- A brief account of the history of logic, from the The Oxford Companion to Philosophy (edited by Ted Honderich), OUP 1997, 497-500.
- A biography of Peter Abelard, published in the Dictionary of Literary Biography Vol. 115, edited by Jeremiah Hackett, Detroit: Gale Publishing, 3-15.
- Philosophy in the Latin Christian West, 750-1050, in A Companion to Philosophy in the Middle Ages, edited by Jorge Gracia and Tim Noone, Blackwell 2003, 32-35.
- Ockham wielding his razor!
- Review of The Beatles Anthology, Chronicle Books 2000 (367pp).
- A brief discussion note about Susan James, Passion and Action: The Emotions in Seventeenth-Century Philosophy.
- Review of St. Thomas Aquinas by Ralph McInerny, University of Notre Dame Press 1982 (172pp). From International Philosophical Quarterly23 (1983), 227-229.
- Review of William Heytesbury on Maxima and Minima by John Longeway, D.Reidel 1984 (x+201pp). From The Philosophical Review 96 (1987), 146-149.
- Review of That Most Subtle Question by D. P. Henry, Manchester University Press 1984 (xviii+337pp). From The Philosophical Review 96 (1987), 149-152.
- Review of Introduction to the Problem of Individuation in the Early Middle Ages by Jorge Gracia, Catholic University of America Press 1984 (303pp). From The Philosophical Review 97 (1988), 564-567.
- Review of Introduction to Medieval Logic by Alexander Broadie, OUP 1987 (vi+150pp). From The Philosophical Review 99 (1990), 299-302.
Showing posts with label Gabriel Marcel. Show all posts
Showing posts with label Gabriel Marcel. Show all posts
Wednesday, December 9, 2009
"The Mystery of Being" by Gabriel Marcel,1950
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The particular task of philosophy is to describe what it means to be in a particular concrete situation.
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Existential thinking,the thinking of an involved self,
is threatened by the interest in abstractions and by bureaucratic societies which reduce individuals to averages.
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Primary reflection is analytical ;
secondary reflection is recuperative,
allowing the self to discover its being in action.
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The immediate encounter with the mystery of being is in terms of a lived participation ; being is an internal relation ;
the self,or the body,is not an object of knowledge,
but the subject who knows himself as he acts.
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To know others existentially is to encounter them,not as things,
but in acknowledgment of them as persons.
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Freedom is found when the self turns inward and becomes aware of its capability for commitment and treason.
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