Theory and History of Ontology

by Raul Corazzon | e-mail: rc@ontology.co

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Selected Bibliography on the History of Continental Ontology from Suárez to Kant

SELECTED BIBLIOGRAPHY (in progress)

  1. "Les Mondes Possibles." 2006. Cahiers de Philosophie d l'Université de Caen no. 42.

    Sommaire: Jean-Christophe Bardout et Vincent Jullien: Avant-propos 7; Jacob Schmutz: Qui a inventé les mondes possibles? 9; Jean-Christophe Bardout: Remarques sur l'impossibilité cartésienne des mondes possibles 47; Vincent Jullien: Le Monde, concept incertain du XVIle siècle. L'exemple de l' Aristarque contre le Monde cartésien 71; Gilles Olivo: "Le mystérieux critère de la distinction des vérités nécessaires et des vérités contingentes" ou l'embarras d'une solution: Leibniz et la question du meilleur des mondes possibles 93; Roland Lehoucq: La foire aux univers 131; Stéphane Chauvier: Les possibles sans les mondes 147-165.

  2. "Origini E Sviluppi Dell'ontologia (Secoli Xvi-Xxi) / Origins and Developments of Ontology (16th-21th Century) / Naissance Et Développements De L'ontologie (Xvième-Xxième Siècles) / Entstehung Und Entwicklungen Der Ontologie (Xvi-Xxi Jahrundert) / Origins and Developments of Ontology (16th-21st Century)." 2009. Quaestio.Yearbook of the History of the Metaphysics no. 9.

    The volume, edited by Costantino Esposito with the cooperation of Marco Lamanna, contains the Acts of the International Congress Origin and Development of Modern Ontology, held at Università di Bari (Italy) 15-17 May 2008.

    Indice: Costantino Esposito: Introduzione. Dalla storia della metafisica alla storia dell'ontologia VII-XXXI; I. Alle origini dell'ontologia moderna: l'orizzonte tardo-scolastico e rinascimentale. Joseph S. Freedman, The Godfather of Ontology? Clemens Timpler, "All that is Intelligible", Academic Disciplines during the Late 16th and Early 17th Centuries, and Some Possible Ramifications for the Use of Ontology in our Time 3; Mario S. de Carvalho: Tra Fonseca e Suarez: una metafisica incompiuta a Coimbra 41; Jacob Schmutz: Les innovations conceptuelles de la métaphysique espagnole post-suarézienne: les status rerum selon Antonio Pérez et Sebastiån Izquierdo 61; Paolo Ponzio: Notitia sui est esse suum. Nota sull'ente e sull'io nel pensiero metafisico di Tommaso Camapanella 101; II. L'età cartesiana e le metafisiche del razionalismo. Giulia Belgioioso: L'invenzione dell'ontologia cartesiana nelle interpretazioni del Novecento 113; Massimiliano Savini: Johannes Clauberg e l'esito cartesiano dell'ontologia 153; Michaël Devaux / Marco Lamanna: The Rise and Early History of the Term Ontology (1606-1730) 173; Filippo Mignini: Dell'ontologia in Spinoza 209; Stefano Di Bella: Crisi e rinascite della sostanza. L'eredità leibniziana nell'ontologia analitica da Russell a Kripke (e oltre) 225; Luigi Cataldi Madonna: L'ontologia sperimentale di Christian Wolff 253; Alexei N. Krouglov: Die Ontologie von Tetens und seiner Zeit 269; Riccardo Pozzo: L'ontologia nei manuali di metafisica della Aufklärung 285; Norbert Hinske: Ontologie oder Analytik des Verstandes? Kants langer Abschied von der Ontologie 303; Klaus Düsing: Grundformen der Ontologie bei Kant und bei Hegel 311; Stefano Poggi, Da Wolff a Herbart: l'ontologia di un soggetto inesistente 325; Giusi Strummiello: Beyond the Possible. The Overturning of Early Modern Ontology in Schelling 335; IV. Prospettive novecentesche. Jean-François Courtine: Husserl et la réhabilitation de l'ontologie comme ontologie formelle 353; Friedrich-Wilhelm von Herrmann: Metaphysik und Ontologie in Heideggers fundamentalontologischem und ereignisgeschichtlichem Denken 379; Maurizio Ferraris: Documentalità e ontologia sociale 389; Varia. Note Cronache Recensioni 409; A Note from the Editors 453; Gli Autori 455; Indice dei nomi 459-469.

  3. Angelelli, Ignacio. 1998. "Aristotelian-Scholastic Ontology and Predication in the Port-Royal Logic." Medioevo.Rivista di Storia della Filosofia Medievale no. 24:283-299.

  4. Blum, Paul-Richard. 1988. "Der Standardkurs Der Katholischen Schulphilosophie Im 17. Jahrundert." In Aristotelismus Und Renaissance. In Memoriam Charles B. Schmitt, edited by Kessler, Eckhard, Lohr, Charles H. and Sparn, Walter, 127-148. Wiesbaden: Otto Harrassowitz.

  5. Boulnois, Olivier. 2013. Métaphysiques Rebelles. Genèse Et Structures D'une Science Au Moyen Âge. Paris: Presses universitaires de France.

    Chapitre 10. Naissance de l'ontologie (XVIe - XVIIe sècles), pp. 381-410.

  6. Caruso, Ester. 1979. Pedro Hurtado De Mendoza E La Rinascita Del Nominalismo Nella Scolastica Del Seicento. Firenze: La Nuova Italia.

  7. Ceñal, Ramon. 1948. Filosofia Española Y Portuguesa De 1500 a 1650. Repertorio De Fuentes Impresas. Madrid: Ministerio de Educacion Nacional, Direccion General de Propaganda.

  8. Couloubaritsis, Lambros. 2005. "Ontologies Et Hénologies Contemporaines." In Y- a-T-Il Une Histoire De La Métaphysique?, edited by Zarka, Yves Charles and Pinchard, Bruno, 303-341. Paris: Presses Universitaires de France.

  9. Courtine, Jean-François. 1985. "Ontologie Ou Métaphysique? Pour L'histoire Du Mot "Ontologia"." Giornale di Metafisica no. 7:3-24.

  10. ———. 1990. Suárez Et Le Système De La Métaphysique. Paris: Presses Universitaires de France.

    Italian translation by Costantino Esposito: Il sistema della metafisica. Tradizione aristotelica e svolta suareziana - Milano, Vita e Pensiero, 1999.

  11. ———. 2005. Inventio Analogiae. Métaphysique Et Ontothéologie. Paris: Vrin.

  12. Devaux, Michaël. 2003. "Advancement & Emendatio: Les Projets De Bacon Et De Leibniz." Studia Leibnitiana no. 35:29-52.

    "In 1694, Leibniz defines his metaphysical project in the Réflexions sur l'avancement de la métaphysique réelle, et particulièrement sur la nature de la substance expliquée par la force, a French translation of the De primae philosophiae emendatione et de notione substantiae. In the following pages, the history of the concept of advancement from Bacon and Glanvill to Leibniz is investigated. The notion moves from dignity to progress. The reasons why the translation of emendatio by advancement is not sufficient lead the reader to look, with accuracy, at the syntagma 'real metaphysics', used by Leibniz from 1691 on. The emendatio involves both ideas of progress and correction. The latter is echoed in the 'real' metaphysics. Thus, the first elements of the history of that real metaphysics, a formula that occurs until 1716, are presented here. As the translation of emendatio by 'advancement' and 'real' is disjunctive, I suggest a one-word translation with the French rétablissement."

  13. ———. 2004. L'avancement De La Métaphysique Réelle Selon G. W. Leibniz. Nomenclature Et Réalité De La Métaphysique Leibnizienne Après L'iter Italicum.

    Thèse inédite, Université de Paris IV - Sorbonne.

  14. Di Bella, Stefano. 2000. "Completeness and Essentialism: Two Seventeenth-Century Debates." Topoi.An International Review of Philosophy no. 19:123-136.

  15. ———. 2005. The Science of the Individual: Leibniz's Ontology of Individual Substance. Dordrecht: Springer.

  16. ———. 2008. "L'astratto E Il Concreto. Hobbes, Leibniz E La Riforma Dell'ontologia." Rivista di Storia della Filosofia no. 53:313-350.

  17. Di Vona, Piero. 1968. Studi Sulla Scolastica Della Controriforma. L'esistenza E La Sua Distinzione Metafisica Dell'essenza. Firenze: La Nuova Italia.

  18. Dibon, Paul. 1954. La Philosophie Néerlandaise Au Siècle D'or. Tome I: L'enseignement De La Philosophie Dans Les Universités À L'époque Précartésienne (1575-1650). Amsterdam: Elsevier.

    Le tome II n'a pas été publié.

  19. ———. 1990. Regards Sur La Hollande Du Siecle D'or. Napoli: Vivarium.

  20. Doyle, John Patrick. 1997. "Between Transcendental and Transcendental: The Missing Link?" Review of Metaphysics no. 50:783-815.

    "Medieval transcendentals are on the side of things while Kantian transcendentality is on the side of the knower. Is there a link between the two in the Seventeenth-Century scholastic understanding of 'supertranscendentals'? In the century before Kant, scholastic supertranscendental being was primarily identified with extrinsic intelligibility and regarded as a contribution of the knower. It was said to be the same as 'the object as such' (objectum ut tale). This seems very close to 'der Gegenstand uberhaupt' which Kant has called a 'missing concept' above the dichotomy of the possible and the impossible."

  21. École, Jean. 1996. "Contribution À L'histoire Des Propriétés Transcendentales De L'être." Filosofia Oggi no. 19:367-394.

    Réimprimé dans: Autour de la philosophie Wolffienne pp. 131-158.

  22. ———. 2001. "Une Étape De L'histoire De La Métaphysique: L'apparition De L'ontologie Comme Discipline Séparée." In Autour De La Philosophie Wolffienne. Textes De Hans Werner Arndt, Sonia Carboncini-Gavanelli Et Jean École, edited by École, Jean, 95-116. Hildesheim: Georg Olms.

  23. Eschweiler, Karl. 1928. "Die Philosophie Der Spanischen Spätscholastik Auf Den Deutschen Universitäten Des Siebzehnten Jahrhunderts." In Gesammelte Aufsätze Zur Kulturgeschichte Spaniens. Vol. I, 1, edited by Finke, Heinrich, 251-325. Münster: Aschendorffsche Verlagsbuchhandlung.

  24. Federici Vescovini, Graziella, and Rignani, Orsola, eds. 2008. Oggetto E Spazio. Fenomenologia Dell'oggetto, Forma E Cosa Dai Secoli Xiii-Xiv Ai Post-Cartesiani. Firenze: SISMEL - Edizioni del Galluzzo.

  25. Ferrater Mora, José. 1963. "On the Early History of 'Ontology'." Philosophy and Phenomenological Research (24):36-47.

  26. Forlivesi, Marco. 2006. "Impure Ontology. The Nature of Metaphysics and Its Object in Francisco Suarez's Texts." Quaestio.Yearbook of the History of Metaphysics no. 5:559-686.

  27. Freedman, Joseph S. 1984. Deutsche Schulphilosophie Im Reformationszeitalter (1500-1650): Ein Handbuch Für Den Hochschulunterricht. Münster: MAKS.

    Second revised and expanded edition 1985

  28. ———. 1999. Philosophy and the Arts in Central Europe, 1500-1700. Teaching and Texts at Schools and Universities. Aldershot: Ashgate.

    Variorum Collected Studies Series.

    Reprint of eight previously published studies with the addition of a new introduction (pp. 1-40).

  29. Garcia Quadrado, José. 1999. "La Renovación De La Metafísica En El Siglo De Oro: Suárez Y Báñez (En El Cuarto Centenario De Las Disputaciones Metafísicas De Francisco Suárez)." Anuario Filosofico no. 13:59-78.

  30. Giacon, Carlo. 1944. La Seconda Scolastica. Milano: F.lli Bocca.

    Vol. I: I grandi commentatori di San Tommaso: il Gaetano, il Ferrarese, il Vitoria (1944); Vol. II: Precedenze teoretiche ai problemi giuridici. Toledo, Pereira, Fonseca, Molina, Suarez (1946); Vol. III: I problemi giuridico-politici: Suarez, Bellarmino, Mariana (1950).

  31. Gilson, Étienne. 1948. L'être Et L'essence. Paris: Vrin.

    Deuxième édition revue et augmentée 1962

  32. ———. 1952. Being and Some Philosophers. Toronto: Pontifical Institute of Medieval Studies.

  33. Gurr, John Edwin. 1959. The Principle of Sufficient Reason in Some Scholastic Systems. Milwaukee: Marquette University Press.

  34. Honnefelder, Ludger. 1990. Scientia Transcendens. Die Formale Bestimmung Der Seiendheit Und Realität in Der Metaphysik Der Mittelalters Und Der Neuzeit (Duns Scotus, Suárez, Wolff, Kant, Peirce). Hamburg: Felix Meiner.

  35. ———. 2002. La Métaphysique Comme Science Transcendentale. Paris: Press Universitaires de France.

  36. ———. 2003. "Metaphysics as a Discipline: From the "Transcendental Philosophy of the Ancients" to Kant's Notion of Transcendental Philosophy." In The Medieval Heritage in Early Modern Metaphysics and Modal Theory, 1400-1700, edited by Friedman, Russell L. and Nielsen, Lauge O., 53-74. Dordrecht: Kluwer.

    Contents: 1. The point of departure of Kant's concept of metaphysics as "transcendental philosophy": metaphysics as scientia transcendens in the doctrine of John Duns Scotus; 2. The mediation of the Scotistic concept of metaphysics as scientia transcendens by Francisco Suárez' Disputationes metaphysicae; Kant's concept of "transcendental philosophy" ; 4. Kant's transformation of fundamental concept of the Scotistic scientia transcendens.

    "In the following, we will investigate metaphysics' status as a scientific discipline, through an examination of the medieval sources of the approach that most profoundly transformed modem metaphysics, i.e. Kantian transcendental philosophy. Starting with Kant's direct sources we will trace the discussion back to the ideas of John Duns Scotus (§ 1) and of Francisco Suárez (§ 2), in order to demonstrate with regard to its most important features just how Kant received (§ 3) and transformed (§ 4) these ideas."

  37. Kessler, Eckhard, and Maclean, Ian, eds. 2002. Res Et Verba in Der Renaissance. Wiesbaden: Harrassowitz.

  38. Knebel, Sven. 1998. "The Early Modern Rollback of Merely Extrinsic Denomination." In Meeting of the Minds. The Relations between Medieval and Classical Modern European Philosophy, edited by Brown, Stephen F., 317-331. Turnhout: Brepols.

    Acts of the International Colloquium held at Boston College Jund 14 - 16, 1996.

  39. Lamacchia, Ada, ed. 1995. La Filosofia Nel Siglo De Oro. Studi Sul Tardo Rinascimento Spagnolo. Bari: Levante.

  40. Lamanna, Marco. 2006. "Sulla Prima Occorrenza Del Termine "Ontologia". Una Nota Bibliografica." Quaestio.Yearbook of the History of the Metaphysics no. 6:557-570.

  41. ———. 2012. "La "Nascita" Dell'ontologia Nella Schulmetaphysik Riformata E Protestante Dei Secoli Xvi E Xvii " In Prospettive Filosofiche. Ontologia, edited by Tatasciore, Carlo, Graziani, Perluigi and Grimaldi, Giorgio, 137-151. Acireale - Roma: Bonanno Editore.

  42. ———. 2013. La Nascita Dell'ontologia Nella Metafisica Di Rudolph Göckel (1547-1628). Hildesheim: Georg Olms.

    "Nel dibattito seguito al cosiddetto Ontological Turn della filosofia analitica contemporanea un posto di assoluto rilievo ha avuto, e continua ad avere, l’ipotesi di distinguere l’ambito dell’ontologia da quello della metafisica. Si tratta solo dell’ultima insorgenza di un dibattito epistemologico che ha conosciuto più riprese nel corso dei secoli, in contesti anche molto differenti tra loro. A livello strettamente terminologico, la prima distinzione dell’ontologia dalla metafisica si registra all’inizio del XVII secolo, all’interno della Schulmetaphysik riformata, in particolare calvinista. È in quell’ambito che un autore come Rudolph Gōckel (lat. Goclenius) potè intestarsi una simile operazione a seguito delle istanze scaturite dall’“importazione” dei modelli metafisici dell’aristotelismo gesuita (in particolare di Benet Perera, più che di Francisco Suárez) nella Germania protestante. Erano trascorsi quasi ottant’anni dall’interdetto pronunciato da Lutero contro la metafisica e le sue pretese epistemologiche. Il “ritomo” alla metafisica tra i calvinisti coincise pertanto con la nascita dell’ontologia come scienza propriamente detta e con la distinzione di quest’ultima dalla metafisica, intesa perlopiù come teologia: nel corso delle dispute tra riformati e protestanti si affinerà un modello che dominerà il dibattito scolastico in ambito continentale sino agli anni di Kant, determinando profonde conseguenze nel modo di pensare la realtà."

  43. ———. 2014. "Ontology between Goclenius and Suárez." In Suárez’s Metaphysics in Its Historical and Systematic Context, edited by Novák, Lukáš, 135-152. Berlin: Walter de Gruyter.

    "From latest findings the “birth of ontology” has emerged as a debate in which three Reformed authors originally participated: Rudolph Goclenius, Clemens Timpler and Jakob Lorhard. Under this new label (“ ontologia”), the Calvinist Goclenius aims to make the model of science of being first proposed by the Jesuit Benet Perera standard within Reformed scholastic philosophy. This paper focuses on the dispute between Goclenius and Timpler concerning the status of metaphysics and its subject-matter ( ens). According to Timpler the subject of the universal part of metaphysics is not being qua being but the purely intelligible ( intelligibile), a concept even more general than that of being. In this solution Timpler drew upon the Jesuit Pedro da Fonseca, who seemed to approve of the hypothesis that the concept of ens might be subordinated to aliquid, in a single passage of his Commentarii in libros metaphysicorum Aristotelis.

    Unlike Timpler, Goclenius adopts the more traditional thesis according to which each noetic definition, however abstract and universal, has to be conceived “ sub specie entis”. Still, Goclenius’ point of view is only seemingly “traditional”, just like the doctrine of being on which he builds his metaphysics – or rather his “ontology” –, which is based on a new elaboration of the concept of being and that of other transcendentals. In particular, Goclenius removes the concepts of res and aliquid from the list of transcendentals, and he puts them into extensional identity with the concept of ens. This philosophical choice of Goclenius is not new, but draws upon the doctrine of “ synonymia entis”, proposed also by Suárez in the Disputationes metaphysicae (DM 3.2.5)."

  44. Lamanna, Marco, and Esposito, Costantino. 2011. "Dalla Metafisica All’ontologia. Storia Di Una Trasformazione Editoriale." Quaestio.Yearbook of the History of the Metaphysics no. 11:213-246.

    "The bibliographical history offers an interesting point of view for a better understanding of the rise and development of ontology, as an autonomous discipline, in early modern thought. After Luther’s interdict, the metaphysics was neglected in many protestant academies and excluded from the disciplinary classifications (§§ 1-2). The return of metaphysics, at the end of the 16th century, coincided, in many cases, with the affirmation of the new scholastic paradigm of ontology (§ 3). An illustrious precedent of this paradigm was constituted by the Jesuit Francisco Suárez and his Disputationes metaphysicae (§ 5). The Jesuit models - not only that by Suárez, but also those by Benet Perera and Pedro da Fonseca - represented the standard on which Calvinists and Lutherans built their own metaphysics in an ontological way. This paper provides a conspicuous number of case studies in which the passage from metaphysics to ontology becomes definitively clear: this debate takes place throughout the first handbooks, treatises, magisterial and doctoral disputations (§ 6) proposed by the Calvinist and Lutheran authors."

  45. Leinsle, Ulrich Gottfried. 1985. Das Ding Und Die Methode. Methodische Konstitution Und Gegenstand Der Frühen Protestantischen Metaphysik. Augsburg: MaroVerlag.

    I. Teil: Darstellung; II: Teil: Anmerkungen und Register.

  46. ———. 1988. "Methodologie Und Metaphysik Bei Den Deutschen Lutheranern Um 1600." In Aristotelismus Und Renaissance. In Memoriam Charles B. Schmitt, edited by Kessler, Eckhard, Lohr, Charles H. and Sparn, Walter, 149-162. Wiesbaden: Otto Harrassowitz.

  47. Lewalter, Ernst. 1935. Spanisch-Jesuitische Und Deutsch-Lutherische Metaphysik Des 17. Jahrhunderts. Ein Beitrag Zur Geschichte Der Iberisch-Deutschen Kulturbeziehungen Und Zur Vorgeschichte Des Deutschen Idealismus. Hamburg: Ibero-Amerikanisches.

    Reprint: Darmstadt, Wissenschaftliche Buchgesellschaft 1967

  48. Llamzon, Benjamin. 1964. "The Specification of 'Esse': A Study in Bañez." Modern Schoolman no. 41:123-144.

  49. Lohr, Charles H. 1976. "Jesuit Aristotelianism and Sixteenth-Century Metaphysics." In Paradosis. Studies in the Memory of Edwin A. Quain, S.J., 203-220. New York: Fordham University Press.

  50. ———. 1988. "Metaphysics." In The Cambridge History of Renaissance Philosophy, edited by Schmitt, Charles B., Skinner, Quentin and Kessler, Eckhard, 537-638. Cambridge: Cambridge University Press.

  51. ———. 1999. "Metaphysics and Natural Philosophy as Sciences: The Catholic and the Protestant Views in the Sixteenth and Seventeenth Centuries." In Philosophy in the Sixteenth and Seventeenth Centuries : Conversations with Aristotle, edited by Blackwell, Constance, 280-295. Aldershot: Ashgate.

  52. Mesnard, Pierre. 1948. "Comment Leibniz Se Trouva Placé Dans Le Sillage De Suaréz." Archives de Philosophie:7-32.

  53. Meyer, Michel. 1999. Pour Une Histoire De L'ontologie. Paris: Presses Universitaires de France.

    Première edition avec le titre: Pour une critique de l'ontologie - Bruxelles, Éditions de l'Université de Bruxelles, 1991.

  54. Mora, José Ferrater. 1963. "On the Early History of 'Ontology'." Philosophy and Phenomenological Research no. 24:36-47.

  55. Narbonne, Jean-Marc. 1992. "Note Critique: Metaphysique Et Possibilité: A Propos De "Suarez Et Le Systeme De La Metaphysique" De Jean-Francois Courtine." Laval Théologique et Philosophique no. 48:109-123.

  56. Orrego Sanchez, Santiago. 2004. La Actualidad Del Ser En La 'Primera Escuela' De Salamanca, Con Lecciones Inéditas De Vitoria, Soto Y Cano. Pamplona: EUNSA.

  57. Petersen, Peter. 1921. Geschichte Der Aristotelischen Philosophie Im Protestantischen Deutschland. Leipzig: Felix Meiner.

    Reprint: Stuttgart, Friedrich Frommann (Günther Holzboog), 1964.

  58. Pozzo, Riccardo. 2004. "Logic and Metaphysics in German Philosophy from Melanchton to Hegel." In Approaches to Metaphysics, edited by Sweet, William, 57-66. Dordrecht: Kluwer.

    "The aim of this paper is to focus on the distinction between logic and metaphysics in German philosophy from Philipp Melanchthon to G.W.F. Hegel. Its scope is a temporal route that goes from the Renaissance to the 19th century, and which exhibits a movement from one extreme to another. Thus, Melanchthon -- owing to his nominalistic background -- was in fact repelled by metaphysical forms and chose not to include metaphysics among the philosophical sciences. For him, metaphysics was to be identified with logic. On the other hand, Hegel was repelled by logical formalism and did not include logic among the philosophical sciences. For Hegel, logic was to be identified with metaphysics. While Melanchthon and Hegel are the subjects, respectively, of the first and last parts of this paper, the second, the third, and the fourth parts are dedicated to the understanding of the relationship between logic and metaphysics in the work of Scheibler, Leibniz and Kant." p. 57

  59. Prouvost, Géry. 1993. "La Naissance De L'ontologie." Revue Thomiste no. 93:478-484.

    "Le point de départ de cette réflexion est le livre de Jean-François Courtine, Suarez et le système de la métaphysique. Ce type de travaux manifeste un questionnement au sujet de la métaphysique, il s'agit d'en saisir le statut, l'objet et la nature en instaurant un dialogue avec la pensée de type historico-philosophique de Gilson. Ce dialogue est le signe d'un retour à la métaphysique où se prolonge la circularité entre philosophie et histoire."

  60. Schmutz, Jacob. 2000. "Bulletin De Scolastique Moderne (I)." Revue Thomiste no. 100:270-341.

    "Ce bulletin entend offrir un premier état des lieux de la recherche internationale dans le domaine de la théologie et de la philosophie scolastiques des XVIe et XVIIe siècles. Un liminaire général présente brièvement les approches historiographiques qui ont prévalu jusqu'aujourd'hui, propose ensuite une tentative de définition et enfin relève quelques caractères significatifs de cette tradition de pensée. Suivent alors les discussions critiques d'une trentaine de titres publiés au cours des cinq dernières années."

    Voir en particuler la section C pp. 297-314:

    Métaphysique ou ontologie?

    1) Genèse et structure des métaphysiques modernes

    2) Logique et ontologie chez Pedro da Fonseca

    3) Suárez Gallicus

    4) Théorie des distinctions et ontologie

    5) Une métaphysique de la volonté: Antonio Pérez

  61. Solana, Marcial. 1928. Los Grandes Escolásticos Españoles De Los Siglos Xvi Y Xvii : Suas Doctrinas Filosóficas Y Su Significación En La Historia De La Filosofia. Madrid: Jaime Ratès.

  62. ———. 1940. Historia De La Filosofia Española. Epoca Del Renacimiento. Tomo Terciero. Madrid: Real Academia de Ciencias Exactas, Físicas y Naturales.

  63. Sparn, Walter. 1976. Wiederkehr Der Metaphysik. Die Ontologische Frage in Der Lutherischen Theologie Des 17. Jahrhunderts. Stuttgart: Calwer Verlag.

  64. Tommasi, Francesco Valerio. 2008. Philosophia Transcendentalis. La Questione Antepredicativa E L'analogia Tra La Scolastica E Kant. Firenze: Olschki.

    "Giorgio Tonelli and Norbert Hinske showed that sources of the German Aristotelianism are necessary to clear the Kantian use of the term «transcendental», but thy could not find a direct source. Thanks to new evidences, the Author proposes Franz Albert Aepinus as this often searched "missing link". On this basis, the Kantian transcendental philosophy is interpreted as an answer to the structural problem of the Scholastic transcendental philosophy: the necessity and impossibility of a prepredicative plane."

  65. Tonelli, Giorgio. 2006. A Short-Title List of Subject Dictionaries of the Xvith, Xviith, and Xviiith Centuries as Aids to the History of Ideas. Firenze: Leo S. Olschki.

    Extended edition revised and annotated by Eugenio Canone and Margherita Palumbo.

    First edition: London, Warburg Institute, 1971.

  66. Vollrath, Ernst. 1962. "Die Gliederung Der Metaphysik in Eine Metaphysica Generalis Und Eine Metaphysica Specialis." Zeitschrift für Philosophische Forschung no. 16:258-284.

  67. Walton, Craig. 1969. "Malebranche's Ontology." Journal of the History of Philosophy no. 7:143-162.

  68. Wille, Dagmar von. 1991. Lessico Filosofico Della Frühauflklärung. Christian Thomasius - Christian Wolff - Johann Georg Walch. Roma: Edizioni dell'Ateneo.

  69. Wollgast, Siegfried. 1988. Philosophie in Deutschland Zwischen Reformation Und Aufklärung. Berlin: Akademie Verlag.

  70. Wundt, Max. 1939. Die Deutsche Schulmetaphysik Des 17. Jahrhunderts. Tübingen: J. C. B. Mohr (Paul Siebeck).

  71. ———. 1945. Die Deutsche Schulphilosophie Im Zeitalter Der Aufklärung. Tübingen: Mohr.

    Reprint: Hildesheim, Georg Olms, 1964.

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