Gorgias (dialogue) Gorgias (/ˈɡɔrdʒiəs/; Greek: Γοργίας) is a Socratic dialogue written by Plato around 380 BC. In this dialogue, Socrates seeks the true definition of rhetoric, attempting to pinpoint the essence of rhetoric and unveil the flaws of the sophistic oratory popular in Athens at this time. The art of persuasion was widely considered necessary for political and legal advantage in classical Athens, and rhetoricians promoted themselves as teachers of this fundamental skill. Some, like Gorgias, were foreigners attracted to Athens because of its reputation for intellectual and cultural sophistication. Socrates, the philosopherChaerephon, a friend of SocratesGorgias, the rhetoricianPolus, a student of GorgiasCallicles, an older rhetorician Socrates interrogates Gorgias in order to determine the true definition of rhetoric, framing his argument around the question format, "What is X?" Throughout the remainder of the dialogue, Socrates debates about the nature of rhetoric. POLUS: A knack for what?
Fundamentalism Fundamentalism is the demand for a strict adherence to orthodox theological doctrines usually understood as a reaction against Modernist theology.[1] The term "fundamentalism" was originally coined by its supporters to describe five specific classic theological beliefs of Christianity, and that developed into a movement within the Protestant community of the United States in the early part of the 20th century, and that had its roots in the Fundamentalist–Modernist Controversy of that time.[2] While the word was originally used to refer to this specific movement within Protestantism, it has come to be applied to a broad tendency among certain groups mainly, although not exclusively, in religion in general. The term usually has a religious connotation indicating unwavering attachment to a set of irreducible beliefs.[4] "Fundamentalism" is sometimes used as a pejorative term, particularly when combined with other epithets (as in the phrase "right-wing fundamentalists").[5][6] Jewish[edit]
Universal (metaphysics) The problem of universals is an ancient problem in metaphysics about whether universals exist. The problem arises from attempts to account for the phenomenon of similarity or attribute agreement among things.[4] For example, live grass and Granny Smith apples are similar or agree in attribute, namely in having the attribute of greenness. The issue is how to account for this sort of agreement in attribute among things. There are two main positions on the issue: realism and nominalism (sometimes simply called "anti-realism" about universals[5]), along with conceptualism. Realists posit the existence of independent, abstract universals to account for attribute agreement. Nominalists deny that universals exist, claiming that they are not necessary to explain attribute agreement. A universal may have instances, known as its particulars.
Human Humans began to practice sedentary agriculture about 12,000 years ago, domesticating plants and animals which allowed for the growth of civilization. Humans subsequently established various forms of government, religion, and culture around the world, unifying people within a region and leading to the development of states and empires. The rapid advancement of scientific and medical understanding in the 19th and 20th centuries led to the development of fuel-driven technologies and improved health, causing the human population to rise exponentially. By 2012 the global human population was estimated to be around 7 billion.[10][11] Etymology and definition In common usage, the word "human" generally refers to the only extant species of the genus Homo — anatomically and behaviorally modern Homo sapiens. In scientific terms, the definition of "human" has changed with the discovery and study of the fossil ancestors of modern humans. History Evolution and range Evidence from molecular biology
Radicalisme Un article de Wikipédia, l'encyclopédie libre. En France et en Wallonie, le radicalisme est l'expression de la Franc-maçonnerie dominante en politique. Types de radicalisme[modifier | modifier le code] La gauche radicale entend résoudre les problèmes sociaux par un changement de société radical et définitif.Ceux appelés communément Radicaux de Gauche prônent des idées laïques et sociales-démocrates.Le Parti radical valoisien prône des idées laïques et progressistes.Le radicalisme entend résoudre l'ensemble des problèmes de notre société indépendamment des solutions socialistes ou néolibérales. Il prône néanmoins un pouvoir législatif et exécutif fort.Le fondamentalisme religieux. En politique[modifier | modifier le code] Le radicalisme et les partis politiques : Notes et références[modifier | modifier le code] ↑ Serge Berstein, Histoire du Parti radical, 2 vol., Presses de la FNSP, Paris, 1982 Voir aussi[modifier | modifier le code] Articles connexes[modifier | modifier le code] Radicalisation
Martin Heidegger Martin Heidegger (German: [ˈmaɐ̯tiːn ˈhaɪdɛɡɐ]; 26 September 1889 – 26 May 1976) was a German philosopher, widely seen as a seminal thinker in the Continental tradition, particularly within the fields of existential phenomenology and philosophical hermeneutics. From his beginnings as a Catholic academic, he developed a groundbreaking and widely influential philosophy. His relationship with Nazism has been a controversial and widely debated subject. For Heidegger, the things in lived experience always have more to them than what we can see; accordingly, the true nature of being is “withdrawal”. The interplay between the obscured reality of things and their appearance in what he calls the “clearing” is Heidegger's main theme. It has been suggested[by whom?] Biography[edit] Early years[edit] The Mesnerhaus in Meßkirch, where Heidegger grew up Marburg[edit] Freiburg[edit] In 1927, Heidegger published his main work Sein und Zeit (Being and Time). According to historian Richard J. Post-war[edit]
Pierre-Narcisse Guérin Portrait of Pierre-Narcisse Guérin, Jodocus Sebastiaen van den Abeele, Louvre Pierre-Narcisse, baron Guérin (13 May 1774 – 6 July 1833) was a French painter. Biography[edit] Guérin was born in Paris. A pupil of Jean-Baptiste Regnault, he carried off one of the three grands prix offered in 1796, in consequence of the competition not having taken place since 1793. In 1799, his painting Marcus Sextus (Louvre) was exhibited at the Salon and excited wild enthusiasm. The Restoration brought to Guérin fresh honours; he had received from the first consul in 1803 the cross of the Legion of Honour, and in 1815 Louis XVIII named to the Académie des Beaux-Arts. Guérin was commissioned to paint for the Madeleine a scene from the history of St Louis, but his health prevented him from accomplishing what he had begun, and in 1822 he accepted the post of director of the French Academy in Rome, which in 1816 he had refused. Pupils[edit] External links[edit]
Hybris Un article de Wikipédia, l'encyclopédie libre. Mythologie[modifier | modifier le code] Dans la mythologie grecque, Hybris est une divinité allégorique personnifiant l’hybris. Eschyle lui attribue pour mère Dyssebia (l'Impiété)[2] tandis qu'Hygin la range parmi les enfants de la Nuit et de l'Érèbe[3]. Certains manuscrits de la Bibliothèque du pseudo-Apollodore font état de son commerce amoureux avec Zeus, qu'elle aurait rendu père du dieu Pan, mais le nom d'Hybris provient peut-être d'une mauvaise lecture de celui de la nymphe arcadienne Thymbris. La notion d'hybris[modifier | modifier le code] La déesse Némésis tenant la roue de la fortune, statue en marbre du IIe siècle, Villa Getty. La religion grecque antique ignore la notion de péché tel que le conçoit le christianisme. Le châtiment de l’hybris est la némésis, le châtiment des dieux qui fait se rétracter l'individu à l'intérieur des limites qu'il a franchies. Littérature et morale[modifier | modifier le code] « V.
Transcendentalism Transcendentalism is a religious and philosophical movement that developed during the late 1820s and '30s[1] in the Eastern region of the United States as a protest against the general state of spirituality and, in particular, the state of intellectualism at Harvard University and the doctrine of the Unitarian church as taught at Harvard Divinity School. Among the transcendentalists' core beliefs was the inherent goodness of both people and nature. They believe that society and its institutions—particularly organized religion and political parties—ultimately corrupt the purity of the individual. They have faith that people are at their best when truly "self-reliant" and independent. History[edit] Origins[edit] Transcendentalism is closely related to Unitarianism, the dominant religious movement in Boston at the early nineteenth century. Emerson's Nature[edit] So shall we come to look at the world with new eyes. The Transcendental Club[edit] Second wave of transcendentalists[edit] Notes[edit]