Relevant bibliographies by topics / Modern Western philosophy

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Modern Western philosophy'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 March 2023

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Journal articles on the topic "Modern Western philosophy"

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Westerhoff, Jan. "Madhyamaka and Modern Western Philosophy." Buddhist Studies Review 33, no. 1-2 (January 20, 2017): 281–302. http://dx.doi.org/10.1558/bsrv.29617.

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In the past the study of Asian philosophical traditions has often been approached by asking how the theories developed within these nonWestern cultures would help us to solve problems in contemporary Western philosophy. The present account, which summarizes results of a research project funded by the John Templeton foundation in 2015, attempts to reverse this way of studying Asian philosophy by investigating which theories, approaches and models from contemporary Western philosophy can be used to support, analyse, refine and advance insights into key questions discussed by Indian Buddhist Madhyamaka. Our discussion concentrates on six key philosophical areas that can contribute in important ways to the analysis and development of Madhyamaka thought: metaphysics, logic, semantics, cognitive science, philosophy of science, and ethics.
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Davis, Bret W. "Is Philosophy Western?" Journal of Speculative Philosophy 36, no. 2 (July 1, 2022): 219–31. http://dx.doi.org/10.5325/jspecphil.36.2.0219.

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ABSTRACT This article examines East Asian as well as Western perspectives on the major metaphilosophical question: Is philosophy Western? Along with European philosophy, in the late nineteenth century the Japanese imported what can be called “philosophical Euromonopolism,” namely, the idea that philosophy is found exclusively in the Western tradition. However, some modern Japanese philosophers, and the majority of modern Chinese and Korean philosophers, have referred to some of their traditional Confucian, Daoist, and Buddhist discourses as “philosophy.” This article discusses debates in East Asia as well as in the United States and Europe over the discipline-defining question of whether the academic field of philosophy should include Asian and other non-Western traditions of profound and rigorous—even if methodologically as well as conceptually unfamiliar—thinking about fundamental matters. It argues that, henceforth, the field of philosophy should be conceived as dialogically cross-cultural rather than as exclusively Western.
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Santina, Peter Della. "The Madhyamaka and Modern Western Philosophy." Philosophy East and West 36, no. 1 (January 1986): 41. http://dx.doi.org/10.2307/1398507.

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Ali, Forkan. "Connecting East and West through Modern Confucian Thought." Asian Studies 8, no. 3 (September 22, 2020): 63–87. http://dx.doi.org/10.4312/as.2020.8.3.63-87.

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This study is an attempt to establish that 20th century’s canonized Taiwanese philosopher Mou Zongsan (1909–1995) has contributed significantly to the innovative burgeoning of modern Confucianism (or New Confucianism) with the revision of Western philosophy. This is based on the hypothesis that if ideas travel through the past to the present, and vice versa, and if intellectual thinking never knows any national, cultural and social boundaries, then there is an obvious intersection and communication of philosophical thoughts of East and West. This article also contemplates the fact that Western philosophies are widely known as they are widely published, read and circulated. Conversely, due to the language barriers philosophy and philosophers from the East are less widely known. Therefore, this research critically introduces and connects the early 20th century Confucian philosopher Shili Xiong (1885–1968), his disciple the contemporary Taiwanese Confucian intellectual Mou Zongsan, along with the Western philosophers Immanuel Kant (1724–1804), Martin Heidegger (1889–1976), and Herman Bavinck (1854–1921), through ideas like moral autonomy, ethics, ontology, and imago Dei. In so doing, the article delineates the path to study 20th century Taiwanese philosophy, or broadly Chinese Confucian philosophy which makes a bridge between the East and the West through Modern Confucianism prevalently called New Confucianism.
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Park,Wan-Kyu. "Re-reading of the Western Modern Philosophy." Studies in Philosophy East-West ll, no. 62 (December 2011): 171–89. http://dx.doi.org/10.15841/kspew..62.201112.171.

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Jauhari, Sofuan. "KONSTRUKSI FILSAFAT ISLAM TERHADAP FILSAFAT YUNANI DAN FILSAFAT BARAT MODERN." Ngabari: Jurnal Studi Islam dan Sosial 13, no. 1 (October 24, 2020): 1. http://dx.doi.org/10.51772/njsis.v13i1.44.

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In the academic world, there is often debate about the influence of Greek philosophy, Islamic philosophy, and modern Western philosophy on each other. Does Islamic philosophy was influenced by Greek philosophy or vice versa? And does modern Western philosophy influenced by Islamic philosophy or vice versa? This paper aims to discuss the contribution of Islamic philosophy to the existence of Greek philosophy and modern Western philosophy. Through the literature review method, this paper finally resulted in the finding that both Greek philosophers, Muslim philosophers, and Modern Western philosophers had both been teachers and students for each other.
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Komatsu, Hikaru, and Jeremy Rappleye. "Reimagining Modern Education: Contributions from Modern Japanese Philosophy and Practice?" ECNU Review of Education 3, no. 1 (March 2020): 20–45. http://dx.doi.org/10.1177/2096531120905197.

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Purpose: Amidst ongoing attempts to think beyond Western frameworks for education, there is a tendency to overlook Japan, perhaps because it appears highly modern. This is striking given that some prominent strands of Japanese philosophy have formulated an explicit and exacting challenge to the core onto-epistemic premises of modern Western thought. It is also surprising because Japanese educational practices have resulted in some of the highest achievement outcomes—both cognitive and noncognitive—found anywhere in the world and inculcate a worldview that is distinct. Design/Approach/Methods: Herein, we thus attempt to make visible the potential contribution of modern Japanese philosophy by outlining some of the core ideas, then turn to sketch resonances with and responses to other projects outlined in this Special Issue. Our approach is elucidation through relational comparison. Findings: Through this process, we suggest that the notion of self-negation as a mode of learning may be helpful in explaining why—at the empirical level—the outlook of Japanese students, and perhaps other East Asian students, diverge markedly from their Western peers. Yet we also find that an attempt, such as ours, to link divergent onto-epistemic thought to alternative empirical hypotheses quickly gives rise to various doubts and discomforts, even among otherwise sympathetic scholars. Originality/Value: In directly responding to these doubts, one original contribution of our piece is to show just how difficult it may ultimately be to divest from the symbolic foundations already laid by Western liberalism: Even if divergent thought can be imagined and different cultural narratives explored, dominant readings of empirical “realities” continue to be entrapped in the logic laid by Western liberalism.
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Jiliang, Tu. "The Place of the Philosophy of Language in Modern Western Philosophy." Contemporary Chinese Thought 32, no. 3 (April 2001): 46–57. http://dx.doi.org/10.2753/csp1097-1467320346.

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Arisaka, Yoko. "Modern Japanese Philosophy: Historical Contexts and Cultural Implications." Royal Institute of Philosophy Supplement 74 (June 30, 2014): 3–25. http://dx.doi.org/10.1017/s1358246114000022.

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AbstractThe paper provides an overview of the rise of Japanese philosophy during the period of rapid modernization in Japan after the Meiji Restoration (beginning in the 1860s). It also examines the controversy surrounding Japanese philosophy towards the end of the Pacific War (1945), and its renewal in the contemporary context. The post-Meiji thinkers engaged themselves with the questions ofuniversalityandparticularity; the former represented science, medicine, technology, and philosophy (understood as ‘Western modernity’) and the latter, the Japanese – ‘non-Western’ – tradition. Within the context, the question arose whether or not Japan, the only non-Western nation to succeed in modernization at the time, could also offer a philosophy that was universal in scope? Could Japanese philosophy offer an alternative form of modernity to the global domination of Western modernity? In this historical context, the philosophies of Kitaro Nishida and Tetsuro Watsuji, two of the tradition's most prominent thinkers, are introduced. Nishida is considered the ‘father of modern Japanese philosophy’ and his followers came to be known as the ‘Kyoto School’. The essay ends with a brief reflection on the influence of philosophy on culture, focusing on the aftermath of the tsunami catastrophe in 2011.
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Williams, Hugh. "Confronting the Modern Problematic." Journal of Interdisciplinary Studies 29, no. 1 (2017): 52–70. http://dx.doi.org/10.5840/jis2017291/24.

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The modern problematic, defined by Kenneth Schmitz, is a widespread acceptance of God’s absence in the culture of the technologically advanced Western societies. Schmitz clearly has been deeply influenced by Karol Wojtyla’s work as both philosopher and religious leader. Pope John Paul II’s Fides et Ratio is notable for its courage in advocating the serious pursuit of truth guided at least in part by the philosophy of being. This essay draws on certain important contrasts in Schmitz’s subsequent meditations upon the transcendental of beauty and its implications for communication and postmodern culture with its emphasis on the human subject. The purpose is to reflect on the special significance of this important contrast, shift, and development that occurs in these aspects of Schmitz’s own philosophy within the tradition of the philosophy of being that has been given renewed definition and importance for our challenging times in John Paul II’s encyclical on faith and reason.
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Dissertations / Theses on the topic "Modern Western philosophy"

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Clynes, Frances. "An examination of the impact of the Internet on modern Western astrology." Thesis, University of Wales Trinity Saint David, 2015. http://repository.uwtsd.ac.uk/586/.

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Astrology is a feature of modern culture. While the academic study of the culture of astrology is on the increase, virtually no scholarship exists on astrology and the Internet. However a large body of literature exists on the relationship between the Internet and religion, and this literature is used as a framework for the study of astrology and Internet. This research investigates the use of the Internet by modern Western Astrologers, within the context of theories of cyberspace. It looks at how the Internet is being used by astrologers and what effects they believe it can have on astrology and its practice. The research was both quantitative and qualitative. Questionnaires were issued at astrological conferences in the United Kingdom and the United States of America. In addition sixty-five astrologers were interviewed. In the 1990s a body of literature was produced that associated the physical Internet with the virtual world of cyberspace. From this literature came claims of cyberspace as dualistic or Cartesian. My research was informed by theories of dualism inherited from the classical world, and by previous arguments that astrology is dualistic. The thesis concludes that the majority of astrologers have a dualistic view of the Internet and cyberspace; the online world of cyberspace is viewed as a mental arena in contrast to the offline, physical world. A highly positive use of the Internet is the growth of online astrological communities; connections can be made with astrologers in different parts of the world. The Internet is perceived as a source of vast quantities of astrological information of varying quality. In the views of the astrologers poor quality astrological information can have a detrimental effect on the practice of astrology in the modern Western world.
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Ely, Bonita. "Change and continuity the influences of Taoist philosophy and cultural practices on contemporary art practice /." View thesis (Appendix 3 available at UWS Library for private study and research purposes only), 2009. http://handle.uws.edu.au:8081/1959.7/40805.

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Thesis (Ph.D.)--University of Western Sydney, 2009.
A thesis presented to the University of Western Sydney, College of Arts, School of Communications Arts, in fulfilment of the requirements for the degree of Doctor of Philosophy. Includes bibliographies. Thesis front, chapters, appendices 1, 2 also available online at: http://handle.uws.edu.au:8081/1959.7/40805.
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Adams, Thomas Carter. "Conceptual investigation and the ontology of law." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:0cec2db0-62e6-4273-975e-f60a39f8ea13.

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An important question for general jurisprudence concerns method: what is the right way to form a philosophical understanding of law? Exploration of this question has, in one form or another, featured as a constant part of the work of those within the discipline, and many different answers have been given. The aim of this thesis is to argue that a controversial conception of philosophical method – as an investigation into our rule-bound conceptual practices and uses of language – is the appropriate means of understanding the nature of law. The first three chapters establish the initial connection between conceptual or linguistic analysis and the ability to gain insight into the social reality of law. I argue, in chapter one, that institutional concepts have a linguistic basis and, in chapters two and three, that legal systems are borne out of the shared use of certain basic concepts on the part of those who make up their law applying institutions, i.e. the courts. To understand the rules according to which such concepts are deployed, I suggest, is to understand the essential structure of legal practice. An assumption of that argument is tested in chapter four by considering Ronald Dworkin’s famous claim that certain forms of disagreement between lawyers and judges are incompatible with a picture of law dependent upon their agreement in the use of basic legal concepts. Chapter five takes up the question of whether the account of social ontology contained in the thesis is compatible with the fact of philosophical disagreement about the nature of law. Finally, chapters six and seven discuss alternate models of theoretical success in general jurisprudence, the first inspired by externalist views of linguistic and mental contents, and the second dependent upon a naturalistic conception of philosophy.
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Whistler, Daniel. "The theological dimensions of F.W.J. Schelling's theory of symbolic language." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:cc9ed6e7-d409-4550-be41-d5963a50cf9c.

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In this thesis I examine Schelling’s construction of symbolic language in §73 of his Philosophie der Kunst. I approach this construction in three ways. First, I compare Schellingian symbolic language to other contemporary theories of the symbol and language (in particular, those of Goethe, Kant and A.W. Schlegel). While Schelling’s theory of symbolic language possesses properties similar to these other theories (the identity of being and meaning, organic wholeness, the co-existence of opposites), I show that it differs in how they are interpreted. Second, I excavate the metaphysical and epistemological principles from Schelling’s philosophy of the period which underlie this theory of language. Three tenets from the Identitätssystem (as it is called) are crucial: formation, quantitative differentiation and construction. They illuminate why Schelling interprets symbolic language very differently to his contemporaries. Third, I consider the theological significance of Schellingian symbolic language. This significance is twofold. First, his theory gives rise to a conception of discourse without reference, and so to the notion of a theology without reference. On this basis, Schelling criticises Christian theology for remaining too concerned with referring to God, when what is at stake is rather the degree of intensity to which it produces God. Theology therefore stands in need of reformation. Second, the way in which theology is utilised by Schelling in order to construct symbolic language in §73 of the Philosophie der Kunst itself provides a model for reformed theological practice. I argue that Schelling conceives of traditional theology as material for intensifying the production of God. In this way, an ‘absolute theology’ is engendered which has no concern for reference or for the integrity of the theological tradition.
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Thorpe, Josh. "Here hear my recent compositions in a context of philosophy and western 20th century experimental art /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ59209.pdf.

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Brandt, Stefan Geoffrey Heinrich. "Wittgenstein and Sellars on intentionality." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:0d9c1102-17bf-493b-a1a0-aa983d277717.

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The aim of the thesis is to explore Ludwig Wittgenstein’s and Wilfrid Sellars’s views on intentionality. In the first chapter I discuss the account of intentionality and meaning the early Wittgenstein developed in his Tractatus logico-philosophicus. I present his idea that sentences are pictures of states of affairs with which they share a ‘logical form’ and to which they stand in an internal ‘pictorial relationship’. I argue that Wittgenstein thought of this relationship as established by acts of thought consisting in the operation of mental signs corresponding to the signs of public languages. In the second and third chapters I discuss the later Wittgenstein’s criticism of ideas at the heart of the Tractarian account of intentionality, as well as his explanations of the phenomena that motivated it. In the second chapter I examine his rejection of the idea that thinking consists in the operation of mental signs and his criticism of the idea that meaning and understanding are mental processes accompanying the use of language. In the third chapter I turn to Wittgenstein’s criticism of the idea that representations stand in an internal ‘pictorial relation’ to objects in the natural order that are their meaning. I illuminate his later views by discussing Sellars’s non-relational account of meaning, in particular his claim that specifications of meaning do not relate expressions to items that are their meaning, but rather specify their rule-governed role in language. I conclude with a discussion of the later Wittgenstein’s account of the relationship between intentional phenomena and the objects at which they are directed. In the final fourth chapter I provide a detailed discussion of Sellars’s account of thinking. I conclude with some criticisms of Sellars’s views.
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Lappano, David James. "The edifying and the polemical in Kierkegaard's religious writings : toward a theology of encounter." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:3843c702-42cb-40eb-af9b-11d5311b03d3.

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This thesis provides a theoretical framework that brings the unity of Kierkegaard’s ‘middle period’ into relief. I will analyse Kierkegaard’s writings between 1846 and 1852 when, I argue, the socially constructive dimension of his thought comes to prominence, involving two dialectical aspects of religiousness identified by Kierkegaard: the edifying and the polemical. How these two aspects come together and get worked out in the lives of individuals form the basis of what can be called a Kierkegaardian ‘social praxis’. I conclude that the tension between the edifying and the polemical can be coherently maintained in a communicative life that is also characteristic of a militant faith. This militant faith and life is presented as a critical guard against absolutisms, fundamentalisms, and intellectual aloofness; but the ‘militant’ individual is also utterly dependent, in need of edification and critique, and therefore chooses the risk of encountering others, seeking relationships out of a commitment to the development of persons and communities in co-operation. Therefore, not only does this dialectic provide readers with an important theoretical framework for understanding Kierkegaard’s ‘middle period’, but it is also a valuable resource for a constructive analysis of active social living suitable for theology in the twenty-first century.
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Ely, Bonita. "Change and continuity : the influences of Taoist philosophy and cultural practices on contemporary art practice." Thesis, View thesis (Appendix 3 available at UWS Library for private study and research purposes only), 2009. http://handle.uws.edu.au:8081/1959.7/40805.

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The aim of this thesis is to identify in contemporary art practices the inflections that have either direct, or indirect origins in Taoism, the conceptual source of China’s principle indigenous, cultural practices. The thesis argues that the increasingly cross cultural qualities of contemporary art practice owe much to the West’s exposure to Taoism’s non-absolutist, non-humanist tropes, a cultural borrowing that has received slight attention despite its increasingly pervasive presence. This critical analysis is structured by Deleuze and Guattari’s theory of the rhizome as a metaphor for cultural influences that are pluralist permeations, rather than a linear hierachy. The thesis tracks discourse between the West and China from early contact to the present, tracing manifold aspects of Taoism’s modes of visual representation in Western art. Chinese gardens, Chinoiserie, calligraphy, and their coalescence in Chinese painting, are analysed to locate Taoist precepts familiar to the West, principally citing the Tao Te Ching by Lao Tzu, Taoism’s founder. Here Taoist philosophy, as synthesised in Western thought, is proven to be a source of identifiable innovations in contemporary art practice. For example, spatial articulation as a dominant element of expression in installation art is traced to Western artists’ exposure to the conceptualised spatiality of Sinocised artefacts. Taoist precepts are analysed in the Chinese tradition of improvising upon calligraphic characters as a key factor.This model is deployed using the skills set of studio-based research, to identify the experimental nature and degree of improvisation in Western artists’ adaptations of Taoist methods in innovative painting, then sculpture. Investigations of artworks are structured upon correlations between Deleuze’s theories of representation and Taoist theories of creativity. A thematic connection with Taoism located in contemporary art, namely, notions of continuity and change, assists this detailed unravelling of creative processes, aesthetics, metonymy and meaning derived from Taoism in global, contemporary art.
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Srinivasan, Amia Parvathi. "The fragile state : essays on luminosity, normativity and metaphilosophy." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:23b7a5c9-448d-421b-b26c-5cae3591aee3.

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This dissertation is a set of three essays connected by the common theme of our epistemic fragility: the way in which our knowledge – of our own minds, of whether we are in violation of the epistemic and ethical norms, and of the philosophical truths themselves – is hostage to forces outside our control. The first essay, “Are We Luminous?”, is a recasting and defence of Timothy Williamson’s argument that there are no non-trivial conditions such that we are in a position to know we are in them whenever we are in them. Crucial to seeing why Williamson’s anti-luminosity argument succeeds, pace various critics, is recognising that the issue is largely an empirical one. It is in part because of the kind of creatures we are – specifically, creatures with coarse-grained doxastic dispositions – that nothing of interest, for us, is luminous. In the second essay, “What’s in a Norm?”, I argue that such an Anti-Cartesian view in turn demands that epistemologists and ethicists accept the ubiquity of normative luck, the phenomenon whereby agents fail to do what they ought because of non-culpable ignorance. Those who find such a view intolerable – many epistemic internalists and ethical subjectivists – have the option of cleaving to the Cartesian orthodoxy by endorsing an anti-realist metanormativity. The third essay, “The Archimedean Urge”, is a critical discussion of genealogical scepticism about philosophical judgment, including evolutionary debunking arguments and experimentally-motivated attacks. Although such genealogical scepticism often purports to stand outside philosophy – in the neutral terrains of science or common sense – it tacitly relies on various first-order epistemic judgments. The upshot is two-fold. First, genealogical scepticism risks self-defeat, impugning commitment to its own premises. Second, philosophers have at their disposal epistemological resources to fend off genealogical scepticism: namely, an epistemology that takes seriously the role that luck plays in the acquisition of philosophical knowledge.
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Rubio, Diego. "The ethics of deception : secrecy, transparency and deceit in the origins of modern political thought." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:3e92fabc-9e47-41a5-a739-00a0f67d6dcf.

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The purpose of this thesis is to reflect on the importance that deception has had on the efficient functioning of societies and the development of individuals. I attempt to do so by adopting an historical perspective, analysing the development of the notion of lawful deception during the Middle Ages and, mainly, the Early Modern Age through theological and political discourses. The scope of my investigation is pan-European. I examine sources from the major Western territories, but I pay special attention to those produced in the Spanish-Habsburg Empire, which was a major political and cultural entity during this period. My claim is that between the thirteenth and seventeenth centuries, the West witnessed the formation of what I call an "Ethics of Deception:" a trend of thought that, without challenging the Augustinian prohibition of lying, recognised deception as intrinsic to nature and mankind, thereby justifying its use from moral and political perspectives. I explain how this intellectual process was conducted, fostered by new social realities, and helped by the flourishing of casuistry, tacitism and neostoicism. Furthermore, I argue that the acceptance of deception contributed to the creation of a new view of the world, language and human interaction. A view that is in the very basis of some of the most characteristic features of Baroque art and that opened the door to some of the most transcendental cultural changes of the period, such as the creation of politics governed by reason rather than faith, the secularisation of social behaviour, and the emergence of the notions of individualism, privacy and freedom of thought. For these reasons, I claim that deception played an important role in the shaping of Modernity.
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Books on the topic "Modern Western philosophy"

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Hamlyn, D. W. A history of western philosophy. Harmondsworth: Penguin, 1988.

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Hamlyn, D. W. The Pelicanhistory of western philosophy. Harmondsworth: Penguin, 1989.

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1948-, Bar On Bat-Ami, ed. Modern engendering: Critical feminist readings in modern Western philosophy. Albany: State University of New York Press, 1994.

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Bat-Ami, Bar On, ed. Modern engendering: Critical feminist readings in modern Western philosophy. Albany: State University of New York Press, 1993.

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Miles, Murray Lewis. Inroads: Paths in ancient and modern western philosophy. Toronto: University of Toronto Press, 2003.

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Jewish philosophy and western culture: A modern introduction. London: I.B. Tauris, 2007.

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A brief history of western philosophy. Malden, Mass: Blackwell Pub., 1998.

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L, Macfie A., ed. Eastern influences on Western philosophy: A reader. Edinburgh: Edinburgh University Press, 2003.

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1923-, Popkin Richard Henry, ed. The Columbia history of Western philosophy. New York: Columbia University Press, 1999.

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Philosophy and philosophers: An introduction to western philosophy. London: Penguin Books, 1994.

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Book chapters on the topic "Modern Western philosophy"

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Tubbs, Nigel. "The Modern Mind." In History of Western Philosophy, 115–43. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230244849_7.

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Brittan, Gordon. "Determinism, Determination, and Objectivity in Modern Physics." In The Western Ontario Series In Philosophy of Science, 159–68. Dordrecht: Springer Netherlands, 2009. http://dx.doi.org/10.1007/978-1-4020-9510-8_9.

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Redhead, Michael. "The Vacuum in Antiquity and in Modern Physics." In The Western Ontario Series in Philosophy of Science, 381–84. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-0214-1_19.

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Stamatescu, Ion-Olimpiu. "A View of the Symbolic Structure of Modern Physics." In The Western Ontario Series In Philosophy of Science, 389–402. Dordrecht: Springer Netherlands, 2009. http://dx.doi.org/10.1007/978-1-4020-9510-8_24.

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Gryaznova, Elena V., Aleksandr V. Vorokhobov, Aleksey G. Goncharuk, Svetlana M. Maltseva, and Daniil V. Semikopov. "Antimetaphysical Strategies in the Western European Philosophy of the Modern Times." In Сooperation and Sustainable Development, 479–86. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-77000-6_57.

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Obiedat, A. Z. "Taha Abd al-Rahman on Modern and Postmodern Family Ethics." In Modernity and the Ideals of Arab-Islamic and Western-Scientific Philosophy, 285–314. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-94265-6_9.

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Obiedat, A. Z. "Modern Virtuous Ethics: Knowing the Good and Doing the Right in Scientific Humanism." In Modernity and the Ideals of Arab-Islamic and Western-Scientific Philosophy, 241–83. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-94265-6_8.

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Chung, Edward Y. J. "Yi Yulgok on the Role of Emotions in Self-cultivation and Ethics: A Korean Confucian and Comparative Interpretation." In Emotions in Korean Philosophy and Religion, 143–64. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-94747-7_4.

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AbstractYi I (Yulgok) was a leading Neo-Confucian thinker and one of the greatest statesmen in Joseon Korea. This chapter presents the holistic role of emotions (jeong/qing 情) in self-cultivation and statecraft by covering his major philosophical texts, letters, and political essays. We discuss Yulgok’s theory that virtuous emotional harmony and the transformation of one’s gi/qi (vital energy) are important for self-cultivation and why this interpretation is relevant to his political reform measures. The chapter also compares it with Western virtue ethics. It concludes that the modern relevance of Yulgok’s insights emphasizes ethical passions to promote political justice and social wellbeing.
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Obiedat, A. Z. "A Modern View of the Nature of Reality and a Premodern Counterpoint: The Scientific Ontology of Mario Bunge and Five Religious Counter-arguments for the Existence of a Deity." In Modernity and the Ideals of Arab-Islamic and Western-Scientific Philosophy, 161–206. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-94265-6_6.

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B. Moura, Cristiano, and Andreia Guerra. "Rethinking Historical Approaches for Science Education in the Anthropocene." In Palgrave Studies in Education and the Environment, 215–28. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-79622-8_13.

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AbstractIn this chapter, we intend to bring the urgency of our times, pointed out by discussions about the Anthropocene, to research in history, philosophy, and sociology of science in science teaching. After considering the own historicity of the Anthropocene concept, we seek, through a short historical case on botany, to build new lenses to look at Western modern science, locating other stories and other perspectives that can be told about its emergence and establishment. With this new focus, we discuss how this knowledge was shaped by the triad of colonialism, capitalism, and patriarchy, and that for this reason, we must perceive modern science through a critical lens in dialog with other forms of knowledge. This dialogue can help to build solutions for the present moment and to dissolve some of the impasses regarding the conversations around the Anthropocene. Thus, we argue that enhancing the political-historical dimension of Western modern science in science education is a fundamental task in building futures that produce different and potentially less (self)destructive multispecies relationships.
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Conference papers on the topic "Modern Western philosophy"

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Chen, Si, and Zhiyong Fu. "Study on Life Meaning in Oriental and Western Philosophy." In 4th International Conference on Culture, Education and Economic Development of Modern Society (ICCESE 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200316.136.

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GAID, Salima. "THE CONTRIBUTIONS OF PHYSICS TO THE RISE AND DEVELOPMENT OF PHILOSOPHY AT THE OPENING OF THE MODERN ERA." In 2. IJHER-International Congress of Humanities and Educational Research. Rimar Academy, 2021. http://dx.doi.org/10.47832/ijhercongress2-4.

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Modern Western philosophy is the third stage in the history of philosophy, and it begins at the beginning of the seventeenth century with Descartes. The reason why historians of philosophy have classified this philosophy in a third stage is that it represented a new type of philosophizing completely different from the philosophical pattern that prevailed in the middle Ages. The truth is that the rise of this new style of philosophizing did not come out of nothing, but it rather emerged from a set of objective reasons, including the religious reform and scientific advance or renaissance, that various sciences have witnessed; mainly physics in the forefront. Physics has known amazing developments thanks to great scientists; the most famous of them is Galileo, who is credited with establishing modern physics. The rise of modern physics led directly to the emergence of modern philosophy, and the developments that physics will know after the Renaissance will also be directly reflected in the development of philosophy. This point in particular is what we would like to study in this research paper, we will seek to demonstrate the close relations between philosophy and physics at the beginning of the modern era, to show through them the contributions of physics to the rise of modern philosophy, and its aftermath developments. These contributions appear in the fact that physics determines the subject of philosophy, its method in particular, and its identification of the various issues that it will raise, as well as the various theories and doctrines that it will construct to answer them. Key words: Mechanics, Materialism, Mechanism, Atomism, Expérimental Method, Empiricism.
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Dobri, Mirona Letitia, Alina-Ioana Voinea, Constantin Marcu, Eva Maria Elkan, Ionuț-Dragoș Rădulescu, and Petronela Nechita. "MINDFULNESS: A PSYCHOTHERAPEUTIC METHOD OF ACCEPTANCE AND CENTERING OF THE MENTAL FRAMEWORK." In The European Conference of Psychiatry and Mental Health "Galatia". Archiv Euromedica, 2023. http://dx.doi.org/10.35630/2022/12/psy.ro.29.

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Mindfulness as a term comes from Buddhist traditions, translating as awareness, concentration or remembrance. Western neuroscientists define mindfulness practices as a combination of emotional and attentional training regimes that help cultivate physical and psychological well-being and improve emotional regulation while noting neurobiological changes in the brain. The formal introduction of oriental ways of thinking into western philosophy, psychology and medicine happened decades ago, generating a large spectrum of discussions and scientific works concerning the therapeutic applications of mindfulness practice. Basing our presentation on a thorough study of scientific papers, we propose a synthesis of the theoretical aspects related to mindfulness and a new perspective regarding its applications in clinical psychiatric care. The modern occidental approaches of the practice are adapted into methods used in cognitive therapy based on mindfulness. The benefits of formal practice proven from the neurological perspective are the result of a less reactive autonomic nervous system. Regulation of attention, body awareness, regulation of emotions, increased capacity of adaptation is just a few of the mechanisms involved. Therefore, it is integrated into western psychotherapy as an adjunctive or alternative method of treatment for several psychiatric disorders among which are depression, anxiety, substance use, smoking cessation, insomnia. In conclusion, mindfulness has shown to have great promise in clinical application, and the hope is to be used in the future with the purpose of improving mental and physical wellbeing and quality of life.
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Bandalo, Višnja. "ICONOGRAPHIC DEPICTION AND LITERARY PORTRAYING IN BERNARD BERENSON'S DIARY AND EPISTOLARY WRITING." In NORDSCI Conference Proceedings. Saima Consult Ltd, 2021. http://dx.doi.org/10.32008/nordsci2021/b1/v4/18.

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The paper focuses on the interlacement of literary and iconographic elements by displaying an innovatory philological and stylistic approach, from a comparative perspective, in thematizing multilingual translational and adaptive aspects, ranging across Bernard Berenson's diaristic and epistolary corpus, in conjunction with his works on Italian visual culture. This interweaving gives occasion to the elaboration of multilinguistic textual influences and their verbo-visual artistic representations deduced from his innovative interpretative readings in the domain of world literature in modern times. Such analysis of the discourse of theoretical and literary nature, and of the pictoricity, refers to Bernard Berenson's multilingual considerations about canonical authors in English, Italian, French, German language, belonging to the Neoclassical and Romantic period, as well as to the contemporary era, as conceptualized in his autobiographical works, in correlation with his writings on Italian figurative art. The scope of this presentation is to discern and articulate Berenson's aesthetic ideas evoking literary and artistic modernity, that are infused with crucial notions of translational theory and conveyed through the methodology of close reading and comprising at the same time, in an omnicomprehensive manner, a plurality of tendencies intrinsic to social paradigms of cultural studies. Unexplored premises reflecting Berenson's vision of Italian culture, most notably of a visual stamp, will be analyzed through author's understandings of such adaptive translations or volumes to be subsequently translated in Italian, and through their intertwined intertextual applications, significantly contributing to further critical and hermeneutic reception thereof. Particular attention is drawn to its instancing in the field of Romantic literary production (Emerson, Byron), originally underscoring the specificities of each literary genre and expressive mode, of the narrative, lyric or theatrical nature, as well as concomitantly involving parallel notions as adapted variants within visual arts, and in such a way expressing theoretical views pertainable to Italian artworks too. Other analogous elements relevant to literary expression in the most varied cultural sectors such as philosophy, music, civilisational history (Goethe, Hegel, Kant, Wagner, Chateaubriand, Rousseau, Mme de Staël, Taine) are furnished, as well as the examples of the resonances of non-western cultures, with the objective of exploring the effect among readership bringing also to the renewal of Italian tradition.
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Reports on the topic "Modern Western philosophy"

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Buchanan, Riley, Daniel Elias, Darren Holden, Daniel Baldino, Martin Drum, and Richard P. Hamilton. The archive hunter: The life and work of Leslie R. Marchant. The University of Notre Dame Australia, 2021. http://dx.doi.org/10.32613/reports/2021.2.

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Professor Leslie R. Marchant was a Western Australian historian of international renown. Richly educated as a child in political philosophy and critical reason, Marchant’s understandings of western political philosophies were deepened in World War Two when serving with an international crew of the merchant navy. After the war’s end, Marchant was appointed as a Protector of Aborigines in Western Australia’s Depart of Native Affairs. His passionate belief in Enlightenment ideals, including the equality of all people, was challenged by his experiences as a Protector. Leaving that role, he commenced his studies at The University of Western Australia where, in 1952, his Honours thesis made an early case that genocide had been committed in the administration of Aboriginal people in Western Australia. In the years that followed, Marchant became an early researcher of modern China and its relationship with the West, and won respect for his archival research of French maritime history in the Asia-Pacific. This work, including the publication of France Australe in 1982, was later recognised with the award of a French knighthood, the Chevalier d’Ordre National du Mèrite, and his election as a fellow to the Royal Geographical Society. In this festschrift, scholars from The University of Notre Dame Australia appraise Marchant’s work in such areas as Aboriginal history and policy, Westminster traditions, political philosophy, Australia and China and French maritime history.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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