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Journal articles on the topic 'Criticism (Philosophy) Philosophy'

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Published: 4 June 2021

Last updated: 5 February 2022

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1

Faraj, Nawzad Jamal. "What is critique in Kant’s Critical philosophy." Journal of University of Raparin 7, no. 4 (December 6, 2020): 156–72. http://dx.doi.org/10.26750/vol(7).no(4).paper9.

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This paper tries to answer a main question: what is critics and criticism? It is obvious that Kant’s philosophy marked by “Criticism” which is defined as a philosophical turn in the history of philosophy. In Kant’s philosophy critic is not just a title of his three main books, but it is his way of look at philosophy and the role of philosopher. In other words, the main task of philosophy and philosophizing, it is not defending or interpreting a single philosophical perspective, but it is to judge and criticize all kinds of philosophical enquires. This mean that since Kant’s approach, philosophical inquiry has taken another direction: toward the critic of philosophical subjects. Philosophy have to start with critic of reason and its scope. And reason alone is in charge of criticizing. In other words, reason is the suspicious guilty one and the defender in the court of reason.

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2

Lucy, Niall. "Art, Criticism & Philosophy." International Journal of the Arts in Society: Annual Review 4, no. 6 (2010): 183–92. http://dx.doi.org/10.18848/1833-1866/cgp/v04i06/35762.

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3

Cantor, Paul A., Joseph P. Strelka, and Victor A. Kramer. "Literary Criticism and Philosophy." South Atlantic Review 51, no. 1 (January 1986): 115. http://dx.doi.org/10.2307/3199559.

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4

Atwater, Thomas. "Philosophy and Feminist Criticism." Teaching Philosophy 19, no. 1 (1996): 98–99. http://dx.doi.org/10.5840/teachphil199619114.

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5

Drees, Martin. "Evolution and Emanation of Spirit in Hegel's Philosophy of Nature." Hegel Bulletin 13, no. 02 (1992): 52–61. http://dx.doi.org/10.1017/s026352320000286x.

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Having studied Hegel's philosophy, as it is epitomized in the Encyclopaedia, many scholars would be in agreement with David G Ritchie who, in his book on Darwin and Hegel (1893), remarked: “Everywhere in Hegel we read about Entwickelung; but of Evolution he does not speak in so friendly a manner.” Bearing in mind the distinction between “Entwicklung” (“development”) and “evolution” and recalling Hegel's criticism of conceptions of natural evolution in the initial section of the Philosophy of Nature, it is certainly not immediately evident why a serious scholar like John N Findlay should maintain that “if any philosopher is a philosopher of evolution, that philosopher is Hegel.” It can hardly be denied, however, that more recent studies in Hegel's philosophy can be used to support Findlay's statement to a certain extent. Not only has the relevance of Hegel's philosophy for an adequate understanding of organic life and its evolution been strongly emphasized; it has even been asserted that Hegel had at his disposal a concept of evolution essentially determining the methodic approach of his philosophy of nature. Now I would not venture to ascertain whether or not Hegel's concept of evolution is of present relevance for our understanding of nature and even less would I dare to decide on the hypothetical question whether or not Hegel, if he “had lived a little later, … would have given us an evolutionary, teleological theory of Nature as he did of mind in history.” In my paper, I would like to deal with a subject matter of more limited scope. Discussions concerning the systematic importance and present relevance of Hegel's concept of evolution tend to be somewhat vague and abstract as long as the meaning of “evolution” in Hegel's philosophy is anything but unequivocal. Therefore, I am going to attempt to outline a systematic reconstruction of the function of Hegel's concept of evolution within the conceptual framework of Hegel's encyclopaedic Philosophy of Nature. More precisely, I will try to elucidate: 1) the question whether or not Hegel's criticism of philosophic and scientific concepts of evolution led him to his own positive concept of evolution; 2) the question in what sense a specific Hegelian concept of evolution is relevant for the understanding of the notional development taking place between the logical “absolute Idea” and “subjective spirit”.

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Milosavljevic, Boris. "Bozidar Knezevic (1862-1905): Biography, philosophy, reception and criticism." Theoria, Beograd 60, no. 3 (2017): 155–96. http://dx.doi.org/10.2298/theo1703155m.

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Bozidar Knezevic (1862-1905) was a Serbian philosopher of history. His philosophico-historical system is presented in his two-volume Principles of History (Law of Order [succession] in History, 1898; and Proportion in History, 1901). Knezevic was a proponent of Spencerism, the philosophy of the then most popular philosopher, Herbert Spencer. For Knezevic, history, as a positive science, is actually the real philosophy, and the true goal of history is the brotherhood of humankind: ?it remains for scientific history to bind man to man; history is to bind all peoples and all times, to bring them closer to one another and to reconcile them?. He saw global history as an evolutionary ascent to moral and intellectual unification of humankind. Knezevic?s book of aphorisms (on morality, history, religion etc.) The Thoughts (1902) was very popular. He translated writings of Henry Thomas Buckle, Thomas Carlyle and Thomas Babington Macaulay into Serbian. He translated from French, German and Russian as well. Abridged versions of his writings and selected aphorisms are published in English (History, the Anatomy of Time: The Final Phase of Sunlight, translated by George Vid Tomashevich, Sherwood A. Wakeman, Philosophical Library, New York, 1980).

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McHugh, Fergal. "Informality and Philosophy: A Response to Margolis." Contemporary Pragmatism 13, no. 1 (March 3, 2016): 122–28. http://dx.doi.org/10.1163/18758185-01301007.

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Joseph Margolis argues that philosophy must acknowledge its radical informality. I provide a brief account of what Margolis means by informality and its consequences for the practice of a pragmatist philosophy. I discuss his criticism of Robert Brandom's analytic pragmatism on the grounds that it overemphasizes the potential gains of a formal approach. I highlight two concerns with Margolis’ insistence on informality recommending a reduced emphasis on the consequences of informality for the pragmatist philosopher.

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Zowisło, Maria. "Coubertin – the philosopher of paideia." Studies in Sport Humanities 23 (July 12, 2019): 25–30. http://dx.doi.org/10.5604/01.3001.0013.2889.

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This article presents some selected aspects of Pierre de Coubertin’s philosophical anthropology. Coubertin’s philosophy of man is conceived as a philosophy of paideia in the perspective of Werner Jaeger, Pierre Hadot and Michel Foucault thought. The author describes three possible ways of interpreting Coubertin’s thought: doxographical, and creative as well as hermeneutical reconstruction. Next, the possibility of objective criticism of the idealistic vision of Coubertin’s Neo-Olympism is taken into consideration. It is pointed out that the principles of such objective and antydogmatic criticism were established by Immanuel Kant, and it is proposed to use them in the process of critical evaluation of Coubertin’s philosophy. By use of this form of criticism, the foundations and philosophical references of Coubertin’s pedagogical philosophy can be properly highlighted. The author creates her own hermeneutical trigger, comparing Coubertin’s anthropological refl ection with the somaesthetics of the contemporary American pragmatist and philosopher - Richard Shusterman.

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9

Surette, Leon, and William Walker. "Locke, Literary Criticism, and Philosophy." Journal of Aesthetics and Art Criticism 54, no. 4 (1996): 391. http://dx.doi.org/10.2307/431924.

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GEO LYONG LEE. "Rāmānuja's Criticism of Sāṃkhya Philosophy." Journal of Indian Philosophy ll, no. 26 (February 2009): 71–97. http://dx.doi.org/10.32761/kjip.2009..26.003.

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11

Crowley, Martin, Leslie Hill, Brian Nelson, and Dimitris Vardoulakis. "After Blanchot: Literature, Criticism, Philosophy." Modern Language Review 103, no. 2 (April 1, 2008): 550. http://dx.doi.org/10.2307/20467842.

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12

PRATT, SCOTT L. "PHILOSOPHY, CRITICISM, AND SOCIAL REFORM." Metaphilosophy 26, no. 4 (October 1995): 337–46. http://dx.doi.org/10.1111/j.1467-9973.1995.tb00580.x.

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13

Bates, Stanley. "Refusing Disenchantment: Romanticism, Criticism, Philosophy." Philosophy and Literature 40, no. 2 (2016): 549–57. http://dx.doi.org/10.1353/phl.2016.0036.

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Danto, Arthur C. "From Philosophy to Art Criticism." American Art 16, no. 1 (April 2002): 14–17. http://dx.doi.org/10.1086/444655.

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Derevyanko, Konstantin. "Losev’s criticism of german philosophy." Sententiae 28, no. 1 (June 16, 2013): 87–97. http://dx.doi.org/10.22240/sent28.01.087.

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16

Noonan, Jeff. "Radical Philosophy and Social Criticism." International Critical Thought 4, no. 1 (January 2, 2014): 10–20. http://dx.doi.org/10.1080/21598282.2014.878143.

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Dhouib, Sarhan. "Zur Kritik der Kultur in der arabisch-islamischen Philosophie der Gegenwart." Zeitschrift für Kulturphilosophie 2008, no. 1 (2008): 59–72. http://dx.doi.org/10.28937/1000106490.

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In contemporary Arab-Islamic philosophy there is increasing interest in the criticism of conceptions of culture and identity. The paradigms of these criticisms can be studied in an exemplary way in the works of the Moroccan philosopher Mohammed 'Abid al-Garibi. They reflect the close relationship between the problem of identity and the question of the »heritage« of Arab-islamic philosophy. The topics discussed include al-Garibi's rejection of the ahistorical interpretations of the religious, orientalistic, and Marxist Salafiyya and the extent to which his criticism of these intellectual currents is based upon a rational revival of the critique of Arab-islamic culture. Finally, the essay considers the basic ideas of a critique of »arabic reason« and its reformulation of Rationalism and seeks to show that al-Gabiri's return to Averroes opens up a new way out of the intellectual crisis in Arab-islamic societies.

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Fios, Frederikus. "Critics to Metaphysics by Modern Philosophers: A Discourse on Human Beings in Reality." Humaniora 7, no. 1 (January 30, 2016): 108. http://dx.doi.org/10.21512/humaniora.v7i1.3493.

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We have entered the 21st century that is popularly known as the era of the development of modern science and technology. Philosophy provides naming for contemporary era as postmodern era. But do we suddenly come to this day and age? No! Because humans are homo viator, persona that does pilgrimage in history, space and time. Philosophy has expanded periodically in the long course of history. Since the days of classical antiquity, philosophy comes with a patterned metaphysical paradigm. This paradigm survives very long in the stage history of philosophy as maintained by many philosophers who hold fast to the philosophical-epistemic claim that philosophy should be (das sollen) metaphysical. Classical Greek philosopher, Aristotle was a philosopher who claims metaphysics as the initial philosophy. Then, Immanuel Kant, Hegel, Heidegger, Marx even Habermas offer appropriate shades of metaphysical philosophy versus spirit of the age. Modern philosophers offer a new paradigm in the way of doing philosophy. The new spirit of modern philosophers declared as if giving criticism on traditional western metaphysics (since Aristotle) that are considered irrelevant. This paper intends to show the argument between traditional metaphysical and modern philosophers who criticize metaphysics. The author will make a philosophical synthesis to obtain enlightenment to the position of human beings in the space of time. Using the method of Hegelian dialectic (thesis-antiteses-synthesis), this topic will be developed and assessed in accordance with the interests of this paper.

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19

Wittusen, Cato. "Romantic Film-Philosophy and the Notion of Philosophical Film Criticism." Film-Philosophy 20, no. 2-3 (October 2016): 198–218. http://dx.doi.org/10.3366/film.2016.0011.

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A common critique directed at many philosophical readings of films is that they fall short of paying careful attention to film aesthetics. The film-philosopher Robert Sinnerbrink, who defends what he has dubbed ‘romantic film-philosophy’, is a notable exception on this score. Taking his cues from Stanley Cavell's writings on film, Sinnerbrink has developed and argued for a notion of philosophical criticism that takes aesthetic qualities of film into consideration. This paper attempts to relate Sinnerbrink's notion of philosophical criticism to recent conversations about the differences between academic writing on film and film criticism. I argue that some aspects of Sinnerbrink's approach make it natural to compare it with traditional film criticism. There are also elements of his approach that are comparable to the use of films to support and develop theoretical perspectives in some academic writings. Next, I consider whether Sinnerbrink succeeds in challenging the traditional hierarchy of philosophy over film and art. I argue that interpreting film with attention to how it contributes philosophically, as he recommends, doesn't entirely escape the philosophical disenfranchisement of film. In the final part of the paper, I argue that if we want to re-enfranchise film (and art in general), we should pay more attention to what film and other art forms offer us that we do not find in philosophy. In my discussion, I make use of André Bazin's notion of film criticism and Simone de Beauvoir's view on the metaphysical novel.

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20

Edmonds, Jeffrey S. "Criticism without Critique: Power and Experience in Foucault and James." Foucault Studies, no. 11 (February 1, 2011): 41. http://dx.doi.org/10.22439/fs.v0i11.3204.

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Through an analysis of philosophical temperaments, I argue that both William James and Michel Foucault believed the central task of philosophy not only to be the generation of new ideas or ways of thinking, but also to create new temperaments, new ways of inhabiting the world. Though James and Foucault in many ways agree on the ends of philosophy, the methods and strategies that they developed differ according to the problems with which each philosopher was concerned. Although James gives a rich account of what it means to see philosophy as the reconstruction of temperament, Foucault’s genealogical method explains concretely how temperaments might be reconstructed through the use of history. Raising questions of how this work might effectively continue today, I argue that Foucauldians and Jamesians, Continental philosophers and American pragmatists, might find common cause in exploring the production and reconstruction of democratic temperaments in response to social problems.

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Fairbrother, Daniel. "Leibniz and the Philosophical Criticism of Historiography." Journal of the Philosophy of History 11, no. 1 (March 23, 2017): 59–82. http://dx.doi.org/10.1163/18722636-12341366.

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I begin here by discussing the role of Leibniz in historical thought, particularly in Frank Ankersmit’s representationalist philosophy of historiography. I then discuss Jouni-Matti Kuukkanen’s recent criticism of Ankersmit’s commitment to holism about the semantics of historiography. I argue that the criticism fails because Kuukkanen is not sufficiently sensitive to the Leibnizian foundation of Ankersmit’s holism. Ankersmit can absorb Kuukkanen’s criticisms into his Leibnizism. I conclude by suggesting that the philosophy of historiography needs to be connected to substantial projects in the philosophical criticism of historiography.

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Misyurov, Nikolay Nikolayevich. "“POSITIVE SKEPTICISM” AS THE METHODOLOGICAL PRINCIPLE OF FR. SCHLEGEL’S “HIGHER” PHILOSOPHY." Herald of Omsk University 25, no. 1 (May 22, 2020): 36–42. http://dx.doi.org/10.24147/1812-3996.2020.25(1).36-42.

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Discusses the concept in romanticism the problem of the volatility and uncertainty of sen-sual impressions; this leads to subjectivity and deceptiveness of the conclusions. F. Schle-gel separates the “perfect” philosophy of idealism. A critical attitude to contemporary phi-losophy is based on the romantic thesis of “eternal” variability of the human spirit and the philosophy of I. Kant as critics in accordance with the essence of skepticism. “Positive” skepticism is seen as a methodological principle of constructing a “predictive” philosophi-cal system, which will be filmed dialectical contradiction between “experience” and “na-ture”. The skepticism in relation to other philosophical systems, previous and current, un-derstood as romantic model controversy. It concludes that criticism of philosophy meant to actually search for “really a philosophical” system.

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Olson, Gary A. "Philosophy, Rhetoric, Literary Criticism: (Inter)Views." College Composition and Communication 46, no. 2 (May 1995): 305. http://dx.doi.org/10.2307/358444.

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24

Panizza, Silvia. "Stanley Cavell: Philosophy, Literature and Criticism." European Legacy 19, no. 6 (August 30, 2014): 806–7. http://dx.doi.org/10.1080/10848770.2014.949968.

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Taylor, James Stacey. "The Future of Practical Philosophy." International Journal of Philosophical Practice 2, no. 2 (2004): 38–45. http://dx.doi.org/10.5840/ijpp20042210.

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Over the last two decades the practice of applied philosophy has undergone resurgence. It is now common for philosophers to sit on ethics committees in hospitals, or to provide ethical advice to businesses, and many universities and colleges now offer courses in practical philosophy. Despite this, practical philosophy is subject to increasing criticism, with persons charging that (1) it is philosophically shallow, and (2) it has little to offer persons grappling with concrete ethical problems, either because (a) its techniques or too removed from such problems, or (b) because ethical theory is too abstract. In this paper I develop responses to these criticisms, and offer suggestions as to how practical philosophy should be developed.

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Flores, Samuel Ortencio. "Returning to the Heavens: Plato’s Socrates on Anaxagoras and Natural Philosophy." Apeiron 53, no. 2 (May 26, 2020): 123–46. http://dx.doi.org/10.1515/apeiron-2018-0052.

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AbstractReaders of Plato since antiquity have generally taken Socrates’ intellectual autobiography in the Phaedo as a signal of his turn away from the study of natural philosophy. They have turned instead to characters such as Timaeus for evidence of Plato’s pursuit of physics. This article argues that Plato’s Socrates himself developed a philosophy of nature in his criticism of Anaxagoras and his subsequent philosophic pursuits. Socrates’ autobiography places the study of nature in a foundational position within the development of his philosophic method. In the Apology, Socrates further elaborated his investigation into nature through his understanding of theology. Finally, in the Phaedrus, Socrates connects the study of nature with the study of rhetoric as tools for virtue. Therefore, Plato’s Socrates does not reject or abandon physics, as has often been suggested, but rather, he incorporates it into his own philosophic project and challenges its practitioners to connect their own inquiries with human affairs.

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Joubin, Rebecca. "ISLAM AND ARABS THROUGH THE EYES OF THE ENCYCLOPÉDIE: THE “OTHER” AS A CASE OF FRENCH CULTURAL SELF-CRITICISM." International Journal of Middle East Studies 32, no. 2 (May 2000): 197–217. http://dx.doi.org/10.1017/s0020743800021085.

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The 18th-century European Enlightenment championed rational philosophy and scientific methodology, rather than any form of traditional theology, as the way to understand the objective truth.1 In their quest for the fundamental truth, France's philosophes, the rational and anticlerical intellectuals of the Age of Reason, were forced to brave official censorship, persecution, and imprisonment as they disentangled themselves from their Christian heritage. Thus, the French Enlightenment was informed by a dualistic view of history—an ongoing contest between reason and faith. Although faith had gained ascendancy with Christianity's triumph over classical antiquity in the late 3rd and 4th centuries, according to the philosophes, many of whom served as key contributors to the Encyclopédie, religion and science had once again joined battle in the 18th century, this time with science and reason poised to overcome religious irrationality.2 In this context, the renowned philosophe Voltaire, in his highly controversial Dictionnaire Philosophique (1764), attacks Christian dogma, refutes the tenet of Christ's divine nature, and rejects the possibility of miracles as running contrary to all scientific evidence.3 Similarly, in Système de la Nature (1770), another philosophe, d'Holbach, deplores man's pursuit of the chimeras of religious revelation and refusal to engage in rational methods of inquiry.4 The arguments of Voltaire and d'Holbach are just two examples of the French Enlightenment tenet that knowledge can be based only on science and reason.

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Jacyk, Dominika. "Kryzys, krytyka, mądrość. Kantowskie ujęcie mądrości i jego aktualność." Studia Philosophica Wratislaviensia 15, no. 2 (August 20, 2020): 115–28. http://dx.doi.org/10.19195/895-8001.15.2.11.

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The title concepts of criticism, crisis, and wisdom are taken from the paradigm of Kantian philosophy and are characterised in the development given by the contemporary philosopher Odo Marquard. In this connection I present the relationship between wisdom and thinking in the Enlightenment usage. The call for philosophy to be self-understanding in the sense of the Enlightenment Bildung and the autonomy of science and wisdom sounds particularly strong here. I conclude that philosophy becomes stupidity when it turns into a field that—because of some kind of philosophical fundamentalism—would like to become this one-sided attitude towards reality that eliminates and replaces other attitudes.

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Jacyk, Dominika. "Kryzys, krytyka, mądrość. Kantowskie ujęcie mądrości i jego aktualność." Studia Philosophica Wratislaviensia 15, no. 2 (August 20, 2020): 115–28. http://dx.doi.org/10.19195/1895-8001.15.2.11.

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The title concepts of criticism, crisis, and wisdom are taken from the paradigm of Kantian philosophy and are characterised in the development given by the contemporary philosopher Odo Marquard. In this connection I present the relationship between wisdom and thinking in the Enlightenment usage. The call for philosophy to be self-understanding in the sense of the Enlightenment Bildung and the autonomy of science and wisdom sounds particularly strong here. I conclude that philosophy becomes stupidity when it turns into a field that—because of some kind of philosophical fundamentalism—would like to become this one-sided attitude towards reality that eliminates and replaces other attitudes.

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30

Hrabovska, Iryna, and Serhii Hrabovskyi. "The Phenomenon of Criticism in Authentic Marxism and its Reincarnation in Ukrainian Philosophy of the Second Half of the 1950s–Late 1980s." Ukrainian Studies, no. 1(78) (May 20, 2021): 188–98. http://dx.doi.org/10.30840/2413-7065.1(78).2021.228309.

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The article is devoted to the study of the phenomenon of criticism in the authentic Marxist work and the revival of the principles of such criticism in philosophy that existed in the USSR in the period from the second half of the 1950s to the late 1980s. The relevance of the study is determined by the need to reconsider the experience of domestic philosophy of the Soviet period, particularly in the field of criticism of Western non-Marxist and neo-Marxist philosophical theories and their impact on the ideological foundations of mass consciousness and philosophy in the USSR.V. Bilodid, A. Bychko, P. Yolon, V. Kebuladze, O. Pohorilyi, M. Popovych, V. Skurativskyi, V. Tabachkovskyi, and others were engaged in research of the specified problems. The authors of this investigation also paid attention to the issue of the so-called “Critique of Bourgeois Theories” in the context of studying the phenomenon of the Ukrainian philosophy / philosophy in the Soviet Ukraine.The purpose of this investigation is to analyze the transformation of Marxist criticism in the USSR and the influence of Western European discourses on this process, especially in the second half of the 1950s and late 1980s, as it was then that the revival of the Ukrainian philosophy occurred. This happened after the “half-decay” of Stalinism; further development of this philosophy took place on its own basis.One of the important directions of analysis is the phenomenon of criticism, in particular, of “bourgeois theories”, due to which the topical ideas of Western philosophy penetrated the humanitarian national discourse. This, in turn, allowed Ukrainian researchers to stay at least partially in the context of pan-European philosophical research, as well as to use the critical potential of the authentic Marxism to latently criticize Soviet ideology and the system as a whole.

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Norris, Christopher, and Joseph P. Strelka. "Literary Criticism and Philosophy (Yearbook of Comparative Criticism, Volume 10)." Modern Language Review 80, no. 2 (April 1985): 398. http://dx.doi.org/10.2307/3728672.

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Stokes, John, Julia Prewitt Brown, Oscar Wilde, and Patrick M. Horan. "Cosmopolitan Criticism: Oscar Wilde's Philosophy of Art." Modern Language Review 95, no. 1 (January 2000): 195. http://dx.doi.org/10.2307/3736400.

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Podoroga, Boris. "Three Conditions of Contemporary Social Philosophy Criticism." Russian Journal of Philosophical Sciences, no. 6 (October 10, 2018): 135–39. http://dx.doi.org/10.30727/0235-1188-2018-6-135-139.

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In this article we reveal the common conditions of modern social philosphy (poststructuralism, neo-Marxism, analytical philosophy of history), which theoretical discourse is subordinated to critical discourse, as distinguished from the canonical I. Kant’s, G. Hegel’s, M. Heidegger’s, M. Sheller’s J.-P. Sartre’s philosophical theories, which are bonded with the development of positivist epistemological, historical, ontological or anthropological presuppositions. We will talk about tree main conditions: 1) decline of theological definition of subject, 2) mechanism of repetition, 3) interdisciplinarity. In the first case, we will discuss transition from subject definition through the God to his definition through the figure of Other, which allows philosophers as Schopenhauer, Nietzsche or Sheller expose metaphysics with consistent methodological criticism. In the second case, we will talk about forming of critical discourse establishing itself as the extended analog of psychoanalytical revealing of unconsciousness content. In the third case, we will examine interdisciplinary approach, assuming combination of different methods possible to increase this criticism and put empirical borders of its theoretical presuppositions.

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Latimer, Dan, and Richard Shusterman. "T.S. Eliot and the Philosophy of Criticism." Comparative Literature 43, no. 2 (1991): 201. http://dx.doi.org/10.2307/1770817.

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공헌배. "Criticism of Theodicy based on Wittgenstein's Philosophy." Korean Jounal of Systematic Theology ll, no. 42 (September 2015): 47–86. http://dx.doi.org/10.21650/ksst..42.201509.47.

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36

Gorman, David. "Book Review: Locke, Literary Criticism, and Philosophy." Philosophy and Literature 20, no. 1 (1996): 250–51. http://dx.doi.org/10.1353/phl.1996.0029.

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SURETTE, LEON. "William Walker, Locke, Literary Criticism, and Philosophy." Journal of Aesthetics and Art Criticism 54, no. 4 (September 1, 1996): 391–92. http://dx.doi.org/10.1111/1540_6245.jaac54.4.0391.

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Gregory, James. "The political philosophy of Walzer’s social criticism." Philosophy & Social Criticism 36, no. 9 (October 25, 2010): 1093–111. http://dx.doi.org/10.1177/0191453710384355.

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Lee, Sang Hee. "Criticism of Educational Philosophy on Educational Neuroscience." Institute of Brain-based Education, Korea National University of Education 9, no. 2 (June 30, 2019): 49–57. http://dx.doi.org/10.31216/bdl.2019.9.2.049.

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40

REIHMAN, GREGORY M. "CATEGORICALLY DENIED: KANT'S CRITICISM OF CHINESE PHILOSOPHY." Journal of Chinese Philosophy 33, no. 1 (March 2006): 51–65. http://dx.doi.org/10.1111/j.1540-6253.2006.00335.x.

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Reihman, Gregory M. "Categorically Denied: Kant’s Criticism of Chinese Philosophy." Journal of Chinese Philosophy 33, no. 1 (February 19, 2006): 51–65. http://dx.doi.org/10.1163/15406253-03301005.

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Korkut, Şenol. "Ibn Khaldun's Critique of the Theory of al-Siyâsah al-Madaniyyah." Asian Journal of Social Science 36, no. 3-4 (2008): 547–70. http://dx.doi.org/10.1163/156853108x327074.

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AbstractIn this paper the method proposed by Ibn Khaldun in the political and social fields, will be examined in its original dimensions. The political philosophy that started with al-Farabi as a systematic style of thought in Islamic thought used deduction as a mandatory part of the tradition belonging to the philosopher. In one sense, this is a journey from 'description' to 'depiction'. Ibn Khaldun stated that this method remains insufficient in order to explain social phenomena and events, and widening this perspective indicated that political philosophy, in one sense, is compelled to present a utopian social model, and departing from this point criticised al-Farabi as not being a philosophical realist. At this point, the accusations made against the philosophers and his approach to the criticism of al-Siyasah al-Madaniyyah are investigated as to whether or not Ibn Khaldun approached political philosophy from a universal point of view, and if, while making these accusations, the theories of the philosophers were taken into account. Accordingly, Ibn Khaldun's theory of prophethood and happiness and the falasifa's influences on Ibn Khaldun are investigated.

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Melville, Stephen. "‘Art and Objecthood’, Philosophy." Journal of Visual Culture 16, no. 1 (April 2017): 12–19. http://dx.doi.org/10.1177/1470412916689485.

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This article explores the relations between philosophy, criticism and art history in the work of Arthur Danto, on the one hand, and Stanley Cavell and Michael Fried on the other, arguing that in the 50 years since the publication of ‘Art and Objecthood’, that essay’s terms of argument and expression have become increasingly hard to make out.

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Palmer, Anthony. "Philosophy and Literature." Philosophy 65, no. 252 (April 1990): 155–66. http://dx.doi.org/10.1017/s0031819100064445.

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My writing is simply a set of experiments in life—an endeavour to see what our thought and emotion may be capable of—what stores of motive, actual or hinted as possible, give promise of a better after which we may strive—what gains from past revelations and discipline we must strive to keep hold of as something more than shifting theory. I became more and more timid—with less daring to adopt any formula which does not get itself clothed for me in some human figure and individual experience, and perhaps that is a sign that if I help others to see at all it must be through the medium of art.George Eliot.In his inaugural lecture, given in Birkbeck College in 1987, Roger Scruton, who has done as much as anyone else in recent years to bring the importance of art in general and literature in particular to the attention of philosophers, contends that ‘philosophy severed from literary criticism is as monstrous a thing as literary criticism severed from philosophy’. The first, he argues, aims to be science: strives after theoretical truth which it can never attain; and results in banality clothed in pseudo-scientific technicalities: while the second is liable to find consolation in the kind of nonsense which pretends that in the study of literature we are confronted with nothing other than an author-less, unreadable, ‘text’. Philosophy, he maintains, ‘must return aesthetics to the place that Kant and Hegel made for it: a place at the centre of the subject, the paradigm of philosophy and the true test of all its claims’.

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Gashkov, Sergei Aleksandrovich. "Subject and history: reasoning of Castoriadis on modernity in the context of this philosophical polemics (Heidegger, Ricoeur, Habermas)." Философская мысль, no. 3 (March 2020): 1–9. http://dx.doi.org/10.25136/2409-8728.2020.3.32349.

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The subject of this research is the historical-philosophical and polemical context of philosophical reasoning on the history of French philosopher of Greek descent Cornelius Castoriadis (1922-1997). The philosopher builds a complicated polemical model that vividly responses to all attempts to determines society, being, history, and a human. Even such prominent philosophers of the XX century, such as M. Heidegger, J. Habermas. And P. Ricoeur, who do not show prejudice attitude towards philosophical knowledge, become subjected to critical analysis. The scientific novelty consists in attracting the new to the Russian audience historical-philosophical material, as well as a distinct attempt to reproduce of such polemics and debated that took place within the French intellectual environment of the late XX century. However, the author did not pursue the task of historical and biobibliographical description; the emphasis was made on the so-called return to the origins of the philosophy of history, revival of philosophical reasoning on history based on the examined material, demonstration of the complicated, aporetic, heterogeneous and heuristic nature of relationship between philosophy, humanities and social disciplines. The conclusion is made that the work of Castoriadis mostly represents philosophical criticism of theoretical grounds of humanities and social disciplines, rather than a poststructuralist philosophy of history; but this criticism, studied in the context of philosophical thought, acquires an independent scientific meaning.

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Carlisle, Clare. "Signs of the Times: Kierkegaard's Diagnosis and Treatment of Hegelian Thought." Hegel Bulletin 31, no. 01 (2010): 45–60. http://dx.doi.org/10.1017/s0263523200001063.

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In his 2003 book Kierkegaard's Relations to Hegel Reconsidered, Jon Stewart challenges the classical interpretation of Kierkegaard's response to Hegelian philosophy. Stewart convincingly argues that Kierkegaard's work addresses Danish Hegelians rather than Hegel himself. However, in my view the conclusion Stewart draws from this — that Kierkegaard's thought on the whole has much less to do with Hegel than earlier commentators have presumed — goes too far in undermining the philosophical and historical significance of Kierkegaard's work, and, perhaps more importantly, closes down too quickly the question of his relation to Hegelian philosophy. The following passage exemplifies Stewart's position: Given that the two are doing quite different things, it is not clear why a comparison of their views is supposed to be fruitful in the first place … The presumption for Kierkegaard having made a philosophical criticism of Hegel is that [Kierkegaard] himself is a philosopher and shares with Hegel a certain common understanding of the nature and office of the discipline. A genuinely philosophical criticism would only make sense if there were a common basis of this kind. If, by contrast, Kierkegaard is not a philosopher in the same sense of the word, then it is not clear why he should be conceived as giving a philosophical criticism of Hegel. It seems rather that given the disparate nature of their respective projects, such a criticism would be at cross-purposes. (Stewart 2003: 636–37, emphasis in original)

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Christen, Anna. "Ethnocentricity in Academic Philosophy." TSANTSA – Journal of the Swiss Anthropological Association 24 (May 1, 2019): 39–47. http://dx.doi.org/10.36950/tsantsa.2019.24.6890.

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Philosophy is a core element in the intellectual history of all civilizations. Yet as an academic discipline, it is far from inclusive: Swiss philosophy departments factor out nearly everything outside the European canon. This text offers fundamental criticism of the focus on a narrow range of dominant epistemologies that, as will be argued, originate in Eurocentric ideologies. I will present a two-pronged approach, proposing a shift in curricula as well as in methods of philosophical inquiry.

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ILE, James Onyebuchi. "The Philosophy of Being and Practical Criticism: The Prime Minister’s Son and Secrets." Nile Journal of English Studies 1, no. 1 (March 7, 2016): 30. http://dx.doi.org/10.20321/nilejes.v1i1.34.

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The Philosopher, Arthur Schopenhauer, is regarded as the great pessimist of philosophy. It is in his philosophy that one can locate Greg Mbajiorgu’s and Nuruddin Farah’s The Prime Minister’s Son and Secrets respectively. Arthur Schopenhauer’s philosophy was a reaction to both Kantian and Hegelian Philosophies. The objective of this essay was to see where Greg Mbajiorgu’s The Prime Minister’s Son and Nuruddin Farah’s Secrets complied with Schopenhauer’s idea of the absurd, which the world is. The questions the essay tried to answer are: Why is there so much suffering in the world? Why did the characters such as Ezinma and her son have to endure so much suffering in The Prime Minister’s Son? Why did Damac have to be gang-raped in Secrets? Why do we hold secrets? Why are there taboos, which humans will so willingly not adhere to in their privacy? The paper sought answers to these questions in the two texts under study using qualitative method. Quantitative data in the form of interview published in a book was also used to support both the deductive and inductive analysis of texts. The importance of this research paper cannot be overemphasized when one considers the suffering that most humankind experience in the process of living. It is expected to provide enlightenment to Governments of the world, especially in developing countries on the need to reducing the suffering that many in these countries face.

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Wolniewic, Boguslaw. "Scientific criticism and criteria of scientific character." Filosofiya osvity. Philosophy of Education 26, no. 1 (December 24, 2020): 250–59. http://dx.doi.org/10.31874/2309-1606-2020-26-1-15.

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The first Ukrainian translation of the text by Boguslaw Wolniewicz "Scientific criticism and criteria of scientific character". Boguslaw Wolniewicz (1927-2017) is a new figure in Ukrainian information space. This Warsaw professor and visiting professor at a number of leading American and European universities, a member of the International Wittgenstein Society, also known for his journalistic activities, including appearances in the press, radio and television, and lectures on YouTube where he became a real star of the Internet. The main areas of his thought were logic, metaphysics, ethics, philosophy of religion and philosophy of law, but he gained the most recognition as the creator of the ontology of the situation, as translator and commentator of Ludwig Wittgenstein, as well as a critic of freudianism, phenomenology, postmodernism, marxism and religious fundamentalism. In his view, philosophy is an attempt to rationally grasp problems on which there is no scientific knowledge. Along with the chaos in modern social life, the role of philosophy is constantly growing. Philosophy expresses theses that through common sense anyone can reach, if they think deeply enough. Therefore, there are no innovative things in it. It is about providing tools for the formation of clear thoughts, which, in turn, make it possible to distinguish between truth and falsehood in all non-scientific knowledge, in particular because it relates to the problems of philosophy and education.

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Olsen, Stein Haugom. "CRITICISM OF LITERATURE AND CRITICISM OF CULTURE." Ratio 22, no. 4 (December 2009): 439–63. http://dx.doi.org/10.1111/j.1467-9329.2009.00444.x.

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