1,721,060 research outputs found
The Foundation of Origenist Metaphysics
No full textInternational audienceOrigenism exerted a strong influence on the spirituality of the Palestinian monasteries in late Antiquity. What should we understand by the generic word ‘Origenism’ in terms of theoretical contents? Maximus occupies a very important place in the reaction against a metaphysical theory rooted particularly in the De principiis of Origen which includes the sources of the logoi. The author analyses the doctrine of rational creatures pre-existing before the foundation of the sensible world considered as the consequence of the Fall of pre-existing souls. The beginning of the chapter focusses on a comparison between the critical interpretation of the ‘foundation of the world’ in the De principiis and its radical transformation by Maximus in Q.Thal. 60. The interpretation of ‘foundation’ (καταβολή) by both Origen and Maximus is the key to understanding their radically opposed views of the created sensible world and the status of the human soul
De la lumière comme energeia. Notes du séminaire d’Ammonius d’Hermias rapportées par Jean Philopon
No full textInternational audienceIn an important digression, John Philopon delivers a theory of his own on light as incorporeal energeia. Several difficulties arise from this. How can we explain that something incorporeal can produce heat in the air? For heat comes from the friction of two bodies. How can we explain that something incorporeal can be reflected in a mirror and produce an angle? For an angle is a matter of size, and size is related to corporeality. The author immerses us fully in a seminar of Ammonius of Hermias, whose reportator he is.Jean Philopon livre ici, à l’occasion d’une importante digression, une théorie qui lui est propre sur la lumière comme energeia incorporelle. Plusieurs difficultés en découlent. Comment expliquer qu’un incorporel puisse produire de la chaleur dans l’air ? Car la chaleur provient de la friction de deux corps. Comment expliquer qu’un incorporel puisse se réfléchir dans un miroir et produire un angle ? Car l’angle relève de la grandeur et la grandeur ressortit à la corporéité. L’auteur nous immerge en plein séminaire d’Ammonius d’Hermias dont il est le reportator
De la lumière comme energeia. Notes du séminaire d’Ammonius d’Hermias rapportées par Jean Philopon
No full textInternational audienceIn an important digression, John Philopon delivers a theory of his own on light as incorporeal energeia. Several difficulties arise from this. How can we explain that something incorporeal can produce heat in the air? For heat comes from the friction of two bodies. How can we explain that something incorporeal can be reflected in a mirror and produce an angle? For an angle is a matter of size, and size is related to corporeality. The author immerses us fully in a seminar of Ammonius of Hermias, whose reportator he is.Jean Philopon livre ici, à l’occasion d’une importante digression, une théorie qui lui est propre sur la lumière comme energeia incorporelle. Plusieurs difficultés en découlent. Comment expliquer qu’un incorporel puisse produire de la chaleur dans l’air ? Car la chaleur provient de la friction de deux corps. Comment expliquer qu’un incorporel puisse se réfléchir dans un miroir et produire un angle ? Car l’angle relève de la grandeur et la grandeur ressortit à la corporéité. L’auteur nous immerge en plein séminaire d’Ammonius d’Hermias dont il est le reportator
De la lumière comme energeia. Notes du séminaire d’Ammonius d’Hermias rapportées par Jean Philopon
No full textInternational audienceIn an important digression, John Philopon delivers a theory of his own on light as incorporeal energeia. Several difficulties arise from this. How can we explain that something incorporeal can produce heat in the air? For heat comes from the friction of two bodies. How can we explain that something incorporeal can be reflected in a mirror and produce an angle? For an angle is a matter of size, and size is related to corporeality. The author immerses us fully in a seminar of Ammonius of Hermias, whose reportator he is.Jean Philopon livre ici, à l’occasion d’une importante digression, une théorie qui lui est propre sur la lumière comme energeia incorporelle. Plusieurs difficultés en découlent. Comment expliquer qu’un incorporel puisse produire de la chaleur dans l’air ? Car la chaleur provient de la friction de deux corps. Comment expliquer qu’un incorporel puisse se réfléchir dans un miroir et produire un angle ? Car l’angle relève de la grandeur et la grandeur ressortit à la corporéité. L’auteur nous immerge en plein séminaire d’Ammonius d’Hermias dont il est le reportator
The demiurgic will inscribed in the dynamic nature of beings. Plato, Proclus and Maximus the Confessor
No full textInternational audienceIntroductionThe aim of this contribution is to reflect on the relationship between nature and will in Plato's Timaeus and in Proclus of Lycia's reading of it. Is there a link with Maximus and the Monothelite crisis? It is unlikely, or at least it would be imprudent to look for a direct link. What then is the purpose of such a detour? What are we trying to show? Simply this: it is not philosophically incoherent to closely associate will with nature, insofar as, in the authors presented here, will derives from nature, which it expresses in an operation that is precisely in accordance with nature. As such, the will informs the matter of an action or operation. This is as true for a natural action or operation as it is for a moral one. But it is clearly the operation of nature that interests us here. This thesis would be surprisingly close to Maximus' elaboration of the correlation between nature and will. To the question of the reasons for this philosophical detour through Proclus rather than another author in a colloquium on Maximus the Confessor, we might reply that Proclus is one of the main witnesses and sometimes one of the main architects of a mentality marked by Platonism and by mental schemas commonly shared by Christians and the last pagan circles of late Antiquity. This might not prove anything on a rigorously scientific level. So let us take this detour for what it is: a moment of philosophical leisure that we gratefully offer to our colleague Torstein Tollefsen for his far more serious research than mine into the philosophical foundations of Maximus the Confessor's thought
The demiurgic will inscribed in the dynamic nature of beings. Plato, Proclus and Maximus the Confessor
No full textInternational audienceIntroductionThe aim of this contribution is to reflect on the relationship between nature and will in Plato's Timaeus and in Proclus of Lycia's reading of it. Is there a link with Maximus and the Monothelite crisis? It is unlikely, or at least it would be imprudent to look for a direct link. What then is the purpose of such a detour? What are we trying to show? Simply this: it is not philosophically incoherent to closely associate will with nature, insofar as, in the authors presented here, will derives from nature, which it expresses in an operation that is precisely in accordance with nature. As such, the will informs the matter of an action or operation. This is as true for a natural action or operation as it is for a moral one. But it is clearly the operation of nature that interests us here. This thesis would be surprisingly close to Maximus' elaboration of the correlation between nature and will. To the question of the reasons for this philosophical detour through Proclus rather than another author in a colloquium on Maximus the Confessor, we might reply that Proclus is one of the main witnesses and sometimes one of the main architects of a mentality marked by Platonism and by mental schemas commonly shared by Christians and the last pagan circles of late Antiquity. This might not prove anything on a rigorously scientific level. So let us take this detour for what it is: a moment of philosophical leisure that we gratefully offer to our colleague Torstein Tollefsen for his far more serious research than mine into the philosophical foundations of Maximus the Confessor's thought
The demiurgic will inscribed in the dynamic nature of beings. Plato, Proclus and Maximus the Confessor
No full textInternational audienceIntroductionThe aim of this contribution is to reflect on the relationship between nature and will in Plato's Timaeus and in Proclus of Lycia's reading of it. Is there a link with Maximus and the Monothelite crisis? It is unlikely, or at least it would be imprudent to look for a direct link. What then is the purpose of such a detour? What are we trying to show? Simply this: it is not philosophically incoherent to closely associate will with nature, insofar as, in the authors presented here, will derives from nature, which it expresses in an operation that is precisely in accordance with nature. As such, the will informs the matter of an action or operation. This is as true for a natural action or operation as it is for a moral one. But it is clearly the operation of nature that interests us here. This thesis would be surprisingly close to Maximus' elaboration of the correlation between nature and will. To the question of the reasons for this philosophical detour through Proclus rather than another author in a colloquium on Maximus the Confessor, we might reply that Proclus is one of the main witnesses and sometimes one of the main architects of a mentality marked by Platonism and by mental schemas commonly shared by Christians and the last pagan circles of late Antiquity. This might not prove anything on a rigorously scientific level. So let us take this detour for what it is: a moment of philosophical leisure that we gratefully offer to our colleague Torstein Tollefsen for his far more serious research than mine into the philosophical foundations of Maximus the Confessor's thought
The demiurgic will inscribed in the dynamic nature of beings. Plato, Proclus and Maximus the Confessor
No full textInternational audienceIntroductionThe aim of this contribution is to reflect on the relationship between nature and will in Plato's Timaeus and in Proclus of Lycia's reading of it. Is there a link with Maximus and the Monothelite crisis? It is unlikely, or at least it would be imprudent to look for a direct link. What then is the purpose of such a detour? What are we trying to show? Simply this: it is not philosophically incoherent to closely associate will with nature, insofar as, in the authors presented here, will derives from nature, which it expresses in an operation that is precisely in accordance with nature. As such, the will informs the matter of an action or operation. This is as true for a natural action or operation as it is for a moral one. But it is clearly the operation of nature that interests us here. This thesis would be surprisingly close to Maximus' elaboration of the correlation between nature and will. To the question of the reasons for this philosophical detour through Proclus rather than another author in a colloquium on Maximus the Confessor, we might reply that Proclus is one of the main witnesses and sometimes one of the main architects of a mentality marked by Platonism and by mental schemas commonly shared by Christians and the last pagan circles of late Antiquity. This might not prove anything on a rigorously scientific level. So let us take this detour for what it is: a moment of philosophical leisure that we gratefully offer to our colleague Torstein Tollefsen for his far more serious research than mine into the philosophical foundations of Maximus the Confessor's thought
Le discernement d'une reconversion professionnelle congruente source de satisfaction durable
Full text linkLes évolutions profondes du monde du travail de ces dernières décennies ont entraîné une transformation des parcours professionnels et corrélativement de la façon d’envisager l’orientation professionnelle. Dans un monde de plus en plus changeant, la possibilité d’une satisfaction durable est désormais interrogée. La présente recherche s’intéresse à la décision de bifurcation professionnelle de personnes qui auraient pu continuer leur activité professionnelle, mais qui décident d’en changer, et s’avèrent durablement satisfaites. En revenant sur le moment du discernement de leur nouvelle orientation professionnelle, il s’est agi de comprendre, ce à quoi ces personnes ont été attentives pour prendre leur décision.
Plusieurs apports théoriques ont été mobilisés pour appréhender ce discernement professionnel. Une recension des points d’attention, c’est-à-dire de ce que à quoi une personne qui s’oriente est attentive pour prendre sa décision, a été effectuée à partir d’une part des recherches sur l’orientation professionnelle et d’autre part de celles qui ont pour objet la satisfaction au travail. L’analyse générale du choix volontaire chez Aristote a par ailleurs été utile pour repérer les composantes d’un choix d’orientation professionnelle.
Une approche qualitative a été choisie pour comprendre, du point de vue du sujet qui discerne, ce qui lui a permis de prendre une décision congruente, source de satisfaction durable. L’analyse phénoménologique des entretiens de six personnes participantes a révélé la pertinence d’une congruence à trois dimensions comme gage de satisfaction durable, celle-ci étant comprise comme bien-être eudémonique. La finalité du travail, la nature de l’activité et l’environnement de travail constituent ces trois dimensions et permettent de renouveler la compréhension du concept de congruence thématisé dans une approche traits-facteurs, et de faire droit en même temps à une adaptabilité préconisée par l’approche constructiviste.
Par ailleurs, le discernement est apparu comme un processus dynamique qui fait interagir des caractéristiques objectives estimées par le sujet et une variété d’appétences qui sont considérées et explicitées par ce même sujet. Ce processus aboutit, selon différentes modalités, à la formation d’un objet-fin qui constitue l’activité professionnelle concrète choisie par le sujet. L’analyse aristotélicienne du choix volontaire mobilisée dans le cadre d’analyse a été ainsi confirmée mais aussi complétée. Particulièrement, le discernement n’est pas apparu seulement comme la recherche d’un moyen adapté à une fin, mais aussi comme un processus permettant de faire émerger une fin qui correspond à une personne toujours singulière.
Enfin, la présente recherche esquisse une approche personnaliste de l’orientation qui permet d’intégrer des préoccupations de l’approche traits-facteurs et de l’approche constructiviste. Cette approche personnaliste tente de découvrir des repères pour discerner, dans un contexte contemporain plus mouvant et instable, une orientation qui permette de se retrouver et de se révéler dans son activité professionnelle. Elle permet de mieux comprendre, du point de vue même de la personne, ce qui permet une décision congruente source de satisfaction durable d’adultes en reconversion professionnelle volontaire.The profound changes in the world of work in recent decades have led to a change in professional careers and correlated with the way in which career guidance is envisaged. In an increasingly changing world, the possibility of lasting satisfaction is now being questioned. The present research is concerned with the decision of occupational bifurcation of persons who could have continued their professional activity, but who decided to change it, and proved to be sustainably satisfied. Going back to the moment of discernment of their new professional orientation, it was a matter of understanding what these people were attentive to in making their decision. Several theoretical contributions have been mobilized to apprehend this professional discernment. A review of the points of attention, that is to say of what a person who orients oneself is attentive to make his decision, has been carried out on the basis of both research on career guidance and research on job satisfaction. The general analysis of voluntary choice at Aristotle was also useful in identifying the components of a career choice. A qualitative approach was chosen to understand, from the point of view of the discerning subject, what enabled him to make a congruent decision, source of lasting satisfaction. The phenomenological analysis of the interviews of six participants revealed the appropriateness of a three-dimensional congruence as a guarantee of lasting satisfaction, this being understood as eudemonic well-being. The purpose of work, the nature of the activity and the working environment constitute these three dimensions and make it possible to renew the understanding of the concept of congruence in a factor-based approach, and at the same time to consider the adaptability advocated by the constructivist approach. On the other hand, discernment has appeared as a dynamic process that brings together objective characteristics estimated by the subject and a variety of appetites that are considered and explained by the same subject. This process leads, in various ways, to the formation of an object-end which constitutes the concrete professional activity chosen by the subject. The Aristotelian analysis of the voluntary choice used was confirmed but also supplemented. In particular, discernment has appeared not only as the search for a means suitable for an end, but also as a process that allows an end to emerge and that corresponds to a person who is always singular. Finally, this research sketches a personalist approach to guidance that integrates the concerns of the traits-factors approach and the constructivist approach. This personalist approach tries to discover references in order to discern, in a more moving and unstable contemporary context, an orientation that makes it possible to find and reveal oneself in one’s professional activity. It makes it possible to better understand, from the point of view of the person himself, what allows a congruent decision source of lasting satisfaction of adults in voluntary vocational retraining
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