iuna bores repartides en set sessions. La lectura oferta pels professors Bevssade ens ensenya, abans que cap altra Cosa, una mancra de fer quc ens apropa amb esforc i cura a la Ilctra dels filosofs bo i obrint la possibilitat do l'aclarimcnt, una possibilitat que sovint resta arnagada per I'ombra que projecten els grans relats d'historia de la filosofia sobre els ensenyaments dels filosofs que en cada cas fern objecte d'estudi. A continuacio oferim una memoria dcl contingut do les set sessions. En fer-ho voldriem transmetre l'obertura o l atnbit de I'aclariment possible (que cal guanyar cn l'ociositat d'una lectura atenta i patient), mes que no pas respostes tranquil.litzadores i facils d'usar. Si ho aconscguim, pensem quc estarem transmetent, no

This article aims to establish that Descartes accepted the scholastic view that God's duration in itself ("eternity") is not successive but "all at once," as opposed to temporal things' durations. Though most scholars have assumed this to be Descartes' view, Geoffrey Gorham recently called it into question with a number of strong arguments. We contest his interpretation on multiple grounds. First, we show that when Descartes asserts that a duration which is "all at once" is "inconceivable," he is not making a metaphysical claim but, rather, is making an epistemological one, based on the limitations of the human intellect in understanding the attributes of God. Second, we object to a number of Gorham's systematic reconstructions of Descartes' views. He argues among other things that divine simplicity is consistent with temporal parts and that the laws of Cartesian physics require God to have temporal parts. We refute these claims based on Descartes' fundamental metaphysical commitments. We thus conclude that Descartes does not think that, per se, God's existence unfolds successively, moment after moment.

The distinction between “above Reason” and “contrary to Reason” is already acquired when Locke makes it his own, taking for granted that it would be the ruin of humanity if we were to reject as contrary to reason everything that we are not able to ascertain exclusively through reason. In fact, what remains inaccessible to our intellect is not necessarily contrary to reason. Therefore, without falling into irrationalist fideism, we must admit that something is true despite its incomprehensibility. Boyle’s exegetical and theological research is a prelude to that of Locke: both appear far from the two extremes of fideism and rationalism, of unconditional obedience to authority and deism. It is not possible to fully understand Locke’s position on miracles without considering his theory of knowledge and the role that sensation plays in it. Miracles, with which God communicates something extraordinary to humans, are sensible facts, which we become aware of in the same way in which we perceive facts of common experience. If God intends to convey some truth to humans, he has two alternatives: either he provides proof of this truth through the exercise of natural reason, on human initiative, or he communicates his will that assent be given by his authority. In this second case, he must inspire in us the persuasion that the revealed proposition comes from him through some sign or proof that does not deceive. The testimony we need is an external sign, which unequivocally convinces us of the divine provenance of certain revelations. These external signs, which convince reason, are miracles. Scripture is revelation in accordance with reason, because it contains the extraordinary signs of the divine origin of the messages and prescriptions reported therein. However, the miracles to which Locke attributes the function of validating revelation are, in turn, validated solely by Scripture: it is easy to recognize in them a petitio principii or circular argument.

In the early modern period the chain of being thesis was used by naturalists and philosophers to justify female subordination. My aim is to establish whether Catharine Trotter Cockburn's endorsement of this thesis entails that differences between sexes assigns differentiating places in the scale or not. I will review Locke’s formulation of the ontological scale first, because Cockburn refers to his description. Locke’s skepticism regarding our access to the real essence of substances hinders him from drawing unequivocal boundaries between species and even within human species. However, he states that wives must subordinate to husbands on the basis of a higher capacity and strength naturally endowed to men. Cockburn’s understanding of the ontological scale rests on a realist conception where boundaries between species are clearly delimited because their nature is fixed and immutable. This insight into the ontological scale is employed to endorse natural equality between sexes, because if all members of a  species share the same nature, they deserve equal treatment. Cockburn explains women subjection in terms of vicious notions and attitudes rooted in prejudice.

A je prva izmed črk v vseh jezikih, čeprav se nekateri tega ne zavedajo. In prva izmed vseh kreposti je duhovna modrost, čeprav je po drugi strani tudi njihov vrh. Če namreč um ni prežet z njo, človek ne more storiti nič dobrega, saj ni nikoli slišal, kaj dobro sploh je. Če pa mu je bilo kakorkoli dano, da je o tem kaj slišal, je to že modrost. Tudi abeceda je snov za otroke, vendar ni brez nje mogoče nadaljevati z nobenim od študijev, ki sledijo; podobno je z začetkom spoznanja – čeprav je zelo majhen, ni brez njega mogoče najti nobene kreposti. Zato se vsakega pisanja o modrosti bojim, saj sem vse prej kot moder.

This issue of Lo Sguardo comprises twelve articles – two in French, four in Italian, and six in English – that aim to highlight the intellectual contribution of several women thinkers, ranging from the medieval to early modern periods. These essays seek to underscore the various strategies and means by which these women participated in the cultural and intellectual discourses of their respective eras. The volume is organized into three sections: Correspondence, which comprises contributions examining letters as one of the primary channels of intellectual expression for women; Anonymity, Paratexts, and Translations, which investigates alternative tools and strategies through which women articulated their voices; and In Full View, which explores the experiences of women who defied gender prejudice and patriarchal authority without employing specific strategies of concealment.

Institute for Research in the Humanities
Early Modern Philosophy Workshop
April 30, 2pm-4pm, Room 212
Brandon Smith: “Rationalist Eudaimonism in Descartes, Spinoza, and Locke”
Jack Stetter: “International Relations, War, and the State in Spinoza”
Viacheslav Zahorodniuk: “Locke’s Metaphysics of the Child’s Mind”
Contact: jstetter@wisc.edu