This article explores the relationship of religion, universal histories of philosophy, and eighteenth-century French vitalism in the work of Abbé Claude Yvon. Yvon, while in exile in the Netherlands, was a high-ranking associate of the Masonic societies of The Hague and close to radical publishers. He was also heralded as a materialist and radical Enlightenment partisan. Upon his return to France in 1762, his significant role in the Prades Affair (1752) led to mistrust and scorn on the part of the French clerical establishment, but he also spent the bulk of his later years writing anti-philosophe apologetics for the Catholic Church. This unlikely collision of seemingly inimical career trajectories makes Yvon a figure that transcends common understandings of Catholic Enlightenment, as well as recent scholarly taxonomies of “radical” and “moderate” Enlightenment introduced by Jonathan Israel's controversial synthesis of the age. Yvon's awkward adherence to a kind of “vitalistic materialism” is but one such aspect of his ambivalent position on the peripheries of radical and Catholic Enlightenment currents.
A Study of Two Argumentative Tropes
This article offers a history of pluralism as a term in scholarly discourse. It presents the existing research on the question and offers a contribution on the basis of an inclusive approach that is not limited to one discipline (philosophy or political science) or to one linguistic area. In particular, it references the rich German debate and the important French intellectual developments. Moreover, it considers not only the proponents but also the adversaries of pluralism. There are two recurring elements in the debates on political pluralism. One is the existence, even among the critics of pluralism, of a recognition of plurality at some level. The other is the advocacy, even by authors who strongly emphasize conflict and dissent, of some necessary unity.
Spinoza has been regarded as a philosophical outsider, ‘at odds with what became the philosophical mainstream . . . [and] to read him is to glimpse unrealised possibilities . . . and alternative ways of thinking of minds and bodies . . . agency and responsibility, of the relation between human beings and the rest of nature, between reason and the passions.’ and also of freedom. Today, the controversial philosophy of Spinoza’s Ethics is often described as all-encompassing and celebrated as ‘one of the most remarkable metaphysical systems in the entire history of philosophy’.
The impetus for exploring the relationship between Sartre and Foucault may be informed more by Foucault than by Sartre, as it would seem to be geared toward a Foucauldian determination of the discursive parameters of a particular dimension of modern philosophy; that is, of the history of philosophy, including, by extension, the history of existentialism. But insofar as this determination opens up a significant dimension of the situation of philosophy today - of our situation and of the situation of existentialism - it is also Sartrean in nature, as are the effects of this determination, a determination situated somewhere between Sartre's philosophy of freedom and the freedom afforded to Foucault and to us all by the practice of philosophy, and by its future possibilities, which include the possibility "… that I do not believe a word, not one little word, of all I've just scribbled."
Some Comments on David Bordwell’s Narration in the Fiction Film
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problems and views, and is careful to link his ideas with key figures in the history of philosophy or within contemporary debates. This feels like important contextualizing work for readers outside philosophy. If philosophers are not the primary audience
James E. Cutting
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a policy speech, screen stories promote ethical thinking in large part by eliciting powerful emotions, many of them moral emotions. This debate about the nature of our moral judgments, as Turvey notes, extends far back into the history of
, 2019), 81–83 and 96–102. 24 See ibid., 82–83. 25 Sebastian Gardner, ‘Sartre, Intersubjectivity, and German Idealism’, Journal of the History of Philosophy 43, no. 3 (2005): 325 − 351, https://doi.org/10.1353/hph.2005.0135 . 26 Schelling quoted
A Causal-Teleological Version of the Logical Contradiction Interpretation
Philosophical Forum 48 ( 3 ): 307 – 323 . 10.1111/phil.12156 Galvin , R. 1991 . ‘ Ethical Formalism: The Contradiction in Conception Test ’, History of Philosophy Quarterly 8 ( 4 ): 387 – 408 . Galvin , R. 2013 . ‘ Practical Uncertainty