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Nicolas d’Autrécourt (c. 1298-1369) est l’un des penseurs les plus audacieux de l’histoire de la philosophie, et Zénon Kaluza, qui lui a consacré près de trente ans d’études, nous le fait découvrir par ses sources, ses doctrines et ses manuscrits. Ce livre propose notamment des analyses sur des thèmes importants (tels que la perception, la causalité finale, les catégories ou l’éternité du monde) ainsi qu’une nouvelle édition des Prologues de l’Exigit ordo, enrichie d’un commentaire suivi. Les études—dont certaines sont parues mais difficiles d’accès et d’autres sont inédites—dévoilent la figure d’un philosophe désirant de libérer la philosophie des contraintes institutionnelles et de critiquer la métaphysique d’Aristote, au risque de bouleverser les traditions, de contredire les dogmes de la foi et se voir condamner par les autorités théologiques de son temps.

Nicolas d'Autrécourt (c. 1298-1369) is one of the most daring thinkers in the history of philosophy, and Zénon Kaluza, who has devoted to him nearly thirty years of study, presents him to us through his sources, his doctrines and his manuscripts. The reader will find studies on some of the most relevant philosophical doctrines (such as perception, the final causality, the categories and the eternity of the world) as well as a new edition of the Prologues of the Exigit ordo, enriched with a running commentary. The texts gathered here—some of which have been published previously but are difficult to access and others which have been unpublished until now—reveal a philosopher who wished to free philosophy from institutional constraints and dared to criticize Aristotle's metaphysics, at the risk of upsetting traditions and contradicting the dogmas of the faith, and who was condemned by the theological authorities of his time.
Stranger Cities explores the metaphysics of Australian society and the clash between its competing strands of romantic culture and classic civilization. The social expression, artistic resonance, economic significance, civic character, historic phases, mythic representations, creative antinomies, and imaginative contribution of these metaphysical fundamentals form the background of Australia’s distinctive urban civilization with its bustling stranger populations, ocean-facing portal cities, revealing art and architecture, and cyclical worlds of markets and industries, war and peace. Murphy portrays a classic eudemonic society whose dominant ethos of phlegmatic happiness vies with a subsidiary current of melancholic and choleric romanticism.
Studies in Contemporary Phenomenology publishes research in phenomenological philosophy and its hermeneutical and deconstructive extensions. The series focuses on the relevance of phenomenology for human life, its relation to the world and contemporary culture. The series publishes volumes on current topics in phenomenology, as well as on major authors in the phenomenological movement, and on significant developments within the field. It also welcomes studies that relate the phenomenological approach to other disciplines in philosophy, the humanities, literary and cultural studies.

The series published an average of two volumes per year over the last 5 years.
This book introduces readers to the legal epistemology that is advocated within Twelver Shiʿite uṣūl al-fiqh (legal theory). It critically surveys the epistemological underpinnings upheld by post-19th century Uṣūlī clerics that impel them to mainly deduce and interpret Sharia using scripture and literalist hermeneutical methods. An evaluation of these underpinnings uncovers the important juxtaposition that exists between the seminarian discourses of uṣūl al-fiqh and philosophy. The book hypothesises that uṣūl al-fiqh has both space and historical precedence to accept alternative epistemological theories that may enable orthodox Shiʿite clerics to display greater dynamism in deducing and interpreting Sharia.
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The articles in The Modern Experience of the Religious, edited by Nassim Bravo and Jon Stewart, explore the many ways in which religion was impacted by the emergence of modernity, particularly after the Enlightenment, which underscored the centrality of human reason and thus called into question traditional forms of religiosity. Modernity raised several questions that are studied by the authors of this volume: What should be the role of religion in a secular or pluralistic society? How does the human being relate to God? Can instituted religion be compatible with modern values such as civil liberties, pluralism or environmentalism?
This book shows that a rigorous study of Aristotle’s Metaphysics is not simply an exercise in the history of astronomy, but constitutes a broad inquiry into our germinal ideas about speed, motion, and the spherical nature of celestial entities, as well as the relation between theology and gnoseology. Many have heard of Aristotle’s First Unmoved Mover, the one that moves all things without being moved. Very few, however, have managed to capture the ultimate meaning of that entity. One of the goals of this book is to explore why the existence of such a First Unmoved Mover is necessary, but the journey to this end allows us to understand why Aristotle maintained that there are a total of 55 Unmoved Movers, not just one. The key is Aristotelian astronomy, little studied so far in comparison with other aspects of his thought. In this solid piece of research and free philosophical speculation that Botteri & Casazza offer us, the authors’ gaze raised to the sky—by means of the naked-eye analysis of celestial movements—leads to the reconstruction of Aristotle’s astronomical system, key to understanding his cosmology, his physics, and even his metaphysics.

This book is a revised English translation from the original Spanish publication El sistema astronómico de Aristoteles: Una interpretación, published by Ediciones Biblioteca Nacional, Buenos Aires, 2015.
Farbobjektivismus – Farbsubjektivismus – Phänomenologie
Wo befinden sich Farben? An Gegenständen, im Bewusstsein oder woanders? Seit dem 17. Jahrhundert diskutiert die Philosophie die Frage, wo sich Farben befinden und was sie sind. Während Farbobjektivisten behaupten, Farbe befinde sich klarerweise am Gegenstand und sei eine physikalische Eigenschaft (bspw. eine bestimmte Oberflächeneigenschaft des Gegenstandes), verteidigen Farbsubjektivisten die Auffassung, Farben seien im Bewusstsein und ausschließlich phänomenale Qualitäten (so wie Schmerz). Diese konträren Auffassungen werden im 20. Jahrhundert durch die Phänomenologie in Frage gestellt: Farben befinden sich nicht an Gegenständen oder im Bewusstsein, sondern dazwischen. Wie dieses „dazwischen" zu verstehen ist, wird anhand solcher Autoren wie Husserl, Katz, Merleau-Ponty und Murata deutlich. Unsere Auffassung, was Farben sind, bedarf aufgrund ihrer phänomenologischen Beschreibungen einer Revision.
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The book is focused on distorted research and university education in recent decades, and on alternatives for a new research era. It deals with the critique, explanation and normativity of bureaucratically, commercially and ideologically shaped humanities and social sciences. The authors analyse it in a ground-breaking way, putting the West in a global comparison with the non-Western world. Particularly, they pay special attention to Central Europe and the major countries and macro-regions: Latin America, China, Russia, Africa and India. This is an illuminating book for readers interested in philosophy, sociology, global studies, education studies and related disciplines.
Potentia of Poverty opposes to the surplus-value of capital a surplus-concept of life – of the worker, of the non-worker, of the poor, of the rich: an excess of being with the power to undo capital by using its own mechanism. Antonio Negri writes in the preface that ‘The poor is the powerful, Pascucci tells us. She interprets Marx as a reader of Spinoza; however, maybe there is something more here than there is in Spinoza and Marx themselves. A further passage is necessary to grasp this “more”: namely, to tie the experience of poverty to an ontology of “cupiditas” [desire], that is, of “amor” [love]’.