This thesis, Böhme and Hegel: A Study of their Intellectual Development and Shared Readings of Two Christian Theologoumena, explores the connections which exist between both the intellectual development of Jakob Böhme and Georg Wilhelm Friedrich Hegel, and in their readings of two Christian theologoumena. As such, this thesis is divided into three chapters. Chapter One consists of a comparative study between the intellectual development of Böhme and Hegel. The course of this development is divided into three phases, periods in which (...) Böhme and Hegel will be shown to share. The examination begins with their reaction against Christian orthodoxy, their subsequent interest in the heterodox, and their eventual return to the Reformation. Through the course of this chapter it will be realised that the progression of Böhme and Hegel from one period to another constitutes development in language, but not in content. Both seek to find a mode of expression which adequately represents eternal truths which they consider to be perennial. Chapter Two analyses an occasion in which Böhme and Hegel attempt to render this perennial content. Through their examination of the Christian concept of God, both are endeavouring to represent a kernel of religious truth, beyond its representational trappings. As such, both Böhme and Hegel will examine, in detail, Christian notions such as the nature of the unrevealed God, the Trinity and its supposed personhood, and the doctrine of the Incarnation. Chapter Three continues Böhme and Hegel’s line of investigation, in attempting to unveil the speculative meaning between the Christian theologoumena of the creation of the world, the psychology of the first created being, and the fall from his original nature. Through the course of this chapter, Bohme and Hegel’s shared thoughts on notions of the conflicting accounts of creation, the primordial unity with the divine, and the necessity of the Fall of Man will be examined. Throughout the course of this comparative study, it is hoped that a clear and direct influence on Georg Wilhelm Friedrich Hegel’s philosophy of religion by Jakob Bohme will be shown. (shrink)

Les Études philosophiques est une revue publiée par les Presses universitaires de France. Fondée en 1926 par Gaston Berger et d’abord publiée à Marseille, la revue fut initialement le Bulletin d’une société philosophique régionale. Il s’agissait de rendre compte des travaux locaux tout en assurant la communication des orientations et des résultats de la recherche au plan international. La revue s’est attachée à maintenir cette double vocation, ancrage dans la tradition philosophique et ouverture sur l’actualité de la philosophie en train (...) de se faire. Elle est un lieu d’élaboration et d’échange de la recherche philosophique ; elle donne un état de la recherche française et internationale, en publiant des études d’histoire de la philosophique mais aussi bien des articles de percée rédigés par de jeunes chercheurs ou des philosophes de réputation internationale. Son principal domaine de publication est l’histoire de la philosophie, qu’elle aborde via des dossiers sur des auteurs, classiques ou contemporains (Aristote, Descartes, Spinoza, Leibniz, Jean Scot Érigène, Duns Scot, Michel Henry, Claude Bruaire, Martin Heidegger, Carl Schmitt, Michel Foucault, etc.), sur des textes (le Discours de Rectorat de Heidegger), sur des problématiques ou des thèmes (Le Pascal des philosophes, La méthode phénoménologique, La philosophie des mathématiques, etc.). La revue publie chaque année quatre numéros ; chaque numéro est composé d’un dossier de 6 ou 7 articles dirigé par un spécialiste français ou étranger du domaine considéré ; les articles en langue étrangère sont toujours traduits en français ; sont joints généralement un ou deux articles dans la rubrique des Varia. La revue s’attache à laisser une part importante à des recensions ou notes de lecture sur des ouvrages significatifs, de langue française ou étrangère, récemment parus. La revue est accessible en version électronique sur Cairn (depuis 2011) et sur Jstor (1928-2005). (shrink)

Hobbes on morality and the modern science of motion -- Freedom as the realization of desire -- Leviathan : the making of a mortal God -- John Locke : underlaborer of the new sciences -- Locke on the freedom of the human spirit -- From Berkeley to Hume : the radicalization of empiricism -- Hume's science of the dynamics of the passions -- Adam Smith deciphers the invisible hand of the market -- Contradictions of economic life -- I think : (...) Descartes' foundation of modern science -- God and the good society -- Leibniz's discovery of universal freedom -- The best of all possible worlds -- Justifying God's ways : Kant's progress from Leibniz through Pope to Rousseau -- Rousseau's reasoning of the heart. (shrink)

Descartes' image of the tree of knowledge from the preface to the French edition of the Principles of Philosophy is usually taken to represent Descartes' break with the past and with the fragmentation of knowledge of the schools. But if Descartes' tree of knowledge is analyzed in its proper context, another interpretation emerges. A series of contrasts with other classifications of knowledge from the seventeenth and eighteenth centuries raises some puzzles: claims of originality and radical break from the past do (...) not seem warranted. Further contrasts with Descartes' unpublished writings and with school doctrines lead to the ironic conclusion that, in the famous passage, Descartes is attempting to appeal to conventional wisdom and trying to avoid sounding novel. (shrink)

Philosophers today have largely given up on the project of categorizing being. Aristotle’s ten categories now strike us as quaint, and no attempt to improve on that effort meets with much interest. Still, no one supposes that reality is smoothly distributed over space. The world at large comes in chunks, and there remains a widespread intuition, even among philosophers, that some of these chunks have a special sort of unity and persistence. These, we tend to suppose, are most truly agents (...) and subjects, and are what exist in the most proper sense of the term. We believe, in other words, in substances. (shrink)