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Zeitschriftenartikel zum Thema „Aristotle Political and social views“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 12. Februar 2022

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1

BOŽILOVIĆ, JELENA. "ETHICAL PRINCIPLES OF POLITICAL COMMUNITY IN THE WORKS OF ARISTOTLE." Kultura polisa, no. 44 (March 8, 2021): 173–87. http://dx.doi.org/10.51738/kpolisa2021.18.1r.3.02.

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Aristotle’s understanding of political community is strongly linked with the view on political naturalism and the concept of a man as a moral being. According to Aristotle, man (by nature) achieves his human potential by living in a community, however, the political community on its own, as the largest and the most significant among all communities, enables citizens to fully develop their virtue through their participation in political life. For this reason, a man and the community are joined in a relationship resulting in mutual creation of ethics: by living in a polis, an individual develops

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CRESPO, RICARDO F. "Aristotle on agency, habits and institutions." Journal of Institutional Economics 12, no. 4 (April 21, 2016): 867–84. http://dx.doi.org/10.1017/s1744137416000059.

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AbstractThis paper introduces Aristotle's conception of agency, habits and institutions as a way of contributing to some current discussions about the definition, nature and theory of institutions. Aristotle developed a theory of human action, where we can find a place for ‘agency’. His views on habits are linked to his theory of virtue and art (skill). Concerning institutions, Aristotle provides a sound social and political philosophy that encompasses the nature and role of institutions. The paper will subsequently present Aristotle's ideas on these three notions – agency, habits and institut

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Biondi, Carrie-Ann. "ARISTOTLE ON THE MIXED CONSTITUTION AND ITS RELEVANCE FOR AMERICAN POLITICAL THOUGHT." Social Philosophy and Policy 24, no. 2 (May 29, 2007): 176–98. http://dx.doi.org/10.1017/s0265052507070215.

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Contemporary political discourse is marked with the language of democracy, and Western countries in particular seek to promote democracy at home and abroad. However, there is a sublimated conflict in general political discourse between a desire to rely on alleged political experts and a desire to assert the supposed common sense of all men. Can the struggle between the democratic and aristocratic values embodied in this conflict be reconciled? The question is perennial, and raises issues that are central to constitutional design. Aristotle, developing in significant ways insights made by his t

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Broadie, Sarah. "Aristotle's Elusive Summum Bonum." Social Philosophy and Policy 16, no. 1 (1999): 233–51. http://dx.doi.org/10.1017/s0265052500002314.

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The philosophy of Aristotle (384–322, b.c.e.) remains a beacon of our culture. But no part of Aristotle's work is more alive and compelling today than his contribution to ethics and political science — nor more relevant to the subject of the present volume. Political science, in his view, begins with ethics, and the primary task of ethics is to elucidate human flourishing. Aristotle brings to this topic a mind unsurpassed in the depth, keenness, and comprehensiveness of its probing.

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Absattarov, R. B. "PLATO AND ARISTOTLE ON EDUCATION." BULLETIN Series of Sociological and Political sciences 74, no. 2 (June 30, 2021): 95–101. http://dx.doi.org/10.51889/2021-2.1728-8940.14.

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The article examines the views of Plato and Aristotle on education, which have not yet been sufficiently studied in socio-political science. The article examines in more or less detail the views of Plato and Aristotle on social education in the state on specific materials. Of outstanding pedagogical and educational significance are the early Platonic dialogues, in which the death of Socrates is considered: "Apology"," Crito"," Phaidon"," Phaidros","Feast". The main work of the mature Plato "The State" contains, along with the doctrine of politics, a lot of pedagogical arguments and ideas, incl

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Finlayson, James Gordon. "“Bare Life” and Politics in Agamben's Reading of Aristotle." Review of Politics 72, no. 1 (2010): 97–126. http://dx.doi.org/10.1017/s0034670509990982.

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AbstractGiorgio Agamben's critique of Western politics inHomo Sacerand three related books has been highly influential in the humanities and social sciences. The critical social theory set out in these works depends essentially on his reading of Aristotle'sPolitics. His diagnosis of what ails Western politics and his suggested remedy advert to a “biopolitical paradigm,” at the center of which stand a notion of “bare life” and a purported opposition betweenbiosandzoē. Agamben claims that this distinction is found in Aristotle's text, in ancient Greek, and in a tradition of political theory and

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Bobonich, Christopher. "WHY SHOULD PHILOSOPHERS RULE? PLATO'S REPUBLIC AND ARISTOTLE'S PROTREPTICUS." Social Philosophy and Policy 24, no. 2 (May 29, 2007): 153–75. http://dx.doi.org/10.1017/s0265052507070203.

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I examine Plato's claim in the Republic that philosophers must rule in a good city and Aristotle's attitude towards this claim in his early, and little discussed, work, the Protrepticus. I argue that in the Republic, Plato's main reason for having philosophers rule is that they alone understand the role of philosophical knowledge in a good life and how to produce characters that love such knowledge. He does not think that philosophic knowledge is necessary for getting right the vast majority of judgments about actions open to assessment as virtuous or vicious. I argue that in the Protrepticus

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Onuf, Nicholas. "Structure? What Structure?" International Relations 23, no. 2 (June 2009): 183–99. http://dx.doi.org/10.1177/0047117809104634.

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Kenneth Waltz is a structural theorist. While scholars often comment on Waltz's conception of structure, they rarely address the philosophical assumptions behind it — assumptions that go back to Kant and finally to Aristotle. Appropriately situated, Waltz's conception of structure points to a strong version of constructivist social theory. To make my case, I trace Waltz's view of political structure in his early work, recapitulate his views on science, models and theory, address the question of his (or any) theory's relation to `reality', illustrate his difficulty with structural theory and in

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Kraut, Richard. "NATURE IN ARISTOTLE'S ETHICS AND POLITICS." Social Philosophy and Policy 24, no. 2 (May 29, 2007): 199–219. http://dx.doi.org/10.1017/s0265052507070227.

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Aristotle's doctrine that human beings are political animals is, in part, an empirical thesis, and posits an inclination to enter into cooperative relationships, even apart from the instrumental benefits of doing so. Aristotle's insight is that human cooperation rests on a non-rational propensity to trust even strangers, when conditions are favorable. Turning to broader questions about the role of nature in human development, I situate Aristotle's attitude towards our natural propensities between two extremes: he rejects both the view that we must bow to whatever nature dictates, and also the

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Corey, David D. "Voegelin and Aristotle on Nous: What is Noetic Political Science?" Review of Politics 64, no. 1 (2002): 57–79. http://dx.doi.org/10.1017/s0034670500031612.

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The article examines Voegelin's understanding of nous as the ground for theorizing, and relates this back to Aristotle. Aristotle is shown to have understood the activities of nous in two distinct ways. On the one hand, nous is the divine activity of the soul exploring its own ground. But nous is also induction (epagôgê) of the first principles of science through sense perception, memory and experience. The two basic activities of nous are related, but they have different values when it comes to the world of particulars. The argument is that a substantive ethical and political science—one that

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Piepenbrink, Karen. "‚Wertorientierung‘ als rhetorisches Argument: Die ‚Rhetorik‘ des Aristoteles und die soziale Praxis im Athen des 4. Jahrhunderts v. Chr. im Vergleich." Rhetorica 34, no. 2 (2016): 121–40. http://dx.doi.org/10.1525/rh.2016.34.2.121.

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Different from some of his other works on practical philosophy Aristotle's Rhetoric has a rather strong orientation towards the everyday life world of the poleis of his time. That applies to many of his reflections on the conditions of communication in the poleis as well as to his utterances about social values which are based on common sense. In Aristotle's view the orator's ethos and thus his consequent reference to intersubjectively valid values is the most important instrument for a rhetor to claim credibility. In comparison with the ethopoiia of fourth-century rhetorical practice at Athen

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Lane, Melissa. "Politics as Architectonic Expertise? Against Taking the So-called ‘Architect’ (ἀρχιτέκτων) in Plato’s Statesman to Prefigure this Aristotelian View". Polis: The Journal for Ancient Greek and Roman Political Thought 37, № 3 (1 вересня 2020): 449–67. http://dx.doi.org/10.1163/20512996-12340294.

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Abstract This article rejects the claim made by other scholars that Plato in the Statesman, by employing the so-called ‘architect’ (ὁ ἀρχιτέκτων) in one of the early divisions leading to the definition of political expertise, prefigured and anticipated the architectonic conception of political expertise advanced by Aristotle. It argues for an alternative reading in which Plato in the Statesman, and in the only other of his works (Gorgias) in which the word appears, closely tracks the existing social role of the architektōn, who was designated as such only in virtue of appointment by a city to

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Bartula, Piotr. "Us and Nothing." Intercultural Relations 2, no. 2(4) (March 27, 2019): 83–94. http://dx.doi.org/10.12797/rm.02.2018.04.05.

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Perhaps everyone is familiar with Aristotle’s view that man is a cultural, social and political animal: “ . . . And he who by nature and not by mere accident is without a state, is either a bad man or above humanity; he is like the ‘Tribeless, lawless, hearthless one,’ whom Homer denounces – the natural outcast is forthwith a lover of war; he may be compared to an isolated piece at draughts.” Although Aristotle’s view seems obvious, at first sight, it is not so. This is evidenced by the numerous examples of recluses, outsiders, stateless persons, anarchists who dismiss belonging to a state or

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Filipovic, Bozidar. "War and crime as a source of moral renewal and unity - republican heritage and its transformation into a work of Emile Durkheim." Sociologija 59, no. 3 (2017): 296–313. http://dx.doi.org/10.2298/soc1703296f.

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In this paper we wish to demonstrate how Durkheim integrates in his work the views of the classics of political thought on war as a means of moral regeneration of society. Taking into account the understanding of the consequences of war in republics - in Plato, Aristotle, Machiavelli, Montesquieu, and Rousseau - we will try to offer a new way of looking at Durkheim?s sociological theory. Although he was not a supporter of war as a means of (moral) integration, Durkheim noted its positive effect on moral cohesion in the example of the study of suicide. The central hypothesis of our work relates

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Cornell, John F. "On the Relevance of Aristotle's Bioethics." Politics and the Life Sciences 6, no. 2 (February 1988): 199–201. http://dx.doi.org/10.1017/s0730938400003269.

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There is a reasonable urgency today about clarifying the relationship between biology and human affairs. A growing genetic technology is an obvious reason for concern. But behind that is the real crisis, at once ethical and educational. The “moral” teachings that descend from the new scho~ls of biology - of which sociobiology may be considered representative - are easy deductions from rigid reductionist theories, requiring no inquiry about the limits of theory, and thus ready for popular consumption. Arnhart clearly recognizes the philosophical dimensions of our situation in his article “Arist

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Jones, Henry. "Searching for Statesmanship: a Corpus-Based Analysis of a Translated Political Discourse." Polis: The Journal for Ancient Greek and Roman Political Thought 36, no. 2 (June 28, 2019): 216–41. http://dx.doi.org/10.1163/20512996-12340208.

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Abstract With its connotations of superior moral integrity, exceptional leadership qualities and expertise in the science of government, the modern ideal of statesmanship is most commonly traced back to the ancient Greek concept of πολιτικός (politikos) and the work of Plato and Aristotle in particular. Through an analysis of a large corpus of modern English translations of political works, built as part of the AHRC Genealogies of Knowledge project (http://genealogiesofknowledge.net/), this case-study aims to explore patterns that are specific to this translated discourse, with a view to under

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Berlin, Isaiah. "A Turning-Point in Political Thought." Common Knowledge 25, no. 1-3 (April 1, 2019): 292–320. http://dx.doi.org/10.1215/0961754x-7299390.

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Berlin discerns three great crises in Western political thought, each challenging one of its three primary tenets. The three tenets are (1) that questions about correct human actions are answerable, whether the answers are yet known or not; (2) that the answers to those questions, insofar as they are true, cannot contradict each other; and (3) that human beings have a distinctive character, which is essentially social. Each of these tenets has been attacked, the first by the German Romantics of the late eighteenth century, the second by Machiavelli in sixteenth-century Florence, and the third

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Beck, Martha C. "Weaving Together a Global Civilization that Nurtures Justice and Peace: A Vision for Muslim Educators at Indonesia’s UIN Institutions." Sunan Kalijaga: International Journal of Islamic Civilization 1, no. 1 (March 22, 2018): 1. http://dx.doi.org/10.14421/skijic.v1i1.1211.

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This paper links the religious pluralism of Pancasila, Indonesia’s political ideology, with numerous ancient and contemporary worldviews, including Erwin Lazlo’s Systems View of the World, the “Functionalism” of Paul Davies and Richard Feynman, both theoretical physicists, and Aristotle. It gives extensive descriptions of Aristotle’s virtues: self-control, courage, even-temperedness, wise ambition, appropriate pride, a sense of humor, self-knowledge, sociability, justice, moderation in wealth, good judgment about what sorts of laws will weave people together in positive ways, including how to

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Anderson, Austen R., and Blaine J. Fowers. "An exploratory study of friendship characteristics and their relations with hedonic and eudaimonic well-being." Journal of Social and Personal Relationships 37, no. 1 (July 10, 2019): 260–80. http://dx.doi.org/10.1177/0265407519861152.

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Friendships are an important source of happiness, well-being, physical health, and longevity. Researchers have often linked unidimensional friendship quality to life satisfaction and positive affect, which are hedonic forms of well-being. Aristotle presented an expanded view of friendship with three general characteristics: Utility, Pleasure, and Virtue. Following his theory, we expected Pleasure and Utility characteristics to be primarily related to hedonic well-being (HWB). In contrast, we expected Virtue characteristics to be more strongly related to eudaimonic well-being (EWB), which inclu

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COX, GORDON, and STEPHANIE PITTS. "Editorial." British Journal of Music Education 23, no. 3 (November 2006): 251–52. http://dx.doi.org/10.1017/s0265051706007145.

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Several of the articles in this issue encourage us to re-think taken for granted attitudes and practice, to jolt us out of complacency. Take ‘creativity’ for example. The word tends to get bandied around as a catch-all, so that it loses touch with any specific meaning. Jere Humphreys, in his Point for Debate, ‘Toward a reconstruction of ‘creativity’ in music education’ takes the long view, and ranges from Socrates, Plato and Aristotle to postmodernist ideologies. The basic tension (dualism) he identifies as being between realist and idealist positions, which leads him to conclude that creativi

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Sommers, Christina. "The Feminist Revelation." Social Philosophy and Policy 8, no. 1 (1990): 141–58. http://dx.doi.org/10.1017/s0265052500003782.

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In the Proceedings of the American Philosophical Association for the fall of 1988, we find the view that “the power of philosophy lies in its radicalness.” The author, Tom Foster Digby, tells us that in our own day “the radical potency of philosophy is particularly well-illustrated by contemporary feminist philosophy” in ways that “could eventually reorder human life.” The claim that philosophy is essentially radical has deep historical roots.Aristotle and Plato each created a distinctive style of social philosophy. Following Ernest Barker, I shall call Aristotle's way of doing social philosop

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Houlgate, Stephen. "Hegel's Ethical Thought." Hegel Bulletin 13, no. 01 (1992): 1–17. http://dx.doi.org/10.1017/s026352320000481x.

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It is often assumed that Hegel's philosophy contains no practical dimension, no doctrine of how human beings should live, but is concerned exclusively with showing that human existence, as the product of reason, is already fully rational. As a consequence, even though Hegel's social and political thought (which is set out mainly in his Philosophy of Right) has been the subject of extensive and detailed study over the years, few commentators have ever tried to develop a Hegelian ethical theory to place alongside those of Aristotle, Kant and Mill. In his book, Hegel's Ethical Thought, Allen Wood

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N. Ye., Donii. "Historical and philosophical viev on the democracy phenomenon." Scientific Herald of Sivershchyna. Series: Education. Social and Behavioural Sciences 1, no. 6 (July 2, 2021): 77–86. http://dx.doi.org/10.32755/sjeducation.2021.01.077.

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As a form of social life democracy is around for over 2,500 years. The development of democracy is noted to be as a large-scale process in the XXIst century, that became a factor determining the totality of social and legal relations in the world. The today’s democracy as a form of socio-political system of the state, acquired a form different from the democracy that emerged in Athens and which was perceived as perfect and equated to the goddess, whose sanctity was not in doubt and did not allow encroachment. We believe that the transformation of democracy requires reflection. The purpose of t

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Baranauskiene, Ingrida. "Preface by Editor-in-Chief." SOCIAL WELFARE: INTERDISCIPLINARY APPROACH 1, no. 10 (December 18, 2020): 5. http://dx.doi.org/10.21277/sw.v1i10.568.

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<p>Dear authors, members of the editorial board, and readers of the scientific interdisciplinary journal <em>Social Welfare: Interdisciplinary Approach</em>. We present to you one more issue of the journal. As in previous issues, in the present issue, an interdisciplinary approach to social welfare in a national and intercultural context is important to us. In this issue, we present to your attention the works of scientists from three countries in one way or another related to social welfare, the concept of which is constructed and presented in three chapters: <em>Socia

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Sánchez Madrid, Nuria. "¿Comprendemos las emociones políticas de la democracia ateniense? Algunas reflexiones para superar el paradigma de la confrontación entre masa y élites = Are We Able to Understand the Political Emotions of the Athenian Democracy? Some Reflexions in Order to Overcome the Confrontation Paradigm between Mass and Elites." ΠΗΓΗ/FONS 4, no. 1 (June 4, 2020): 15. http://dx.doi.org/10.20318/fons.2019.4907.

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Resumen: Este ensayo pretende analizar, en la estela de trabajos previos de J.L. Moreno Pestaña y L. Sancho Rocher, el hecho paradójico de que la semblanza que la filosofía e historiografía de los siglos V y IV antes de nuestra era dedican a la democracia no refleje de la manera más fiel las dinámicas institucionales que caracterizaron a esa forma de gobierno clásica. La primera parte del artículo se detiene en algunas valoraciones de la democracia en la obra trágica de Eurípides especialmente en Suplicante s - y en los libros de la Política de Aristóteles, con el fin de señalar que ambos enfo

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Adil, Md Sharifur Rahman. "Policing Ethics: Context Bangladesh." Bangladesh Journal of Bioethics 11, no. 1 (March 9, 2020): 10–23. http://dx.doi.org/10.3329/bioethics.v11i1.49192.

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The police are one of the most powerful and important forces for any country. The main task of the police is to install a sense of security in the ordinary citizens and to protect their life and property when they are in danger. Bangladeshi Police have a glorious past with tremendous achievement. Especially in our great liberation war in 1971, they played an important role in achieving our liberation. Eliminating terrorism & militancy and others several operation that leads with the risk of their life. But there are still a lot of accusations against the police force. Like- abusing of powe

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Das, Pujarini. "Role of Happiness as a Habitual Process." Proceedings 1, no. 3 (June 9, 2017): 232. http://dx.doi.org/10.3390/is4si-2017-04114.

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Philosophy itself is philosophizing to our experience of the world, life, or thought, and it is truly enriching our social, political, intellectual, and emotional existence. Although, philosophers have various views on a single issue, but they still share a common interest, i.e., a critic with the comprehensive thought of approach, and therefore, ‘philosophy’ is a way to understand our life (not a way of life). Similarly, our life is based on the various kinds of habits and rituals (prayer, meditation, yoga, worship many deities, speaking multiple languages and symbols for communicating with e

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Gerber, Scott Douglas. "Law and Religion in Plymouth Colony." British Journal of American Legal Studies 8, no. 2 (December 1, 2019): 167–91. http://dx.doi.org/10.2478/bjals-2019-0016.

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Abstract 2020 marks the 400th anniversary of the planting of Plymouth Colony. Although the literature about Plymouth is voluminous, the discussion about law and religion has been inappropriately superficial to date. This article addresses the Pilgrims’ conception of law on matters of religion and the new insights into the Pilgrims’ story that can be ascertained by focusing on law. “Law” has been defined in many different ways by many different people throughout history. Aristotle, Cicero, Thomas Aquinas, and other proponents of natural law argued that law is the exercise of reason to deduce bi

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Lintott, Andrew. "Aristotle and Democracy." Classical Quarterly 42, no. 1 (May 1992): 114–28. http://dx.doi.org/10.1017/s0009838800042622.

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There are two main types of question which arise from Aristotle's treatment of democracy, as from all other major topics which we find in that part of the Politics which is related to empirical data about political behaviour (Books 2–6 in O.C.T.). One type is primarily philosophical: ‘Is Aristotle's analysis logically coherent, is it consistent with his data, is it convincing?’ The other is more historical, though it has philosophical importance too: ‘From where does he derive his data, from where his views (or prejudices)? Has he done justice to the historical events that he adduces and to th

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Terchek, Ronald J., and David K. Moore. "Recovering the Political Aristotle: A Critical Response to Smith." American Political Science Review 94, no. 4 (December 2000): 905–11. http://dx.doi.org/10.2307/2586215.

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Thomas Smith presents an Aristotelian view of the common good that resembles much contemporary political theory in that it focuses on ethics rather than politics. Smith contends that Aristotle is a potent remedy to a society in crisis due to its unconcern about the common good. Against Smith's apolitical reading of Aristotle, we examine how Aristotle's views of common advantage, the multiple needs of citizens, and political friendship support neither harmonizing conceptions of the good nor a personal “radical conversion” that makes the common good our primary political concern. In engaging the

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Bragova, Arina Mikhailovna. "The concept of «state» in Cicero’s writings." Samara Journal of Science 5, no. 1 (March 1, 2016): 93–97. http://dx.doi.org/10.17816/snv20161204.

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The article is devoted to the analysis of ancient Greek and Roman conceptions of a state which had been written at the time prior to Ciceros; an extent to which Cicero adopts the ideas from those conceptions; Ciceros usage of the term state; differentiation between the concepts res publica and civitas in his writings. Long before Ciceros times the issue of a state system had been brought up by such philosophers, historians and political figures as Archytas, Hippodamus, Herodotus, Thucydides, Plato, Aristotle, Cato, Polybius and others. They formulated simple state forms (monarchy, aristocracy,

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Shuster, Amy L. "The Problem of the Partheniae in Aristotle’s Political Thought." Polis: The Journal for Ancient Greek Political Thought 28, no. 2 (2011): 279–308. http://dx.doi.org/10.1163/20512996-90000189.

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This article examines Aristotle’s discussion of the Spartan revolt of the Partheniae in Politics V.7. Aristotle appears to use the Partheniae as examples of two sources of instability within so-called aristocracies, but the analysis of this case raises delicate interpretive issues. Sections I–III draw upon surviving accounts of the Parthenian revolt from Antiochus, Ephorus and Myron of Priene in order to illuminate the significance of this example for Aristotle’s ethical and political thought. Section IV reconstructs the state of the Spartan constitution around the time of the revolt in order

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Ayyash, Mark Muhannad. "Rethinking the Social–Political through Ibn Khaldûn and Aristotle." Interventions 19, no. 8 (July 11, 2017): 1193–209. http://dx.doi.org/10.1080/1369801x.2017.1347054.

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Arnhart, Larry. "Aristotle, chimpanzees and other political animals." Social Science Information 29, no. 3 (September 1990): 477–557. http://dx.doi.org/10.1177/053901890029003003.

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Morrisey, Will. "Delba Winthrop: Aristotle: Democracy and Political Science." Society 56, no. 5 (October 2019): 520–23. http://dx.doi.org/10.1007/s12115-019-00408-y.

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Deretic, Irina. "Why does a woman’s deliberative faculty have no authority? Aristotle on the political role of women." Filozofija i drustvo 26, no. 4 (2015): 902–16. http://dx.doi.org/10.2298/fid1504902d.

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In this paper I will discuss Aristotle?s controversial philosophical views on women. I will critically examine three main interpretations of his claim that women have deliberative faculty ?without authority?. According to the first line of interpretation, Aristotle has in mind that women?s incapacity of advice-giving and decision-making in public affairs are determined by conventions in the political context of his time. I will attempt to point out the disadvantages of this kind of interpretation. Furthermore, I will put forward the reasons why is implausible the more recent interpretation, gi

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Mohylnyi, L. "SOCIAL AND POLITICAL VIEWS OF VSEVOLOD HANTSOV." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 138 (2018): 50–56. http://dx.doi.org/10.17721/1728-2640.2018.138.11.

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At the end of the 19th and in the early 20th centuries the Ukrainian intelligentsia attached great significance to a personal contribution of everyone in the field of science and culture to the development of one’s homeland. One of those who shared this opinion was Vsevolod Mykhailovych Hantsov. He worked at the Petersburg university until 1918, then, in February 1919, he moved to Kyiv and joined the Ukrainian Academy of Sciences and the Ukrainian Party of Socialist-Federalists, which was headed by S. Yefremov. Also, he supported the Ukrainian People's Republic in the struggle against the Bols

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Mohylnyi, L. "SOCIAL AND POLITICAL VIEWS OF OSYP HERMAIZE." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 147 (2020): 33–38. http://dx.doi.org/10.17721/1728-2640.2020.147.7.

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In the late 19th – early 20th century intelligentsia of various ethnic origins in Ukraine formed the idea of the importance of personal contribution to the development of scientific, cultural and educational potential of the peoples in the Russian Empire. Leading figures of Ukrainophile community called on talented intellectuals to contribute to the development of education and science in Ukraine. Osyp Hermaize was one of those who responded to this unofficial call. The purpose of this article is to analyze the social and political beliefs of O. Hermaize as one of the active representatives of

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Makarevičs, Valērijs, and Dzintra Iliško. "THE CONCEPT OF AN IDEAL PERSON IN WORKS OF ARISTOTLE." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 4 (May 28, 2021): 150–59. http://dx.doi.org/10.17770/sie2021vol4.6306.

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The issue of a human person, and his/her development, and particularly in connection with a social sphere is extremely relevant for our times. In psychology, this issue has been developed through developmental periods, theories of personality identity and conditions that contribute to a self-actualization of an individual. In this regard, interest is how these ideas evolved in the process of cultural and historical development of humankind, how they were understood by previous generations of scientists and philosophers, how theoretical views of past generations are interpreted by the researche

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Kamtekar, Rachana. "Studying Ancient Political Thought Through Ancient Philosophers: The Case of Aristotle and Natural Slavery." Polis 33, no. 1 (April 15, 2016): 150–71. http://dx.doi.org/10.1163/20512996-12340077.

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This paper examines Aristotle’s view that there are natural slaves, able-bodied people who lack the capacity to deliberate about the good and bad in life, who are ideally suited to be ‘tools of action’ for practically intelligent masters. After reconstructing Aristotle’s reasoning for the view that there are natural slaves in Politics i, and proposing a philosophical motivation for his interest in natural slavery, the paper reflects on what this case suggests about scholarly engagement with the political views of ancient philosophers when these are so contrary to our own.

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Runaev, Roman, and Olga Didenko. "Aristotel’s Teaching on Virtues and its Social Prospects." Logos et Praxis, no. 4 (March 2020): 118–24. http://dx.doi.org/10.15688/lp.jvolsu.2019.4.14.

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The article is devoted to the issue of an understanding of a person's way of life through the prism of perception of Aristotle's ethical teachings as an important element of human culture, expressed in the virtuous attitude of people to the world. The presented article reveals the key aspects of virtue in the "Aristotelian" sense and the understanding of the correctness of human actions by the ancient philosopher. As the main value and moral guideline, the scale of virtuous knowledge developed by Aristotle is considered, where virtue itself is the "golden mean", and extremes (vices) are found

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Радонова and Anna Radonova. "Evolution of the interpretation of social justice in political science." Central Russian Journal of Social Sciences 11, no. 2 (April 29, 2016): 51–56. http://dx.doi.org/10.12737/19378.

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The article summarizes information on justice as a separate social category. The concept, essence and content of justice in the philosophical and historical terms are considered.The concept of justice in the context of the basic ideas of Plato, Aristotle and John Rawls is analyzed. The modern interpretation of the essence of justice in economics, law, politics and morality is presented.

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Tilly, Charles. "Rhetoric, Social History, and Contentious Politics: Reply to Critics." International Review of Social History 49, no. 1 (April 2004): 132–41. http://dx.doi.org/10.1017/s0020859003001421.

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Aristotle's vigorous vindication of rhetoric pairs it with dialectic. Dialectic, for Aristotle, combines logical propositions with induction from rigorous evidence in an effort to prove a case beyond doubt. Rhetoric parallels dialectic, but combines arguments with examples in an effort to persuade. Neither one amounts to science, which for Aristotle requires irrefutable establishment of general principles. political: arguing for or against a proposed course of action;forensic: attacking or defending someone;ceremonial: praising or condemning someone.

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Guelzo, Allen C., Harold Holzer, Edna Greene Medford, and Frank J. Williams. "The Emancipation Proclamation: Three Views (Social, Political, Iconographic." Journal of Southern History 73, no. 4 (November 1, 2007): 917. http://dx.doi.org/10.2307/27649609.

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Mohylnyi, L. "SOCIAL AND POLITICAL VIEWS OF LIUDMYLA STARYTSKA-CHERNIAKHIVSKA." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 135 (2017): 25–30. http://dx.doi.org/10.17721/1728-2640.2017.135.4.06.

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Lehman, Cynthia L. "The Social and Political Views of Charles Chestnutt:." Journal of Black Studies 26, no. 3 (January 1996): 274–86. http://dx.doi.org/10.1177/002193479602600303.

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Pervova, I. L. "SOCIAL VERSUS POLITICAL: VIEWS OF ELDERLY IN RUSSIA." Innovation in Aging 1, suppl_1 (June 30, 2017): 887. http://dx.doi.org/10.1093/geroni/igx004.3185.

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Halilovic, Muamer. "Social and political views of Abu Rayhan Biruni." Kom : casopis za religijske nauke 5, no. 2 (2016): 75–98. http://dx.doi.org/10.5937/kom1602075h.

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Ierodiakonou, Charalampos. "Medicine as a Model for Aristotle’s Ethics and his Person-centered Approach." International Journal of Person Centered Medicine 4, no. 1 (October 14, 2014): 31–34. http://dx.doi.org/10.5750/ijpcm.v4i1.464.

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Aristotle respected medicine very much as a positive and dependable science, so he very often in his texts refers to its principles and methodology as a rule for his views on ethics. The philosopher’s parallelism of medicine and ethics brought philosophy into more human measures, and especially his consideration for each person to be taken as a special case reminds one of today’s person-centered medicine. Aristotle believed that in ethics, and generally in life, mathematical exactness cannot be applied, taking the example from medicine in which treatment changes according to the needs of each

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Parens, Joshua. "Maimonidean Ethics Revisited: Development and Asceticism in Maimonides?" Journal of Jewish Thought and Philosophy 12, no. 3 (2003): 33–62. http://dx.doi.org/10.1163/105369903776759265.

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AbstractMost recent interpreters of Maimonides argue that his ethical views develop from support of the mean in Eight Chapters to support of asceticism in "Laws Concerning Character Traits" and the Guide. This article challenges that interpretation: first, through a reconsideration of Aristotle's views on the mean and the relation of the ethically virtuous life to the contemplative life, and, second, through a reconsideration of Maimonides' texts. One riddle recommends we not jump to conclusions about Maimonides' views: In Eight Chapters he appears to advocate the mean, on the basis of Aristot

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