Jean Philiponus est un théologien monophysite du VIe siècle qui a commenté le De Anima d'Aristote. Il suit le traitement d'Aristote au sujet de la vue et de la lumière. Il se demande si l'oeil est purement un récepteur passif de lumière ou si il est un émetteur de rayons visuels en interaction avec l'objet et de ce fait rend la vision possible. Jean Philiponus en arrive à une nouvelle théorie de la vision où celle-ci apparaît comme une faculté en (...) interaction avec ce qui est vu en raison de la nature non corporelle de la lumière. On est ici au tout début de la controverse sur les images. (shrink)

The psychological state and neural correlates of 19 women undergoing normal childbirth were studied. Frequent occurence of nonordinary psychological phenomena was traced back in 6 subjects, occurring in active and passive alertness, as well as hypnagogic/hypnopompic periods, and in dreaming, during the late period of pregnancy, giving birth, and the period of 2-4 days post partull. The brain activity of the aforementioned subgroup during this time was characterized primarily by general activation of the right hemisphere in the bandpass of infraslow (...) electrical processes and by more localized EEG activation. The implications of the data for research on gender-specific altered states of consciousness are discussed. (shrink)

Jean Philiponus s'est toujours opposé à la notion nestorienne des anges servant les hommes à la place de Dieu. Jean Philiponus s'inscrit dans le courant égyptien critique de la fin du VIe siècle de certains récits apocryphes des anges dans l'univers primitif. L'argumentation de Philoponus est anti-dyophysite. Il s'attache à démontrer que l'univers que nous percevons est peuplé d'entités non corporelles puissantes, au service de Dieu et dont le rôle est de faire passer des messages aux êtres humains. Ces entités (...) ont été créées par le Dieu trinitaire avant l'acte divin de création. (shrink)

Many thinkers have said that a God whose existence is argued for metaphysically would have no religious significance even if he existed. This book examines the God or Absolute which emerges in various metaphysical systems and asks whether he, she, or it could figure in any genuinely religious outlook. The systems studied are those of Spinoza, Hegel, T. H. Green, F. H. Bradley (very briefly), Bernard Bosanquet, Josiah Royce, A. N. Whitehead, Charles Hartshorne. There is also a chapter on Kierkegaard (...) as the most important critic of metaphysical religion (especially Hegelian Christianity). The book ends with a statement of a form of absolute or pantheistic idealism espoused by the author and an indication of what religious significance it may have. (shrink)

Explains the intersubjective nature of the self and the function of role taking in the development of the personal level of intersubjectivity out of primordial, pre-personal sociality or corporeal intersubjectivity of the lived body. Pragmatic philosophy of George Herbert Mead; Existential-phenomenology of Maurice Merleau-Ponty; Fundamental and pervasive rapport; More.

This first edition contains an elaborated version of Aristotle's Problemata Physica in Arabic translation by the famous ḥunain ibn Ishāq and in Hebrew translation by Moses ibn Tibbon, with an introduction and glossaries.