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Journal articles on the topic 'Intellectualist'

Author: Grafiati

Published: 10 March 2023

Last updated: 31 July 2025

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1

AUDI, ROBERT. "On Intellectualism in the Theory of Action." Journal of the American Philosophical Association 3, no. 3 (2017): 284–300. http://dx.doi.org/10.1017/apa.2017.29.

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ABSTRACT:This paper examines intellectualism in the theory of action. Philosophers use ‘intellectualism’ variously, but few question its application to views on which knowledge of facts—expressible in that-clauses—is basic for understanding other kinds of knowledge, reasons for action, and practical reasoning. More broadly, for intellectualists, theoretical knowledge is more basic than practical knowledge; action, at least if rational, is knowledge-guided, and just as beliefs based on reasoning constitute knowledge only if its essential premises constitute knowledge, actions based on practical

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2

Mosdell, Matthew. "An Intellectualist Dilemma." American Philosophical Quarterly 59, no. 2 (2022): 139–47. http://dx.doi.org/10.5406/21521123.59.2.03.

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Abstract Lewis Carroll's famous puzzle leads to an explanatory challenge: what must we know to grasp the logical necessity of deductive arguments? This paper argues that intellectualism lacks a philosophically satisfying explanation to that puzzle.

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3

Urciuoli, Emiliano R. "A Divisive Intellectualist Leader." Numen 69, no. 2-3 (2022): 140–62. http://dx.doi.org/10.1163/15685276-12341650.

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Abstract Initially, the article concentrates on a major change in ancient Mediterranean religions that can be understood as an “intellectualization of religion.” Focusing on the text-based practices of early Christian religious specialists, it looks at this phenomenon as a facet of an urban religion rather than an inherent quality of early Christ religion. The article goes on to address heterarchy, i.e., the tendency toward a nonhierarchical arrangement of power, as a further element that characterizes city life as well as relations among cities. Not linearly ranked and topographically fractio

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Navarro, Jesús. "Bridging the Intellectualist Divide." Logos & Episteme 10, no. 3 (2019): 299–324. http://dx.doi.org/10.5840/logos-episteme201910327.

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Gilbert Ryle famously denied that knowledge-how is a species of knowledge-that, a thesis that has been contested by so-called “intellectualists.” I begin by proposing a rearrangement of some of the concepts of this debate, and then I focus on Jason Stanley’s reading of Ryle’s position. I show that Ryle has been seriously misconstrued in this discussion, and then revise Ryle’s original arguments in order to show that the confrontation between intellectualists and anti-intellectualists may not be as insurmountable as it seems, at least in the case of Stanley, given that both contenders are motiv

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Copoeru, Ion, and Adrian Luduşan. "We Will Figure It Out. Know-how, Hybrid Ways, and Communicative (Inter)actions." Studia Universitatis Babeș-Bolyai Philosophia 65, no. 3 (2020): 33–50. http://dx.doi.org/10.24193/subbphil.2020.3.02.

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"The goal of this paper is primarily to pinpoint some substantial analytical and conceptual difficulties with the account of knowledge how proposed by (Stanley & Williamson, Knowing How, 2001) [henceforth S&W] and (Stanley, Knowing (How), 2011), (Stanley, Know How, 2011) based on (Groenendijk & Stokhof, 1984) [henceforth G&S] semantic analysis of embedded questions. In light of such difficulties, (1) we propose supplementing their account with an integrated approach of knowledge how, and suggest adding a mereological layer to the semantic framework of embedded questions (2) we

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Matolino, Bernard. "EMOTION AS A FEATURE OF ARISTOTELIAN EUDAIMONIA AND AFRICAN COMMUNITARIANISM." Phronimon 16, no. 1 (2018): 39–61. http://dx.doi.org/10.25159/2413-3086/3811.

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Taking it to be the case that there are reasonable grounds to compare African communitarianism and Aristotleâ€™s eudaimonia, or any aspect of African philosophy with some ancient Greek philosophy,1;2 I suggest that it is worthwhile to revisit an interesting aspect of interpreting Aristotelian virtue and how that sort of interpretation may rehabilitate the role of emotion in African communitarianism. There has been debate on whether Aristotleâ€™s ethic is exclusively committed to an intellectualist version or a combination of intellectualism and emotion. There are good arguments for holding eit

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Huang, Di. "The Temporality of Intellectual Agency." Review of Metaphysics 78, no. 4 (2025): 723–49. https://doi.org/10.1353/rvm.2025.a962280.

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Abstract: Against the intellectualist conception of subjectivity as a constituting power that transcends the temporal condition of our existence, phenomenology proposes to understand subjectivity in terms of temporality and temporality in terms of subjectivity. This paper explores how this mutual illumination works out for our intellectual consciousness. To address this question, the author revisits the debate between phenomenology and intellectualism, using Maurice Merleau-Ponty's critique of neo-Kantian intellectualism as a starting point. Two conclusions emerge from this revisiting: the ori

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Jeuk, Alexander Albert, and Valentina Petrolini. "A Critique of Stanley and Williamson's Intellectualist Account of Skill." Journal of Consciousness Studies 31, no. 9 (2024): 200–222. http://dx.doi.org/10.53765/20512201.31.9.200.

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One prominent intellectualist position in the debate on the nature of skill, famously defended by Stanley and Williamson (2001; 2017), claims that skill and knowing-how are reducible to knowledgethat. To defend this claim, Stanley and Williamson argue that skill and knowledge-that develop in a sufficiently similar way through different learning stages. In this paper we offer a novel argument to reject this version of intellectualism on methodological, descriptive, and conceptual grounds. We do so by drawing on the work of Heidegger, Dreyfus, and Ryle on skill. We first offer a descriptive acco

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김영진. "Dai Zhen's Criticism of Buddhism and Intellectualist Ethics." BUL GYO HAK YEONGU-Journal of Buddhist Studies 22, no. ll (2009): 223–59. http://dx.doi.org/10.21482/jbs.22..200904.223.

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10

Ferkany, Matt, and Benjamin Creed. "Intellectualist Aristotelian Character Education: An Outline and Assessment." Educational Theory 64, no. 6 (2014): 567–87. http://dx.doi.org/10.1111/edth.12084.

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11

Dietz, Christina H. "Doxastic Cognitivism: An Anti‐Intellectualist Theory of Emotion." Philosophical Perspectives 34, no. 1 (2020): 27–52. http://dx.doi.org/10.1111/phpe.12135.

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12

Charland, Louis C. "John Locke on madness: redressing the intellectualist bias." History of Psychiatry 25, no. 2 (2014): 137–53. http://dx.doi.org/10.1177/0957154x13518719.

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13

de Sá Pereira, Roberto Horácio. "Cassirer and Kant on the Unity of Space and the Role of Imagination." Kant Yearbook 12, no. 1 (2020): 115–35. http://dx.doi.org/10.1515/kantyb-2020-0005.

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AbstractThe focus of this paper is Cassirer’s Neo-Kantian reading of Kant’s conception of unity of space. Cassirer’s neo-Kantian reading is largely in conformity with the mainstream of intellectualist Kant-scholars, which is unsurprising, given his own intellectualist view of space and perception and his rejection of the existence of a ‘merely sensory consciousness’ as a ‘formless mass of impression’. I argue against Cassirer’s reading by relying on a Kantian distinction first recognized by Heinrich Rickert, a neo-Kantian from the Southwest school, between Kenntnis (roughly knowledge by acquai

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Shevel, Kathryn. "Leave the Tensions." Journal of Reformed Theology 12, no. 4 (2018): 377–93. http://dx.doi.org/10.1163/15697312-01204007.

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AbstractJohn Calvin’s account of human agency has been criticized for its lack of a consistent intellectualist or voluntarist explanation of free will, and recent attempts have been made allegedly to smooth out Calvin’s inconsistencies. In response, I argue that the attempt to align Calvin’s theology with either an intellectualist construct or a voluntarist construct conceals all the nuances and difficulties of Calvin’s elaborate doctrine of free choice. Although Calvin upholds the primacy of the intellect as an ideal construct, his understanding of human agency is complex due to his account o

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Østebø, Terje, and Wallelign Shemsedin. "Ethiopian Muslims and the discourse about moderation." Journal of Modern African Studies 55, no. 2 (2017): 225–49. http://dx.doi.org/10.1017/s0022278x17000015.

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ABSTRACTThis article provides insights into particular aspects of contemporary Islamic reformism in Ethiopia, focusing on what we have labelled the Intellectualist movement. Analysing the trajectory and the ideological underpinnings of the movement from the early 1990s to the present, the study interrogates the assertion that Ethiopian Islam has moved in a radical direction and argues that the Intellectualist movement has been a significant force moderating the domestic political-religious discourses. We demonstrate that it contributed to the production of political awareness among generations

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16

Fatsis, Lambros. "Becoming public characters, not public intellectuals." European Journal of Social Theory 21, no. 3 (2016): 267–87. http://dx.doi.org/10.1177/1368431016677977.

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Research into the sociology of intellectual life reveals numerous appeals to the public conscience of intellectuals. The way in which concepts such as ‘the public intellectual’ or ‘intellectual life’ are discussed, however, conceals a long history of biased thinking about thinking as an elite endeavour with prohibitive requirements for entry. This article argues that this tendency prioritizes the intellectual realm over the public sphere, and betrays any claims to public relevance unless a broader definition of what counts as intellectual life is introduced. By calling for a shift from the not

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17

Levine, Michael P. "Intellectualist and Symbolist Accounts of Religious Belief and Practice." Philosophy of the Social Sciences 27, no. 4 (1997): 526–44. http://dx.doi.org/10.1177/004839319702700405.

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18

Douskos, Christos. "‘Learning (Not) To’ and Practical Knowledge." Grazer Philosophische Studien 94, no. 4 (2017): 495–523. http://dx.doi.org/10.1163/18756735-000012.

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The author raises objections to the intellectualist analysis of knowing-how on the basis of certain features of ‘learning to’ ascriptions. He starts by observing that ‘learning to’ ascriptions can only have a first-personal reading. Since embedded questions make the generic reading available, this suggests that ‘learning to’ ascriptions are not embedded question configurations. Then the author locates an ambiguity in ‘learning to’ ascriptions. They can be used to ascribe either the acquisition of practical knowledge, or the acquisition of a behavioural disposition—a habit—of some value. Once t

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Atherton, Mark. "Imaginative Science." Historiographia Linguistica 37, no. 1-2 (2010): 31–73. http://dx.doi.org/10.1075/hl.37.1-2.02ath.

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Summary This article traces the interactions between the philologist and applied linguist Henry Sweet (1845–1912) and the anthropologist and evolutionist E. B. Tylor (1832–1917). Tylor was impressed by Sweet’s uniformitarian views on phonetic synthesis and word-division: that phonetic and grammatical processes observable in the present could be used to explain grammatical formation and inflection in the past. Conversely, Sweet’s views on language and its origins owe much to Tylor’s intellectualism and his doctrine of survivals. According to Tylor, ‘primitive man’ employed rational thought in h

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Van Wolputte, Steven Thomas. "Indaba—Fieldwork, Jive and Phenomenology." Suomen Antropologi: Journal of the Finnish Anthropological Society 43, no. 2 (2019): 80–83. http://dx.doi.org/10.30676/jfas.v43i2.77504.

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When on my first fieldwork trip in north-western Namibia, the music by the Soul Brothers (a South African jive band) confronted me with my own naivety and estrangement. But it also introduced me to phenomenology, and continues to warn against an all too intellectualist understanding of social and cultural realities

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21

Lewis, Charlie, and James Stack. "A mature second-person neuroscience needs a first-person (plural) developmental foundation." Behavioral and Brain Sciences 36, no. 4 (2013): 428–29. http://dx.doi.org/10.1017/s0140525x12001963.

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AbstractSchilbach et al.'s model assumes that the ability to “experience” minds is already present in human infants and therefore falls foul of the very intellectualist problems it attempts to avoid. We propose an alternative relational, action-based account, which attempts to grasp how the individual's construction of knowledge develops within interactions.

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22

Quéré, Louis. "Cognition in Practice." Concepts and Transformation 1, no. 1 (1996): 79–101. http://dx.doi.org/10.1075/cat.1.1.07que.

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How may we conceive of cognition in practice? What kind of thinking and reflection animate the accomplishment of action? These problems are usually settled by an intellectualist argument: to perform an action is mainly to execute decisions, to carry out plans or intentions, or to follow instructions. According to that view, cognition produces action, but it does not take place in the accomplishment of action itself Such an intellectualist view has been taken up again and developed by recent trends in cognitive science. Why focus on such a view? Because, by its systematizing of current assumpti

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23

Benner, Patricia. "From Detached Concern to Empathy: Humanizing Medical Practice, by Jodi Halpern. London: Oxford University Press, 2001. 165 pp. $37.95." Cambridge Quarterly of Healthcare Ethics 12, no. 1 (2003): 134–36. http://dx.doi.org/10.1017/s0963180103221174.

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Dr. Jodi Halpern has written a remarkable book articulating a view of clinical empathy that has practical and philosophical implications for all helping professionals, as well as for normative and relational ethics within the helping professions. Dr. Halpern first carefully deconstructs a detached insight view of empathy (an intellectualist view) and empathy as sympathetic merger between two persons.

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Tordo·Rombaut, Karine. "Protagoras 351b3‑358d4 : le plaisir et rien d’autre." Chôra 17 (2019): 59–90. http://dx.doi.org/10.5840/chora2019175.

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In Protagoras 351b3‑358d4, Socrates apparently admits the use of pleasure and pain as criteria for distinguishing between good and bad. Focusing on this passage, my paper outlines three problems, raising from : (1) the contradiction between Socrates’ objection to pleasure in other platonic dialogues and his assent here to a hypothesis which identifies good with pleasure ; (2) the petitio principii apparently involved in Socrates’ argument to support the thought that knowledge is more powerful than emotions ; (3) the compatibility of his “ hedonist ” hypothesis with his “intellectualist” though

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Chen, Xinyi, and Man Ding. "From Legislator to Experts: The Decline of Intellectuals in Ravelstein." Scientific and Social Research 6, no. 9 (2024): 40–47. http://dx.doi.org/10.26689/ssr.v6i9.8182.

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Anti-intellectualism is rooted in American historical tradition and has gradually become the most prominent social trend in American society. The rise of anti-intellectualism is also the process of changing the role of intellectuals. With the popularity of anti-intellectualism, authority possessed by intellectuals gradually weakened, not only authority over knowledge but also authority in power mechanism, which ultimately led to intellectuals constantly seeking role transformation. From the aspect of anti-intellectualism and role transformation of intellectuals, extreme egalitarianism inherent

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26

Zaborowski, Robert. "To what extent was Socrates a moral intellectualist? Revisiting Plato's Protagoras." Acta Classica 64, no. 1 (2021): 263–90. http://dx.doi.org/10.1353/acl.2021.0019.

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27

Roche, Timothy Dean. "Ergon and Eudaimonia in Nicomachean Ethics I: Reconsidering the Intellectualist Interpretation." Journal of the History of Philosophy 26, no. 2 (1988): 175–94. http://dx.doi.org/10.1353/hph.1988.0034.

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28

Hunt, Stephen. "Magical Moments: An Intellectualist Approach to the Neo-Pentecostal Faith Ministries." Religion 28, no. 3 (1998): 271–80. http://dx.doi.org/10.1006/reli.1998.0134.

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Østebø, Terje. "Islamic Reformism as Networks of Meaning." Sociology of Islam 4, no. 3 (2016): 189–214. http://dx.doi.org/10.1163/22131418-00403002.

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This study focuses on the issue of Islamic reformism and provides insights to a highly diverse and ambiguous phenomenon. Located in contemporary Ethiopia, the case in point for the study is what I have labeled the Intellectualist movement. De-institutionalized and decentered in character, the movement was a major player on the Ethiopian religious and political scene, and contributed significantly to the shaping of generations of young Muslims from the early 1990s to up until today. The Intellectualist movement is a good example of a kind of reformism that often escapes analysts’ attention, and

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30

Holston, Ryan R. "Historical Truth in the Hermeneutics of T. S. Eliot." Harvard Theological Review 111, no. 2 (2018): 264–88. http://dx.doi.org/10.1017/s0017816018000081.

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AbstractA small number of scholars have noted T. S. Eliot's anticipation of the hermeneutical theory later articulated by the philosopher Hans-Georg Gadamer. Eliot similarly concerns himself with the epistemological assumptions of positivism in the human sciences and the implications of objectivizing texts and other cultural phenomena by adopting the attitude of the scientific observer. For both thinkers, this represents an approach to social life which either distorts or altogether misses the truth claims of those whose ideas are to be interpreted. Furthermore, Eliot develops a theory of unde

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Montmarquet, James. "Huck Finn, Aristotle, and Anti-Intellectualism in Moral Psychology." Philosophy 87, no. 1 (2012): 51–63. http://dx.doi.org/10.1017/s0031819111000532.

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AbstractJonathan Bennett, Nomy Arpaly, and others see in Huckleberry Finn's apparent praiseworthiness for not turning Jim in (even though this goes against his own moral judgments in the matter) a model for an improved, non-intellectualist approach to moral appraisal. I try to show – both on Aristotelian and on independent grounds – that these positions are fundamentally flawed. In the process, I try to show how Huck may be blameless for lacking what would have been a praiseworthy belief (that I should help Jim), hence, blameless for not acting on this belief; but being ‘blamelessly unpraisewo

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Ariza, Sergio. "Wisdom in Gorgias’ Encomium of Helen." Elenchos 43, no. 2 (2022): 229–48. http://dx.doi.org/10.1515/elen-2022-0014.

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Abstract This paper argues that the Encomium of Helen must be seen as a speech about the value and importance of wisdom in human life and not as much as one as about logos. Gorgias sustains his vision based on a certain intellectualism which reduces moral faults to intellectual errors. This intellectualist program comprises a rationalization of emotions and a commitment with a certain tradition that discriminates between a minority with knowledge and a majority with only opinion. The consequence for Helen is that she can be excused from her action at the expense of being reproached for her lac

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Saemi, Amir. "Aiming at the good." Canadian Journal of Philosophy 45, no. 2 (2015): 197–219. http://dx.doi.org/10.1080/00455091.2015.1054230.

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This paper shows how we can plausibly extend the guise of the good thesis in a way that avoids intellectualist challenge, allows animals to be included, and is consistent with the possibility of performing action under the cognition of their badness. The paper also presents some independent arguments for the plausibility of this interpretation of the thesis. To this aim, a teleological conception of practical attitudes as well as a cognitivist account of arational desires is offered.

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Manimont, Pierre. "La transformation de la substance rationnelle dans la Bildlehre." Fichte Studien 52, no. 2 (2023): 583–608. https://doi.org/10.1163/18795811-05202014.

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Abstract This article questions the status of the concept of personality held by the Doctrine of Science, which the metaphysical tradition has understood at least since Boethius as a substance of a rational nature. This intellectualist concept is at the crossroads of metaphysics and theology. Insofar as it implies an interpretation of the person as an underlying and posited thing, Kant’s first Critique disqualifies this as a paralogism. Fichte intends to dismiss exactly this presupposition in order to grasp the activity at work in thought. Yet in doing so, Fichte does not completely abandon th

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Mustafa, Muhtadin Dg. "DAKWAH DAN PENGEMBANGAN INTELEKTUALITAS." Al-Mishbah | Jurnal Ilmu Dakwah dan Komunikasi 8, no. 1 (2017): 1. http://dx.doi.org/10.24239/al-mishbah.vol8.iss1.1.

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Da'wah and intellectualism have a close relationship with each other. On one hand, Islamic preaching must be conveyed in a professional way, and on the other hand, it requires the incolvement of the intellecuals as a community at the forefront of missionary activity. There are two categories of intellectuals: first, Ulul Albab, the intellectuals who are able to draw conclusions, lessons and warnings from the Quran, historical events and phenomena. Second, ulama who has the same duties as the intellectual, whose task is to observe the whole teachings of Islam, interpret and convey them to the p

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Miró i Comas, Abel. "La “ciencia afectiva” y el fin último del hombre en san Alberto Magno." Espíritu 73, no. 168 (2024): 367–88. https://doi.org/10.63534/2938-3994.168.2024.367-388.miro.

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In order to confront the intellectualist interpretation that has often been offered of the Thomistic doctrine of the ultimate end of man, it is useful to pay attention to a little-studied concept of his master Albert the Great, that of “affective science”. This article will analyze this Albertine concept, which can be applied to both Metaphysics and Theology, paying special attention to the role of love in the operation that constitutes the ultimate end of man, namely, the contemplative act

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Orr, James. "The Discarded Mind: From Divine Ideas to Secular Concepts." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 62, no. 2 (2020): 167–89. http://dx.doi.org/10.1515/nzsth-2020-0008.

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SummaryThis article proposes an overdue corrective to declinist genealogies of modernity that trace a trajectory from the participatory ontology of late-antique and high-scholastic metaphysics – in which created reality is taken to exemplify patterns in God’s creative blueprint – to a nominalist ontology of discrete, singular particulars whose unity and intelligibility is grounded only in the linguistic capacities of the human subject. It does so by advancing two connected historical claims. First, the shift should be understood less in terms of the substitution of universals for vocal signifi

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Lewis, Tyson E., and James Owen. "Posthuman Phenomenologies: Performance Philosophy, Non-Human Animals, and the Landscape." Qualitative Inquiry 26, no. 5 (2019): 472–78. http://dx.doi.org/10.1177/1077800419836694.

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Western philosophical traditions have been haunted by an intellectualist thesis supported by two foundational assumptions: first, that humans can be defined in virtue of their minds, and second, that having a mind separates humans from non-human animals. Many phenomenologists have complicated this thesis, but there is nevertheless a tendency in phenomenology to remain fully within a human-centric research paradigm. This article will explore the possibilities of a posthuman phenomenology for unsettling this human-centeredness and suggest that certain forms of performance philosophy are the most

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Song, Yujia. "The moral virtue of open-mindedness." Canadian Journal of Philosophy 48, no. 1 (2018): 65–84. http://dx.doi.org/10.1080/00455091.2017.1335566.

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AbstractThis paper gives a new and richer account of open-mindedness as a moral virtue. I argue that the main problem with existing accounts is that they derive the moral value of open-mindedness entirely from the epistemic role it plays in moral thought. This view is overly intellectualist. I argue that open-mindedness as a moral virtue promotes our flourishing alongside others in ways that are quite independent of its role in correcting our beliefs. I close my discussion by distinguishing open-mindedness from what some might consider its equivalent: empathy and tolerance.

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Sripada, Chandra Sekhar, and Jason Stanley. "EMPIRICAL TESTS OF INTEREST-RELATIVE INVARIANTISM." Episteme 9, no. 1 (2012): 3–26. http://dx.doi.org/10.1017/epi.2011.2.

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AbstractAccording to Interest-Relative Invariantism, whether an agent knows that p, or possesses other sorts of epistemic properties or relations, is in part determined by the practical costs of being wrong about p. Recent studies in experimental philosophy have tested the claims of IRI. After critically discussing prior studies, we present the results of our own experiments that provide strong support for IRI. We discuss our results in light of complementary findings by other theorists, and address the challenge posed by a leading intellectualist alternative to our view.

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McCaskie, T. C. "Accumulation: wealth and belief in Asante history: II the twentieth century." Africa 56, no. 1 (1986): 3–23. http://dx.doi.org/10.2307/1159730.

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Opening ParagraphIn Part I of this article (McCaskie, 1983a) I discussed the relationship between accumulation, wealth and belief in Asante to the close of the nineteenth century. In this concluding part I analyse these and cognate themes in the twentieth century. I remain wedded to the approach outlined in detail in Part I; an attempt to locate action and motive within a cognitive or ‘intellectualist’ framework. But this article is more episodic and less directly narrative than its predecessor. There are reasons for this change of stylistic gear.

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Fagenblat, Michael. "Levinas and Maimonides: From Metaphysics to Ethical Negative Theology." Journal of Jewish Thought and Philosophy 16, no. 1 (2008): 95–147. http://dx.doi.org/10.1163/105369908785822133.

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AbstractAfter an initially sympathetic reading of Maimonides, Levinas develops an ambivalent attitude toward the Great Eagle, whom he views as a champion of intellectualist Judaism. Nevertheless, insights from the early engagement with Maimonides are carried forth into the central claims of Totality and Infinity regarding freedom, creation, particularity and transcendence. Levinas' arguments are directed at Heidegger but can also be seen as a phenomenological repetition of the medieval dispute about the eternity of the world. Later, Levinas continues this engagement with Maimonides by transfor

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Israelsen, Andrew. "God, Mixed Modes, and Natural Law: An Intellectualist Interpretation of Locke's Moral Philosophy." British Journal for the History of Philosophy 21, no. 6 (2013): 1111–32. http://dx.doi.org/10.1080/09608788.2013.858236.

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44

Ebstein, Michael. "Intellectualist Mysticism in al-Andalus: Baḥya Ibn Paqūda and Ibn Khamīs al-Yāburī". Jewish Quarterly Review 115, № 2 (2025): 197–231. https://doi.org/10.1353/jqr.2025.a959928.

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Abstract: The aim of this essay is to shed light on the possible background against which Ba@hya Ibn Paqūda wrote his famous Book of Guidance to the Commandments of the Hearts (Kitāb al-hidāya ilā farā’i@d al-qulūb; Heb.: Sefer torat @hovot ha-levavot), by highlighting the similarities between this work and the much less-known Al-gharīb al-muntaqā min kalām ahl al-tuqā (Selected extraordinary sayings of the God-fearing ones), by Abū ‘Abd Allāh Mu@hammad Ibn Sa‘īd Ibn Khamīs al-Yāburī (d. 503/1109–10). The analysis of various passages from these two works will demonstrate that the Jewish Ba@hya

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Polemis, Ioannis. "Theology and Rhetoric: Nicholas Kabasilas Between Thomas Magistros and Makarios Makres." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 67, no. 2 (2023): 203–13. http://dx.doi.org/10.24193/subbto.2022.2.06.

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"This article contributes to the ongoing discussion about the relationship between Nicholas Kabasilas and Palamite theology by examining Nicholas Kabasilas’ understanding of the life in Christ as expressed in his hagiography. In particular, it uncovers a new source for Kabasilas’ intellectualist approach to spirituality in his encomium on St. Demetrios Myroblytes (BHG 543), namely the Oration on Gregory of Nazianzus by Thomas Magistros. Kabasilas’ hagiographical encomia would later influence the writings of Makarios Makres, a fifteenth-century Palamite author with somewhat different theologica

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Erjavec, Simona. "Maurice Merleau-Ponty: Visual Perception as a Bodily Phenomenon." AM Journal of Art and Media Studies, no. 2 (December 15, 2012): 30–39. http://dx.doi.org/10.25038/am.v0i2.19.

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In her article the author focuses on Merleau-Ponty’s interpretation of visual perception that arises from his original concept of the body which extends beyond the empiricist and intellectualist explanations of the body that rest upon Cartesian dualism. Instead, Merleau-Ponty discusses the live, active and cognizant body. He presents visual perception as a complex phenomenon which is neither completely objective nor completely subjective, but instead rooted deeply in the body schema which is of key importance for the understanding of space, depth and movement, i.e. phenomena that remain releva

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Insole, Christopher. "Intellectualism, Relational Properties and the Divine Mind in Kant's Pre-Critical Philosophy." Kantian Review 16, no. 3 (2011): 399–427. http://dx.doi.org/10.1017/s1369415411000203.

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AbstractI demonstrate that the pre-Critical Kant is essentialist and intellectualist about the relational properties of substances. That is to say, God can choose whether or not to create a substance, and whether or not to connect this substance with other substances, so as to create a world: but God cannot choose what the nature of the relational properties is, once the substance is created and connected. The divine will is constrained by the essences of substances. Nonetheless, Kant considers that essences depend upon God, in that they depend upon the divine intellect. I conclude by gesturin

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Sandoval Parra, Victoria. "THEOLOGY AND POLITICO-LEGAL POPULARIZATION OF MARTYRDOM IN THE CATHOLIC UNIVERSAL MONARCHY." Spanish Journal of Legislative Studies, no. 2 (December 1, 2020): 1–24. http://dx.doi.org/10.21134/sjls.vi2.1285.

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The choice of the doctrine of St. Thomas Aquinas to formulate a theory of martyrdom present in the Hispanic Modern Age corresponds to the evident fact of its value as foundation of the Second Scholasticism theology, in the quality of builderof the philosophical and theological tendency that laid the foundations for the renovation of natural Law: an intellectualist iusnaturalism, contrary to voluntarism, which meant the Catholic orthodoxy and constituted, under the counter-reformist spirit, the basis of a reinterpretative and original thinking embodied by the modern jurists and theologians in t

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Scaff, Lawrence A. "Fleeing the Iron Cage: Politics and Culture in the Thought of Max Weber." American Political Science Review 81, no. 3 (1987): 737–55. http://dx.doi.org/10.2307/1962674.

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The problem of politics and culture emerged in European thought from Kierkegaard to Freud the encounter with modernity. In this paper I examine a major instance of that encounter in Weber's “science of culture” and his analysis of the cultural significance of capitalism. In Weber's work the most important and politically relevant responses to modern, subjectivist culture lie in attempts from within the ethical, aesthetic, erotic, and intellectualist life orders or value spheres to escape from the “iron cage” constructed by Western rationalism. I investigate the relative autonomy and paradoxica

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Glock, Hans-Johann. "Norms, Reasons, and Anthropological Naturalism." Philosophical Topics 50, no. 1 (2022): 9–32. http://dx.doi.org/10.5840/philtopics20225012.

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This article addresses the two most important areas of potential conflict between inferentialism and naturalism, namely normativity and rationality. Concerning the first, it sides with inferentialism, while at the same time developing a normativist position less vulnerable to naturalistic objections. There is nothing problematic or mysterious about semantic normativity or normativity in general. But one needs to distinguish different types of normativity and recognize that statements of norms can be perfectly truth-apt. Concerning the second area of conflict, my verdict is partly naturalistic.

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