History of Philosophical Historiography

This paper looks at the way in which the author came to meet Stephen Gaukroger and, over a period of thirteen years, developed a friendship, which left a long-lasting mark on him. Such mark has not been left on a human level only (a level that is not discussed), but it has developed on a decisive intellectual influence on the author despite their somewhat differing scholarly inclinations.

Human history has often been narrated through the lens of binary oppositions: rich versus poor, master versus servant, capitalist versus communist. Yet such dichotomies often obscure the underlying logic and purpose of these systems. The comparison between capitalism and communism is one such intellectual trap.
Capitalism and communism are commonly framed as opposing ideologies, but this comparison is a category error, since to pit them as opposing forces is to ignore their fundamentally distinct purposes:
- capitalism emerged as a response to the inefficiencies of coercive labor systems,
- while communism arose to counter concentrated social power and entrenched hierarchies.

They address fundamentally distinct social pathologies: capitalism emerges as a response to inefficiency in coerced labor systems and the organization of productive activity, whereas communism arises as a critique of concentrated social power and inherited hierarchies. Understanding them as historically contingent and philosophically distinct frameworks, as critiques of different societal pathologies, rather than moral or economic absolutes, illuminates not only their logic but also the deeper questions of human society, revealing a more nuanced and historically accurate picture of human social evolution: the balance between individual agency and collective justice, and the structures through which labor, property, and power are mediated.

John Picardi of Lichtenberg was a lecturer at the Dominican Studium in Cologne in the early 14th century. The result of his lectures were some Quaestiones, which were identified by Landgraff in 1922, and which attracted the interest of the Neo-Thomists in the first half of the 20th century, including Martin Grabmann. Renewed interest in Picardi’s work has emerged in recent years, and a print edition of the Quaestiones will soon be published. The present article collects and summarises the main studies on Picardi, highlighting the main points raised by scholars, and proposes possible lines of research. The categorisation of Picardi as a ‘Thomist’ is based on his views on the relationship between being and essence, form and matter, will and intellect, as well as in consideration of his relationship with the other ‘German Dominicans’ from the ‘Cologne school’ in the 13th and early 14th centuries.

This paper examines the formation of the philosophical canon in the period immediately after Kant. After a general introduction to the "historiography of philosophy," it brings together three strands of contemporary scholarship in this area: a historical criticism of the empiricism/rationalism distinction that is often still used to understand early modern philosophy (Vanzo), histories of the exclusion of women from the history of philosophy in the late eighteenth century (O'Neill), and histories of the exclusion of non-European philosophy (Park). Though these scholars have different agendas, their studies share many conclusions, including the key claim that the little-known Kantian historian of philosophy Wilhelm Tennemann is the central figure in the formation of the standard story. The paper closes by comparing the main outline of Tennemann's surprisingly familiar narrative of the history of philosophy with the standard text from before the Kantian revolution in the historiography of philosophy.

In general, it can be said that from Locke's point of view, the world is composed of matter and mind. We will never fully understand these two. In other words, we cannot know what their inner nature is. And these two will remain unknown to us forever. It should be noted, however, that Locke does not claim that the mind is necessarily different from matter, but, unlike Descartes and his followers, considers it possible for the mind to be material. What we experience directly is what these objects and minds do and how they behave, and whatever knowledge we can gain about them is built on that experience. Material objects affect our minds, and this effect is exerted through our senses in a variety of ways, and thus perceptions of the material objects are obtained for the mind. Then we use these ideas to construct our perception of the world of those objects. The most extreme form of empiricism can be found in the ideas of John Locke. He believes that the human brain is like a whiteboard at birth, without any prior knowledge. There is a more pragmatic view of empiricism. According to this view, man should always be skeptical about his knowledge, experience and beliefs, and rely on extensive observation of the objective world. However, empiricism is easier to understand by studying and understanding its history. Empiricism and rationalism are two contrasting philosophical epistemological insights that prevailed in Europe from the late seventeenth to early nineteenth centuries.

The Renaissance has a peculiar status in philosophical historiography: it tends to disappear from the dominant narrative—as Charles Schmitt famously noticed—but it also resurfaces unexpectedly in marginal reception histories. This book casts light on intellectual constellations or geographical areas, which have traditionally been considered peripheral to the emergence of the Renaissance. The case studies presented in the book explore philosophical historiography as a political practice, showing how, in times of cultural crisis or change, the scholarly rediscovery of the Renaissance often served to develop or legitimise an ideal of social, religious or moral reform. Driven by personal concerns and political choices, historiography is revealed as an act of dissent against mainstream reconstructions.

Despite his work’s importance, the figure of Baltasar Teles (1596-1675) as a philosopher has attracted only limited scholarly attention and certainly less than that paid to other seventeenth-century Scholastics. In this chapter, I reconstruct some aspects of the logic course set out in the first part of his Summa (corresponding to a systematic discussion of Porphyry’s Isagoge, Aristotle’s Periheremeneias, and some parts of the Analytics) in order to indirectly shed light on the logic taught in Santo Antão during the mid-seventeenth century. My aim is to show that Teles represents a tradition conceived in Coimbra that circulated throughout Portugal in the early and mid-sixteenth centuries. This is why I contextualize his ideas in light of those thinkers who appear to have been his major sources, all of whom were authors related to Coimbra: Pedro da Fonseca (1527–99), the Conimbricenses—and, notably, Sebastião do Couto, the author of the Coimbra commentary on Aristotle’s logic—and Francisco Suárez (1548–1617). Since it would be impossible to focus on the entirety of the questions (quaestiones) pertaining to dialectic and logic that Teles discusses in his work, I have picked out three that were particularly important in the seventeenth-century debate. The first question is the metaphysical status of universals, their ontological relationship with individuals, and their universality; the second is the nature and the role of signs; and the third consists of some gnosiological and psychological issues related to demonstration as the foundation of scientific knowledge.

The Society of Jesus founded in 1540 adopted the modus parisensis as an educational model for schools of the Order and with it, the Aristotelian Corpus. Members of the first generation were outlining the pedagogic device of the Order through the internal regiments sent to their schools. These are happening a series of guidelines for the correct or Catholic interpretation of Aristotelian thought. Above these are engaged in an intense debate on the interpretation of Aristotelian philosophy and is the result of the meeting of two different philosophy's concepts: the traditional and the modern defended by the second generation of the College Romano teachers': Pereira, Toledo and Fonseca. In those internal educational regiments of the Order (from 1548 to 1599) also found, the reasons explaining the origin of the genus of the Jesuit's Cursus Philosphicus. They combine both orientations forming a specific style of philosophizing whose best known is specified in the Cursus Conimbricensis and the Diputationes Metaphysicae. The knowledge of this tradition requires an approach to the Jesuit's pedagogical regime.

Platone occupa una posizione assolutamente centrale nelle Lezioni sulla storia della filosofia di G.W.F. Hegel; incarnando infatti, assieme ad Aristotele, un punto culminante della filosofia antica nel suo complesso, Platone consente al pensiero di prendere forma «in funzione dell’intero» mediante la tematizzazione dell’immanenza dell’universale alla coscienza dell’uomo. È su questo sfondo che va proiettato l’oggetto del presente contributo, che intende ripercorrere ed analizzare le considerazioni hegeliane intorno al modo in cui Platone ha articolato «il passaggio dal mondo soprasensibile alla corporeità» e, nello specifico, il rapporto tra anima e corpo, questione ritenuta da Hegel «molto difficile» e affrontata dal filosofo ateniese in forme che tradiscono il ‘limite epocale’ che, nello schema evolutivo tracciato nelle Lezioni, contraddistingue la filosofia antica nel suo complesso.

As one of the first thinkers, Leibniz emphasises the historical development of philosophy: In his narrative, Luther, Ramus and Hobbes become part of one anti-scholastic movement that promotes philosophical modernity. I argue that Italian humanism and its foundation myth of the ‘return of the Muses’ to Italy from Dante onwards was an important reference point for this vision.

The text introduces a translation of Ilyenkov's famous text "On the State of Philosophy," which was meant as a letter to the Central Committee of the CPSU and expressed his exasperation with the development of Soviet philosophy. In our introduction, we describe the historical context of the emergence of the letter, including the main changes in Soviet philosophy in the 1960s (esp. rise in popularity of cybernetics), and the institutional details of Ilyenkov's biography. We point to the contemporary relevance of the letter by emphasizing how Ilyenkov's dialectical account of science can enrich contemporary discussions in the sociology of science and STS.

ABSTRACT
My reflection focuses on the normative meaning of the category of “limit”. Drawing limits and boundaries is a very archetypical act. Respect of limits is the fundamental moral imperative in ancient Greek philosophy. From a legal point of view, the notion plays a crucial role in several senses: to distinguish the law from other forms of social ordering; to capture the inner relationship between law and justice; to define the bounds of political power through law; and to voice the claim for a new notion of sovereignty embodying its own limit.

KEYWORDS: Ethics of Limit; Human Finitude; Limits of Law.

Following a “historical turn” in the modern period, many philosophers began to develop expansive and self-consciously philosophical accounts of the history of philosophy, a process which led in turn to many creative transformations in the content of that history. What concepts have philosophers used to construct their various accounts of the history of philosophy? How have they decided on the main periods and major figures, and how have they addressed the difficult problem of choosing what material should be included? Do standard historiographical categories such as “empiricist”, “modern” or “18th century” stand up to scrutiny? How did philosophy’s unusually stable and long-lasting canon come about? What is the history of those exclusions – of women, of non-Europeans – that are a major concern for contemporary philosophy? These are just some of the questions we will ask during the semester though a careful study of the history of the history of philosophy, which will primarily be focused on the modern period.

Basandosi su alcuni contributi dei partecipanti polacchi ai Congressi Scotisti l’autore descrive, nella prima parte, l’inizio dello scotismo in Polonia, la sua fioritura (nell’Università di Cracovia e negli istituti di studio francescani), e il periodo crepuscolare dello stesso dopo il XVIII sec. Nella seconda parte riporta un elenco schematico delle tematiche che si sono cristallizzate nella lunga controversia tra le due principali scuole di pensiero: tomista e scotista. Per concludere che il sistema scotista dimostra di avere più di un argomento a suo favore, il che lo rende interessante dal punto di vista storico, ma lo rende anche attuale ancora oggi per chi desidera affrontare determinate problematiche filosofiche e teologiche.

Review of: Matteo Stefani, Marsilio Ficino commentatore di Aristotele. Le note ficiniane all’Etica Nicomachea nella traduzione latina di Leonardo Bruni (ms. Riccardiano 135), Paris, Les Belles Lettres, 2022, Numéro monographique «Accademia», xxii-xxiii, 2020-2021, x-442 pp.

The Middle Ages saw the expansion of philosophy beyond the confines of Greek thought and its penetration into new cultural, linguistic, and religious contexts. It was a golden age of monotheistic reflection, commentaries, and disputes. The book offers an up-to-date and lucid overview of the authors, works, and main themes of philosophical thought that developed in the Mediterranean, Middle Eastern, and European regions from the 4th to the 15th centuries. It covers a wide range of topics, from late antique Latin Platonism to Italian Humanism. While theism and the link with authoritative texts of the past unite the thinkers of these centuries, factors in the Middle Ages introduce profound differences in the way philosophy is conceived and practiced. The university, an institution that emerges in the Latin world between the 11th and 12th centuries, is the foremost factor. The book is divided into six chapters, which are further divided into two parts. The first three chapters cover pre-university philosophies from Late Antiquity onwards, including those of the Byzantines, Arabs, and Jews. The remaining three chapters focus on medieval philosophies in the university age, from the early masters of Paris and Oxford to the Aristotelians of Padua, without neglecting the thought of mystics, laymen, and humanists.

گرچه افلاطون همواره در تاریخِ فلسفه محترم بوده، روندِ کلّیِ فلسفه تا ابتدای دورانِ مدرن ارسطویی است. حتی نوافلاطونیان نیز، به استثنای فلوطین، کمابیش به شیوه‌ ارسطویی می‌نوشتند و نوشته‌های او را بیش از افلاطون تفسیر کرده‌اند. میزانِ اطلاعِ فیلسوفان از افلاطونِ اصیل یا تاریخی نیز بسیار اندک بود؛ نه تنها نوشته‌های افلاطون از گذرگاهِ نوافلاطونیان به ایشان رسیده و از اینها هم ترجمه‌های کمی در دسترس بود، که حتی شیوه‌ فهمِ افلاطون نیز نوافلاطونی بود. فیچینوِ نخستین کسی بود که در دورانِ رنسانس برای احیای افلاطون کوشید. با این حال کوششِ او اثرِ تفسیری چندانی نداشت. احیای واقعیِ افلاطون در قرنِ هجدهم و آلمان رخ داد. درباره این نوزایی اطلاعِ چندانی در زبانِ فارسی وجود ندارد، تنها ممکن است بدانیم که شلایرماخر نیز از کسانی بود که به ترجمه‌ افلاطون دست زدند. امّا اینکه از فیچینو تا شلایرماخر چه بر سرِ افلاطون‌پژوهی آمد دانسته نیست. حتّی آگاهیِ اندکی در دست است درباره‌ جایگاهِ واقعیِ شلایرماخر در افلاطون‌پژوهی و اینکه چه فرآیندی به افلاطونِ شلایرماخر انجامید. مقاله‌ حاضر به موضوعِ افلاطون‌پژوهی تا دورانِ افلاطون‌شناسانِ رمانتیک می‌پردازد. با عزیمت از این برداشت که اندیشه‌های نابِ فلسفی در خلاء زاده نمی‌شوند، بلکه مرهونِ زمانه خود‌اند، می‌کوشیم به بررسیِ نخستین آغازگاه‌های افلاطون‌پژوهی بپردازیم؛ به کسانی که میراثِ مساعی‌شان سنگِ بنایِ افلاطون‌پژوهیِ مدرن شد. درینجا سیرِ افلاطون‌پژوهی تا روزگارِ رمانتیک‌ها را بررسی خواهیم کرد و می‌کوشیم ببینیم چه چیزهایی تفسیرِ مدرن‌ها یا مدرن‌های متقدّم را از تفسیرهای سنّتی متمایز کرده است و چه عزیمت‌گاه‌هایی شکل‌دهنده افلاطون‌پژوهیِ مدرن بوده است.

Although Plato has always been revered throughout the history of philosophy, the general trend of philosophy up to the modern era was Aristotelian. Even the Neoplatonists, with the exception of Plotinus, wrote more or less in the Aristotelian style and in form of Aristotelian commentaries. Philosophers knew very little about the authentic or historical Plato; Not only because Plato's writings were transmitted by the Neoplatonists, but also because Plato was understood in a Neoplatonic way. Ficino was the first to try to revive Plato during the Renaissance. However, his efforts did not result in an interpretive change. The real revival of Plato took place in the eighteenth century and in Germany. This revival is understudied in Persian. Though Schleiermacher is known for being one of Plato’s translators, it is not known what happened to Plato from Ficino to Schleiermacher. There is even scarce knowledge about Schleiermacher’s role in Plato scholarship and the process which led to Schleiermacher’s Plato. This article deals with the subject of Plato scholarship up to the emergence of the Romantic Plato. Departing from the conviction that novel philosophical ideas are not born ex nihilo, we will examine the early stages of Plato scholarship in order to recognize the figures whose legacy became the cornerstone of modern Plato scholarship. Thus, we examine the Plato scholarship of Ficino, Brucker, Tiedemann and Tennemann, and try to find out what distinguishes the modern or early modern interpretations from the traditional Plato and what are the grounding canons of modern Plato scholarship.

Titolo del volume: La filosofia padovana dal Quattrocento alle soglie della modernità / Paduan Philosophy from the 15th Century to the Threshold of Modernity, a cura di / edited by Giovanni Catapano, Cecilia Martini, Rita Salis. Articoli di Alessandro D. Conti, Ennio De Bellis, Luca Burzelli, Simone Fellina & Marco Forlivesi, Michael Engel, Giovanni Catapano, Davide Penna, Cecilia Martini & Gregorio Piaia.

«Nel 2022 Padova ha celebrato gli 800 anni della sua Università, una delle più antiche al mondo, seconda in Italia dopo Bologna da cui, com’è noto, sorse per migrazione. Il Centro Interdipartimentale di Ricerca di Filosofia Medievale “Carlo Giacon” - CIRFIM ha voluto contribuire scientificamente alle celebrazioni del centenario con due iniziative: un ciclo di incontri seminariali, intitolato “Filosofi e filosofia all’Università di Padova dalle origini al XVI secolo”, e la sezione monografica del presente volume di «Medioevo», dedicata alla filosofia padovana nella sua età aurea, quella che va dal Quattrocento fino a Galileo».

Letter 14 (sect. 4) is the only place in all of Augustine’s works where he directly tackles the problem concerning the existence of ideas of individuals. In this paper, I subject the passage to a new and more detailed analysis, and I compare it with other places in the Augustinian corpus that can help illuminate its content. Augustine’s proposed solution to the problem is that in the divine Word, there is only one idea of the human being and one or more ideas, different from the former, which have as their object a whole of which many human individuals are parts.

Sono rigorosamente vietati la riproduzione, la traduzione, l'adattamento, anche par ziale o per estratti, per qualsiasi uso e con qualsiasi mezzo effettuati, compresi la copia fotostatica, il microfilm, la memorizzazione elettronica ecc. senza la preventiva

Sono rigorosamente vietati la riproduzione, la traduzione, l'adattamento, anche par ziale o per estratti, per qualsiasi uso e con qualsiasi mezzo effettuati, compresi la copia fotostatica, il microfilm, la memorizzazione elettronica ecc. senza la preventiva

The congress is devoted to the linguistic, historical, and philosophical genealogy of the modern concept of ‘Rinascimento’. It casts light especially on the appropriation and transformation of German scholarship in 19th-century Italy (directly, or via France). The hypothesis that we will explore collaboratively is that this transfer of knowledge led to a new definition of ‘Rinascimento’, both as a word and as an idea. We want to investigate the different reactions stimulated by the reception in Italy of classical accounts of the Renaissance, especially those by Hegel, Schelling, Tennemann, Michelet and up to Burckhardt. Combining paper presentations with reading seminars, the congress addresses philosophical historiography as a practice founded on international exchange, inquiring into its intellectual, political, and social motives.

Together with utilitarianism, British idealism dominated Anglo-American philosophy from the 1870s until the end of the First World War. This article counters a persisting criticism of the British idealists: that they endorsed the allegedly oppressive and static theory of the state associated with German idealists, especially J. G. Fichte. The article introduces the British idealists' reputation as Fichtean collectivists and provides an overview of leading current interpretations of Fichte's political thought. It then analyses T. H. Green's use of Fichtean terminology against the background of Fichte's reception in Britain in the 1860s and 1870s. Edward Caird's interpretation of-and alternative to-Fichte's socialism is analysed, followed by an examination of the readings of William Wallace and Bernard Bosanquet. It is concluded that these British idealists rejected the alleged Fichtean centralism for which they have been condemned, and did so on grounds that retain force in contemporary debates between Fichte scholars.

There is good reason to praise this book on the basis of its title and contents page alone. The British philosophers of the seventeenth and eighteenth centuries, despite their greater distance in time, are far better known, and much more extensively studied, than those of the nineteenth.

Spesso il temine laico assume nell'ambito della ricerca il significato di oggettivo, libero da pregiudizi e precomprensioni, tanto che si è soliti intendere laico e obiettivo come sinonimi. Una ricerca storica laica dovrebbe quindi presentarsi come obiettiva, spoglia di precomprensioni strutturali e ideologiche, che condurrebbero inevitabilmente a una sorta di risposta preconfezionata. Ma soffermandosi un attimo sull'aggettivo obiettiva, si nota che esso implica numerose inclusioni, a partire dall'individuazione dell'oggetto e dalla formulazione dell'oggetto attraverso il linguaggio proprio dello studioso di oggi che non può non essere consapevole dello scarto costituito dalla distanza dal Medioevo di numerosi secoli, dal cambiamento del contesto socio-culturale, dall'evoluzione della semantica e dei lessici disciplinari. Lo storico francese della filosofia medievale Alain De Libera afferma di praticare una storia laica, nel senso che nella sua indagine storica non intende accordare preferenze a dottrine o autori: La storia praticata è una storia laica: ha per oggetto la pluralità delle razionalità religiose e filosofiche senza alcuna preferenza. Non presuppone né che ci sia uno stato ideale della filosofia, né che ci sia uno stato ideale della società medievale, né che il Medioevo sia un periodo ideale nella storia dell'umanità. 1 Egli intende la storia della filosofia medievale in modo archeologico, come rinvenimento, ricomposizione e infine ricostruzione di pezzi, ossia dei testi filosofici che si trasmettono da un secolo all'altro, attraverso l'intervento degli storici che li riesaminano. Ma se se ci si pone da un altro punto di vista considerando l'oggetto come qualcosa che incontra un soggetto, qualcosa che si proietta verso chi fa ricerca, brought to you by CORE View metadata, citation and similar papers at core.ac.uk

Ce séminaire a pour objectif de fournir aux étudiantes et aux étudiants une connaissance des instances principales, du champ, des grands débats, des principaux outils et des critères de la recherche internationale, dans la formation qu'ils ont choisie. Il s'adresse aux M1, car c'est dès la première année consacrée à l'élaboration d'un projet puis d'un mémoire de recherche que ces connaissances s'avèrent indispensables. En étant informé, en amont, des compétences requises pour se former à la recherche par la recherche, on pourra ainsi, en aval, prendre en connaissance de cause les meilleures décisions pour son orientation professionnelle. Le département de sciences humaines propose deux masters : un master HP et un master PC. La formation à la recherche par la recherche, donc aussi ce cours de méthodologie du mémoire, sont fondamentaux dans les deux masters. Cependant, si l'on peut dégager un socle commun aux deux formations, les différences sont aussi importantes. Ainsi, les grands débats méthodologiques structurant le champ de la recherche en PC impliquent de se repérer, non seulement en philosophie politique, mais aussi en philosophie analytique, en épistémologie et en phénoménologie. Si les interactions entre ces quatre domaines et l'histoire de la philosophie existent bien sûr, les deux formations ont aussi leur histoire, leurs problèmes et leurs exigences propres. C'est pourquoi la dernière séance du séminaire se divise en une séance HP et une séance PC, afin de proposer un focus sur un ou des débats spécifiques à chacune.

Stampato da The Factory s.r.l. via Tiburtina 912 00156 Roma per conto del Gruppo editoriale Tab s.r.l. È vietata la riproduzione, anche parziale, con qualsiasi mezzo effettuata, compresa la fotocopia, senza l'autorizzazione dell'editore. Tutti i diritti sono riservati.

It is commonly admitted that history of philosophy as an autonomous part of philosophy is a largely German and Protestant creation, associated with a figure such as Jakob Brucker. This paper argues that Catholic second scholasticism can be seen as a first attempt to historicize the earlier medieval scholastic tradition, by defending both a cumulative conception of history and a revisionist conception of knowledge.

This paper has both substantive and methodological concerns: Substantively, it is concerned with changes in the treatment of the concept "enlightenment" over the course of the nineteenth century. Its goal is to track the transmission, translation, and appropriation of German discussions on the nature, ends, and implications of Aufklärung into English. Its particular focus lies with the way in which a group of pejoratives associated with the concept in these German discussions (e.g., "falsche Aufklärung," "flache Aufklärung," "Aufklärerei") made their way into English and how, over the course of the nineteenth century, they were gradually abandoned. The result was the emergence, around 1910, of an understanding of "the Enlightenment" as a distinct historical period. Methodologically, it is interested in exploring some of the ways in which recently developed text analysis and visualization programs (specifically, nGrams and Bookworm) can aid in tracking the movement of terms over time, across languages (German to English), and across disciplines. It will argue that, in addition to their ability to survey a large corpus of texts far more readily than previously possible, such programs open up lines of inquiry that require historians of concepts to focus on the particular rhetorical force of certain modifiers (in this case, pejorative adjectives) that come to be associated with certain concepts but which, over time, can also become detached from them. The ability to track the movement of such terms prompts reflection on the advisability of attempting to enforce an overly rigorous demarcation between the "history of concepts" and the "history of words." A presentation of some of the research on which this paper is based, along with a preliminary discussion of its implications is available on Persistent Enlightenment, the author's research blog: see the posts for March 17, 2013 and March 24, 2013.

Este escrito estudia, desde una perspectiva histórica, el debate conceptual entre las nociones de segunda escolástica y otras equivalentes, buscando con ello clarificar sus acepciones. A continuación, definimos lo que entendemos por «segunda escolástica», la dividimos en tres períodos, así como explicitamos los temas que caen en su ámbito y las escuelas que florecieron durante el período.

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History is often unkind to great thinkers. Often those with brilliant minds are misunderstood in later years by others. This may be the case with the Scottish philosopher Thomas Reid. Reid is the founder of Scottish common sense realism, a school of thought that aims to counter Enlightenment skepticism. However, Reid’s common sense realism was the subject of philosophical debate for years after his death. Many philosophers struggled to understand Reid’s arguments, and others discredited him altogether. While there has been an increase in research on Reid since the 1990s, the contemporary research on Reid is still lacking. Since critical research on Reid’s work is lacking, it is hard to understand the true meaning of his philosophical work. This paper will serve as a complete synthesis of Reid and common sense realism The analysis of Reid will be broken into four sections. The first section sets the stage for Reid’s work by discussing Enlightenment empiricism and rationalism, which R...

This study takes as its starting point Victor Cousin's Hegelian-sounding claim in his 1828 lectures on the philosophy of history that the history of philosophy is identical to philosophy itself-and it does so in order to interrogate the various resemblances and divergences between Cousin and Hegel when it comes to determining the relationship between philosophy and the history of philosophy. In particular, the study investigates the difference between the "official" position Cousin takes up in 1833 in which spiritualist philosophy grounds eclectic history of philosophy and his earlier more experimental and provisional positions, which map roughly onto Hegel's own various ways of articulating the philosophy-history of philosophy relationship.

The uploaded file is merely a preliminary draft; the open-access, final published version is available here: https://link.springer.com/chapter/10.1007/978-3-031-39326-6_2.

The present study stems from two observations. The first is that the notion of ‘scholasticism’ in general, the notion of ‘scholastic theology’ and the notion of ‘scholastic philosophy’ have had discrete historical developments. The second that there is a lack of research focusing specifically on the history of the notion of ‘scholastic philosophy’. Aiming to overcome this lacuna, the essay presents a concise history of the development of the notion of ‘scholastic philosophy’. The survey has led to two findings. On the historical level, evidence is provided that the notion of ‘scholastic philosophy’ is a late Renaissance or early modern creation and is imbued with substantial ideological elements. On the historiographical level, attention is drawn to its inadequacy as an effective description of any aspect of medieval or early Renaissance thought.

Il presente elenco è ordinato per anni e per titoli, questi ultimi indicizzati non tenendo conto di eventuali articoli all'inizio del titolo. Al fine di contenere l'estensione dell'elenco, in esso non sono stati considerati lavori quali recensioni, voci di enciclopedia, cronache di convegni, brevi commemorazioni, schede bibliografiche, articoli in quotidiani, o recensioni di saggi del prof. Piaia.

Il tema centrale del saggio è la questione del rapporto tra storiografia filosofica e approccio speculativo. Il testo di riferimento è il volume di Gregorio Piaia, Il lavoro storico filosofico, Questioni di metodo ed esiti didattici (Padova: Cleup, 2001). Nello svolgimento si analizzano le caratteristiche dei differenti tipi di ricostruzione del passato della filosofia, dando particolare importanza ai concetti di "metodo" e di "interpretazione". Nelle conclusioni si sostiene che storiografia filosofica e approccio speculativo esprimono tendenze contrarie entro delle possibilità comprese tra limiti estremi.