By Sébastien Morlet
Dans l’Antiquité, christianisme et philosophie se font face comme deux voies d’accès à los angeles vérité : l’une, par le moyen de l. a. foi, l’autre, par los angeles recherche rationnelle. Les rapports du christianisme et de los angeles philosophie sont cependant plus complexes. Les néoplatoniciens accordent une position grandissante aux éléments extra-rationnels et en viennent à ne plus considérer los angeles raison comme l. a. seule voie d’accès au savoir. Inversement, les chrétiens reconnaissent une certaine vérité dans los angeles philosophie et lui accordent un rôle préliminaire dans l’acquisition de l. a. sagesse. Souvent convaincus que l. a. révélation biblique est los angeles resource du savoir grec, les chrétiens présentent leur faith comme l. a. seule « vraie philosophie ». Ce livre retrace les grandes lignes d’une disagreement qui joua un rôle capital dans los angeles formation de los angeles doctrine chrétienne comme dans l. a. transmission de los angeles tradition gréco-romaine. Il amène à réviser certaines idées reçues sur le christianisme et son rapport à l. a. raison.Collection « Antiquité » dirigée par Paul Demont
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Definition in terms of connotation does not entail the existence of the featured object. Sometimes, however, our questions about existence may lead us down the wrong path. One possible way of avoiding ' the bewitchment of our intelligence by language' is to adopt a functional approach. Ask not whether rights exist, but how the language of rights is used. 5. It is not always clear where we should stop in giving definitions. Some definitions are highly technical and appeal to the 'experts', while others are relatively untechnical, suited to the 'ordinary person'.
Helpful here is Alan White's distinction between ' making a claim' and 'having a claim'. 12 The former has no necessary relation to justification, whereas the latter has. The difference between the two, he argues, is like the difference between our 'making a point' and our 'having a point' in the course of an argument. Only the latter has a link with the notion of justification. Perhaps we can defend Feinberg by giving him some credit for his attempt to distinguish between a claim understood as a mere demand and a valid claim where the demand has some 30 Rights and Christian ethics normative backing.
6 In speaking thus Feinberg is actually introducing a note of criticism, for he goes on to remark: ' If this suggestion is correct it shows the primacy of the verbal over the nominative forms. ). Over all then, Feinberg's position on rights as claims stresses the activity of claiming, the 'performative' sense in which people actually demand their due. We shall see again the value of 'being in a position to make a claim', which is part of the description of one's having a 'justified or valid' claim.