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Journal articles on the topic 'Criticism (Philosophy)'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Faraj, Nawzad Jamal. "What is critique in Kant’s Critical philosophy." Journal of University of Raparin 7, no. 4 (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, phi

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2

Kidd, Simon. "The Philosothon: Philosophy as performance." Journal of Philosophy in Schools 9, no. 2 (2022): 41–77. http://dx.doi.org/10.46707/jps.9ii.152.

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This paper addresses the question of the place for competition in philosophy by considering the example of the Philosothon, a popular school-based philosophy competition originating in Western Australia. Criticisms of this competition typically focus either on specific procedural problems, or else on the claim that the competitive spirit is inimical to collaborative philosophical inquiry. The former type of criticism is extrinsic to competitive philosophy per se, while the latter is intrinsic to it. Defenders of the Philosothon dismiss both types of criticism by pointing to an allegedly ancien

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3

Siitonen, Arto. "Zu Bolzanos Kritik der Kantischen Antinomien." KRITERION – Journal of Philosophy 1, no. 21 (2007): 84–97. http://dx.doi.org/10.1515/krt-2007-012106.

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Abstract Bernard Bolzano criticised Kant's philosophy so vehemently that his pupil Franz Prihonsky called him "Anti-Kant". One of his criticisms concerns Kant's cosmological antinomies. The context of this critique is the problem of limits of knowledge. Kant wanted to prove that there are such boundaries, and to show where these are located. In this paper we will (i) schematize Kant's antinomies (to see what Bolzano really criticised on them) and (ii) summarize Bolzano's criticism, which is distributed over his and his student's work. At the beginning we will work out the (more fundamental) th

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4

Fairbrother, Daniel. "Leibniz and the Philosophical Criticism of Historiography." Journal of the Philosophy of History 11, no. 1 (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 p

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

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6

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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7

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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8

Filipczuk, Michał. "Stanley Cavell’s Philosophical Literary Criticism." Rocznik Filozoficzny Ignatianum 29, no. 2 (2023): 97–114. http://dx.doi.org/10.35765/rfi.2023.2902.7.

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An American philosopher Stanley Cavell (1926–2018) is one of those philosophers who, consciously starting from the assumption of the mutual complementarity of philosophy and literature, develop their theoretical reflection at the meeting point of both these fields and treating their reflection as a form of writing. In Cavell’s opinion, literature is in no way inferior to philosophy in terms of its cognitive values. He goes so far as to question the validity of the rigid, insurmountable division into these two areas, and describes his own writing as epistemic criticism which is a kind of philos

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9

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 curren

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10

Kletzer, Christoph. "Philosophy, Law, and Permission." American Journal of Jurisprudence 66, no. 2 (2021): 373–93. http://dx.doi.org/10.1093/ajj/auab023.

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Abstract: The Idea of a Pure Theory of Law presents a new jurisprudential theory based on Hans Kelsen's Pure Theory of Law. This article responds to some criticisms of that book, in particular those that question the role that permissions can play in our thinking about he law. The article begins with a brief restatement of the basic ideas behind my theory of permission and then tackles the most salient clusters of criticism. It ends with a discussion of some more general points that have been made about my book.

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

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12

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

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13

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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14

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

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15

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

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16

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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17

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

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18

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

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19

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 critici

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20

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. Bychk

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Гундорова, Тамара. "MARXISM AND AMOR INTELLECTUALIS: TOWARD A THEORY OF SOCIALIST CULTURE BY VOLODYMYR YURYNETS." Слово і Час, no. 1 (February 28, 2024): 3–20. http://dx.doi.org/10.33608/0236-1477.2024.01.3-20.

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The paper analyzes the methodological framework of the philosophy of culture and new literary criticism of the Ukrainian philosopher and literary critic Volodymyr Yurynets (1891—1937) within his article “To the Problem of Socialist Culture (Introduction to the book ‘Mykola Bazhan’).” His ideas testify to the powerful methodological searches in the field of Marxist criticism of the 1920s aimed at substantiating the nature of post-revolutionary culture. Balancing between Marxism and Western idealist philosophy, Yurynets brings elements of the latter into his philosophical Marxist criticism.&#x0D

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22

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

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23

Manzanero, Delia. "Krausist Criticism of the European Imperial Nationalism Doctrine." Human Affairs 32, no. 1 (2022): 39–47. http://dx.doi.org/10.1515/humaff-2022-0004.

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Abstract This study presents some of the contributions to the process of the constructing Europe since the illustrated ideas of the German philosopher Krause that were promoted and represented by eminent Spanish Krausist legal experts, such as Francisco Giner de los Ríos. His conception of Europe and European civilisation contains theories that, despite being surprising and openly opposed at the time, have today become part of the global heritage of modern day legal philosophy and our social aspirations. We firstly study how the development of the Krausist legal philosophy contributed to the p

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24

Dover, Daniela. "The Walk and the Talk." Philosophical Review 128, no. 4 (2019): 387–422. http://dx.doi.org/10.1215/00318108-7697850.

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It is widely believed that we ought not to criticize others for wrongs that we ourselves have committed. The author draws out and challenges some of the background assumptions about the practice of criticism that underlie our attraction to this claim, such as the tendency to think of criticism either as a social sanction or as a didactic intervention. The author goes on to offer a taxonomy of cases in which the moral legitimacy of criticism is challenged on the grounds that the critic him- or herself engages in the behavior that he or she criticizes in others. The author argues that, in each t

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25

Blyth, Dougal. "The uses of polemic in Ancient Philosophy." Acta Classica 65, no. 1 (2022): 11–29. http://dx.doi.org/10.1353/acl.2022.a914034.

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ABSTRACT: Polemic in ancient philosophy must be understood in terms of the evolution of critical rationality from the Presocratics until the Hellenistic schools. I argue that it takes three forms, of varying importance at different times, that both helped to define philosophy as a distinct social practice and methodologically drove its internal evolution. These forms are criticism of non-philosophical ignorance, attacks on alternative cultural practices, and technical criticisms of other philosophers and schools of thought. Technical criticisms only become more prominent than polemic against i

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26

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

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27

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

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28

Wittusen, Cato. "Romantic Film-Philosophy and the Notion of Philosophical Film Criticism." Film-Philosophy 20, no. 2-3 (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

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29

Graumanis, Zaigonis. "Andra Rubeņa un dažu citu filozofu kritiskās piezīmes par Imanuela Kanta praktisko filozofiju." Sabiedrība un kultūra: rakstu krājums = Society and Culture: conference proceedings, no. XXII (January 6, 2021): 116–23. http://dx.doi.org/10.37384/sk.2020.22.116.

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The article focuses on critical remarks made by acknowledged Latvian philosophers on the practical philosophy of Immanuel Kant. The levels of criticism vary. One of the authors does not criticise Kant's philosophy, but gives an exact description of his teaching. Some other authors show the weaknesses of this philosophy, but Peteris Zalite has openly criticised Kant's teaching of freedom in his doctoral thesis. This article looks in detail at what was written in this regard by Larisa Chuhina (1913-2002) and Andris Rubenis (1951-2017), as well as provides analysis of Kant's work on the grounds o

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30

Velasco Gómez, Ambrosio. "La relevancia del pensamiento de Gadamer en la filosofía: más allá de la modernidad y la posmodernidad." Theoría. Revista del Colegio de Filosofía, no. 7 (December 1, 1998): 55–66. http://dx.doi.org/10.22201/ffyl.16656415p.1998.7.209.

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This paper discusses some of the main contributions of Hans-Georg Gadamer to the philosophical debate at the end of the twentieth century. Two of his contributions stand out in the paper: Gadamer's criticism of dogmatic faith in the scientific method and his criticism of a transcendental a-historical individual subject. In the elaboration of such criticisms, there is an emphasis in the reconstruction of the concept of traditions, as well as the notion of phronesis. The paper concludes that these Gadamerian notions offer an alternative way of conceiving rationality, which overcomes the dilemma

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31

MURPHY, MARK C. "Reply to Almeida." Religious Studies 40, no. 3 (2004): 335–39. http://dx.doi.org/10.1017/s0034412504007097.

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Michael J. Almeida offers two criticisms of the argument of my ‘A trilemma for divine command theory’. The first criticism is that I mistakenly assume the validity of the following inference pattern: property A is identical to property B; property B supervenes on property C; therefore, property A supervenes on property C. The second criticism is that I have misinterpreted the moral-supervenience thesis upon which I rely in making this argument. The first of Almeida's criticisms is completely untenable. The second of his criticisms casts doubt on my argument, a doubt that I can mitigate but not

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32

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

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33

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

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34

Loktionov, Mikhail. "Formation of Philosophical Views of Anatoly Lunacharsky. Nietzschean Empirio-criticism." Polylogos 6, no. 4 (22) (2022): 0. http://dx.doi.org/10.18254/s258770110023584-4.

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The article is devoted to an integral part of Russian philosophy - Russian positivism, and first of all to empirio-criticism - a philosophical trend that captured the minds of the Russian left-wing intelligentsia at the beginning of the 20th century. One of the brightest representatives of this trend in Russian philosophy was Anatoly Vasilyevich Lunacharsky, who made the path of Marxism to empirio-criticism. This distinguishes him from many other revolutionary philosophers. He also took part in the creation and work of the Vperyod group, organizing together with other Vperyodists party schools

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35

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 i

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36

SMITH, A. D. "Otto's criticisms of Schleiermacher." Religious Studies 45, no. 2 (2009): 187–204. http://dx.doi.org/10.1017/s0034412508009761.

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AbstractAn assessment is made of Rudolf Otto's criticisms of Friedrich Schleiermacher's claim that religious feeling is to be interpreted as essentially involving a feeling of absolute dependence. Otto's criticisms are divided into two kinds. The first suggest that a feeling a dependence, even an absolute one, is the wrong sort of feeling to locate at the heart of religious consciousness. It is argued that this criticism is based on misinterpretations of Schleiermacher's view, which is in fact much closer to Otto's than the latter appreciated. The second kind of criticism suggests that the fee

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37

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 genealo

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38

McHugh, Fergal. "Informality and Philosophy: A Response to Margolis." Contemporary Pragmatism 13, no. 1 (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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39

Vaiana, Leonarda. "Is Santayana an Untimely Philosopher?" Ruch Filozoficzny 79, no. 1 (2023): 7–24. http://dx.doi.org/10.12775/rf.2023.001.

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 An interesting trend of recent scholarship on Santayana’s thought is focused on his criticism of modernity and brings him together with the major figures of postmodern philosophy, especially with Nietzsche, Heidegger, Derrida, and Rorty. In my opinion, while the criticism of modernity certainly offers a relevant key to understand Santayana’s philosophy, it should be rooted first and foremost in some cultural and philosophical linkages that Santayana himself makes explicit throughout his writings, namely, a classical Latin author such as Lucretius, and a modern author such as Giacomo Leo

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40

Djuric, Drago. "Kant: Dogmatism, scepticism, criticism." Theoria, Beograd 47, no. 3-4 (2004): 17–19. http://dx.doi.org/10.2298/theo0404017d.

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In this article the author tries to present the place and significance of Kant's critical philosophy, starting from the relationship set in his claim that there are "three phases that which philosophy should run through in the purpose of metaphysics", and they are dogmatism, skepticism and criticism. Then he stresses the importance of Kant's claim that the relation is not only systemic but also "temporal sequence grounded in the nature of human cognitive ability". In the article, furthermore, the attention is devoted to the relation of Hume to the ancient skepticism, as well as to the relation

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41

Fios, Frederikus. "Critics to Metaphysics by Modern Philosophers: A Discourse on Human Beings in Reality." Humaniora 7, no. 1 (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 hol

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42

Collins, James. "Criticism and Commitment." International Studies in Philosophy 17, no. 3 (1985): 103. http://dx.doi.org/10.5840/intstudphil198517338.

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43

Chisick, Harvey. "Criticism in Action." International Studies in Philosophy 24, no. 3 (1992): 144–45. http://dx.doi.org/10.5840/intstudphil1992243138.

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44

McFee, Graham. "CRITICISM AND PERCEPTION." British Journal of Aesthetics 26, no. 1 (1986): 26–38. http://dx.doi.org/10.1093/bjaesthetics/26.1.26.

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45

Culler, Jonathan, and Rene Wellek. "Wellek's Modern Criticism." Journal of the History of Ideas 49, no. 2 (1988): 347. http://dx.doi.org/10.2307/2709505.

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46

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

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47

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

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48

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 (2000): 195. http://dx.doi.org/10.2307/3736400.

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49

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) interdiscipli

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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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