To see the other types of publications on this topic, follow the link: Dialectical conception.
Journal articles on the topic 'Dialectical conception'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Dialectical conception.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Stanghellini, Giovanni. "A Dialectical Conception of Autism." Philosophy, Psychiatry, & Psychology 8, no. 4 (2001): 295–98. http://dx.doi.org/10.1353/ppp.2002.0028.
Full text
2
Sheppard, Eric. "Geographic Dialectics?" Environment and Planning A: Economy and Space 40, no. 11 (November 2008): 2603–12. http://dx.doi.org/10.1068/a40270.
Full textAbstract:
As radical geography, inflected by Marx, has transformed into critical geography, influenced by poststructuralism and feminism, dialectical reasoning has come under attack from some poststructural geographers. Their construction of dialectics as inconsistent with poststructural thinking, difference, and assemblages is based, however, on a Hegelian conception of the dialectic. This Hegelian imaginary reflects the intellectual history of radical and/or critical anglophone geography. Yet, dialectics can be read in a non-Hegelian, much less totalizing and ideological, and more geographical way. This broader reading opens up space for considering parallels between dialectics, the assemblages of Deleuze and Guattari, and aspects of complexity theory.
3
Burkett, Paul. "Lukács on Science: A New Act in the Tragedy." Historical Materialism 21, no. 3 (2013): 3–15. http://dx.doi.org/10.1163/1569206x-12341313.
Full textAbstract:
Abstract The rejection of the ‘dialectics of nature’ has long been thought of as the most fundamental factor distinguishing Western Marxism from official Soviet-style Marxism. Yet, in Tailism and the Dialectic, Georg Lukács – perhaps the most influential figure in Western Marxism – strongly endorses the existence of an objective dialectic in nature. A close examination of Lukács’s main writings on science shows, however, that he still in effect denied the possibility of applying dialectical method to nature. This paradox is bound up with a dualistic conception of natural and social science with distinctly adverse implications for the development of an ecological Marxism.
4
Brincat, Shannon. "Negativity and Open-Endedness in the Dialectic of World Politics." Alternatives: Global, Local, Political 34, no. 4 (October 2009): 455–93. http://dx.doi.org/10.1177/030437540903400405.
Full textAbstract:
This article illustrates the importance of negativity within the dialectical method, aiming to bring clarity to what has been rendered unnecessarily mystical within recent revisions of dialectics, particular in the conception of “meta-dialectics.” The negative element in dialectics, where in the movement of sublation the subject remains undetermined and nonidentical, is argued to be the productive moment in the dialectical movement that leads to open-ended and ongoing processes of change. The article argues that considerable conceptual difficulties arise if one attempts to counterpose negative dialectics to positive dialectics and particularly in interpretations of Hegel's Logic and Adorno's Negative Dialectics that attempt to do so. The two moments of positivity and negativity are shown to be mutually related. If conceived in this manner, dialectical analysis can provide radical insights into processes of social change in world politics that are, and remain, open ended.
5
Winfield, Richard Dien. "Dialectical Logic and the Conception of Truth." Journal of the British Society for Phenomenology 18, no. 2 (January 1987): 133–48. http://dx.doi.org/10.1080/00071773.1987.11007801.
Full text
6
Campos, Álvaro Vallejo. "La intuición, el programa dialéctico de la República y su práctica en el Parménides y el Teeteto." PLATO JOURNAL 20 (August 4, 2020): 137–50. http://dx.doi.org/10.14195/2183-4105_20_10.
Full textAbstract:
This article examines the relation between the dialectical program established in Plato’s Republic and the practice of dialectic in other dialogues, such as the Parmenides and the Theaetetus. The author argues against those scholars who have sustained a sharp distinction between an intuitive (not discursive) conception of knowledge and the discursive practices characteristic of Plato’s concept of dialectic. In his view, Plato has been overinterpreted from the modern perspective of the distinction between intuitive and discursive forms of knowledge. As a consequence, this article also examines the relation between the dialectical practices displayed in the Parmenides and the Theaetetus and the anhypothetical condition that Plato attributes to “the principle of everything” in the Republic.
7
Lammenranta, Markus. "Disagreement, Skepticism, and the Dialectical Conception of Justification." International Journal for the Study of Skepticism 1, no. 1 (2011): 3–17. http://dx.doi.org/10.1163/221057011x554124.
Full text
8
Usó Doménech, José Luis, Josué Antonio Nescolarde-Selva, Lorena Segura-Abad, and Hugh Gash. "A dialectical vision of mathematical models of complex systems." Kybernetes 49, no. 3 (July 11, 2019): 938–59. http://dx.doi.org/10.1108/k-01-2019-0032.
Full textAbstract:
Purpose Mathematical models are constructed at the interface between practice, experience and theories. The function of models puts us on guard against the privilege granted to what is accepted as abstract and formal, and at the same time puts us on guard against a static and phenomenological conception of knowledge. The epistemology of models does not suppress in any way the objectives of science: only, a dogmatic conception concerning truth is removed, and dynamic and dialectical aspects of monitoring are stressed to establish the most viable model. The purpose of this paper is to examine hybrid methodologies (inductive-deductive) that may either propose hypothetical causal relations and seek support for them in field data or detect causal relations in field data and propose hypotheses for the relations detected. Design/methodology/approach The authors follow a dialectical analysis for a type of inductive-deductive model. Findings In this work, the authors present an inductive-deductive methodology whose practical result satisfies the Hegelian dialectic. The consequent implication of their mutual reciprocal integration produces abstractions from the concrete that enable thought. The real problem in this case is a given ontological system or reality. Originality/value The essential elements of the models – variables, equations, simulation and feedback – are studied using a dialectic Hegelian theory.
9
Novakovic, Marko. "Art and the critique of the enlightenment." Filozofija i drustvo 21, no. 3 (2010): 119–44. http://dx.doi.org/10.2298/fid1003119n.
Full textAbstract:
Summary The aim of this paper is to provide an examination of the concept of aesthetic rationality in the philosophy of art of Theodor W. Adorno, related to his celebrated critique of the enlightenment in The Dialectic of the Enlightenment written with Max Horkheimer. Our main purpose is to show how Adorno?s conception of art responds to a problem posed in the former study, namely that of a dialectical self-enchantment and alienation of subjective reason. In the first two sections is shown how self-preservation of subjective reason leads to its fall into the realm of myth. This turn was dialectically exposed in Adorno?s interpretation of Odysseus? voyage as prahistory of subjectivity. The next four chapters expose a necessity and mode of critical approach and possibility of a transcendence of this mythical reality of reification in the structure of works of art, especially their form, with its ultimate goal to free individuals from social injustice and unconscious enslavement. Adorno?s account of the dialectics of aesthetic semblance, artistic truth content and immanent law of its form which embodies the consciousness of non-identity provides an ex?planation how modern art mimetically manages to transcend conditions of empirical reality and at the same time offers a plausible model of a ?transitive? rationality, which serves to discover its better possibilities.
10
Wallach, John R. "Platonic Power and Political Realism." Polis, The Journal for Ancient Greek Political Thought 31, no. 1 (April 25, 2014): 28–58. http://dx.doi.org/10.1163/20512996-12340002.
Full textAbstract:
Abstract Despite often being condemned for having a paradigmatically unrealistic or dangerous conception of power, Plato expends much effort in constructing his distinctive conception of power. In the wake of Socrates’ trial and execution, Plato writes (in Gorgias and Republic I) about conventional (Polus’, Polemarchus’), elitist (Callicles’), and radically unethical (Thrasymachus’) conceptions of power only to ‘refute’ them on behalf of a favoured conception of power allied with justice. Are his arguments as pathetic or wrong-headed as many theorists make them out to be – from Machiavelli to contemporary political realists, from ‘political’ critics of Plato ranging from Popper to Arendt? And if not, has our understanding of power been impoverished? This question has been surprisingly unasked, and it is one I address by asking Plato and his critics: What are the dialectical moves Plato makes in refuting Socrates’s opponents and constructing his own conception of legitimate (i.e., just) power? Exactly how does he interweave his conception of power with a kind of ethics? How does it compare to recent conceptions of political realism and the power-politics/ethics relationship – e.g., after Marx and Foucault? While addressing these questions I also attend to the issue of Plato’s historicity: to what extent do the limits of his language and world affect our reading of Plato and his political critics? Ultimately, I argue that and how Plato’s conception of power and its political dimensions realistically have much to teach us that we have not learned.
11
Bolton, Robert. "Dialectic, Peirastic and Scientific Method in Aristotle’s Sophistical Refutations." History of Philosophy and Logical Analysis 15, no. 1 (April 5, 2012): 267–85. http://dx.doi.org/10.30965/26664275-01501011.
Full textAbstract:
In Metaphysics IV.2 Aristotle assigns a very specific role to dialectic in philosophical and scientific inquiry. This role consists of the use of the special form of dialectic which he calls peirastic. This is not a new conception of, or a new role for, dialectic in philosophy and science, but one also assigned to it in the Topics and Sophistical Refutations. In the SE Aristotle lays down multiple overlapping requirements for the premises or bases for peirastic dialectical argument. These must be (1) things known by skilled practitioners of dialectic; (2) things in fact in accord with the science or subject of the peirastic dialectical encounter in question; (3) things known by non-experts as well as by experts in that subject, (4) things known even by ordinary people in general; (5) things believed by the answerer in the given peirastic encounter and (6) things which are as noted and accredited (endoxa) as possible. We can see from Aristotle’s discussion and from his, and earlier, examples that all of these various requirements can be and are met by a single identifiable set of propositions, one whose use gives a special power to peirastic, one adequate to show the falsity of particular pretensions to knowledge on specific points, in science and philosophy.
12
Beach, Edward A. "The Later Schelling’s Conception of Dialectical Method, in Contradistinction to Hegel’s." Owl of Minerva 22, no. 1 (1990): 35–54. http://dx.doi.org/10.5840/owl199022119.
Full text
13
Wreen, Michael J. "Look, Ma! No Frans!" Pragmatics and Cognition 2, no. 2 (January 1, 1994): 285–306. http://dx.doi.org/10.1075/pc.2.2.06wre.
Full textAbstract:
This paper criticizes the pragma-dialectical conception of a fallacy, according to which a fallacy is an argumentative speech act which violates one or more of the rules of 'rational discussion'. That conception is found to be neither a necessary nor a sufficient condition for committing a fallacy. It is also found wanting in several other respects.
14
Besser-Jones, Lorraine. "Drawn to the Good? Brewer on Dialectical Activity." Journal of Moral Philosophy 8, no. 4 (2011): 621–31. http://dx.doi.org/10.1163/174552411x592194.
Full textAbstract:
In The Retrieval of Ethics, Talbot Brewer defends an Aristotelian-inspired understanding of the good life, in which living the good life is conceived of in terms of engaging in a unified dialectical activity. In this essay, I explore the assumptions at work in Brewer’s understanding of dialectical activity and raise some concerns about whether or not we have reason to embrace them. I argue that his conception of human nature and that towards which we are drawn stands in tension with empirical research on motivation. Given this tension, I conclude that it is implausible to construe living the good life as a unified dialectical activity.
15
Harutyunyan, Angela. "Hegel's aesthetics and Soviet Marxism: Mikhail Lifshits's Communist ideal." SAJ - Serbian Architectural Journal 11, no. 2 (2019): 273–84. http://dx.doi.org/10.5937/saj1902273h.
Full textAbstract:
This paper discusses the materialist reading of Hegel's Aesthetics by Soviet philosopher Mikhail Lifshits in his writings in the 1930s. Engaged in the development of Soviet Marxian aesthetic theory, Lifshits adapted the Hegelian conception of art as a form of truth and actualisation of the Idea in a sensible form as ideal. However, he rejected Hegel's tragic fatalism regarding the historical fate of arts and their sublation in a new supra-sensual stage of the Spirit's development. Lifshits sought the only answer to the historical destiny of arts in the Marxian dialectic of history. Here, he identified the aesthetic ideal with the realisation of communism. It is on this basis that throughout the 1930s Soviet aesthetic theory combined readings of Hegel, Marx, Engels and Lenin in order to develop its own version of art's autonomy, one that was anchored in the concept of the ideal. The ideal in its historical and trans-historical dimension was seen as bridging between sensuousness and truth, and pointing towards the Communist ideal. The paper argues that this concept of the ideal pointed towards a dialectical futurity that could not succumb to the official Stalinist formulations of dialectical materialism. Unlike the Stalinist victory of "socialism in one country" as the consummation of the historical dialectic, the question of the historical destiny of arts pointed at communism as an incomplete and yet historically actualisable ideal.
16
Weston, Thomas. "Marx on the Dialectics of Elliptical Motion." Historical Materialism 20, no. 4 (2012): 3–38. http://dx.doi.org/10.1163/1569206x-12341266.
Full textAbstract:
Abstract It is a widespread view that Marx did not apply dialectics to nature, and that Engels’s writings on this subject are a distortion of his outlook. This paper examines Marx’s discussion of elliptical motion and some other physical phenomena, and shows that he did indeed find contradictions and oppositions in nature, and thus recognised a dialectics of nature. In addition to analysing relevant passages in Marx’s texts, his study of the physics and mathematics of elliptical motion is reviewed and compared with Hegel’s position. Marx’s conception of how dialectical contradictions are resolved is reviewed in order to interpret his claim that the contradiction in elliptical motion is ‘solved’ but not ‘overcome’ by that motion. Textual evidence is presented that Marx regarded ‘real contradictions’ as resolved only by ‘development’, a process in which the conflict between the opposing sides of the contradiction becomes more intense. The consequences of this interpretation for Marx’s analysis of elliptical motion are explored, and some alternative interpretations are discussed.
17
Charlot, Jean. "Political Parties: Towards a New Theoretical Synthesis." Political Studies 37, no. 3 (September 1989): 352–61. http://dx.doi.org/10.1111/j.1467-9248.1989.tb00275.x.
Full textAbstract:
Three conceptions of the political party can be distinguished. They are Seiler's sociocultural cleavage approach; Lawson's notion of the linkage party, based upon participatory, policy-responsive, clientèle reward and government directive linkages; and Offerlé's conception of parties as political enterprises concentrating upon partisan supply to the political market. After suggesting that, whatever their partial merits, none of these approaches provides the basis for a comprehensive theory of political parties, a dual party approach is prepared. Every party exists in and for itself as well as interacting with a constraining environment. A dialectical model, based upon relations between internal decision-making and external competition within the context of the rules of the game, offers the best prospect of further advance in the study of political parties.
18
Gambarotta, Emiliano. "Hybridity or ambiguity? The conception of the “mediation” in the pragmatics and dialectical sociology." Athenea Digital. Revista de pensamiento e investigación social 20, no. 1 (February 25, 2020): 2590. http://dx.doi.org/10.5565/rev/athenea.2590.
Full text
19
Hoffer, Noam. "The Dialectical Illusion in Kant’s Only Possible Argument for the Existence of God." Kantian Review 25, no. 3 (August 12, 2020): 339–63. http://dx.doi.org/10.1017/s1369415420000199.
Full textAbstract:
AbstractThe nature of Kant’s criticism of his pre-Critical ‘possibility proof’ for the existence of God, implicit in the account of the Transcendental Ideal in the Critique of Pure Reason, is still under dispute. Two issues are at stake: the error in the proof and diagnosis of the reason for committing it. I offer a new way to connect these issues. In contrast with accounts that locate the motivation for the error in reason’s interest in an unconditioned causal ground of all contingent existence, I argue that it lies in reason’s interest in another kind of unconditioned ground, collective unity. Unlike the conception of the former, that of the latter directly explains the problematic ontological assumption of the possibility proof, the existence of intelligible objects as the ground of possibility. I argue that such Platonic entities are assumed because they are amenable to the kind of unity prescribed by reason. However, since the interest in collective unity has a legitimate regulative use when applied to the systematic unity of nature, the conception of God entailed by the possibility proof is retained as a regulative idea of reason.
20
Borrelli, Eugenio. "The difficulties of Biocommunication." Journal of Science Communication 01, no. 03 (September 21, 2002): A02. http://dx.doi.org/10.22323/2.01030202.
Full textAbstract:
Communicating modern biotechnologies is certainly no easy task. To tackle such a complex and future-oriented assignment, help may arrive, paradoxically, from the past, from ancient rhetorical tradition, and in particular from Aristotle, the most renowned rhetoric teacher of all time. In his Rhetoric, Aristotle suggested that to be persuasive speakers should make use of widely accepted opinions (endoxa), i.e. the common sense shared by all. Common sense is expressed in common truths and value-laden maxims. Common sense, however, is not flat but dialectical, in that it includes contrasting subjects. While reasoning, orators do not just passively report a conception of an unchanging world, but they reproduce the contrasting conceptions included in common sense. In the case of the debate about Biotechnologies, the contrasting conceptions can be found in the Natural/Artificial dualism, in the dichotomy between an attitude marked by obscurantism and suspicion of scientific and technological innovation and that of a scientistic attitude.
21
Azatyan, Vardan. "Disintegrating Progress: Bolshevism, National Modernism, and the Emergence of Contemporary Art Practices in Armenia." ARTMargins 1, no. 1 (February 2012): 62–87. http://dx.doi.org/10.1162/artm_a_00004.
Full textAbstract:
This article provides a genealogy of the emergence of contemporary art practices in Armenia, arguing that the very history of emersion of these practices can be seen as a complex process of disintegration of the Bolshevik political project, particularly its agenda to base art on a subtle dialectical reconciliation between the nation and the class. After this dialectic was brutally instrumentalized by Stalinist Socialist Realism, it was attacked by the National Modernists during Khrushchev's Thaw. Later, in 1970s, from within the National Modernism itself, the first tendencies of contemporary art practices emerged. They began to challenge the conventional notions of artistic practice along the lines of a conception of art as a performative practice of liberatory subjectivization. This marked the point of the ultimate disintegration of both triumphant and tragic Bolshevik project that became a haunting specter of post-Soviet contexts.
22
Axtell, Guy. "The Dialectics of Objectivity." Journal of the Philosophy of History 6, no. 3 (2012): 339–68. http://dx.doi.org/10.1163/18722636-12341236.
Full textAbstract:
Abstract This paper develops under-recognized connections between moderate historicist methodology and character (or virtue) epistemology, and goes on to argue that their combination supports a “dialectical” conception of objectivity. Considerations stemming from underdetermination problems motivate our claim that historicism requires agent-focused rather than merely belief-focused epistemology; embracing this point helps historicists avoid the charge of relativism. Considerations stemming from the genealogy of epistemic virtue concepts motivate our claim that character epistemologies are strengthened by moderate historicism about the epistemic virtues and values at work in communities of inquiry; embracing this point helps character epistemologists avoid the charge of objectivism.
23
Bochner, Arthur P. "Suffering Happiness." Qualitative Communication Research 1, no. 2 (2012): 209–29. http://dx.doi.org/10.1525/qcr.2012.1.2.209.
Full textAbstract:
The author develops a dialectical conception of happiness—a suffering happiness—that can clarify autoethnography's existential convictions and ethical commitments. Autoethnography should produce an ethical connection to the other's suffering, a desire to transform the material conditions of the other's heartbreaking circumstances, increasing the possibility of happiness and a good life. The question of how we can make life better is the basic issue at the core of autoethnography. Rather than accepting a decontextualized and affective conception of happiness, we need to understand happiness as inextricably tied to narrative and moral judgments about the goodness of a whole life. The narratives we make in autoethnography ought to invite and encourage a responsiveness to the other and a responsibility for the other.
24
Maia, Jorge Sobral da Silva. "ASPECTOS DA CRÍTICA ONTOLÓGICA COMO FUNDAMENTO PARA O PROCESSO EDUCATIVO." Simbio-Logias Revista Eletrônica de Educação Filosofia e Nutrição 12, no. 17 (2020): 125–39. http://dx.doi.org/10.32905/19833253.2020.12.17p125.
Full textAbstract:
This article addresses, in general lines, the discussion of western philosophical thought as a basic for establishing the conception of nature, society and the role of science and education in this context. Aims to discuss the dialectical historical materialist method, pointing out essential elements present in the methodological course. It also analyzes aspects of ontological criticism as a possible theoretical foundation for human education process in which the social being produces its own objective and subjective conditions of existence.
25
Hancock, Black Hawk, and Roberta Garner. "Theorizing the Deep Parallel between Goffman and Freud: Goffman's Interaction Order as a Social-structural Underpinning of Psychoanalytic Concepts of the Self." Canadian Journal of Sociology 40, no. 4 (December 2, 2015): 417–44. http://dx.doi.org/10.29173/cjs21639.
Full textAbstract:
A dialectical reading of Goffman and Freud connects the Interaction Order to the psychoanalytic conception of the self and thereby open up new possibilities of interpretation and transformation. Goffman’s concept of the Interaction Order enables us to understand more clearly the Freudian concepts of superego, ego-ideal, and the introjected Father. Next, we draw out the dramaturgical approach of both Goffman and Freud in terms of performing self and performing illness and discuss how the psychoanalytic reading of Goffman’s work sheds light on the formation of neuroses and the neurotic symptoms which Freud characterized as a type of performance. Here we link Freud’s “symptoms” to Goffman’s modes of disordered or flawed modes of interaction, specifically hysteria connected to havoc and obsessive compulsive disorder connected to hyperritualization. This dialectical reading allows us to rethink notions of sociality and thereby opens new possibilities for constituting the relation between the self and the social.
26
Keller, Lorraine. "The metaphysics of propositional constituency." Canadian Journal of Philosophy 43, no. 5-6 (December 2013): 655–78. http://dx.doi.org/10.1080/00455091.2013.870735.
Full textAbstract:
In this paper, I criticize Structured Propositionalism, the most widely held theory of the nature of propositions according to which they are structured entities with constituents. I argue that the proponents of Structured Propositionalism have paid insufficient attention to the metaphysical presuppositions of the view – most egregiously, to the notion of propositional constituency. This is somewhat ironic, since the friends of structured propositions tend to argue as if the appeal to constituency gives their view a dialectical advantage. I criticize four different approaches to providing a metaphysics of propositional constituency: set-theoretic, mereological, hylomorphic, and structure-making. Finally, I consider the option of taking constituency in a deflationary, metaphysically ‘lightweight’ sense. I argue that, though invoking constituency in a lightweight sense may be useful for avoiding the ontological problems that plague the ‘heavyweight’ conception, it no longer proffers a dialectical advantage to Structured Propositionalism.
27
Rosel, Natalie. "Clarification and Application of Erik Erikson's Eighth Stage of Man." International Journal of Aging and Human Development 27, no. 1 (July 1988): 11–23. http://dx.doi.org/10.2190/vcuy-yukj-wxd5-c1h1.
Full textAbstract:
Erik Erikson used the film character of Dr. Borg from Wild Strawberries to flesh out his life cycle conception of ego integrity versus despair in old age. The present application of Erikson is to three women: Augusta Turnley (fiction), Florida Scott-Maxwell, and Arie Carpenter-three distinctly different lifestyles and educational backgrounds. Both the dialectical struggle contained in Erikson's model of old age and the specific concepts of ego integrity, despair and wisdom are made concrete in this theoretical exploration.
28
Strange, Stuart Earle. "“It's your family that kills you”: Responsibility, Evidence, and Misfortune in the Making of Ndyuka History." Comparative Studies in Society and History 60, no. 3 (June 27, 2018): 629–58. http://dx.doi.org/10.1017/s001041751800021x.
Full textAbstract:
AbstractQuestions of responsibility are central to the politics and metaphysics of history. This paper examines the creation of different histories from alternative formulations of personal and collective responsibility among urban Ndyuka Maroons in present-day Suriname. Tracing conflicting attempts to assign accountability for a senior man's sickness, I argue that a distinctly Ndyuka conception of history emerges from the dialectical relation between the material qualities of misfortunes and the practices Ndyuka use to affix responsibility. Ndyuka efforts to assuage history as embodied by ghosts and other spirits that seek revenge on corporate kin groups simultaneously use the symptoms of misfortune to make history and attempt to contain or deny the transmissibility of collective responsibility to future generations. Understanding this process demonstrates how distinct perceptions of historicity emerge from different conceptions of responsibility, and the extent to which intergenerational sociality is defined by conflicted attempts to redefine historical accountability as much as to acknowledge it.
29
Gander, Hans-Helmuth. "Between Strangeness and Familiarity: Towards Gadamer's Conception of Effective History." Research in Phenomenology 34, no. 1 (2004): 121–36. http://dx.doi.org/10.1163/1569164042404626.
Full textAbstract:
This essay seeks to examine the relation between selfhood and history through Gadamer's conception of hermeneutical experience, one of the cornerstones of his theory of effective history in Truth and Method . By setting Gadamer's project into relation with those of Heidegger and Hegel, my primary focus is to demonstrate how effective history, in its emphasis upon the finite, the partial, and the fragmented, actually turns these seeming deficiencies into advantages for human self-understanding in the current theoretical climate of plurality and diversity. I argue that the dialectical model of the relationship between self and tradition given by Gadamer serves to reveal our human limitations, and thereby allows us a space in which self-determination can be carried out through an effective-historical consciousness that avoids the pitfalls of subject-centered, all-encompassing, unified theories of history, on the one hand, and scientifically unselfconscious, ahistorical approaches to selfhood, on the other. The essay closes with an application of effective-historical consciousness to the tradition of post-holocaust German theater, where hermeneutical experience functions to provide resources for Jewish self-determination through the same tradition that had formerly excluded them.
30
Fuchs-Kittowski, Klaus. "On the Categories of Possibility, Limiting Conditions and the Qualitative Development Stages of Matter in the Thought of Friedrich Engels." tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society 19, no. 1 (November 27, 2020): 125–39. http://dx.doi.org/10.31269/triplec.v19i1.1221.
Full textAbstract:
The contradictory character of matter is the starting point of Friedrich Engels’s dialectical principles. Matter can move itself, thus producing ever new possibilities of development and gradually leading to the formation of qualitatively higher forms of movement of matter. In this dialectical conception of development, the explanation of qualitative change is fundamental. Starting from the understanding that the inner contradiction is the source of development and its potential, the transition to a new quality is verifiable. Probabilistic laws are the expression of the unity of necessity and chance in the real possibility. Limiting conditions, like specific structures, informational coupling and whole-part relationships and selection processes, restrict the field of possibilities opened by physical laws. This restriction of possibilities on the lower level opens up new possibilities of development on the higher level, where the transition to a new quality is realised. Materialist and dialectical thinking is the important basis of a theory of biology that is neither physicalist nor vitalist, of a theory of computer science that is neither physicalist nor dualist. Mechanistic thinking – reductionism, the denial of the specific qualities of the different forms of movement of matter – leads to philosophies that reduce the human being to an animal or computer and is both dangerous and inhuman. Computer science needs to engage with the history and application of materialistic and dialectical thinking. It needs to grasp the dialectical unity of similarity and difference between automaton and human in the concrete process of digitalisation and automation. It must overcome the widespread, increasing interest in reducing the human being to an automaton, in order to maintain the unique quality of the human being. It must protect and enhance the special qualities and abilities of human beings. The danger of anti-dialectical thinking, of modern forms of reductionism and the possibility, indeed necessity, of creating a better society, free from profit, greed and war is discussed in this paper in the context of Engels’s 200th birthday.
31
Strielkova, Yuliya. "Demythologization and existential theology: formation of paradigm." Ukrainian Religious Studies, no. 85 (March 20, 2018): 42–53. http://dx.doi.org/10.32420/2018.85.696.
Full textAbstract:
The author Strielkova Yuliya A. in the article «Demythologization and existential theology: formation of paradigm» analyzed the conception of the demythologization of Sacred Scripture and Sacred translation as a fundamental setting not only within the dialectical theology of the twentieth century, but also for contemporary searches for the forms of correlation of philosophy and theology in the context of the scientific world pictur. The author outlines the heuristic potential of a reinterpretative approach to the concept of demythologization, considered beyond the conceptual and chronological framework of dialectical theology. Also, attention was focused on clarifying the heuristic content of the concept of "demythologization" for the modern philosophical and theological tradition, as well as the nature of its genetic connection with the existential paradigm of philosophizing and christology. Particular attention is paid to the paradigmatic and formative aspects of the phenomenon of demythologization; the role of language practices and discursive models in the development of the contemporary picture of the world is accentuated
32
Sudiono, Linda. "STATE AND CIVIL SOCIETY: G.W.F. HEGEL CONCEPTION ON THE STATE’S CONSTITUTION." Mimbar Hukum - Fakultas Hukum Universitas Gadjah Mada 32, no. 1 (February 15, 2020): 122. http://dx.doi.org/10.22146/jmh.45073.
Full textAbstract:
AbstractThis study aims to discuss the relationship between State and Civil Society according to G.W.F. Hegel and its implications towards the formation of State and Law. This study is expected to result critiques of Hegel's state and civil society conception as this conception has been implemented in Indonesia through Integralistic concept. The method of this study is normative study with discourse analysis through critical approach. The result shows Hegel’s view of the relationship between Civil Society and State (including its Constitutional Laws) focuses on the dialectical interaction between the particularity of Civil Society and the universality of State. IntisariTujuan dari penelitian ini adalah untuk mendiskusikan tentang hubungan antara Negara dan Masyarakat Sipil menurut G.W.F. Hegel dan implikasinya terhadap pembentukan Negara dan Hukum. Studi ini diharapkan menghasilkan kritik terhadap konsepsi negara dan masyarakat menurut Hegel, yang pernah diterapkan di Indonesia melalui konsep Integralist. Metode penelitian ini adalah penelitian normatif dengan analisis wacana melalui pendekatan kritis. Hasilnya menunjukkan pandangan Hegel tentang hubungan antara Masyarakat Sipil dan Negara (termasuk Hukum Konstitusionalnya) berfokus pada interaksi dialektis antara kekhususan Masyarakat Sipil dan universalitas Negara.
33
Jaoul, Nicolas. "Beyond citizenship." Focaal 2016, no. 76 (December 1, 2016): 3–14. http://dx.doi.org/10.3167/fcl.2016.760101.
Full textAbstract:
Does the dominant, statist conception of citizenship offer a satisfying framework to study the politicization of subaltern classes? This dialectical exploration of the political movements that emerge from the suppressed margins of Indian society questions their relationship to the state and its outcomes from the point of view of emancipation. As this special section shows, political ethnographers of “insurgent citizenship” among Dalits and Adivasis offer a view from below. The articles illustrate the way political subjectivities are being produced on the ground by confronting, negotiating, but also exceeding the state and its policed frameworks.
34
Abdel Meguid, Ahmed. "Reversing Schmitt: The sovereign as a guardian of rational pluralism and the peculiarity of the Islamic state of exception in al-Juwaynī’s dialectical theology." European Journal of Political Theory 19, no. 4 (September 12, 2017): 489–511. http://dx.doi.org/10.1177/1474885117730672.
Full textAbstract:
This study presents an Islamic conception of sovereignty from mainstream Sunni theology by closely examining Ghiyāth al-umam fī iltyāth aẓ-ẓulam, the major political work of Abū al-Ma‘ālī al-Juwaynī (d. 478 AH/1085 CE), one of the key figures of the Ash‘arī school. Like Carl Schmitt, al-Juwaynī attempts to excavate the grounds of sovereign power by considering states of exception to political norms; however, al-Juwaynī’s position is the reverse of Schmitt’s. Al-Juwaynī argues that the state of exception, which defines the essence of sovereignty, is the absence of the sovereign power and that the ultimate task of the sovereign is to secure a rationally pluralistic community. Examining al-Juwaynī’s Islamic conception of miracle ( mu‘jiza), the study argues that the epistemological foundation of his characterization of the function of the sovereign power is based on a uniquely dialectical critique of rational absolutism.
35
Humphrys, Elizabeth. "Anti-politics, the early Marx and Gramsci’s ‘integral state’." Thesis Eleven 147, no. 1 (August 2018): 29–44. http://dx.doi.org/10.1177/0725513618787638.
Full textAbstract:
This article traces a line of theorisation regarding the state-civil society relationship, from Marx’s early writings to Gramsci’s conception of the integral state. The article argues that Marx developed, through his critique of Hegel, a valuable understanding of the state-civil society connection that emphasised the antagonism between them in capitalist societies. Alternatively, Gramsci’s conception of the ‘integral state’ posits an interconnection and dialectical unity of the state and civil society, where the latter is integrated under the leadership of the former. The article argues that while Marx and Gramsci’s positions are, at first, seemingly incongruous ideas – as to the ‘separation’ in Marx and ‘integration’ in Gramsci – this tension can be bridged when the integral state is understood as being always necessarily unstable. The article argues that this framework can help us understand the contemporary breakdown of political rule in the phenomenon known as ‘anti-politics’.
36
Dimkov, Petar Radoev. "The Genius of Creativity and the Creativity of Genius: The Neuro-Dynamics of Creativity in Karl Jaspers and Sigmund Freud." Journal of Genius and Eminence 3, Fall 2018 (April 1, 2018): 83–92. http://dx.doi.org/10.18536/jge.2018.04.3.1.07.
Full textAbstract:
Creativity is one of the areas which continuously attracts attention. In an interdisciplinary spirit, this article focuses on the dynamics of creativity with respect to Freudian psychoanalyt- ical thought processes and Jaspers’ conception of a boundary situation. This effort is correlated with the newest research findings in cognitive neuroscience and neurocognitive psychology of creativity. Philosophical research is also brought in to explain the activity of creative thought and a new conception of creativity is offered, with a third thought process used, along with a miniature boundary situation. This represents a development and extension of the original ideas of Sigmund Freud and Karl Jaspers. The current article thus constitutes an examination of the intersection of creativity research, the metapsychology of Sigmund Freud, and the exis- tential philosophy of Karl Jaspers. It makes it a neuro-philosophical discussion par excellence and represents both a theoretical project and translation. Subsequently, a novel conception is offered, namely that creativity as unique human experience is illuminated in the miniature of boundary situation as controlled disinhibition of the intellect or regression in the name of the ego and as controlled spiral movement via dialectical “jumps” or “leaps.”
37
Kreide, Regina, and Tilo Wesche. "Warum moralisch sein?" Deutsche Zeitschrift für Philosophie 69, no. 2 (April 1, 2021): 267–80. http://dx.doi.org/10.1515/dzph-2021-0022.
Full textAbstract:
Abstract In his latest book, Auch eine Geschichte der Philosophie, Jürgen Habermas attempts nothing less than a reconceptualisation of the history of human reason. Why, according to the central question that runs through the book like a red thread, can we, in the face of all social adversities and psychological obstacles, still be morally motivated to stand up for overcoming injustice in the world? This almost classic question about what I can hope for undoubtedly bears Kantian traits. And yet Habermas clearly goes beyond Kant. We argue that this becomes visible, first, in his post-metaphysical conception of motivation, which links individual and collective moral learning processes. The enormous explosive power of this conception comes into its own, secondly, especially against the background of some additional assumptions (trust, grief, open future). Nevertheless, thirdly, the question arises to what extent the Habermasian narrative of progress does not have a blind spot because it is in some sense not dialectical enough. The negative side of reason, which Adorno and Benjamin emphasised, are not included in the progress narrative, or only indirectly, which makes the conception of moral motivation seem weaker than it ought to be.
38
Gascoigne, Robert. "The Relation between Text and Experience in Narrative Theology of Revelation." Pacifica: Australasian Theological Studies 5, no. 1 (February 1992): 43–58. http://dx.doi.org/10.1177/1030570x9200500105.
Full textAbstract:
This article presents a critique of the narrative theology of revelation developed in Ronald Thiemann's Revelation and Theology and George Lindbeck's The Nature of Doctrine: Religion and Theology in a Post-Liberal Age. Both these writers are critical of any theological method that employs a correlation between scripture and human experience, because such a correlation assumes either a foundation of knowledge in experience or the possiblitiy of meaningful experience independent of concrete narrative. It is argued here that only a dialectical conception of the relationship between experience, text, and tradition can do justice to the character of biblical revelation.
39
Brooks, Andrew, and Clare Herrick. "Bringing relational comparison into development studies: Global health volunteers’ experiences of Sierra Leone." Progress in Development Studies 19, no. 2 (January 24, 2019): 97–111. http://dx.doi.org/10.1177/1464993418822857.
Full textAbstract:
Global health volunteering is premised on a comparative understanding of development: hospitals in developing countries are ‘behind’ modern institutions in developed nations, and sharing volunteers’ skills will enable the latter to ‘catch-up’. We argue for a ‘relational comparison’ in development studies, which draws upon a geographical conception of inequality premised on understanding places in relation to one another rather than reifying differences between countries. We place a particular hospital within a dialectical totality of combined and uneven development. Health workers’ experiences of volunteering in Sierra Leone demonstrate that local problems, including staff shortages and corruption, are enveloped within global processes.
40
Lewiński, Marcin. "The Paradox of Charity." Informal Logic 32, no. 4 (December 20, 2012): 403. http://dx.doi.org/10.22329/il.v32i4.3620.
Full textAbstract:
The principle of charity is used in philosophy of language and argumentation theory as an important principle of interpretation which credits speakers with “the best” plausible interpretation of their discourse. I contend that the argumentation account, while broadly advocated, misses the basic point of a dialectical conception which approaches argumentation as discussion between (at least) two parties who disagree over the issue discussed. Therefore, paradoxically, an analyst who is charitable to one discussion party easily becomes uncharitable to the other. To overcome this paradox, I suggest to significantly limit the application of the principle of charity depending on contextual factors.
41
Juthe, Andre. "Analogical Argument Schemes and Complex Argument Structure." Informal Logic 35, no. 3 (September 2, 2015): 378. http://dx.doi.org/10.22329/il.v35i3.4211.
Full textAbstract:
This paper addresses several issues in argumentation theory. The over-arching goal is to discuss how a theory of analogical argument schemes fits the pragma-dialectical theory of argument schemes and argument structures, and how one should properly reconstruct both single and complex argumentation by analogy. I also propose a unified model that explains how formal valid deductive argumentation relates to argument schemes in general and to analogical argument schemes in particular. The model suggests “scheme-specific-validity” i.e. that there are contrasting species of validity for each type of argument scheme that derive from one generic conception of validity.
42
Sotiris, Panagiotis. "Beyond Simple Fidelity to the Event: The Limits of Alain Badiou’s Ontology." Historical Materialism 19, no. 2 (2011): 35–59. http://dx.doi.org/10.1163/156920611x573789.
Full textAbstract:
Abstract*This article attempts a Marxist critique of Alain Badiou’s positions. The importance of Badiou’s ontology as an affirmation of the possibility of radical-historical novelty is stressed, but also its limits. These limits have to do with Badiou’s abandonment of a dialectical-relational conception of social reality, his refusal of any causal connection between social reality, political decision and event, and the absence of a theory of ideology and hegemony in his work. Consequently, Badiou’s notion of a ‘subtractive’ politics cannot be considered an answer to the open questions of communist strategy, despite his endorsement of the ‘communist hypothesis’.
43
Green, Pete. "Cosmopolitanism and the Geographies of Freedom, David Harvey, New York: Columbia University Press, 2009." Historical Materialism 20, no. 4 (2012): 213–25. http://dx.doi.org/10.1163/1569206x-12341271.
Full textAbstract:
Abstract The work under review is, in contrast to recent more accessible work by Harvey, such as The Enigma of Capital, a highly condensed survey of a wide range of primarily philosophical investigations (including most notably Kant and Heidegger) relating to issues of cosmopolitanism and globalisation. Harvey emphasises the relevance of historical/geographical analysis neglected by most of the theorists he discusses. Politically he seeks to counterpose an ‘insurgent’ and ‘subaltern’ cosmopolitanism to the liberal version of Beck, Held et al. which dominates current debates. But Harvey’s reliance on an organicist ‘internal relations’ conception of dialectical theory itself requires critique.
44
Tomažič, Luka Martin. "A Finnis-based Understanding of the Rule of Law and the Dialectical Method of Aquinas." Bogoslovni vestnik 79, no. 1 (May 2019): 47–57. http://dx.doi.org/10.34291/bv2019/01/tomazic.
Full textAbstract:
The paper investigates the possibility of a conception of the Rule of Law, based on Finnis’ natural law theory. His claim that law exists in degrees, but has a focal meaning, is the starting point to the research. A contradiction regarding incommensurability of values in connection with the focal meaning of law is emphasized and an interpretive turn to his theory proposed. It is claimed that the substantive elements of the Rule of Law can be understood through his concept of common good. In order to assess the congruence of individual laws with the Rule of Law, supplementation with the dialectical method of Aquinas is proposed. Such an approach also enables the restatement of modern natural law on a theological foundation, which is, however, more nuanced than its older natural law counterparts.
45
Reichelt, Helmut. "Marx's Critique of Economic Categories: Reflections on the Problem of Validity in the Dialectical Method of Presentation in Capital." Historical Materialism 15, no. 4 (2007): 3–52. http://dx.doi.org/10.1163/156920607x245823.
Full textAbstract:
AbstractIt has often been pointed out that the Marxian theory of value contains some inconsistencies, usually in relation to the concept of abstract labour. However, the contradiction between the concept of labour and the concept of validity with which Marx operates in Capital (without actually explaining this conception) has never been discussed. A detailed analysis shows that this concept of validity refers to the process of abstraction which is carried out by the participants of the exchange process. Only the rigorous comprehension of this process of abstraction can illuminate that for which the concept of abstract labour was developed: the unity and universality of value. On this basis, the paper criticises the Marxian development of the money-form and presents an alternative approach that builds on the aforementioned concept of validity. This concept is formulated in more depth by recourse to the works of Hegel, Simmel and Adorno. Furthermore, the paper reconsiders the dialectical development of categories in the light of this alternative conception of the money-form as totality and abstraction (in the sense of Hegel and the young Marx). Finally, the distinction between simple circulation and the process as a whole (found only in the Grundrisse) is explored and it is argued that, according to the novel reading proposed, it acquires a fundamental significance.
46
Brüllmann, Philipp. "Music Builds Character Aristotle, Politics VIII 5, 1340a14–b5." Apeiron 46, no. 4 (October 2013): 345–73. http://dx.doi.org/10.1515/apeiron-2013-0020.
Full textAbstract:
Abstract This essay offers a new interpretation of Aristotle’s remarks on how music affects the character of its listeners (Pol. VIII 5, 1340a14-b5). I will argue that these remarks appear less cryptic if we remember that Aristotle’s conception of moral virtue regards emotions not just as motivational forces (which help or hinder us from doing the right things) but as constitutive of virtuous behaviour itself. The main advantage of this approach to Polities VIII 5 is that it fits the dialectical setting of the text, which is marked by a disagreement over the powers of music and by the attempt to rely on empirical observations.
47
Candiotto, Laura. "Plato’s cosmological medicine in the discourse of Eryximachus in the Symposium. The responsibility of a harmonic techne." PLATO JOURNAL 15 (December 30, 2015): 81–93. http://dx.doi.org/10.14195/2183-4105_15_5.
Full textAbstract:
By comparing the role of harmony in Eryximachus’ discourse (specifically in Symposium 187 a 1-188 a 1) with other Platonic passages, especially from the Timaeus, this article aims to provide textual evidence concerning Plato’s conception of cosmological medicine as “harmonic techne”. The comparison with other dialogues will enable us to demonstrate how Eryximachus’ thesis is consistent with Plato’s cosmology — a cosmology which cannot be reduced to a physical conception of reality but represents the expression of a dialectical, and erotic cosmos, characterized by the agreement of parts. Arguably, Eryximachus’ discourse is expression of the Platonic tendency to translate onto the philosophical plane the implications of a model peri physeos. Harmonic techne is thus always linked to the theme of moral responsibility: the philosopher is also doctor, musician and demiurges in his harmonizing activity. The speech of Eryximachus can be approached as a Platonic step which is fundamental for establishing the need for a “medicine” to cure disorder, with a view to obtaining a cosmos ordered according to the harmonic principle.
http://dx.doi.org/10.14195/2183-4105_15_5
48
Solovieva, Yulia. "Training of Teachers: Difficulties and Proposals in Mexico." Journal of Studies in Education 7, no. 4 (October 29, 2017): 78. http://dx.doi.org/10.5296/jse.v7i4.11805.
Full textAbstract:
According to Vigotskian conception, teaching might be considered as a collective and joint dialectical process. Preschool and school psychological development of children occurs not in spontaneous way, but is directed by adults’ attitudes and actions. Among such actions, concrete actions of children at school occupy the central place. Actions of teachers are based on their conception of psychological development and children’s possibilities. Children never learn alone, but according to orientation and participation of adults. The presence or absence of the knowledge zone of proximate or actual development is crucial for the actions of teachers. From this perspective, it is important to learn about the methods of pedagogical preparation and training of teachers. The situation with such preparation in many countries in general and in Mexico particularly might be described as critical. Cultural and historical conception of human development and the concept of the zone of proximate development, proposed by L.S. Vigotsky is rarely taught and used in practice in traditional pedagogical institutions. Traditional methods of teaching, at all levels, are full of memorization, repetition and reproductive operations. Real and concrete cultural actions are absent both in Pedagogical Institutions and in Schools. The article describes original practice of attempts of organization of non-traditional type of preparation of teachers and to show how they can teach children. Experience in a small private school in the city of Puebla (Mexico) is included. The authors discuss qualitative achievements in teaching and learning based on activity theory and historic-cultural conception of development.
49
Shell, Jacob. "Verkehr, or Subversive Mobility: Recovering Radical Transportation Geographies from Language." Human Geography 11, no. 3 (November 2018): 11–29. http://dx.doi.org/10.1177/194277861801100302.
Full textAbstract:
This article theorizes subversive mobility by looking at the layers of meaning connoted by a set of etymologically complex words in several languages. I examine at how the semantics of words like Verkehr (German), “filibuster” (English), Yangjingbang (Shanghainese vernacular), and others, convey human experiences of physical mobility and political subversion as interconnected. This discussion is both philological and historical-geographic in orientation, using etymological inquiry to recover transportation geographies and worlds of social meaning which have become marginalized or hidden. The discussion also provides context for an analysis of the importance of not only subversive mobility but also enduring, “archaic” forms of social energy in Karl Marx's dialectical conception of history, especially towards the end of his life.
50
Woods, John. "Lightening up on the Ad Hominem." Informal Logic 27, no. 1 (February 28, 2008): 109. http://dx.doi.org/10.22329/il.v27i1.467.
Full textAbstract:
In all three of its manifestations, —abusive, circumstantial and tu quoque—the role of the ad hominem is to raise a doubt about the opposite party’s casemaking bona-fides.Provided that it is both presumptive and provisional, drawing such a conclusion is not a logical mistake, hence not a fallacy on the traditional conception of it. More remarkable is the role of the ad hominem retort in seeking the reassurance of one’s opponent when, on the face of it, reassurance is precisely what he would seem to be ill-placed to give. Brief concluding remarks are given over to an examination of rival approaches to the ad hominem, especially those in which it is conceived of as a dialectical error.