Revue doctrinale de théologie et philosophie
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The articles (7)

Find here the articles of the booklet number 1 of the volume CXIII (published in 2013)

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  • Abstract

    In most pre-Vatican II thomistic manuals of moral philosophy and theology the relationship between the eternal and the natural law as set out by St Thomas has not been properly understood. The natural law is reduced to the eternal law considered in its effects and in the case of man, endowed with reason, to the mere reading of human nature by man’s reason. It is a purely passive knowledge, not an “active” capacity, proper to man, of knowing good and evil and directing oneself to one’s fulfilment. Human reason is denied the title of genuine, though subordinated, author of the natural law. As a result this conception of the natural law is heteronomous and naturalistic.

  • Extract

    Notre propos est de caractériser l’articulation entre la loi éternelle et la loi naturelle telle qu’elle apparaît dans les manuels thomistes de théologie morale et de philosophie morale en usage juste avant le concile Vatican II à la lumière des questions 90-97 de la Ia-IIae de la Summa theologiae, auxquelles tous ces manuels se réfèrent. Nous analyserons cette articulation telle qu’elle apparaît chez saint Thomas, mais après avoir situé historiquement les concepts de loi éternelle et de loi naturelle tels que saint Thomas les reçoit. Puis nous étudierons cette même articulation telle qu’elle apparaît dans les manuels thomistes de théologie morale et de philosophie morale en usage avant et pendant le concile Vatican II.

  • Page number (beginning) 47
  • Page number (end) 82
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  • Abstract

  • Extract

  • Page number (beginning) 1
  • Page number (end) 4
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  • Abstract

  • Extract

  • Page number (beginning) 149
  • Page number (end) 176
  • Category Correspondence
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  • Abstract

    Thinking beyond ontology, an attempt common to Levinas and the neoplatonists, distinguishes the economy of the One-Good from the economy of Being. Emmanuel Levinas calls ethics the philosophy of “beyong being”. However the neoplatonist tradition does not substitute the order of beyond being to the order of being (Jean-Marc Narbonne). This is not so for Levinas, who draws on the radical interpretation of the first hypothesis in Parmenides, since being is superfluous to the One-Good which is different from being, and since what appertains to the sphere of being in no way bears the imprint of the Good. As a result he equates being with evil. For him esse is not the act of being of esse per se subsistens ; it is the act of being nothing but oneself, the act of identifying one’s self to oneself. It follows that the metaphysics of being is transformed into a philosophy of the other. To derive one’s existence from the other is not to have a different being, but to be different from being. The aim of this paper is to show, in its conclusion, that the authentically philosophical question is not to apprehend the other as the other per se, but being as being per se.

  • Extract

    Dans son maître ouvrage, publié en 1978, Autrement qu’ être ou au-delà de l’essence, Emmanuel Lévinas reprend la thèse platonicienne selon laquelle le Bien est «au-delà de l’être (ἐπέκεινα τῆς οὐσίας)». Cette thèse sous-entend que toute philosophie de l’être est une négation de la transcendance. En voulant comprendre l’être, elle l’enferme dans les limites de la compréhension et devient une philosophie de l’immanence «atteinte d’une horreur de l’Autre qui demeure Autre, d’une insurmontable allergie». Il s’ensuit que le Dieu des philosophes, d’Aristote à Leibniz, à travers le Dieu des scolastiques, est un Dieu adéquat à la pensée totalisante de l’être. Tel serait le sort de toute la philosophie occidentale, voire de la philosophie tout court, incapable de sortir du cercle de l’être : «L’histoire de la philosophie occidentale a été une destruction de la transcendance.»

  • Page number (beginning) 5
  • Page number (end) 46
  • Category Article
€5.11
(Incl. 2.1% tax)
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