Deviens qui tu es : La philosophie grecque à l'épreuve du by Bertrand Vergely

By Bertrand Vergely

Les anciens Grecs sont toujours parmi nous. Tout comme ils ont ecu leurs dieux, leurs mythes et leurs héros, nous avons les nôtres.
Aspirant à l idéal sans pour autant négliger los angeles réalité, nous sommes comme eux en quête d équilibre. Ils le trouvaient dans une acceptation de los angeles vie et du monde mêlant sens du corps et de l âme, de los angeles vertu et du bonheur, de los angeles République et de l. a. démocratie, de l. a. raison et de l initiation, du désir et de l amitié, de los angeles sagesse et de los angeles philosophie.
Malgré notre individualisme obvious, nous aimons nous penser comme faisant partie d un univers où existent malgré tout los angeles beauté et l harmonie. Nous admirons les êtres humains qui se distinguent par une noblesse d âme ou bien encore les vies qui sonnent justes. Si nous devons aux Anciens los angeles half idéale qui vit en nous comme une secrète nostalgie, nous leur devons aussi los angeles half réaliste de nous-mêmes.

Un ouvrage fascinant où chaque chapitre half d un événement, personnage ou lieu contemporain pour wardrobe un tableau de correspondances entre l univers de l Antiquité grecque et le nôtre. Ainsi le Planétarium de l. a. Villette introduit sa réflexion sur l. a. Nature et le Cosmos, les égouts de Paris servent de métaphore pour le chapitre sur l ombre, le personnage de Coluche enclenche le chapitre sur l ironie, l. a. comédie et l. a. démystification, le movie Le Parrain illustre les sophismes de los angeles violence, de l efficacité de l audace et de los angeles grandeur et le loopy Horse ouvre les réflexions sur le désir de l amour !

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31. Passions I:42, AT 11:360. See also “To [Mesland], 2 May 1644,” AT 4:114–15; and Richard Joyce, “Cartesian Memory,” Journal of the History of Philosophy 35 (1997), 375–93. 32. Principles I:72, AT 8A:36–37. See also Timothy J. Reiss, “Denying the Body? Memory and the Dilemmas of History in Descartes,” Journal of the History of Ideas 57 (1996), 596–602. The Problem of the First-Person Point of View 27 Things which we have become convinced of since our earliest years, even though they have subsequently been shown by rational arguments to be false, cannot easily be eradicated from our beliefs unless we give the relevant arguments our long and frequent attention.

See Rozemond, “The First Meditation and the Senses,” 25; Harry Frankfurt, Demons, Dreamers, and Madmen (New York: Bobbs Merrill, 1970), ch. 2; Mark Olson, “Descartes’ First Meditation: Mathematics and the Laws of Logic,” Journal of the History of Philosophy 26 (1988), 414–15; and Charles Larmore, “Scepticism,” in The Cambridge History of Seventeenth-Century Philosophy, eds. Daniel Garber and Michael Ayers (Cambridge: Cambridge University Press, 1998), Vol. II, 1166–68. 51. See also Janet Broughton, Descartes’s Method of Doubt (Princeton: Princeton University Press, 2002), 26–28; Frankfurt, Demons, Dreamers, and Madmen, 15, 32; and Rozemond, “The First Meditation and the Senses,” 22–24.

Commentators have argued on the basis of the fact that Descartes’ meditator holds that there is nothing in the intellect that was not first in sensation, that he (Descartes’ meditator) is an Aristotelian (at least of a sort). See Rozemond, “The First Meditation and the Senses,” 25; Harry Frankfurt, Demons, Dreamers, and Madmen (New York: Bobbs Merrill, 1970), ch. 2; Mark Olson, “Descartes’ First Meditation: Mathematics and the Laws of Logic,” Journal of the History of Philosophy 26 (1988), 414–15; and Charles Larmore, “Scepticism,” in The Cambridge History of Seventeenth-Century Philosophy, eds.

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