Metaphysics

Nothing: Death, Philosophy, Literature, Routledge, Londres, 1997, p. 80) : “Is it not in the excessive experience of evil and horror that the ethical subject first assumes its shape? Does this not begin to explain why the royal road to ethical metaphysics must begin by making Levinas a master of the literature of horror? But if this is the case, why is radical otherness goodness? Why is alterity ethical? Why is it not rather evil or an-ethical or neutral?” (« N’est-ce pas à travers l’épreuve excessive

the same time, without we can even notice, other values and notions that we might not want: a certain philosophical anthropology with its conception of human’s nature or essence, a certain philosophy of nature, a natural right, an essentialist metaphysics, a religion… Some contemporary philosophers, Habermas, Fukuyama, Rorty, Harris, Bostrom, illustrate the diversity of the resources to dignity: there is an onto-theological and metaphysical conception of human dignity, but others consider that it’s

de l'Académie française, huitième édition » (Archive • Wikiwix • Archive.is • Google • Que faire ?) , consulté le 201303-26 1932-1935 [34] name="Dico-Af-2005” [35] P.H. Werhane, « Adam Smith and His Legacy for Modern Capitalism », The Review of Metaphysics, Philosophy Education Society, Inc., vol. 47, no 3, 1994 [36] Capitalism, Encyclopedia Britannica, 2006 [37] “free enterprise.” Roget’s 21st Century Thesaurus, Third Edition. Philip Lief Group 2008. [38] (en) "…based on voluntary cooperation, free

of the beautiful and sublime, etc., – and this term is now in general acceptance, not only in Germany, but throughout the other countries of europe. the term apolaustic would have been a more appropri- ate designation » (William hamilton, The Metaphysics of Sir William Hamilton, cambridge, sever and Francis, 1861, p. 80). © P re ss es U ni ve rs ita ire s de F ra nc e | T él éc ha rg é le 2 6/ 11 /2 02 2 su r w w w .c ai rn .in fo ( IP : 1 97 .1 53 .1 39 .1 61 )© P resses U niversitaires

Right », in Western Political Quarterly, 1989, 3, pp. 201-228 ; Michael Tobias (ed.), Deep Ecology, Avant Books, San Diego 1985 ; Alan R. Drengson, « A Critique of Deep Ecology ? », in Brend Almond et Donald Hill (ed.), Applied Philosophy. Morals Metaphysics in Contemporary Debate, 1991. Sur le mouvement écologique aux Etats-Unis : Philip Shabecoff, A Fierce Green. The American Environmental Movement, Hill & Wang, 1993. 28. « Métamorphoses d'Hermès. Le sacré ésotérique d'Ecologie profonde », in Danièle

fondamentales de la rationalité du droit 7 ; cela va de soi pour le 5. Max WEBER, Wirtschaft und Gesellschaft, op. cit., p. 395 et suiv. (trad. française, p. 41 et suiv.). 6. Voir Stephen M. FELDMAN, « An Interpretation of Max Weber’s Theory of Law : Metaphysics, Economics and the Iron Cage of Constitutional Law », Law and Social Inquiry, 16 (2), 1991, p. 205248. Feldman applique l’opposition wébérienne des rationalités formelle et matérielle du droit à l’évolution de la théorie et de la jurisprudence constitutionnelles

jurisprudence Perruche ou la vie handicapée comme préjudice », Revue des Sciences Religieuses, Université Marc Bloch de Strasbourg, N°2, avril 2002, pp.218-245. 33 D.A. Shewmon évoque la personne démente comme étant un « animal humanoïde » (« The metaphysics of brain death, persistent vegetative state and dementia », The Thomist, vol. 49, N°1, 1985 (1), p.60.) 17. certains handicaps physiques ou mentaux… –, soit parce qu’il y a eu des fautes morales plus ou moins graves, la source ontologique

Langues, 46(1) :16–39, 2006. [4] Nicholas Asher. Reference to Abstract Objects in Discourse. Kluwer Aca- demic Publisher, 1993. [5] Nicholas Asher and Daniel Bonevac. Situations and events. Philosophical studies, 47 :57–77, 1985. [6] Emmon Bach. The metaphysics of natural languages. In Proceedings of the 7th International Congress on Logic, Methodology and Philosophy of Science, 1986. [7] Jon Barwise. Scenes and other situations. Journal of Philosophy, 78 :369– 397, 1981. 47[8] Jon Barwise and John Perry

Flammarion-Aubier, 1993. * Titus Burckhardt, Clef spirituelle de l’Astrologie musulmane d’après Mohyiddin Ibn 'Arabi, Milan, éd., Archè, Bibliothèque de l’Unicorne, 1974. * William Chittick, * (en) The Sufi Path of Knowledge. Ibn al-Arabi’s Metaphysics of Imagination, New York, SUNY Press, 1989. * (en) Imaginal Worlds. Ibn al-Arabi and the Problem of Religious Diversity, SUNY Press, 1994. * (en) The Self-Disclosure of God : Principles of Ibn al-Arabi’s Cosmology, SUNY Press, 1997

l'édition I. Bekker, 1870. ↑ Aristote, Politique, III, 6, 1278b31 ; VII, 1, 1323a22 ; Métaphysique, M, 1, 1076a26. Hermann Bonitz, Index Aristotelicus (t. V des Aristotelis opera, 1870, de l'édition I. Bekker), 104b44-105a49. David Ross, Aristotle's Metaphysics, Oxford, Clarendon Press, 1924, t. 2, p. 408-410. ↑ Aulu-Gelle, Nuits attiques, XX, 5, 5. Voir Octave Hamelin, Le système d'Aristote, Paris, 1920, p. 53-57 ; Pierre A. Riffard, L'ésotérisme, Robert Laffont, 1990, p. 65-70. ↑ JO Sénat du 12/08/2004