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Journal articles on the topic 'Adam (Philosoph)'

Author: Grafiati

Published: 26 July 2024

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1

Konstańczak, Stefan, and Anna Oksiak-Podborączyńska. "Adam Wrzosek’s philosophy of medicine." Acta Medicorum Polonorum 7, no. 2 (2017): 5–23. http://dx.doi.org/10.20883/amp.2017/9.

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Autorzy tego artykułu chcieli zrekonstruować koncepcję Adama Wrzoska filozofii medycyny. Adam Wrzosek był wybitnym polskim lekarzem, naturalistą i historykiem medycyny. Punktem wyjścia rozważań była próba określenia i zdefiniowania przedmiotu zainteresowań filozofii medycyny. Ponadto autorzy rozważali najważniejsze osiągnięcia tzw. polskiej szkoły filozofii medycyny. Filozofia medycyny uprawiana przez Adama Wrzoska, zdaniem autorów, jest adaptacją arystotelesowskiego podziału filozofii na praktyczną i teoretyczną. We wnioskach wykazano stanowisko Adama Wrzoska w kwestii potrzeby edukacji filozoficznej i zasadności odrębnego traktowania etyki dla zawodów medycznych.

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2

Campagnolo, Gilles. "Du «spectateur impartial» au «travailleur impartial», un commentaire sur la relation entre philosophie morale et économie politique chez Adam Smith selon Jean Mathiot." Dialogue 50, no. 3 (2011): 469–509. http://dx.doi.org/10.1017/s0012217311000515.

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ABSTRACT: As Smith freed moral philosophy from former control bodies (the Church, the state), the Scottish philosopher opened the field for a scientific political economy. In hisAdam Smith. Philosophie et économie(Paris, Presses universitaires de France, 1990, p. 45), Jean Mathiot asked :«Should then one wonder that his [Smith’s] audacious stand became the historical grounding stone for political economy, then bringing recognition as an objectively-grounded field of knowledge?»Mathiot’s text and thought have been little debated to this day; this essay is meant to fill that gap, in particular with regard to the history of Smith’s reception in France. Mathiot sought to understand better the “impartial spectator” using a new character whom he claimed Smith was implicitly sketching, and whom he called “the impartial laborer”. To Mathiot’s mind, from theTheory of moral sentiments(1759) to theWealth of Nations(1776), the link is nothing else than Smith’s own philosophy.

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3

Davie, George Elder. "Victor Cousin and the Scottish Philosophers." Journal of Scottish Philosophy 7, no. 2 (2009): 193–214. http://dx.doi.org/10.3366/e147966510900044x.

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Exchanges in the nineteenth century between Sir William Hamilton, James Frederick Ferrier and the French philosopher Victor Cousin are crucial to understanding contemporary efforts to preserve the continuity of the Scottish philosophical tradition on the part of those alive to new themes emanating from Kant and philosophy in Germany. Ferrier's strategy aimed at re-invigorating Descartes and Berkeley by drawing on elements in Adam Smith's social philosophy. But the promising steps taken in this direction in Ferrier's essays on consciousness were seriously undermined, in Cousin's view, by the aprioristic character of his Institutes, in which he abandoned the careful empirical method characteristic of Scottish philosophy as practiced by Reid.

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4

Ortmann, A. "Adam Smith's Lost Legacy; Adam Smith's Moral Philosophy." History of Political Economy 39, no. 2 (2007): 326–29. http://dx.doi.org/10.1215/00182702-2007-013.

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5

Smith, Craig. "Adam Smith on Philosophy and Religion." Ruch Filozoficzny 74, no. 3 (2018): 23. http://dx.doi.org/10.12775/rf.2018.025.

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6

Fleischacker, Samuel. "Adam Smith and cultural relativism." Erasmus Journal for Philosophy and Economics 4, no. 2 (2011): 20. http://dx.doi.org/10.23941/ejpe.v4i2.79.

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This paper explores the presence of both relativistic and universalistic elements in Adam Smith’s moral philosophy. It argues that Smith is more sympathetic to the concerns of anthropologists than most philosophers have been, but still tries to uphold the possibility of moral judgments that transcend cultural contexts. It also argues that the tensions between these aspects of his thought are not easy to resolve, but that Smith’s sensitivity to the issues that give rise to them makes him a useful figure with whom to think through the relationship between anthropology and moral philosophy to this day.

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7

Graham, Gordon. "Adam Ferguson as a Moral Philosopher." Philosophy 88, no. 4 (2013): 511–25. http://dx.doi.org/10.1017/s0031819113000570.

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AbstractAdam Ferguson has received little of the renewed attention that contemporary philosophers have given to the philosophers of the Scottish Enlightenment, most notably David Hume, Thomas Reid and Adam Smith. There are good reasons for this difference. Yet, the conception of moral philosophy at work in Ferguson's writings can nevertheless be called upon to throw important critical light on the current enthusiasm for philosophical ethics and applied philosophy. Eighteenth century ‘moral science’ took its significance from a context that modern philosophers who seek to be practically ‘relevant’ need, but lack.

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8

Picon, Dorothée. "« Adam Smith est avant tout un philosophe »." Sciences Humaines N°179, no. 2 (2007): 12. http://dx.doi.org/10.3917/sh.179.0012.

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9

James R. Otteson. "The Impartial Spectator: Adam Smith’s Moral Philosophy." Journal of the History of Philosophy 46, no. 2 (2008): 326–27. http://dx.doi.org/10.1353/hph.0.0002.

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10

Radcliffe, Elizabeth S., and D. D. Raphael. "Adam Smith." Philosophical Review 96, no. 4 (1987): 612. http://dx.doi.org/10.2307/2185403.

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11

SCHOTSMANS, Paul. "Adam Nash." Ethische Perspectieven 10, no. 3 (2000): 182–83. http://dx.doi.org/10.2143/epn.10.3.504060.

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12

Nicolai, Katherine. "Adam Ferguson's Pedagogy and his Engagement with Stoicism." Journal of Scottish Philosophy 12, no. 2 (2014): 199–212. http://dx.doi.org/10.3366/jsp.2014.0071.

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Adam Ferguson, lecturer of moral philosophy at the University of Edinburgh (1764–1785), was one of the leading figures of the Scottish Enlightenment. His published works, however, have sometimes been dismissed as derivative and viewed as less important than some of his contemporaries, because of his reliance on ancient Stoic philosophy. An analysis of Ferguson's lecture notes, conversely, demonstrates Stoicism's pedagogical function. Rather than adopting Stoic principles, Ferguson used their terminology to teach philosophical concepts. Ferguson's nuanced discussion of ancient philosophy in his lectures demonstrated his critiques of the ancient schools and his purpose for employing their language throughout his texts.

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13

Taylor, Rachael C. "The Use of Bodies by Giorgio Agamben." Excursions Journal 7, no. 1 (2020): 1–5. http://dx.doi.org/10.20919/exs.7.2017.232.

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This article reviews Giorgio Agamben's ninth installment in his Homo Sacer series, The Use of Bodies by Giorgio Agamben, translated by Adam Kotsko. The review considers Agamben's political philosophy framing of the body with reference to existentialist philosophy.

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14

Walters, Kerry S. "Adam Smith." Teaching Philosophy 10, no. 1 (1987): 76–78. http://dx.doi.org/10.5840/teachphil198710116.

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15

Henderson, James P., and John B. Davis. "Adam Smith's Influence on Hegel's Philosophical Writings." Journal of the History of Economic Thought 13, no. 2 (1991): 184–204. http://dx.doi.org/10.1017/s1053837200003564.

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Historians of economics and philosophy have noted Georg Wilhelm Fredrich Hegel's debt to Adam Smith and have suggested that Hegel's analysis of civil society rests on a Smithian foundation. Laurence Dickey recognized that “Hegel's interest in the Scots coincided with the late eighteenth-century German interest in the relationship between socioeconomic processes in history and the development of civil institutions” (Dickey 1987, p. 194). Georg Lukacs emphasized that “it is highly probable that the study of Adam Smith was a turning-point in Hegel's evolution” (Lukacs 1976, p. 172). In his study of The Formation of the Economic Thought of Karl Marx, Ernest Mandel maintained that Marx discovered political economy and its importance to philosophy in his reading of Hegel. Says Mandel:

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16

Rathbone, Mark. "Laughter in the economic philosophy of Adam Smith." South African Journal of Philosophy 40, no. 3 (2021): 242–53. http://dx.doi.org/10.1080/02580136.2021.1949557.

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17

Tischner, Łukasz. "Adam Zagajewski. Poetry Talks to Philosophy – Initial Remarks." Konteksty Kultury 20, no. 1 (2023): 1–3. http://dx.doi.org/10.4467/23531991kk.23.001.17904.

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18

Gallagher, Kenneth T. "Adam and Evolution." International Philosophical Quarterly 28, no. 1 (1988): 109–10. http://dx.doi.org/10.5840/ipq198828148.

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19

Look, Brandon. "Leibniz and Adam." Leibniz Society Review 5 (1995): 29–32. http://dx.doi.org/10.5840/leibniz199553.

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20

Radder, Hans. "Field Philosophy and the Societal Value of Basic Research." Krisis | Journal for Contemporary Philosophy 39, no. 1 (2019): 123–26. http://dx.doi.org/10.21827/krisis.39.1.37190.

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21

Tyler, Colin. "Adam Ferguson: History, Progress and Human Nature and Adam Ferguson: Philosophy, Politics and Society." Intellectual History Review 21, no. 2 (2011): 248–50. http://dx.doi.org/10.1080/17496977.2011.574431.

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22

Malloy, Robin Paul. "Adam Smith: Sytematic Philosopher and Public Thinker." European Journal of the History of Economic Thought 27, no. 3 (2020): 467–68. http://dx.doi.org/10.1080/09672567.2020.1761666.

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23

Fleischacker, Sam. "Adam Smith: Systematic Philosopher and Public Thinker." Philosophical Quarterly 69, no. 277 (2019): 860–64. http://dx.doi.org/10.1093/pq/pqy046.

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24

Lissner, Will. "Adam Smith as Philosopher and Social Scientist." American Journal of Economics and Sociology 45, no. 1 (1986): 92. http://dx.doi.org/10.1111/j.1536-7150.1986.tb01905.x.

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25

Ben-Moshe, Nir. "Adam Smith: systematic philosopher and public thinker." British Journal for the History of Philosophy 27, no. 3 (2018): 654–56. http://dx.doi.org/10.1080/09608788.2018.1510373.

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26

Schwarze, Michelle. "Adam Smith: Systematic philosopher and public thinker." Contemporary Political Theory 18, S1 (2018): 49–51. http://dx.doi.org/10.1057/s41296-018-0232-5.

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27

Holler, Manfred J. "Adam Smith - politische Philosophie und politische Önomie." European Journal of Political Economy 4, no. 2 (1988): 303–7. http://dx.doi.org/10.1016/0176-2680(88)90007-9.

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28

Thorne, Christian. "The Old Adam, After All." Historical Materialism 26, no. 3 (2018): 243–50. http://dx.doi.org/10.1163/1569206x-00001625.

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AbstractHill and Montag’s The Other Adam Smith confirms many of the Left’s established positions on Adam Smith, but does so by framing the philosopher as a standard-bearer of the Scottish Enlightenment, and not just as an arch-capitalist and proto-Hayekian. The book makes a strong case, but also strong-arms its readers into choosing between the Scottish Enlighteners and the Spinozism that its authors prefer.

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29

Marchand, Valère-Marie. "Valerio Adami. Un regard philosophe." Diogène 257, no. 1 (2017): 171. http://dx.doi.org/10.3917/dio.257.0171.

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30

DJEGHRI, Billel. "ADAM SMITH: EGOISM AT THE SERVICE OF THE ECONOMY." Bulletin of Taras Shevchenko National University of Kyiv. Economics, no. 223 (2023): 20–25. http://dx.doi.org/10.17721/1728-2667.2023/223-2/3.

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Background. Defenders of scientific economics will enthusiastically look to Adam Smith's writings for arguments in favor of free trade to bolster the metaphor that heralds later formulations of general equilibrium theory, while his critics will be just as tenacious in seeking out Adam Smith's highly debatable assumptions and methods that call into question the discursive chain of political economy. The aim of this article is to situate Adam Smith's thesis of liberalism and his philosophy of egoism in its historical context, in order to better understand the workings of our modern economy and its future, taking note of the fact that Adam Smith sought to transpose certain anthropological principles to the sciences in general, and to economics in particular. Methods. The author has adopted classic scientific research methods. First, a historical method is used to provide a portrait of Adam Smith and the key events in his life that shaped his vision of economics. Then, a descriptive method focusing on an overview of Adam Smith's main theses on egoism and its interaction with economics. Finally, an analytical method, based on a detour through Adam Smith's anthropology and moral philosophy, will enable us to better understand why a society driven by self-interest can survive and even prosper. Results. The article concludes that, for Adam Smith, the "egoistic" motive that drives each individual to constantly improve his or her economic situation generates beneficial effects at the national level and leads to the best possible economic organization by achieving the general interest through competition. In this respect, egoism will always be the main force organizing the economic activities of any society. Natural equilibrium therefore results from the interaction of all individuals in the economy and the confrontation of their interests, without the need for any regulatory intervention, because all individuals, in one way or another, are selfish. Conclusions. For over a century, Adam Smith's thinking on egoism and its role in the economy has been consciously or unconsciously decontextualized to serve the ideology of free-market advocates. It's true that Adam Smith's famous metaphor of the "invisible hand" alluded to the harmonious functioning of the "market". In other words, the selfishness of each leads to an equilibrium through the satisfaction of his or her self-interest. We can't deny that, for Adam Smith, liberalism is still based to a certain extent on the principle of a natural equilibrium resulting from the way we all play our part in the economy and the confrontation of our interests.

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31

Wilson, David, and William Dixon. "Das Adam Smith Problem." Journal of Critical Realism 5, no. 2 (2006): 251–72. http://dx.doi.org/10.1558/jocr.v5i2.251.

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32

Campi, Luigi, and Cristina Motta. "Adam. Le premier Homme." RIVISTA DI STORIA DELLA FILOSOFIA, no. 4 (December 2009): 813–19. http://dx.doi.org/10.3280/sf2009-004012.

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33

Weirich, Paul. "Adam Morton on Dilemmas." Dialogue 33, no. 1 (1994): 95–100. http://dx.doi.org/10.1017/s0012217300038798.

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Adam Morton treats decisions that are difficult because the options available serve incomparable desires. In the first part of the book he presents principles that address these dilemmas. In the second part he formulates a theory that categorizes the principles. And in the third part he applies the principles to some issues in ethics. To illustrate, let us consider one of the principles, its assignment to a category, and its application to an ethical issue.

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34

Thomas, Alex M. "Adam Smith on the Philosophy and Provision of Education." Journal of Interdisciplinary Economics 30, no. 1 (2017): 105–16. http://dx.doi.org/10.1177/0260107917728597.

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This article examines the views of Adam Smith on the philosophy and provision of education. On the basis of his Theory of Moral Sentiments and other writings, it becomes clear that Smith views education, conceived broadly to include both the learning of ‘wisdom’ and ‘moral sentiments’, as central to a prosperous or flourishing society. Education, in Smith’s view, is not restricted to formal institutions of education but also includes social learning—that between parents and children, and the learning arising from friendships. For Smith, education is a social process. Smith also discusses the important role of wonder and surprise in the process of education. The provision of education, as outlined in his Wealth of Nations, largely supports the public provision of education with partial contributions from the enrolled students. Smith favoured education for all because he believed that it would offset the harmful effects of division of labour on the workers, and therefore, education had to be accessible to the workers. The essay concludes by reiterating Smith’s position that education for all is necessary to create a prosperous society. JEL: A20, B12, B31

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35

Sullivan, John. "The Possibility of Christian Philosophy. By Adam C. English." Heythrop Journal 50, no. 2 (2009): 359–60. http://dx.doi.org/10.1111/j.1468-2265.2009.00460_40.x.

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36

Kim, Kwangsu. "Philosophy and science in Adam Smith’s ‘History of Astronomy’." History of the Human Sciences 30, no. 3 (2017): 107–30. http://dx.doi.org/10.1177/0952695117700055.

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This article casts light on the intimate relationship between metaphysics and science in Adam Smith’s thought. Understanding this relationship can help in resolving an enduring dispute or misreading concerning the status and role of natural theology and the ‘invisible hand’ doctrine. In Smith’s scientific realism, ontological issues are necessary prerequisites for scientific inquiry, and metaphysical ideas thus play an organizing and regulatory role. Smith also recognized the importance of scientifically informed metaphysics in science’s historical development. In this sense, for Smith, the metaphysico-scientific link (i.e. metaphysically coherent conjecture), was a basic criterion of scientific validation by Inference to the Best Explanation. Furthermore, Smith’s comments implicitly suggest that in scientific progress there is a dialectic between metaphysics and science. These themes are illustrated primarily through his writings on the history of astronomy.

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37

Young, J. T. "Adam Smith and the Philosophy of Law and Economics." History of Political Economy 30, no. 1 (1998): 166–69. http://dx.doi.org/10.1215/00182702-30-1-166.

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38

Hühn, Matthias P. "Adam Smith’s Philosophy of Science: Economics as Moral Imagination." Journal of Business Ethics 155, no. 1 (2017): 1–15. http://dx.doi.org/10.1007/s10551-017-3548-9.

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39

Rakhmad Agung Hidayatullah, Amir Reza Kusuma, Ahmad Saifulloh, and Usmanul Khakim. "Concept Good Education with Adab to Build Islamic Human Resource Development." International Journal of Asian Business and Management 2, no. 3 (2023): 275–88. http://dx.doi.org/10.55927/ijabm.v2i3.4625.

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This study endeavors to elaborate on the educational philosophy of Syed Muhammad Naquib al Attas. Al Attas' educational thought, if traced according to his background, it cannot be separated from his attention to the current of secularization of science. As a philosopher, his conception of education begins with his view point on the human beings in terms of being very Islamic. For him, secular Western education gave birth to humans who are uncivilized, savage and brought damage not only to nature but also to humanity itself. Moreover , he sees that the cure for the crisis caused by the secularization of knowledge is through education. Therefore, it is interesting to discuss the concept as proposed by al Attas to solve this problem

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40

BROWN, STEWART J. "MORAL CULTURE AND HISTORICAL PROGRESS IN THE SCOTTISH ENLIGHTENMENT." Modern Intellectual History 16, no. 3 (2018): 993–1005. http://dx.doi.org/10.1017/s1479244317000646.

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We continue to be intrigued by the Scottish Enlightenment. How was it that a relatively remote country on the geographical periphery of Europe—with a harsh climate, a largely mountainous terrain, a strict Calvinist creed, a small population and a history of civil strife—emerged in the 1740s as a “hotbed of genius” and a center of the European Enlightenment? The subject, to be sure, has been well studied. There is an immense literature and it can seem that there is little new to be said. Indeed, it may be, as the eminent historian Colin Kidd has observed in this journal, that “the very concept of the ‘Scottish Enlightenment’ has become a stale historiographical commonplace.” And yet the subject continues to intrigue, continues to attract scholars from a variety of disciplines. For something extraordinary happened in eighteenth-century Scotland. Simply to list some of the names cannot fail to impress: David Hume in philosophy and historical writing, Frances Hutcheson in moral philosophy, Adam Smith in moral philosophy and economic thought, Adam Ferguson in social thought, Thomas Reid in philosophy, William Robertson in historical writing, Hugh Blair in rhetoric and literary studies, James Hutton in geology, and Joseph Black in chemistry. The achievements of the Scottish Enlightenment were immense; its world influence has been enduring. And at its heart was the study of moral philosophy and of the moral progress of humankind.

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41

Xie, Yu. "Walter Benjamin: Analysis of the Concept of Adam State." Scientific and Social Research 3, no. 3 (2021): 129–33. http://dx.doi.org/10.36922/ssr.v3i3.1164.

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This paper attempts to provide an explanation about the concept of “Adam’s state” put forward by Walter Benjamin according to his theological thinking. Adam’s state is divided into Adam’s paradise state in the garden of Eden and Adam’s secular state after his fall. As the origin of human beings, paradise state is a harmonious, unified and perfect heaven state. The secular state is the broken exile life of mankind after Adam’s fall. The paradise state is the metaphysical basis of Benjamin’s philosophy of language, while the secular state is the background where Benjamin’s philosophy presents the fragmentary characteristics and points to the doctrine of redemption. Benjamin’s Adam state is not only an important content of Benjamin’s theology, but also one of the important logical dark lines of Benjamin’s thought.

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42

Winch, Donald. "Adam Smith: Scottish moral philosopher as political economist." Historical Journal 35, no. 1 (1992): 91–113. http://dx.doi.org/10.1017/s0018246x00025620.

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AbstractBy contrast with those for whom the Wealth of nations marks the origin of economics as an autonomous science, this article argues that Smith's significance lies in his attempt to repossess political economy by restoring its links with the sciences of morals and natural jurisprudence — those concerns which are characteristic of his writings as a moral philosopher. The case proceeds by re-examining two topics derived from these sciences. The first begins with Smith's ungenerous treatment of his mercantile predecessors as a clue to what he believed was distinctive about his own system. Smith was antagonistic to precisely those rationalist, utilitarian and reductive models of behaviour based on self-interest that he is held to have in common with mercantile writers; he was answering rather than joining those who felt it necessary to isolate and legitimate rational economic self-seeking. The second topic turns on Smith's natural jurisprudence: his application of the criteria of natural justice when criticizing mercantile policies and institutions, where the emphasis falls on the negative injunctions of commutative justice rather than the positive ones of distributive justice. The separation of the ethics of the Theory of moral sentiments from the Wealth of nations, therefore, tells us more about Smith's successors than Smith himself.

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Cerqueira, Hugo E. A. da Gama. "PARA LER ADAM SMITH: NOVAS ABORDAGENS." Síntese: Revista de Filosofia 32, no. 103 (2015): 181. http://dx.doi.org/10.20911/21769389v32n103p181-202/2005.

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Uma compreensão renovada do pensamento de Adam Smith emergiu ao longo dos últimos anos. Ela é resultado do esforço de intérpretes que optaram por enfatizar a dimensão política e ética de sua obra, contextualizando-a em relação aos problemas e motivações intelectuais do século XVIII. Este artigo apresenta a trajetória histórica da recepção da obra de Adam Smith e discute as interpretações mais recentes sobre a relação entre sua filosofia moral e sua economia política.Abstract: A new comprehension of Adam Smith’s writings has arisen in the last few years. These studies have emphasized the political and ethical dimensions of his work and its connection with the eighteenth-century context. This article reviews the historical reception of Smith’s works and discusses the recent literature about the relation between his moral philosophy and political economy.

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Schellenberg, J. L. "The Hiddenness Argument." Roczniki Filozoficzne 69, no. 3 (2021): 63–66. http://dx.doi.org/10.18290/rf21693-4.

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* This is a fragment of J. L. Schellenberg’s paper “Divine Hiddenness and Human Philosophy” originally published in Adam Green and Eleonore Stump (eds.), Hidden Divinity and Religious Belief (Cambridge: CUP 2015), 23–25, 28. Reprinted by permission of the author

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45

Lear, Gabriel R. "Radiance and Wonder: Reflections on Adam Zagajewski." Konteksty Kultury 20, no. 1 (2023): 16–25. http://dx.doi.org/10.4467/23531991kk.23.004.17907.

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In his poems and essays, Adam Zagajewski often described the work of poetry as discovering and giving expression to the “radiance” of the world. I argue that Zagajewski’s conception of poetry has much in common with Plato’s idea that philosophy begins in wondering. I further argue that in both cases, our confidence in the veridicality of wonder depends on our ability to share in wondering with another person, and I suggest that we can see this dynamic in several of Zagajewski’s poems about listening to music.

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46

Pilipowicz, Denys. "Oeuvre of Grigory Skovoroda in polish scientific thought." Filosofska dumka (Philosophical Thought) -, no. 4 (2022): 66–90. http://dx.doi.org/10.15407/fd2022.04.066.

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The article is devoted to present Polish research on the literary work and philosophical thought of Hryhorii Skovoroda. The scientific reflection on Skovoroda’s legacy was initially carried out on the historical and literary level. It was initiated by Adam Honory Kirkor in 1874. In the context of the history of Ukrainian literature, Józef Tretiak, Ivan Franko and Bohdan Lepkyi presented the general characteristics of Skovoroda’s work, seeing in it only the original style and compilation character of thoughts. Ivan Mirtchuk started his research on Skovoroda’s thoughts from the history of national philosophy, seeing in Skovoroda’s philosophy the features charac- teristic of Ukrainian philosophy, differing it fundamentally from Russian philosophy. As part of the research, it was possible to find an extensive article by Jarosław Ulwański, Philosophy of G.S. Skovoroda, published in 1930, in which the author presented arguments for a pantheistic interpretation of the Ukrainian philosopher’s thoughts. A breakthrough event was the publication of a monograph by Dmytro Tschižewskij, who formulated a view on the mystical philosophy of Skovoroda similar to the Western European mysticism of the 17th and 18th centuries. The interwar period ends with the work of Czesław Jastrzębiec-Kozłowski, in which the work of Skovoroda was analyzed against the background of Józef Hoene-Wronski’s messianic philosophy. After World War II and the 1990s, research on Skovoroda’s legacy was conducted primarily by philologists. Ryszard Łużny and Włodzimierz Mokry treated Skovoroda’s work as a Christian philosopher. In the 21st century, Polish research increasingly refers to philosophical interpretation. Denys Pilipowicz researched the ancient and patristic sources of Skovoroda’s mystical thought and compared it with the teachings of Paisij Velyczkovskyi. Iryna Betko analyzed his poetry from the perspective of Jung’s theory of archetypes. Michał Handzel conducted an in-depth historical and philosophical analysis of Skovoroda’s philosophy, seeing Skovoroda as a representative of the panentheistic trend, and Pavlo Snopkov examined the concept of Skovoroda’s self-knowledge from the perspective of Jung’s and Maslow’s psychological theories.

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Shew, Ashley. "The Field of Field Philosophy: Socrates Tenured by Robert Frodeman and Adam Briggle." Philosophy of the Social Sciences 48, no. 1 (2017): 56–62. http://dx.doi.org/10.1177/0048393117743257.

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This review assesses whether Briggle and Frodeman offer an accurate depiction of the state philosophy at universities, and examines the prospects of their conception of field philosophy and the feasibility of their proposal in the context of other trends.

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Altuna, Belén. "David Hume y Adam Smith." Pensamiento. Revista de Investigación e Información Filosófica 77, no. 294 (2021): 381–99. http://dx.doi.org/10.14422/pen.v77.i294.y2021.009.

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El artículo presenta y contrasta el papel central de la simpatía en las teorías morales de Hume y Smith a lo largo de cinco puntos: 1) la simpatía como «fuente principal de las distinciones morales» y como contrapunto al egoísmo, 2) el papel auxiliar de la razón, 3) el mecanismo imaginativo que sustenta la simpatía, 4) el sesgo de parcialidad que la caracteriza y, por ello mismo, 5) la necesidad de corrección reconocida por Hume con «el punto de vista estable y general» y por Smith con «el espectador imparcial». Por último, revisa la noción de «simpatía» de ambos autores a la luz de algunas aportaciones psicológicas contemporáneas en torno a la «empatía», valorando la contribución de Smith como gran teórico de la adopción de perspectiva imaginativa en todas sus variantes.

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RELA, NARA LUCIA. "ADAM SMITH´S HOMO OECONOMICUS." Manuscrito 44, no. 3 (2021): 109–42. http://dx.doi.org/10.1590/0100-6045.2021.v44n3.nr.

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Mahoney, Jon. "Adam Smith’s Marketplace of Life." International Studies in Philosophy 37, no. 4 (2005): 155–56. http://dx.doi.org/10.5840/intstudphil200537427.

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