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Journal articles on the topic 'Essentialism (Philosophy)'

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Published: 4 June 2021

Last updated: 29 July 2024

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1

Zachar, Peter. "The Psychological Construction of Emotion – A Non-Essentialist Philosophy of Science." Emotion Review 14, no. 1 (November 24, 2021): 3–14. http://dx.doi.org/10.1177/17540739211058715.

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Advocates for the psychological construction of emotion view themselves as articulating a non-essentialist alternative to basic emotion theory's essentialist notion of affect programs. Psychological constructionists have also argued that holding essentialist assumptions about emotions engenders misconceptions about the psychological constructionist viewpoint. If so, it is important to understand what psychological constructionists mean by “essentialism” and “non-essentialism.” To advance the debate, I take a deeper dive into non-essentialism, comparing the non-essentialist views of the early empiricists with those of the psychological constructionists, focusing on the theories of James Russell and Lisa Barrett. Using Lakatos’ notion of scientific research programs, I also describe how Russell's and Barrett's views have evolved into different and potentially competing research programs under the psychological constructionist banner.

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Narayan, Uma. "Essence of Culture and a Sense of History: A Feminist Critique of Cultural Essentialism." Hypatia 13, no. 2 (1998): 86–106. http://dx.doi.org/10.1111/j.1527-2001.1998.tb01227.x.

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Drawing parallels between gender essentialism and cultural essentialism, I point to some common features of essentialist pictures of culture. 1 argue that cultural essentialism is detrimental to feminist agendas and suggest strategies for its avoidance, Contending that some forms of cultural relativism buy into essentialist notions of culture, I argue that postcolonial feminists need to be cautious about essentialist contrasts between “Western” and “Third World” cultures.

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3

Rocca, Michael Della. "Essentialists and Essentialism." Journal of Philosophy 93, no. 4 (1996): 186–202. http://dx.doi.org/10.2307/2940887.

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4

Gunardi, Ahmad, and Sry Hartati. "Essentialist Educational Philosophy (Doctrine and Its Influence in the Context of Modern Education)." Journal of Innovation in Teaching and Instructional Media 4, no. 3 (April 22, 2024): 179–88. http://dx.doi.org/10.52690/jitim.v4i3.818.

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The philosophy of essentialism is a conservative educational philosophy formulated as a critique of progressive educational practices in schools. Essentialists argue that the main function of schools is to convey cultural and historical heritage to the younger generation. Essentialism is not an independent philosophical building, but rather a critique of progressive education. This school of essentialism views that education which is based on the view of flexibility in all its forms can be a source of views that are changing, easy to change, lacking focus, uncertain and unstable.

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Rosyidan, Yasir. "FILSAFAT PENDIDIDIKAN ESENSIALISME DAN PERENIALISME." AL-MUTSLA 6, no. 1 (June 30, 2024): 73–88. http://dx.doi.org/10.46870/jstain.v6i1.832.

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Abstract The philosophy known as essentialism advocates a return of humanity to ancient civilizations. According to their beliefs, humanity has benefited greatly from ancient culture. The Essentialist school of thought prioritizes not abandoning cultures that have survived for a long time. Essentialism and permanence have similar properties. During the 13th century AD, perennialism proudly recognized the success of the ideas and thoughts of ancient civilizations, including Greece and the Middle Ages. They believe that the ideas and concepts of these two eras are still valuable today. This approach uses a qualitative methodology, which involves the use of a 'literature research model that analyzes content from multiple sources and combines references. This study seeks to investigate the philosophical stance of essentialism and perennialism in relation to education. Keywords: Philosophy, Essentialism and Perenialism.

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6

Wallner, Michael, and Anand Vaidya. "Essence, Explanation, and Modality." Philosophy 95, no. 4 (July 28, 2020): 419–45. http://dx.doi.org/10.1017/s0031819120000200.

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AbstractRecently, Kit Fine's (1994) view that modal truths are true in virtue of, grounded in, or explained by essentialist truths has been under attack. In what follows we offer two responses to the wave of criticism against his view. While the first response is pretty straightforward, the second is based on the distinction between, what we call, Reductive Finean Essentialism and Non-Reductive Finean Essentialism. Engaging the work of Bob Hale on Non-Reductive Finean Essentialism, we aim to show that the arguments against Fine's view are unconvincing, while we acknowledge the presence of a deep standoff between the two views.

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Sharpe, Mary, and Annette Rudel. "Essentialism as a Contributing Factor in Ideological Resonance and Dissonance Between Women and Their Midwives in Ontario, Canada." Canadian Journal of Midwifery Research and Practice 8, no. 2 (May 27, 2024): 15–28. http://dx.doi.org/10.22374/cjmrp.v8i2.138.

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The social reform movement that led to the regulation of midwifery care in Ontario benefited from a discourse that tended to essentialize depictions of the woman receiving midwifery care, the midwife and the woman- midwife relationship. The Philosophy of Midwifery Care in Ontario document for women and midwives reflects this history and supports certain essentialist tendencies. Examining the experiences of women and midwives in midwifery care post-legislation through life history qualitative research reveals ways in which this culture persists within contemporary midwifery discourse. However, the experiences of women and midwives also reveal contradictions within the philosophy of midwifery care document which tend to create problems for essentialism while supporting the element of choice in midwifery care.

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Fuss, Diana J. "“Essentially Speaking”: Luce Irigaray's Language of Essence." Hypatia 3, no. 3 (1988): 62–80. http://dx.doi.org/10.1111/j.1527-2001.1988.tb00189.x.

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Luce Irigaray's fearlessness towards speaking the body has earned for her work the dismissive label “essentialist.” But Irigaray's Speculum de l'autre femme and Ce Sexe qui n'en est pas un suggest that essence may not be the unitary, monolithic, in short, essentialist category that anti-essentialists so often presume it to be. Irigaray strategically deploys essentialism for at least two reasons: first, to reverse and to displace Jacques Lacan's phallomorphism; and second, to expose the contradiction at the heart of Aristotelian metaphysics which denies women access to “Essence” while at the same time positing the essence of “Woman” precisely as non-essential (as matter).

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9

Wheeler, Samuel C. "Quine, Davidson, Relative Essentialism and the Question of Being." Open Philosophy 1, no. 1 (August 25, 2018): 115–28. http://dx.doi.org/10.1515/opphil-2018-0009.

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AbstractRelative essentialism, the view that multiple objects about which there are distinct de re modal truths can occupy the same space at the same time, is a metaphysical view that dissolves a number of metaphysical issues. The present essay constructs and defends relative essentialism and argues that it is implicit in some of the ideas of W. V. Quine and Donald Davidson. Davidson’s published views about individuation and sameness can accommodate the common-sense insights about change and persistence of Aristotle and Kripke. Aristotle and Kripke have to give up unmediated direct reference resting on a unique correct articulation of reality into entities. Davidson has to acknowledge a distinction between descriptions giving accidental and those giving essential features of an object. Quine and Davidson were in a position to be a relative essentialist, but were over-impressed by supervenience. The relative essentialist view of beings developed from Quine and Davidson strongly suggests the Heideggerian distinction between beings and Being, and is the perspective from which analytic philosophy can engage that topic. Relative essentialism also connects analytic philosophy to Derrida’s thinking about differance.

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10

Tabachnick, David Edward. "Heidegger's Essentialist Responses to the Challenge of Technology." Canadian Journal of Political Science 40, no. 2 (June 2007): 487–505. http://dx.doi.org/10.1017/s0008423907070151.

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Abstract.This paper is an effort to defend Heidegger's essentialist philosophy of technology against the charge of determinism. Rather than merely accepting its all-encompassing power, Heidegger provides three responses to the challenge of technology: 1) “aggressive essentialism” or the elimination of technology; 2) “moderate essentialism” or the reform of political, social and cultural institutions to better reflect the changes that technology brings; and 3) “passive essentialism” or the acceptance that we cannot act against or direct technology.Résumé.Dans cet article, l'auteur s'efforce de défendre la philosophie d'essentialisme de technologie proposée par Heidegger contre l'accusation de déterminisme. Plutôt que simplement accepter le pouvoir omniprésent de la technologie, Heidegger fournit trois réponses au défi qu'elle présente: 1) “ l'essentialisme agressif ”, ou l'élimination de la technologie; 2) “ l'essentialisme modéré ”, ou la réforme des institutions politiques, sociales et culturelles pour mieux refléter les changements apportés par la technologie; et 3) “l'essentialisme passif ”, ou l'acceptation du fait que nous ne pouvons ni agir contre la technologie ni la diriger.

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Pigalev, Alexander I. "Contextualizing Rosenzweig’s and Levinas’ Notions of the Other by Derrida’s Construal of Difference." RUDN Journal of Philosophy 24, no. 3 (December 15, 2020): 379–97. http://dx.doi.org/10.22363/2313-2302-2020-24-3-379-397.

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The article focuses on juxtaposing the stances of Franz Rosenzweig and Emmanuel Levinas on the notion of the Other based on the metaphysical principles of modernity so as to expose the prerequisites for their attitude to metaphysics in whole. The peculiarity of the proposed approach is the analysis of the notions of the Other in Rosenzweig and Levinas from the perspective of Jacques Derrida’s philosophy. The scrutiny proceeds from the assumption that the national philosophies, having been considered as the specific response to the effects of the encounter of societies to be modernized with the spreading modernity, for that very reason attach great importance to the construal of the Other. It is emphasized that the similarities between the national schools of philosophy indicate correlating the particular with the general as the paradigm for the comprehension of the Other, whereas the Jewish philosophy has previously conceptualized that paradigm by way of the opposition of “Athens and Jerusalem”. In an effort to assess the capabilities of the above-mentioned paradigm the analysis of the relevant range of problems is set into the wider context and they are considered in connection with the transition from essentialism to anti-essentialism that characterizes already the late modernity. It is disclosed that Rosenzweig’s stance was still essentialist, while Levinas tried to abandon the essentialist understanding of the Other, albeit he did not complete the transition to anti-essentialism. Levinas’ break with metaphysics was brought to a close by Derrida whose anti-essentialist stance on identity and difference radically diverges from the thinking that adheres to the “metaphysics of presence”. In the issue, Derrida who does not formally belong to the Jewish philosophy could afford to summarize Rozenzweig’s and Levinas’ approaches to the problem of the Other, and in so doing he makes a contribution to both general and Jewish philosophy.

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Dobrynin, Din Kh. "On the Theoretical-methodological Consequences of Essentialism in Definition of Religion and Ethnic Community." Voprosy Filosofii, no. 9 (2021): 163–72. http://dx.doi.org/10.21146/0042-8744-2021-9-163-172.

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The article reveals the theoretical-methodological problems of combining essentialist attitudes in the definitions of religion and ethnic community. Essentialism assumes that an ethnic community has an essence that should be reflected in the theoretical constructions of scientists. At the same time, one of the essential features of an ethnic community is supposed to be the presence of a unique culture, including religion. The essentialist understanding of religion is based either on overly narrow or overly broad definitions of it. The author comes to the conclusion that the simultaneous appeal to essentialism in relation to ethnic community and to narrow essentialist definitions of religion (which, for example, does not include Buddhism) leads to the fact that an ethnic community can be spoken of only when its culture includes a pronounced religious component. In essentialism, an ethnic community is defined through a number of essential features, including religion. However, the latter is defined so broadly that it becomes indistinguishable from morality and, consequently, loses its essence. This leads to a methodological impasse – the essence of the phenomenon is revealed through an appeal to the non-essential theoretical construct.

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13

Stone, Alison. "Essentialism and Anti-Essentialism in Feminist Philosophy." Journal of Moral Philosophy 1, no. 2 (2004): 135–53. http://dx.doi.org/10.1177/174046810400100202.

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AbstractThis article revisits the ethical and political questions raised by feminist debates over essentialism, the belief that there are properties essential to women and which all women share. Feminists’ widespread rejection of essentialism has threatened to undermine feminist politics. Re-evaluating two responses to this problem—‘strategic’ essentialism and Iris Marion Young’s idea that women are an internally diverse ‘series’—I argue that both unsatisfactorily retain essentialism as a descriptive claim about the social reality of women’s lives. I argue instead that women have a ‘ genealogy’: women always acquire femininity by appropriating and reworking existing cultural interpretations of femininity, so that all women become situated within a history of overlapping chains of interpretation. Because all women are located within this complex history, they are identifiable as belonging to a determinate social group, despite sharing no common understanding or experience of femininity. The idea that women have a genealogy thus reconciles anti-essentialism with feminist politics.

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14

Xu, Ping. "Irigaray's Mimicry and the Problem of Essentialism." Hypatia 10, no. 4 (1995): 76–89. http://dx.doi.org/10.1111/j.1527-2001.1995.tb00999.x.

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This essay deals with the essentialism controversy concerning Luce Irigaray through looking into her strategic use of mimicry, which has not been fully addressed by her critics. The author argues that what appear to be essentialist elements in Irigaray's writings are in fact the “sites” where she is mimicking the phallogocentric discourse in order to uncover its essentialist and “sexed” nature and at the same time to resist being reabsorbed into its reductive order.

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15

Antonov, Alexey V. "Karl Popper and the Problem of Essentialism in Philosophy." RUDN Journal of Philosophy 26, no. 3 (September 30, 2022): 672–86. http://dx.doi.org/10.22363/2313-2302-2022-26-3-672-686.

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In modern philosophy, essentialism is in most cases regarded as an outdated and, in fact, incorrect philosophical trend. And one of the scientists who created such a reputation of essentialism was the famous English philosopher of Austrian origin Karl Popper. The success of his book “The Open Society and its Enemies” led to the fact that in the West essentialism began to be considered not only cognitively untenable, but also suspicious as the theoretical basis of fascism, communism and totalitarianism. In the article, K. Popper’s arguments against essentialism are reviewed all over again, and it is shown that K. Popper’s criticism of essentialism as an anti-scientific and outdated doctrine is not the point of view of the philosophy as a whole, but it is just the position of empirical positivism. Essentialism deals with the reality that lies on the other side of phenomena. And this, according to K. Popper, necessarily leads to “ultimate” definitions. However, in accordance with the doctrine of falsification by K. Popper himself, every scientific conclusion within its expiration date is “ultimate”. The article shows that in reality essentialism did not only play an extraordinary role in the classical metaphysical theory of knowledge, but also continues to do so within the framework of modern ontology. Moreover, in the latter case, he does it with the help of abduction which is a specific form of logical inference generating scientific hypotheses. The existence of abduction in science, which generates new knowledge, suggests that essentialism is not something, at best, tolerable and excusable. This is the main way to development of sciences in general. In all cases, the author of the article considers only logical entities, but not legal, theological or any other.

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Null, J. Wesley. "William C. Bagley and the Founding of Essentialism: An Untold Story in American Educational History." Teachers College Record: The Voice of Scholarship in Education 109, no. 4 (April 2007): 1013–55. http://dx.doi.org/10.1177/016146810710900408.

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Background/Context Most people who study the history and philosophy of education have heard of essentialism, but few people know the story behind how, when, and why the movement came to exist. This paper tells this story for the first time. Purpose/Conclusions This essay has three purposes. First, it provides an introduction to the life and career of William Chandler Bagley, a prominent professor of education at Teachers College, Columbia University, from 1917 until his retirement in 1939. Following an introduction to Bagley's life, this work describes the founding of essentialism by drawing upon numerous primary and secondary sources to place this movement within the social and historical context in which it developed. The author pays careful attention to the story of how and why the founding of essentialism took place on the same day that John Dewey delivered his “Experience and Education” lecture at the 12th biennial convocation of Kappa Delta Pi. The paper then argues that what came to be known as essentialism represents a forgotten tradition in American educational history, one that is much richer than contemporary calls for “standards and accountability,” which grew out of the economically driven “A Nation at Risk” report of 1983. To conclude, the essay calls for more substantive attention to liberal education, purpose, moral philosophy, and curriculum for teaching teachers, all of which were at the heart of essentialist educational thought, but are now forgotten in an age obsessed with economic efficiency. The author calls upon contemporary leaders in American education to reconsider essentialism as a powerful philosophy that has great potential for the future of the teaching profession. Research Design This paper is written from the perspective of history and is based upon the long-established methodology from the field of historiography.

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Davidson, Joyce, and Mick Smith. "Wittgenstein and Irigaray: Gender and Philosophy in a Language (Game) of Difference." Hypatia 14, no. 2 (1999): 72–96. http://dx.doi.org/10.1111/j.1527-2001.1999.tb01240.x.

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Drawing Wittgenstein's and Irigaray's philosophies into conversation might help resolve certain misunderstandings that have so far hampered both the reception of Irigaray's work and the development of feminist praxis in general. A Wittgensteinian reading of Irigaray can furnish an anti-essentialist conception of “woman” that retains the theoretical and political specificity feminism requires while dispelling charges that Irigaray's attempt to delineate a “feminine” language is either groundlessly Utopian or entails a biological essentialism.

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McFee, Graham. "What Ever Happened to Anti-Essentialism?" Aesthetic Investigations 2, no. 2 (July 11, 2019): 196–214. http://dx.doi.org/10.58519/aesthinv.v2i2.11968.

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How should one explain the relative disappearance of a major preoccupation of English-speaking Analytical Philosophy in the late 1950s/early 1960s: an anti-essentialist response to the question, ‘What is art?’, typified in papers by Kennick and Weitz? Minimally, anti-essentialism denies the widely-held assumption that something must be in common between all the instances where (in our case) the term “[fine] art” or the concept art is rightly ascribed, in virtue of which all are called ‘art’; a stronger version urges that, in fact, there is no essence to (our example) art.

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Spivak, Gayatri Chakravorty, Ellen Rooney, and Soledad Tuñón. "En una palabra. <i>Entrevista</i>. Gayatri Chakravorty Spivak con Ellen Rooney." Revista de Estudios Sociales, no. 88 (April 8, 2024): 101–28. http://dx.doi.org/10.7440/res88.2024.06.

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In this interview, Gayatri Chakravorty Spivak revisits the debate between essentialism and anti-essentialism by reconsidering various theoretical frameworks she has engaged with over her intellectual journey. These frameworks include deconstruction, Marxism, and feminisms, alongside reflections on the role of philosophy. One key focus of her reflection is the concept of strategic essentialism in understanding social movements, diverging from her previous stances. Spivak suggests viewing it as an ongoing critique of essentialist approaches, emphasizing the importance of maintaining critical, strategic, and indispensable elements within a minimalizable essence. She also stresses the significance of authorial positioning and autobiographical narratives, drawing on childhood lessons. She explores teaching as a practice that can convey the impossibility of fixed essences rather than engaging in theoretical debates. She examines her own place within the Subaltern Studies Group and the political connotations of the “Third World.” Towards the end, she delves into the practical perspective on essences concerning empirical realities and the dynamic between researchers and their audiences.

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20

Nencha, Cristina. "Is L.A. Paul’s Essentialism Really Deeper than Lewis’s?" European journal of analytic philosophy 20, no. 1 (March 14, 2024): 31–54. http://dx.doi.org/10.31820/ejap.20.1.2.

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L.A. Paul calls “deep” the kind of essentialism according to which the essential properties of objects are determined independently of the context. Deep essentialism opposes “shallow essentialism”, of which David Lewis is said to be a prominent advocate. Paul argues that standard forms of deep essentialism face a range of issues (mainly based on an interpretation of Quinean skepticism) that shallow essentialism does not. However, Paul claims, shallow essentialism eliminates the very heart of what motivates essentialism, so it is better to be deep than shallow. Accordingly, she proposes a very sharp novel account of essentialism, which, while attempting to preserve some of the advantages of shallow essentialism over the classical forms of deep essentialism, can be deemed to be deep.In this paper, I compare Paul’s proposal for a kind of deep essentialism with Lewis’s account, as it is presented by Paul. My aim is to show that the differences between the two approaches are not as significant as Paul takes them to be, and that Paul’s account can be taken to be deeper than Lewis’s only at the cost of sacrificing the very idea at the bottom of deep essentialism.This might be taken to suggest that, if Paul is correct in asserting that shallow essentialism is better equipped to address some skeptical challenges, but it is generally preferable to be deep than shallow, then Lewis’s account should be re-evaluated, since, as shallow as it can be, it might be deeper than it looks.

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Robb, David. "Power Essentialism." Philosophical Topics 35, no. 1 (2007): 343–58. http://dx.doi.org/10.5840/philtopics2007351/216.

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22

Griffin, Nicholas. "BRODY'S ESSENTIALISM." Southern Journal of Philosophy 23, no. 2 (June 1985): 273–77. http://dx.doi.org/10.1111/j.2041-6962.1985.tb00394.x.

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Ellis, Brian, and Caroline Lierse. "Dispositional essentialism." Australasian Journal of Philosophy 72, no. 1 (March 1994): 27–45. http://dx.doi.org/10.1080/00048409412345861.

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Clapp, L. "Scientific Essentialism." Philosophical Review 111, no. 4 (October 1, 2002): 589–94. http://dx.doi.org/10.1215/00318108-111-4-589.

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Moser, Paul K. "Essentialism." American Catholic Philosophical Quarterly 66, no. 1 (1992): 108–11. http://dx.doi.org/10.5840/acpq199266151.

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Nulty, Timothy J. "Predication, Intentionality and Relative Essentialism." Idealistic Studies 50, no. 3 (2020): 275–89. http://dx.doi.org/10.5840/idstudies2020119123.

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Relative essentialism is the novel metaphysical theory that there can be multiple objects occupying the same space at the same time each with its own de re modal truths. Relative essentialism is motivated by Davidson’s semantics and his denial that nature itself is divided into a privileged domain of objects. Relative essentialism was first presented by Samuel C. Wheeler. I argue that Wheeler’s approach to the Davidsonian program needs to be elaborated in terms of various types of preconceptual intentional relations. This elaboration is already largely implicit in Davidson’s own later work and in Wheeler’s relaunching of Davidsonian metaphysics. More specifically, I argue that relative essentialism is ultimately founded not on predication narrowly construed but on intentionality broadly construed. Following Wheeler’s suggestion, comparisons are made between relative essentialism and work within the phenomenological tradition.

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Morakinyo, Olusegun Nelson. "NOTION OF “AFRICAN” AS A STRATEGIC IDEOLOGICAL EPISTEMIC POSITION IN AFRICAN PHILOSOPHY." Phronimon 17, no. 1 (December 5, 2016): 123–39. http://dx.doi.org/10.25159/2413-3086/1990.

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This article argues that the racial essentialism implicit in the geographic criteria of the meaning of “African” in African philosophy (as black, ethnic and sub-Saharan) limits the development of African philosophy as a disciplined methodological inquiry into the question of African − and the African question in philosophy. It articulates instead a strategic ideological notion of “African” in African philosophy; defined by a commitment to the ethics of social justice for the historical injustice of racial dehumanisation of Africans, to transcend the racial essentialism implicit in the above geographic criteria of the meaning of “African” in African philosophy.

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Matthews, Gareth B. "Aristotelian Essentialism." Philosophy and Phenomenological Research 50 (1990): 251. http://dx.doi.org/10.2307/2108042.

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Havrda, Matyáš. "Five Views of definienda in Alexander’s Quaestiones 1.3 and 2.14." Elenchos 42, no. 2 (November 29, 2021): 351–74. http://dx.doi.org/10.1515/elen-2021-0018.

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Abstract In Quaestiones 1.3 and 2.14, Alexander presents a distinctly realist or essentialist view of the objects of definition, distinguished, on the one hand, from two types of realism rejected by Aristotle (definienda as separate forms and as particulars), and, on the other, from two types of conceptualism (non-essentialist and essentialist abstractivism) that probably belong within the Peripatetic tradition. The difference between Alexander’s view and essentialist abstractivism lies in his understanding of definienda not as the common concepts of things existing in the particulars, but as the common things conceived of as existing in the particulars. This paper offers a close reading of Quaest. 1.3, whose aim is to flesh out Alexander’s position vis-à-vis the objects of definition against the backdrop of the four rejected alternatives. The distinction between Alexander’s essentialism and the essentialist abstractivist notion of definienda is further explained in light of Quaest. 2.14. The amended Greek text of Quaest. 1.3 is appended with an English translation.

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Cain, M. J. "Essentialism, Externalism, and Human Nature." Royal Institute of Philosophy Supplement 70 (April 12, 2012): 29–51. http://dx.doi.org/10.1017/s1358246112000033.

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Psychological essentialism is a prominent view within contemporary developmental psychology and cognitive science according to which children have an innate commitment to essentialism. If this view is correct then a commitment to essentialism is an important aspect of human nature rather than a culturally specific commitment peculiar to those who have received a specific philosophical or scientific education. In this article my concern is to explore the philosophical significance of psychological essentialism with respect to the relationship between the content of our concepts and thoughts and the nature of the extra-cranial world. I will argue that, despite first appearances, psychological essentialism undermines a form of externalism that has become commonplace in the philosophy of mind and language.

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Lovi Suciyati. "The Concept Of Perennialism Education And The Flow Of Essentialism." Amandemen: Journal of Learning, Teaching and Educational Studies 1, no. 2 (October 30, 2023): 62–71. http://dx.doi.org/10.61166/amd.v1i2.33.

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Materialistic, atheistic and skeptical lifestyles have an impact on the emergence of hedonistic, individualistic lifestyles, therefore this problem is a challenge that requires a solution. One solution to this problem in the education sector is to instill personality or build character through a perennialist approach. The philosophy of perennialism has a concept that is at odds with materialism and mechanics. Perennialism has a concept of holistic and cyclical character development that is in accordance with the goals of education, fostering noble morals and making human beings noble. Nowadays, education faces quite serious challenges. Advances in information and communication technology are like a double-edged sword, which on the one hand brings convenience but on the other hand offers deadly poison. Challenges in the world of education are becoming increasingly difficult with the increasingly heavy onslaught of foreign culture and increasingly rapid technological advances. There are basic things that must be applied in education in Indonesia, one of which is the application of essentialism theory in education. The philosophy of essentialist education starts from truths that are considered to have been proven for centuries. In the concept of essentialism, education aims to continue cultural heritage and historical heritage through core knowledge that has been accumulated and has survived over a long period of time.

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Walsh, Denis. "Evolutionary Essentialism." British Journal for the Philosophy of Science 57, no. 2 (June 1, 2006): 425–48. http://dx.doi.org/10.1093/bjps/axl001.

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33

Olson*, Eric T., and Karsten Witt. "Against Person Essentialism." Mind 129, no. 515 (June 29, 2020): 715–35. http://dx.doi.org/10.1093/mind/fzaa016.

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Abstract It is widely held that every person is a person essentially, where being a person is having special mental properties such as intelligence and self-consciousness. It follows that nothing can acquire or lose these properties. The paper argues that this rules out all familiar psychological-continuity views of personal identity over time. It also faces grave difficulties in accounting for the mental powers of human beings who are not intelligent and self-conscious, such as foetuses and those with dementia.

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Bradley, Raymond D. "Wittgenstein's tractatarian essentialism." Australasian Journal of Philosophy 65, no. 1 (March 1987): 43–55. http://dx.doi.org/10.1080/00048408712342761.

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Haggqvist, Soren. "ESSENTIALISM AND RIGIDITY." Philosophical Quarterly 56, no. 223 (April 2006): 275–83. http://dx.doi.org/10.1111/j.1467-9213.2006.00442.x.

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Beebee, H. "Review: Scientific Essentialism." Mind 113, no. 450 (April 1, 2004): 334–40. http://dx.doi.org/10.1093/mind/113.450.334.

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Croddy, W. Stephen. "Reparsing and essentialism." Philosophia 17, no. 1 (January 1987): 1–12. http://dx.doi.org/10.1007/bf02389999.

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Gorman, Michael. "Real Essentialism." American Catholic Philosophical Quarterly 85, no. 3 (2011): 510–13. http://dx.doi.org/10.5840/acpq201185337.

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Feser, Edward. "Real Essentialism." Faith and Philosophy 27, no. 4 (2010): 482–86. http://dx.doi.org/10.5840/faithphil201027451.

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Amin Putri, Rokhmatul Khoiro, and M Yunus Abu Bakar. "Konsep Essensialisme Dalam Perspektif Filsafat Pendidikan Islam." Dirasah : Jurnal Studi Ilmu dan Manajemen Pendidikan Islam 6, no. 1 (February 19, 2023): 112–24. http://dx.doi.org/10.58401/dirasah.v6i1.752.

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Philosophy of Essentialism is a philosophical school that wants humans to return to their old culture. The emergence of this understanding was a reaction to the absolute and dogmatic symbolism of the Middle Ages. Thus, a systematic and comprehensive concept of man and the universe was drawn up, which met the requirements of the times. This essentialism views that education that is based on the view of flexibility in all its forms can be a source of the emergence of views that are changing, easily swayed, less focused and less stable. Therefore, education must be based on values that can be stable and have been tested by time, durable and have values, so that education in a country can remain stable and directed. The purpose of the philosophy of essentialism education is to improve the character of the community through the existing cultural heritage, so that later students can contribute to improving people's lives in the face of changing times that can kill character values. This paper aims to examine the philosophy of essentialism in the perspective of Islamic education, using the library research method. The results of the study stated that the flow of essentialism has a view in the field of education, namely: educational goals, educational curriculum, educators, and students. Along with the times, there are several views that need to be taken seriously, namely: the ontological view, the epistemological view, and the axiological view.

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Astuti, Jimmi Copriady, and L. N. Firdaus. "Etnomatematika Dalam Pandangan Aliran Filsafat Esensialisme." Jurnal Filsafat Indonesia 6, no. 1 (April 29, 2023): 1–9. http://dx.doi.org/10.23887/jfi.v6i1.50865.

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Ethnomathematics is considered as a program that aims to learn how students can understand, process, and then use mathematical ideas that can solve problems related to their daily activities. The role of the existence of ethnomathematics is to recognize that there are different ways of doing mathematics taking into account the knowledge of academic mathematics developed by society taking into account different cultures. Essentialism is one of the schools that can contribute and requires a culture in learning mathematics. According to this understanding, education must be based on cultural values that have existed since the beginning of human civilization. The philosophy of essentialism education emphasizes that there is no rigid learning interaction, but rather the meaning of scientific and cultural progress and values that are firmly held in life. The purpose of this paper is to determine the relationship and implementation of the philosophy of essentialism education with ethnomathematics. This article uses the literature study method. The data is obtained from some of the research results contained in books, journals, and proceedings that have a relationship with the title of the article. The results show that the view of essentialism is related to ethnomathematics. Essentialism can make a great contribution to the development and progress in the application of ethnomathematics in schools

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Kopajtic, Lauren. "Mary Wollstonecraft and Adam Smith on Gender and Self-Control." Journal of the History of Philosophy 61, no. 4 (October 2023): 627–48. http://dx.doi.org/10.1353/hph.2023.a909127.

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abstract: Mary Wollstonecraft is an early and important critic of Adam Smith, engaging with his Theory of Moral Sentiments in her Vindication of the Rights of Woman . Given Wollstonecraft's arguments against moralists who "give a sex to virtue," what did she make of Smith's use of gender-coded language and the oft-cited passage where he claims that "humanity is the virtue of a woman, generosity of a man" ( TMS IV.2.10)? This paper revisits the scholarly debate over gender essentialism in Smith, arguing that Smith's view of virtue is not gender essentialist, and that Wollstonecraft saw this and did not target Smith with her critique. Instead, Wollstonecraft affirms Smith's claims, leveraging them in order to advocate for educational and social reform. Reading these texts together corrects the tenacious reading of Smith as a gender essentialist, while also illuminating the differences between Smith's and Wollstonecraft's conceptions of self-control.

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Teitel, Trevor. "Holes in Spacetime: Some Neglected Essentials." Journal of Philosophy 116, no. 7 (2019): 353–89. http://dx.doi.org/10.5840/jphil2019116723.

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The hole argument purports to show that all spacetime theories of a certain form are indeterministic, including General Relativity. The argument has sparked an industry of searching for a metaphysics of spacetime with the right modal implications to rescue determinism. In this paper, I first argue that certain prominent replies to the hole argument—namely, those that appeal to an essentialist doctrine about spacetime—fail to deliver the requisite modal implications. My argument involves showing that threats to determinism like the hole argument are more general than has heretofore been recognized. I then propose a novel essentialist doctrine about spacetime that successfully rescues determinism, what I call sufficiency metric essentialism. However, I ultimately argue that this doctrine is independently problematic, and teaches us that no essentialist doctrine about spacetime can succeed. I close by suggesting some lessons for future work on spacetime and the metaphysics of physics more broadly, and also drawing some morals for contemporary metaphysics, in particular about whether essence can be used to articulate a precise structuralist doctrine, and the relationship between essence and modality.

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Rettová, Alena. "Translation as destruction: Kezilahabi's adaptation of Heidegger's “Being”." Bulletin of the School of Oriental and African Studies 81, no. 3 (October 2018): 439–57. http://dx.doi.org/10.1017/s0041977x18001003.

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AbstractTanzanian novelist and philosopher Euphrase Kezilahabi strives to “dismantle the resemblance of language to the world” (1985: 216) through challenging the fundamental philosophical dichotomy of subject and object. The result of this dismantling will be a new “language whose foundation is Being” (Kezilahabi 1991: 69; lugha ambayo msingi wake ni kuwako). This is an expression of a new relationship between humanity and Being built on a holistic epistemology of experience and embodiment. Through “kuwako”, Kezilahabi expresses in Swahili the Heideggerian concept of Sein (Being). His adherence to Heidegger, however, puts him at risk of compromising the very foundation of his own philosophy: his continued critique of essentialism. This article argues that Kezilahabi salvages his concept of “kuwako” from these essentialist pitfalls precisely through his declared “destructive rather than deconstructive stand vis-à-vis the Western philosophy of value and representation” (Kezilahabi 1985: 4). The destruction is implemented on the thematic level: a phase of “vurumai” (chaos) which destroys previous traditions of philosophy is staged in Nagona. However, translation is an even more powerful device to carry out this destruction: “kuwako” is not an innocent reiteration but a radical reformulation of Heidegger's central philosophical concept, decisively informed by Kezilahabi's lifelong propensity for existentialism.

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Lu, Lu. "Essentialism: A Philosophy in AR Product Development." Information Display 38, no. 4 (July 2022): 7. http://dx.doi.org/10.1002/msid.1315.

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Wilson, Robert A., Matthew J. Barker, and Ingo Brigandt. "When Traditional Essentialism Fails." Philosophical Topics 35, no. 1 (2007): 189–215. http://dx.doi.org/10.5840/philtopics2007351/29.

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Kronen, John D. "Essentialism Old and New." Modern Schoolman 68, no. 2 (1991): 123–51. http://dx.doi.org/10.5840/schoolman199168216.

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Enç, Berent. "Essentialism without Individual Essences." Midwest Studies in Philosophy 11 (1986): 403–26. http://dx.doi.org/10.1111/j.1475-4975.1986.tb00506.x.

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Paul, L. A. "IN DEFENSE OF ESSENTIALISM." Philosophical Perspectives 20, no. 1 (December 2006): 333–72. http://dx.doi.org/10.1111/j.1520-8583.2006.00110.x.

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Ellis, Brian. "Marc lange on essentialism." Australasian Journal of Philosophy 83, no. 1 (March 2005): 75–79. http://dx.doi.org/10.1080/00048400500044025.

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