Philosophia brings together, for the first time, the work of three major women thinkers of this century, producing a developing commentary on the human condition as an alternative to the mainstream, masculine, philosophical tradition.

With the excessive emphasis that modern PhD training places on the epistemological contribution of the thesis, a question that arises is: do PhD programmes help PhD students achieve philosophia – “love of wisdom”, or do the programmes just facilitate deepening and developing students’ knowledge? This paper challenges the modern approach to PhD training and by extension all academic research, and considers phronesiology, a wisdom-based approach to research design, to add value to traditional epistemic methodologies. In illustration, we use phronesiology and (...) social practice wisdom principles to reflect on the merits of a recently completed empirical study of wise managerial decision-making. Through a reflective analysis, this paper demonstrates that phronesiology not only allows for contributions to knowledge, but can, as a matter of principle and choice, also increase research practitioner wisdom. In doing so, this may enable researchers to implement better and more comprehensive intellectual and practical outcomes that deal effectively with the economic, social, political, and environmental complexities of the contemporary world. Further, we argue that such a wisdom approach is more “practical” than further instrumentalizing PhD training. The paper offers a series of phronetic reflective questions for PhD researchers in social sciences, especially in organizational and management fields, to consider when designing and carrying out research. (shrink)

Este artigo se ocupa com a relação e interconexão entre philosophia e phrónêsis na doutrina de Epicuro. O estudo tem como objetivo, primeiro, evidenciar o significado e a função que cada uma das sabedorias assume no pensamento epicureu e, segundo, inserir-se e contribuir com o debate científico acerca de uma suposta hierarquia existente entre elas, conforme afirmação feita pelo filósofo na Carta a Meneceu. Argumentamos em favor da hierarquia (da primazia da phrónêsis) e apresentamos algumas razões que sustentam essa interpretação.

I. Logica. Philosophia naturalis.--II. Metaphysica. Ethica.

I. Logica. Philosophia naturalis.--II. Metaphysica. Ethica.

Since the modern faith in Reason has died, the way is reopened for a thorough discussion of the relations between philosophy and theology. Being metaphilosophical as well as meta theological, such a discussion presupposes solid acquaintance with the concrete praxis of philosophy and theology as existentially rooted enterprises developed in the history of particular cultures and individual persons. This article defends the thesis that philosophy in the modern sense of the word never has been and cannot be autarkic because it (...) cannot demonstrate the truth of the faith from which it draws its basic stance and orientation. If this faith is the faith of a Christian, it is impossible to draw a sharp distinction between the philosophical and the theological activities of such a philosopher. The stubborn attempt to restrict one’s thought to autonomous philosophy wounds and paralyzes the thinking of Christians and destroys most of its relevance. The old synthetic conception of philosophia, upheld by Plato and the Stoics no less than by the Fathers of the Church, deserves a reevaluation. Despite the profound differences between unscientific premodernity and modern scientificity, that old conception is a more adequate description of the philosophical practice performed in real human lives. (shrink)

Mantendo-se na linha de São Justino, o qual, apesar de valorizar a Filosofia Grego-Romana, defende ser o Cristianismo a "verdadeira filosofia", Agostinho fundamenta ou alicerça seu conceito de felicidade na tradição filosófica que o antecedeu, a qual é concebida por ele como um philosophiae portus . Entretanto, como pensador cristão, buscando superar o eudaimonismo grego-romano, ao distinguir sabedoria e Verdade, sendo esta última identificada com Deus, faz da Fé Cristã o arx philosophiae , a que chama de "nossa (...) Filosofia Cristã", lugar da "verdadeira felicidade", que, para ele, é a principal finalidade de todo filosofar. Following Saint Justin , Augustine grounded his concept of happiness in the philosophical tradition that preceded it, which is conceived by him as a philosophiae portus . However, as a Christian thinker, Augustine sought to overcome Greco-Roman eudaimonism. The distinction between truth and wisdom, the latter being identified with God, makes Christian faith the arx philosophiae , which Augustine calls "our Christian philosophy", the place of "true happiness", which for him is the main purpose of all philosophizing. (shrink)

The author reconstructs the most significant aspects in the first steps towards a historical-philosophical interpretation of Saint Augustine from the 17th to the early 18th century, referring in particular to Jacob Brucker's Historia critica philosophiae. This interpretation is based above all on an intellectual biography of Augustine and is interwoven with some much debated questions of the time, such as Manicheism and the relation between Platonism and Christianity.

Excerpt from Philosophia Moralis: In Usum Scholarum About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, (...) repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

t. 1. Logica, metaphysica, philosophia moralis -- t. 2. Physica generalis et specialis tripartita.

O ponto de partida da Philosophia prima de Hobbes tem como referência a Física e a Metafísica de Aristóteles. O desenvolvimento posterior de sua Philosophia prima, porém, põe em marcha uma crítica da metafísica aristotélica que conduzirá a um remanejamento teórico de uma série de princípios e conceitos herdados da tradição. Considerada em seu conjunto, a filosofia primeira hobbesiana é constituída por uma definição ampla, isto é, a metafísica definida como ciência do ente enquanto ente , sobre a qual duas (...) definições strictu sensu são erigidas: a metafísica como física geral — dizer o ente é dizer o corpo — e a metafísica como representação. Este paper é um esforço no sentido de compreender essas e outras questões concernentes aos estudos hobbesianos sobre a forma como conhecemos o mundo, as coisas e nós mesmos. (shrink)

Meine bisherigen Veroffentlichungen entsprechen nach Reihenfolge und Inhalt meiner eigenen Entwicklung. Nun, da dieser ProzeB voraussichtlich abgeschlossen ist, mOchte ich in einer Art philosophischen Testamentes zusam menfassen, was mir am wichtigsten scheint. Die friiheren Schriften sollen dadurch nicht ersetzt werden; vielmehr hoffe ich, daB diese konzentrierte und systematische Darstellung dazu helfen werde, sie besser zu verstehen. Der Titel des Buches konnte demgegeniiber unangemessen, ja anmaBend erscheinen; er ist aber weder das eine noch das andere. Es handelt sich in der Tat (...) urn Philosophia perennis. Diese aber verwirklicht sich nie anders als in einer bestimmten Gestalt; hier erscheint sie im Beispiel meines eigenen Philo sophierens. Was folgt, erhebt also nicht den Anspruch, die Philosophie, sondern nur den, Philosophie zu sein. Durch gelegentliche Hinweise auf andere Gestalten solI einerseits meine Auf fassung verdeutlicht, andererseits ihre Zugehorigkeit zur Einen Philosophie bekundet werden. Urn Vollsdindigkeit geht es dabei nicht, weder was die Wiir digung der zitierten Philosophen oder Richtungen noch gar was ihre Zahl betrifft. Nach beiden Seiten handelt es sich urn eine Auswahl, welme allein unter dem Gesichtspunkt der Erlauterung und Abgrenzung der eigenen Position getroffen ist. 1m iibrigen bin ich mir der Fragwiirdigkeit solcher Konfrontation bewuBt. Sie griindet sich immer auf eine Interpretation, welche von Subjektivi tat nie absolut frei sein wird. Das Gewicht des Bumes liegt denn auch nicht auf der Kundgabe historisch-kritischer Ansicht, sondern auf der systematischen Dar stellung philosophischer Einsicht, und ich bitte den Leser, dies zu beriicksich tigen. (shrink)

If philosophy is the only discourse that has ever intended to receive its name from itself, and to leave nothing outside itself, what would be (Western) philosophy's relation to its (Chinese) other? This question is rethought through a rereading of three major Western philosophers, Hegel, Husserl, and Heidegger, and a Chinese philosopher, Feng Youlan. Philosophy is seen, on the one hand, to dialecticize its other but necessarily to fall short of its aim and, on the other, to claim for itself (...) uniqueness and originality but necessarily to be constituted by and through an other. Also, the claim made by the other of philosophy to the rightful title of "philosophy" can also turn out paradoxically to be a claim by philosophy to its other. (shrink)

Aristotle uses philosophia (and philosophos, philosophein, philosophôs, sumphilosophein, philosophêteon) in at least ten senses across his oeuvre, as this first study of every instance in his writings reveals. Irrespective of the specific approaches of its practitioners, philosophia may be, for example, an exercise of cleverness; or leisurely study; or the desire to know; or the pursuit of fundamental explanation; or a historically extended discipline. This variety allows us to go some way in reconstructing the complex attitude Aristotle had toward a (...) culturally specific practice in which he located himself and soon helped develop into a specialized discipline. Another benefit is that it allows us to clarify the argumentative method in his Protrepticus, which depends on several senses of philosophia. It also puts up obstacles to determining whether, for example, Aristotle believes philosophia is an epistêmê. (shrink)

Bu makale, Platon’un mektupları arasında “felsefî” içeriği bulunan 2. 7. ve 10. Mektup’un diyaloglar ile arasındaki ilişkiyi açığa çıkarma çabasıdır. Literatürde hem Platon’un mektuplarının Türkçe çevirisi hem de mektuplar ile diyaloglar arasındaki tutarlılık veya tutarsızlık meselesi hakkında ciddi bir eksiklik mevcuttur. Dolayısıyla, bahsi geçen mektupların en azından “felsefi” olarak kabul edilen kısımlarının Türkçeye çevrilmesi ve diyaloglar ile tutarlı olup olmadığının açığa çıkarılması gerekmektedir. Makalenin ilk kısmında, diyaloglar ile mektuplar arasında ciddiye alınması gereken ölçüde tutarlılık olduğu savunulmaktadır. Özellikle 2. 7. 10. (...) Mektuplara ve diyaloglara bir bütün olarak bakıldığında, Platon’un sisteminde hayatî önem taşıyan hakiki-sahte ayrımının tutarlı bir şekilde anlatılmaya çalışıldığı, bu ayrım temelinde Platon’un dönemin Surakousa kralı Dionûsios ile ilişkisi üzerinden “philosophia” derken ne kastettiğini ve ne kastetmediğini birbirinden ayırt etmeye çalıştığı görülmektedir. Myles Burnyeat, Platon sisteminde hayatî bir anlamı bulunan söz konusu hakiki-sahte aslî ayrımını dikkate almadan diyaloglar ile 7. Mektup arasında bir bütünlük bulunmadığını hatta çeliştiklerini iddia ederek ironik bir şekilde 7. Mektup’u “sahte” ilân etmiştir. Makalenin ikinci kısmında, 7. Mektup’un sahte olduğunu iddia eden Burnyeat’in “7. Mektup’un Sahte-Felsefi Ara-Sözü” başlıklı makalesine bir eleştiri sunulmuştur. (shrink)

The Jesuit Faculty of Philosophy in Cracow has existed since 1934, when it was erected by the Congregation for Seminaries and Universities. For the first 55 years it educated only the Jesuits, but since 1989 it has been opened to the laity as well. A memorial book Philosophia Rationis Magistra Vitae was published to celebrate the 70th anniversary of the Faculty of Philosophy with special dedication to its Professors: Fr. Roman Darowski SJ, Fr. Piotr Lenartowicz SJ, and Fr. Stanislaw Ziemiański (...) SJ. All of them have worked at the former Faculty of Philosophy which is now the Faculty of Philosophy of Ignatianum. In these past few years, Fr. Ziemiański and Fr. Lenartowicz have celebrated their 70th birthday, during this year Fr. Darowski will celebrate such jubilee. The book consists of two volumes. The first contains congratulatory letters from Provincials of the Polish Jesuits to the Jubilarians. It also contains a short history of the Jesuit Faculty of Philosophy in Cracow, and provides presentations of the professors celebrating their anniversaries. (shrink)

"Diese Untersuchung ist aus meinem Seminar des Wintersemesters 1916/17 an der Wiener Universitat hervorgewachsen, in dem ich die methodischen Grundsatze einer: Einfuhrung in das scholastische Quellen- und Handschriftenstudium" eben an der Autorfrage der Philosophia pauperum veranschaulichte. Ein Nebenergebnis dieser Studie ist ein Einblick in den philosophischen Unterricht an den deutschen Universitaten und besonders Stadtschulen des ausgehenden Mittelalters." Der Verlag der Wissenschaften verlegt historische Literatur bekannter und unbekannter wissenschaftlicher Autoren. Dem interessierten Leser werden so teilweise langst nicht mehr verlegte Werke wieder (...) zugangig gemacht. Dieses Buch uber die Philosophia Pauperum und ihren Verfasser Albert von Orlamunde stellt einen Beitrag zur Geschichte des philosophischen Unterrichtes an den deutschen Stadtschulen des ausgehenden Mittelalters dar und ist ein unveranderter, hochwertiger Nachdruck der Originalausgabe aus dem Jahr 1918.". (shrink)

The mutual interaction of philosophy and Roman political and cultural life has aroused more and more interest in recent years among students of classical literature, Roman history, and ancient philosophy. In this volume, which gathers together some of the papers originally delivered at a series of seminars in the University of Oxford, scholars from all three disciplines explore the role of Platonism and Aristotelianism in Roman intellectual, cultural, and political life from the second century BC to the third century AD.

T. 1. Logicam ontologiam et cosmologiam generalem complectens. pars 1. Discursus praeliminaris de philosophia in genere logica. pars 2. Ontologia cosmologia generalis -- T. 2. Psychologias, empiricam atqve rationalem, nec non theologiam natvralem complectens. pars 1. Psychologia empirica, psychologia rationalis. pars 2. Theologia naturalis.