Suchergebnisse

Intro -- Half-title Page -- Dedication Page -- Series Page -- Title Page -- Contents -- Sources and Abbreviations -- Introduction -- 1 Averroists -- 2 Alexandrists -- 3 Francis Bacon -- 4 Galileo Galilei -- 5 Thomas Hobbes -- 6 René Descartes -- 7 Isaac Barrow -- 8 Robert Hooke -- 9 John Locke -- 10 Gottfried Wilhelm Leibniz -- 11 Isaac Newton -- Conclusion -- Notes -- References -- Index -- Copyright Page.

"The book identifies to what extent it is possible to speak of a democratization of knowledge in Renaissance Italy. It establishes the boundaries of the present investigation within the Aristotelian tradition, and outlines democratization as a process capable of assigning power to people. It deals with how the democratization of knowledge historically is invested equally in ideas from religion and philosophy, involving the same democratizers, moved by similar intentions, employing identical techniques of vulgarization and targeting equivalent communities of recipients."

The book identifies to what extent it is possible to speak of a democratization of knowledge in Renaissance Italy. It establishes the boundaries of the present investigation within the Aristotelian tradition, and outlines democratization as a process capable of assigning power to people. It deals with how the democratization of knowledge historically is invested equally in ideas from religion and philosophy, involving the same democratizers, moved by similar intentions, employing identical techniques of vulgarization and targeting equivalent communities of recipients.

Gives accurate and reliable summaries of the current state of research. It includes entries on philosophers, problems, terms, historical periods, subjects and the cultural context of Renaissance Philosophy. Furthermore, it covers Latin, Arabic, Jewish, Byzantine and vernacular philosophy, and includes entries on the cross-fertilization of these philosophical traditions. A unique feature of this encyclopedia is that it does not aim to define what Renaissance philosophy is, rather simply to cover the philosophy of the period between 1300 and 1650.

Contents -- Acknowledgments -- Sources and Abbreviations -- Introduction -- The Other Kant -- Kant in Context -- Prospectus -- 1. Facultative Logic -- The Operations of the Mind -- Gnostology and Noology -- Habit and Physiology -- Between Locke and Leibniz -- 2. Transcendental Logic -- Matter and Form -- Syllogistic and Combinatorics before Kant -- Syllogistic and Combinatorics in Kant -- Categories and Judgments -- Analytic and Dialectic -- 3. Methodology -- Method in the Aristotelian Tradition -- Modern Conceptions of Method

Preliminary Material -- 1. Introduction -- 2. Language, Vernacular and Philosophy -- 3. Sperone Speroni between Language and Logic -- 4. Benedetto Varchi and the Idea of a Vernacular Logic (1540) -- 5. Antonio Tridapale and the First Vernacular Logic (1547) -- 6. N icolò Massa's Logic for Natural Philosophy (1549) -- 7. Alessandro Piccolomini's Instrument of Philosophy (1551) -- 8. Conclusion -- Bibliography -- Index.

Cover; Half title; Series page; Title page; Copyright; Contents; Acknowledgements; Sources and Abbreviations; 1. Introduction: The Problem of Spontaneity in Kant; I The Problem; II Status Quaestionis; III Prospectus; 2. History: Spontaneity from Leibniz to Kant; I Spontaneity before Leibniz; II Spontaneity in Leibniz; III From Leibniz to Kant: The Transmission of an Idea; IV Conclusion; 3. Metaphysics: Spontaneity and the Problem of the Unconditioned; I Metaphysics and Ethics in the Precritical Period; II Metaphysics, Ethics, Anthropology and Aesthetics in the 1760s.

This paper explores the connection between politics and economy in the Renaissance philosopher Nicolo Vito di Gozze (1549-1610). Often represented as a forerunner of economic liberalism, Vito di Gozze's work mixed Platonic and Aristotelian perspectives, developing a new conception of market economy which reevaluated the acquisition of wealth as an aspect peculiar to this economic survey, in contrast to the Greek and Medieval vision of subsistence economy. Economy is detached from the traditional conception of the administration of the house, and it is subordinated to politics, whose primary objective is the commonwealth and not, as in a liberal economy, the individual interest. Politics became more and more involved in the task of rethinking economy: subtracting from the family the role of managing richness and wealth and establishing a new form of political economy as an extension of traditional politics, not an expansion of economics. ; This paper explores the connection between politics and economy in the Renaissance philosopher Nicolò Vito di Gozze (1549-1610). Often represented as a forerunner of economic liberalism, Vito di Gozze's work mixed Platonic and Aristotelian perspectives, developing a new conception of market economy which reevaluated the acquisition of wealth as an aspect peculiar to this economic survey, in contrast to the Greek and Medieval vision of subsistence economy. Economy is detached from the traditional conception of the administration of the house, and it is subordinated to politics, whose primary objective is the commonwealth and not, as in a liberal economy, the individual interest. Politics became more and more involved in the task of rethinking economy: subtracting from the family the role of managing richness and wealth and establishing a new form of political economy as an extension of traditional politics, not an expansion of economics.

The paper focuses on the reception of Machiavelli's virtue of the prince in Hegel's early political thought. The first part of the essay reconstructs the significance of Machiavelli's conception of the virtue of the prince as absolute power for the foundation of a new kind of political philosophy. The second part contextualizes the reception of Machiavelli's ideas in the Enlightenment, while the third part examines the centrality of Machiavelli in Hegel's German Constitution. The last part of the paper shows how Machiavelli's thought was instrumental in the Hegelian perspective for the criticism against the liberal concept of "State" and against Rousseau's individualistic standpoint. Finally the paper examines how Hegel uses Machiavelli's notion of virtue of the prince to solve the problem of the relation between the ethical and the political sphere.