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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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Bogdan, Henrik. "Introduction: Modern Western Magic." Aries 12, no. 1 (2012): 1–16. http://dx.doi.org/10.1163/147783512x614812.
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AbstractMan kann verteidigen, dass das Konzept der Magie als Antithese zur westlichen Kultur auf vier polemischen Diskursen basiert. Zunächst gibt es die Annahme, dass Magie eine Form von 'primitivem' abergläubischem (oder nicht-rationalem) Denken ist. Zweitens gibt es die Ansicht, dass Magie etwas aus anderen Teilen der Welt und daher ein fremdes Element in der westlichen Kultur ist. Drittens gibt es den Diskurs über Magie als etwas, das im Gegensatz zum christlichen Glauben steht. Der vierte und letzte Diskurs ist die bezüglich der inhärent böse Natur der Magie. Die Dialektik zwischen polemischen und apologetischen Diskursen über Magie und die bedeutende Rolle der wissenschaftlichen Literatur in dieser dialektischen Beziehung sind wichtig, um Konstruktionen der modernen westlichen Magie zu verstehen.
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Kimelev, Yu. "AXIOLOGY OF MODERNITY. THE PHILOSOPHY OF CHARLES TAYLOR." Filosofiya Referativnyi Zhurnal, no. 3 (2022): 24–41. http://dx.doi.org/10.31249/rphil/2022.03.06.
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The article is dedicated to philosophy of a well known Canadian philosopher Charles Taylor. The first part suggests a conceptual scheme making possible a systematic synthesis of Ch. Taylor’s work. The second part analyzes the study of history of modern philosophy which made Ch. Taylor famous. In his analysis the author concentrates on Ch. Taylor’s view of modern moral ontology and of modern axiology in general. The third part demonstrates that Ch. Taylor uses modern axiology to analyze the actual political situation The author points out that Ch. Taylor is becoming increasingly critical of the present-day western world.
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Tselishcheva, Oxana I. "Richard Rorty and the crisis of modern western philosophy." Vestnik Tomskogo gosudarstvennogo universiteta. Filosofiya. Sotsiologiya. Politologiya, no. 2(34) (June 1, 2016): 333–38. http://dx.doi.org/10.17223/1998863x/34/38.
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Garrett, Brian. "Inroads: Paths in Ancient and Modern Western Philosophy (review)." University of Toronto Quarterly 75, no. 1 (2006): 152–53. http://dx.doi.org/10.1353/utq.2006.0079.
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Tillett, Gregory. "Modern Western Magic and Theosophy." Aries 12, no. 1 (2012): 17–51. http://dx.doi.org/10.1163/147783512x614821.
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AbstractDer Einfluss der Theosophischen Gesellschaft auf die Entwicklung der modernen westlichen Esoterik kann kaum überschätzt werden. Sowohl direkt als auch indirekt funktionierte die Theosophie als Katalysator und Quelle für fast alles in der westlichen Esoterik, das die Veröffentlichung der Lehren von Helena Petrovna Blavatsky (1831–1891) und die Gründung der Theosophischen Gesellschaft im Jahre 1875 folgte. Während der Einfluss der Theosophie auf die westliche Esoterik gut dokumentiert ist, wird sie weniger häufig als Vorläufer der westlichen Magie gesehen. Obwohl Blavatsky das bereitstellte, was man als die den rituellen Magie zugrundeliegenden esoterischen Philosophie betrachten könnte, lieferte Charles Webster Leadbeater (1854–1934) die mehr praktischen, und tatsächlich beliebteren und schmackhafteren, Erklärungen, wie und warum sie wirksam sein könnte. Seine Behauptung, dass rituelle Magie nicht einfach symbolisch oder psychologisch sei, sondern eine wirkliche Transformation der Teilnehmer und der äußeren Welt verursachte, hat die meisten modernen ritualmagischen Gruppen und Texte beeinflusst und ist da deutlich offenkundig. Es ist ein Theosophischer Einfluss aber nicht einer, der Blavatsky, oder die Theosophische Organisationen welche das, was oft 'Neo-Theosophie' genannt wird, ablehnen, erkennen würden.
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Zyryanov, Aleksey V., and Andrey N. Babenko. "Evolution of legal understanding in Western philosophy." RUDN Journal of Law 26, no. 3 (September 7, 2022): 564–81. http://dx.doi.org/10.22363/2313-2337-2022-26-3-564-581.
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The article is devoted to the analysis of research approaches to legal understanding in Western philosophy, starting from the ancient Greek period and ending with the second half of the 20th century. The aim of the work is to form a comprehensive understanding of the historically changing types of comprehending law (including, such areas as naturalism, moralism, traditionalism, normativism, positivism, sociologism, and realism) revealed in three aspects: formation factors, essence and criticism. The work was carried out within the framework of the modern scientific paradigm, which implies taking into account the plurality, complementarity and interdisciplinarity of approaches to the study of the surrounding world. In the context of evolution methodology, attention is drawn to the conditions of diversity, «heredity» and «mutation» of existing and existed types of philosophical views regarding the nature and essence of law. As a result of the study of the legal positions of such thinkers as Plato, Aristotle, Cicero, Thomas Aquinas, Grotius, Suarez, Pufendorf, Coke, Hale, Blackstone, Hobbes, Bentham, Kant, Austin, Kelsen, Hart, Raz, Dworkin, Fennis, Ross, and Llewellyn, an attempt was made to demonstrate the evolution of philosophical reflection on the factorial transformation of social and state reality, which contributes to “stitching of matter” of Western ideas about legal reality. The area of research implication correlates with the range of interests of scientists and professional subjects of the political and legal sphere interested in objectifying knowledge about the traditional foundations of European legal understanding, which manifest themselves in modern law enforcement practice. It can be concluded that the emergence of philosophy of law paradigms, which signifies “adaptation” to the challenges of the modern era, will ultimately determine how law and legal institutions will be understood and developed in the future.
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Cusack, Carole M. "Pathways in modern Western magic." Culture and Religion 14, no. 4 (December 2013): 496–98. http://dx.doi.org/10.1080/14755610.2013.840135.
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Dinges, William D., Mary Lee Nolan, and Sidney Nolan. "Christian Pilgrimage in Modern Western Europe." Review of Religious Research 31, no. 3 (March 1990): 332. http://dx.doi.org/10.2307/3511629.
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Zhu, Jiangang. "Higher Education as a Common Good in China: A Case Study for Ideas and Practices." Higher Learning Research Communications 6, no. 2 (June 30, 2016): 31–42. http://dx.doi.org/10.18870/hlrc.v6i2.330.
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China began its modern system of higher education with the establishment of the former Peking University in Beijing in 1898. The traditional Confucian philosophy of education has been replaced dramatically by modern western philosophy. However, since the communist party came to power in 1949, the philosophy of higher education has experienced much more dramatic changes. In Mao’s time between 1949 and 1976, Maoism philosophy largely displaced Western, so-called capitalistic, philosophy and dominated Chinese higher education for almost 30 years.
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Konstantin Gennadievich, Maltsev, Maltseva Anna Victorovna, and Lomako Leonid Leonidovich. "“Islamic Discourse” in Modern Western Political Philosophy: “Paradoxes” of Tolerance." Islamovedenie 11, no. 3 (September 30, 2020): 100–112. http://dx.doi.org/10.21779/2077-8155-2020-11-3-100-112.
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The discourse of Islam in modern Western political philosophy is constructed in the horizon of "evidence" and solutions, the clarification of the origin and essence of which is the task of philosophical interpretation. The article analyzes three representative examples: the in-terpretation of the "ideology of Islam" in relation to the global liberal economic order (D. Lal); “Islamic terrorism” as a kind of ressentiment (S. Zizek); “Islamic fundamentalism” in the hori-zon of the “global empire” (M. Hardt, A. Negri). It is established that the conceptual framework of all three discourses of Islam is the dominant Western "economic paradigm" (J. Agamben) of political philosophy. The liberal new European form of the latter makes a fundamental distinc-tion between the public and the private, making room for free civic identities based on the arbi-trary individual choice of an autonomous subject and homogenizing social reality into ideal ab-solute anarchy. This is possible only on the basis of the tradition of secularization, which is im-manent in the West and alien to Islam. With regard to any “other”, strategies of assimilation or destruction are applied. The conclusion is made about the unsuitability of liberal “instruments” for the establishment and maintenance of peace through the policy of separation and multicul-turalism; theoretically possible alternatives to the “notion of the political” are indicated
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Kalumbang, Yuventia Prisca. "Kritik Pragmatisme Richard Rorty Terhadap Epistemologi Barat Modern." Jurnal Filsafat 28, no. 2 (August 31, 2018): 253. http://dx.doi.org/10.22146/jf.36413.
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This essay focuses on characteristic of pragmatism and its philosophical function in pragmatism milieu that has been improved by Richard Rorty. It dicussess Rorty’s famous book: Philosophy and the Mirror of Nature. In Rorty’s view, pragmatism is a new philosophy orientation that goes beyond modern Western epistemology tradition. Epistemology in Western tradition since the 16-17 Century have been deeply influenced by Descartes, Locke and Kant, who spent great effort in stipulating all formal a priori categories as foundational constitutive factors of human knowledge. Such fondational knowledge is believed to represent reality and creates abstract-apriori and contemplation world. Instead of contemplation, Rorty pragmatism suggests a reverse way of knowing by introducing to the virtue of human’s concrete dimension which is united with dimension of action. In other words, understanding Rorty’s characteristic of pragmatism the same way to understand his critics against modern Western epistemology which has only created an abstract world and contemplation. The paper offers three parts of discussions; firstly, Rorty’s view on modern Western epistemology; followed by general characteristic of Rorty’s pragmatism, and last, its consequence toward philosophy function. Through pragmatism, Rorty affirms his support to plurality of human values and interest as concrete subject.
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Wardani, Wardani. "PERKEMBANGAN PEMIKIRAN FILSAFAT ISLAM MODERN (SEBUAH TINJAUAN UMUM)." Jurnal Ilmiah Ilmu Ushuluddin 14, no. 1 (March 1, 2016): 27. http://dx.doi.org/10.18592/jiu.v14i1.680.
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This article is aimed to deal with the development of Islamic philosophy in modern era in many countries, both in theEast and the West, in the world commonly, and in Indonesia particularly. Islamic philosophy in this era has grownthrough four stages. Firstly, at the beginning of 19th century, when the modernization in Muslim countries has beeninitiated by Jaml al-Dn al-Afghn. Secondly, since 19th until 20th century, when some orientalists among Jews havestudied the Islamic philosophy. Thirdly, post-World War II, when the Islamic philosophy has become the concern ofthe Eastern and Western scholars. Fourthly, the golden age of Islamic philosophy has come, since 20th centuryhitherto, when the bordes has fused in the sense that both Western and Eastern scholars have collaborated in jointintellectualagenda to study of Islamic philosophy. The Study of Islamic philosophy in Indonesia, in particular, haspassed three stages of development; firstly, in 1960-1970s, the stage of consolidation has begun through efforts carriedout by Harun Nasution to cultivate rational thought in the mind of Indonesian Moslems; secondly, in 1980-1990s,the stage of institutionalization has begun when the department of theology and philosophy at the Faculty of Ushl al-Dn at Syarif Hidayatullah State Institute for Islamic Studies in Jakarta has been initiated in 1982; finally, since1990 hitherto, the stage of functionalization, when the Islamic philosophy has been studied in Islamic universities, andeven functionalized to solve many problems.
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Fios, Frederikus. "Critics to Metaphysics by Modern Philosophers: A Discourse on Human Beings in Reality." Humaniora 7, no. 1 (January 30, 2016): 108. http://dx.doi.org/10.21512/humaniora.v7i1.3493.
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We have entered the 21st century that is popularly known as the era of the development of modern science and technology. Philosophy provides naming for contemporary era as postmodern era. But do we suddenly come to this day and age? No! Because humans are homo viator, persona that does pilgrimage in history, space and time. Philosophy has expanded periodically in the long course of history. Since the days of classical antiquity, philosophy comes with a patterned metaphysical paradigm. This paradigm survives very long in the stage history of philosophy as maintained by many philosophers who hold fast to the philosophical-epistemic claim that philosophy should be (das sollen) metaphysical. Classical Greek philosopher, Aristotle was a philosopher who claims metaphysics as the initial philosophy. Then, Immanuel Kant, Hegel, Heidegger, Marx even Habermas offer appropriate shades of metaphysical philosophy versus spirit of the age. Modern philosophers offer a new paradigm in the way of doing philosophy. The new spirit of modern philosophers declared as if giving criticism on traditional western metaphysics (since Aristotle) that are considered irrelevant. This paper intends to show the argument between traditional metaphysical and modern philosophers who criticize metaphysics. The author will make a philosophical synthesis to obtain enlightenment to the position of human beings in the space of time. Using the method of Hegelian dialectic (thesis-antiteses-synthesis), this topic will be developed and assessed in accordance with the interests of this paper.
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Roald, Anne Sofie. "Islamic Versus Modern Western Education." American Journal of Islam and Society 11, no. 1 (April 1, 1994): 116–19. http://dx.doi.org/10.35632/ajis.v11i1.2459.
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The Islamization of education, which is part of the more overarchingdiscussion of Islamizing knowledge, has activated Muslim social and naturalscientists as well as scholars in the humanities. The wide extensionof scholarly fields involved has colored the discussion and multiplied itsviews. For a reader in the subject of Islamic education, this multiplexpicture can be confusing and make it hard to distinguish petween the differentcomponents.In his research, Kitaji has attempted to compare the modem westernand Islamic educational systems. He has divided his research into fourmain parts. First he gives an outline of national education. In this part, hedeparts from the problems faced by the Japanese educational system,where the drop-out rates have nearly doubled in the last ten years. In thecase of Japan, he finds that the curriculum is rigid and does not take intoaccount individual differences in the ability to absorb information. Hefurther argues that the psychological atmosphere discourages pupils, forthe system tries to control them by regulating their attitudes and psychicalappearance (i.e., hair-style and clothes).From the particularity of Japanese schooling, he turns to a descriptionof the western educational system in general. What Kitaji does is to generalizethe western educational system in terms of Japanese actual experiences,western educational philosophy (mostly French), and westerndomestic critics. This results in a generalization that is far too broad, andI, who live in Sweden, tecognize only a few of the author’s characteristicsof the western educational system. However, Kitaji makes an importantpoint, which I assume pertains nearly to all western countries’national educational system: neglecting the pupils’ identity formation, particularlythe spiritual part. He also emphasizes the fact that nationaleducation is based upon the state’s demands rather than the pupils’ individualneeds. Although Kitaji stresses the state’s role in the developmentof structure and of curriculum, his recurrent emphasis of the state’s rolein curriculum development makes it difficult to grasp whose conscious orunconscious forces are actually working. The research would maybe bemore substantial if some comments had been made on this subject ...
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Nasution, Marlian Arif. "Philosophy of Science in Islamic Thought Perspective." al-Lubb: Journal of Islamic Thought and Muslim Culture (JITMC) 2, no. 1 (December 29, 2020): 1. http://dx.doi.org/10.51900/lubb.v2i1.8585.
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<span class="fontstyle0">Tracing a starting point that is very important from the traditional Islamic sciences, modern Western science was developed such that it adopts a philosophical footing. Unlike modern Islamic science, the philosophical footing is to be distinguished from the philosophical foundation of Islamic science. Indeed, Islamic science main concern is closely related to the basic philosophy of science issues is growing and is recognized today, including science paradigms and methodologies developed in the modern world that is more influenced by the thinking paradigm of the modern secular Western philosophy. This implies bias in epistemology and axiology between science and moral paradigm developed in Islam. In the practical level of science that was developed to be dried from a religious touch, these conditions afflict various disciplines of knowledge that Muslims studied. Therefore, Muslims increasingly need to differentiate between Islam and science that is not Islamic. Today, not many intellectual issues are more important to the contemporary Islamic world beyond the relationship between Islam and modern science.</span> <br /><br />
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Hoang, Pham Minh. "R. Carnap's view on The semantic system in Introduction to semantics." Tạp chí Khoa học 16, no. 5 (September 25, 2019): 191. http://dx.doi.org/10.54607/hcmue.js.16.5.2497(2019).
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Rudolf Carnap is a great philosopher of modern Western philosophy of the twentieth century. His thoughts relate to the topics of logics and linguistics in which the conception of semantics occupies an important position. He built a fairly complete semantic system in his classic work, Introduction to Semantics. The study of the logical thoughts of semantics of R. Carnap not only has important theoretical significance for philosophy and logics, but also suggests problems of linguistics and mathematics.
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Shahidullah, Sharif Mohammad, and Nor Faridah Abdul Manaf. "The Philosophy of Happiness: A Comparative Study between Western and Islamic Thought." KEMANUSIAAN The Asian Journal of Humanities 29, no. 2 (2022): 121–40. http://dx.doi.org/10.21315/kajh2022.29.2.6.
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The concept of happiness is an equally important topic of discussion in both Islamic and Western philosophy. This article presents a comparative analysis of happiness concepts from Islamic as well as Western points of view. The article aims at discovering the influence of al-Ghazali (a medieval Muslim scholar of Sufi persuasion) upon Syed Muhammad Naquib al-Attas, a present-day Malaysian Muslim philosopher, concerning the philosophy of happiness. It also focuses on the Aristotelian philosophy of happiness, underscoring the discussion from his seminal book The Nichomachean Ethics, and includes an in-depth study of happiness as discussed by modern Western philosophers like Jeremy Bentham, John Stuart Mill and Immanuel Kant. The study follows a qualitative, non-empirical, textual and contextual analytical approach, which comprises several texts and journal archives composed by the aforementioned scholars and philosophers from the ancient medieval period to the present. The analysis reveals that Islamic philosophy always underscores happiness in this present life and the eternal life after death, while Aristotelian pagan philosophy stresses happiness only in this sublunary life. The study also argues that virtue is a predominant aspect necessary to attain happiness in the worldly life and in the afterlife.
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Zhongrui, Hua. "My Opinion on the Separation of Modern Western Science and Philosophy." New Research on Philosophy 1, no. 1 (2021): 1–11. http://dx.doi.org/10.35534/nrp.0101001.
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Alexandria Frisch. "Jewish Philosophy and Western Culture: A Modern Introduction (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 28, no. 1 (2009): 161–63. http://dx.doi.org/10.1353/sho.0.0498.
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Gálik, Marián. "On Interphilosophical Sino-Western Dialogue in the Contemporary World." Journal of Chinese Philosophy 40, no. 5 (March 2, 2013): 99–114. http://dx.doi.org/10.1163/15406253-04005010.
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This article tries to put forward the problems of theory of Comparative Philosophy into the broad framework of Sino-Western dialogue in our global age. It begins with the critical evaluation of New Confucianism as the best scholarly elaborated Chinese philosophy in modern times, which on the basis of integrative studies within the broad dialogue may be able to help to create the polymorphous philosophy(ies) congenial for the contemporary world. Sharing harmony but not uniformity on the background of different vistas such dialogue may contribute to this aim extremely important for the mankind. The article ends with remarks concerning the problems making such theory of Comparative Philosophy plausible.
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Abu-Rabi, Ibrahim M. "Beyond the Post-Modern Mind." American Journal of Islam and Society 7, no. 2 (September 1, 1990): 235–55. http://dx.doi.org/10.35632/ajis.v7i2.2793.
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What can an accomplished Western theologian and philosopher offerto modern Islamic thought‘! Is there a need for the contemporary Muslimintelligentsia to learn from outside sources? And, if "a conscious and intellectualdefence must be made of the Islamic tradition,” does it mean that Muslimshave to live in a state of mental inertia vis-i-vis the impressive Western traditionin philosophy, theology, and other humanistic and social sciences? Finally,what are the intellectual dangers of borrowing from a Western heritage whichis diffuse in nature, and which is not free from ideology most of the time?Would we be accused of eclecticism and a lack of historicism?Undoubtedly, a major North African philosopher like Abdallah Laroui would dismiss the whole theological project of Islam and Christianity, oreven the whole theoretical enterprise of comparative religion, as irrelevant,ahistorical, anti-intellectual, nxluctionist, and obstructionist. The same attitudeis shared by not a small number of Arab and Muslim social scientists whoconsider metaphysics a fading religious pastime that should have been drivenaway from the human mental endeavor long before Kant appeared on thescene. This orientation is sociologically developed by Bassam Tibi in hisrecent book entitled The Crisis of Modem Islam: A Reindustrial Culturein the Scientific-Technological Age, where he argues that the only viableapproach to Islam in the modern wrld is the sociological method. Therefore,his aim is not to study the spiritual, philosophical, and social manifestationsof Islam in today‘s world, but to understand it, “as it is incorporated intoreality as a fait social-that is, a social fact.”Metaphysics and the Search for a Methodin Religious StudiesProkssor Huston Smith, who sees the validity of the argument that religionis a social fact, argues that the religious question is primarily metaphysical.Thus he offers a “synthetic construct” of religion: metaphysical and social.Put differently, Smith maintains that, transcendentally speaking, religion isa priori and universal; whereas socially spealung, religion is subject to diversityand particularism. It is when we understand his “synthetic argument” thatwe begin to unravel his conceptual concerns: Smith is troubled by the modernphilosophical assertion that truth is made and not found ...
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Belimova, Vlada. "The History of Philosophy in the Perspective of the Intercultural Philosophy: The Concept of Scharfstein." Polylogos 5, no. 2 (16) (2021): 0. http://dx.doi.org/10.18254/s258770110015854-1.
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The article examines a new trend in contemporary philosophical studies known as the ‘intercultural philosophy’ in the light of its connection with the history of philosophy. The intercultural philosophy claims to study various forms of world philosophical knowledge, from its own peculiar perspective, that reveal the ‘symphonic’, ‘polylogue’ character of interaction of world cultures and their philosophical traditions. This sets up a query to rethink the traditional attitude of the existing philosophical disciplines to the diversity of forms of world philosophy. Many works on the history of philosophy, created in the paradigm of the comparative philosophy, demonstrate the bias (sometimes in the form of unconscious mind predisposition of their authors) towards the ‘Orientalism’ with its typical tendency to judge the non-Western philosophical traditions (in particular of India and China) by their conformity with the standards of European philosophy. However, among the authors, who consider themselves to be comparative philosophers, one can also find those, who understanding the defect character of ‘Orientalism’, strive to look at the non-Western philosophical traditions open-mindedly – as the autonomous, integral systems of thought, which (together with the Western philosophy) form the polyphonic tune of the world philosophy. These thinkers are shaping a new intercultural trend in modern philosophy. Ben-Ami Scharfstein belongs precisely to this rare category of modern philosophers. He reflects his own position as a position of a ‘cultural comparativist’. In his exposition he avoids the traditional mode of studying of the philosophical tenets separately – belonging to different cultures and geographical loci, and claims that it is better to study world history of philosophy uniting the positions of Indian, Chinese and Western thinkers on the basis of the universal philosophical problems. The article underlines Scharfstein's methodology as a promising for comprehending and revising the history of philosophy from the intercultural perspective.
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Maliavin, Vladimir V. "Immanent Transcendence in Western and Chinese Philosoph." Voprosy Filosofii, no. 5 (2021): 169–81. http://dx.doi.org/10.21146/0042-8744-2021-5-169-181.
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The interest towards immanent reality indicates one of the most important landmarks in the modern history of philosophy. This turn presents a major challenge to philosophical reflection. It is practically impossible to discern immanence in its pure form and it is often suspected that in conjunction with transcendence it generates various forms of totalitarianism. Chinese philosophy provides a systematic and viable concept of immanence grounded in auto-affect of life and its creative potential. It transcends both empirical experience and thought but is accessible not through rational knowledge but by means of “self-abandonment” as an act of moral cultivation and spiritual enlightenment, essentially transindividual. The author explores various aspects of immanence in Chinese thinking as well as its effects in Chinese culture, in particular the concepts of freedom and creativity. He claims, that the turn towards immanence is essential for the growth of truly global philosophy.
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Kisjuhas, Aleksej. "Reason without feelings? Emotions in the history of western philosophy." Filozofija i drustvo 29, no. 2 (2018): 253–74. http://dx.doi.org/10.2298/fid1802253k.
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The paper critically analyzes the interplay between reason and emotions in the history of Western philosophy, as an inadequately ambivalent interrelationship of contrast, control and conflict. After the analysis of the philosophies of emotions and passion amongst the most important philosophers and philosophical works of classical antiquity and the Middle Ages, the paper presents ideas on this interrelationship within the framework of modern philosophy, or during the so-called Age of Reason. Finally, the paper analyzes the character of emotions in the contemporary philosophy, while examining possibilities for the history of (philosophy of) emotions and feelings, but also the possibilities for overcoming the undue opposition of reason and emotions, which was present in the dominant Western philosophical tradition.
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Jianming, He. "An Outline of Modern Chinese Buddhism's "Response" to Eastern and Western Philosophy." Chinese Studies in History 46, no. 3 (April 2013): 44–58. http://dx.doi.org/10.2753/csh0009-4633460303.
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Schweitzer, Albert. "Philosophy and Animal Welfare Movement." Ethical Thought 20, no. 2 (2020): 154–59. http://dx.doi.org/10.21146/2074-4870-2020-20-2-154-159.
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This work provides a Russian translation of Albert Schweitzer’s “Philosophy and Animal Welfare Movement” (Philosophie und Tierschutzbewegung, c. 1950, possibly 1936). There, Schweitzer considers the issue of the man’s proper attitude to the living beings around. At the same time, he analyzes the history of the formation of different approaches to the issue in the course of the development of western and eastern ethical thought. In particular, he examines briefly the attitude towards living beings in Chinese and Indian ethics, the ethics of early and modern Christianity, and European philosophy. Finally, Schweitzer highlights the inevitability of the convergence between universal human ethics and the principles of reverence for life and love for all life. In this convergence, he sees a complex task facing contemporary society.
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Wang, Yongxiang. "“Language” and “discourse”: Two perspectives on linguistic philosophy." Semiotica 2018, no. 224 (September 25, 2018): 295–312. http://dx.doi.org/10.1515/sem-2016-0207.
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AbstractWith the establishment of modern linguistics and the linguistic turn of western philosophy, various linguistic theories have been advanced and have given different interpretations to language and discourse. Different schools of thought have witnessed a direct collision of ideas and a deep academic dialogue between the theory of translinguistics advanced by the great master of dialogism, Bakhtin, and the outlook on language of the father of modern linguistics, Saussure.
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Fredericks, James. "The Kyoto School: Modern Buddhist Philosophy and the Search for a Transcultural Theology." Horizons 15, no. 2 (1988): 299–315. http://dx.doi.org/10.1017/s0360966900039177.
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AbstractThe author argues that the Kyoto school of modern Japanese Buddhist philosophy can contribute much to Christian reflection on the problem of a transcultural theology. Starting with the work of Nishida Kitaro in the early part of this century, the Kyoto school has attempted to express Mahayana Buddhist thought in Western philosophical categories. Articulating his own “logic” based on the Mahayana notions of emptiness and nothingness, Nishida went on to advance a fully developed philosophy of religion which offers a unique interpretation of Christian theism while presenting the Mahayana tradition in a critical and systematic language accessible to a Western readership. Nishida's colleagues in the School include Tanabe Hajime, Nishitani Keiji, Takeuchi Yoshinori, and Abe Masao among others. A review of the literature available in Western languages is offered, as well as a discussion of some of the salient theological problems raised by this Mahayana critique of Christian theism and its contribution to the problem of a transcultural theological standpoint.
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Budi Santosa, Revianto. "Recharting The Philosophy of Technology in Contemporary Architecture." SHS Web of Conferences 41 (2018): 04012. http://dx.doi.org/10.1051/shsconf/20184104012.
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Technology is an indispensable aspect of architecture. In fact, it is being an essential part of the human effort in making architecture. Since the early modern era, technology that rapidly change has been seen as the sign of progress, not only pertaining to the technology itself, but also architecture and even civilization. Modern architectural theoreticians, from Sant’Elia to Le Corbusier, enthusiastically embraced the progressive side of technology and engineering. Philosophically, however, modern technology is regarded pessimistically. Heidegger and Jaspers considered technology as the source of alienation to the human being themselves and to the reality they face. To overcome this gap, Alan Drengson, proposed the four philosophy of technology to rechart the variety of tendency towards technology in Western society, consisting of (1) technological anarchy, (2) technophilia, (3) technophobia, and (4) technological appropriateness. In this explanation, he coined the terms “creative philosophy” to include many aspects and ways of thinking which might be incorporated in the creative activities like architectural design. This paper attempts to evaluate the appropriatenes of Drengson’s philosophical scheme as a platform for architectural education in Indonesia in general, by relating his framework with the architectural theories and practices in Indonesia. The result of this effort is while the formulation of his scheme is the very inclusive and closely related with creative activity like architectural design, it contains bias of industrial technology appearing in the Asian scene brought by Western European colonials. Discussing philosophy underlying Gandhi’s movement in India to reject oppressive technology, we may arrive at the conclusion that the philosopy of non-violence, truth and justice based on the principle of self restrained are relevant to figure out the ideal of appropriate technology in Asia.
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Zhaohui, Fang. "Metaphysics orXing(er) shangxue? A western philosophical term in modern China." Dao 5, no. 1 (December 2005): 89–107. http://dx.doi.org/10.1007/bf02857006.
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Kasulis, Thomas P. "Sushi, Science, and Spirituality: Modern Japanese Philosophy and Its Views of Western Science." Philosophy East and West 45, no. 2 (April 1995): 227. http://dx.doi.org/10.2307/1399566.
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Smirnov, Andrey V. "Current objectives of Russian philosophy." Civilization studies review 3, no. 1 (2021): 188–210. http://dx.doi.org/10.21146/2713-1483-2021-3-1-188-210.
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The article is dedicated to the problem of stringing together Russian social reality and genuine theoretical concerns of philosophy. Due to lifting ideological restriction in 1991 the major part of philosophical work was aimed on catching up with Western philosophy widening the gap between society and philosophy in Russia and stating Western value system as universal. The pressing issue for modern Russian philosophy is to formulate and to accept the epistemological basis for Russian civilization project equal in scale to the Western one. It requires the search of a new solution that could be able to gather heterogeneous value systems of Russian society. It should be more universal than “traditional Russian values”, which requires the great efforts on developing individual philosophical consciousness and reaching the deep self-awareness both philosophical and social. The Western-free basis of cogitation in Russian culture could be found in the idea of Vsesubektnostʼ as an utopian idea of the whole world unity, non-losable entirety and non-losable subjectivity. This idea could be used as unobtainable ideal to contemplate how the big culture could manifest itself into civilization system. It specifies the huge field for all-level research from the philosophy of consciousness to the practical cultural and civilization construction.
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Wolloch, Nathaniel. "The liberal origins of the modern view of nature." Tocqueville Review 34, no. 2 (January 2013): 107–31. http://dx.doi.org/10.3138/ttr.34.2.107.
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The Western view of nature underwent a paradigmatic shift in the first half of the nineteenth century - from an ideology promoting uninhibited and seemingly uncomplicated mastery of nature, to one which recognied that in the modern industrial world this mastery was inextricably intertwined with the loss, deplorable yet ultimately necessary, of pristine nature. Awareness of this tension became evident slpecifically in liberal philosophy. Awareness of this tension became evident specificallly in liberal philosophy.
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Petrov, Vladimir V. "Siberian Philosophy: Real Situation and Desired Future." Siberian Journal of Philosophy 17, no. 4 (2019): 208–13. http://dx.doi.org/10.25205/2541-7517-2019-17-4-208-213.
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In September 2019, the All-Russian Scientific Conference VIII Siberian Philosophical Seminar «The Siberian Dimension of Russian Philosophy: Schools, Directions, Traditions», organized by Novosibirsk State University and Gorno-Altaysk State University, was held in Novosibirsk and Gorno-Altaysk. The conference discussed key issues of philosophy and related sciences, such as history, political science, sociology, economics and jurisprudence, related to the modern interpretation of the foundations of philosophical culture, which played a key role in the formation of modern Western civilization. The conference showed that Siberian scientists have the potential to turn Siberian philosophy into one of the most important centers of the domestic and world philosophical network.
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Lyubimova, Tatyana B. "Uniformity vs. Unity." Russian Journal of Philosophical Sciences 62, no. 7 (October 10, 2019): 54–72. http://dx.doi.org/10.30727/0235-1188-2019-62-7-54-72.
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The question of whether it is possible to philosophize outside the categories of rationalist philosophy is not limited to methodology. It has ideological overtones. Namely, the rationalism that has developed in philosophy in modern times, after Descartes, is inevitably supplemented by mechanics. The world is seen as a machine, the living is reduced to mechanisms. Rationalism becomes a machine of mentality. Taking it as a model of normal thinking, giving it a universal value, we thereby impose Western way of thinking on other cultures with a different mentality. The question, therefore, is not about the method of scientific knowledge but about the power realized through the transformation of mentality. Scientific knowledge conquers space. Philosophy produces a transformation of mentality. New rationalism, according to G. Bachelard, is in dialectical relation with the usual realism of the natural Sciences. In this process, there is the implementation of new schemes developed in the complex interaction of “ratio” and experiment. Modern science is the collective creation of a new reality. This is the reality of the “picture of the world.” There is another view of science, rationalism and modern philosophy. According to him, rationalism is dualism, atomism and social individualism. These features reveal the anti-traditional and anti-metaphysical spirit of modern Western civilization. The traditional approach is non-duality, unity provided by metaphysical principles. The new rationalism in science is characterized by the belief in the infinite progress of knowledge. But knowledge itself, from the point of view of tradition, is devoid of great value. Philosophy uses categories of ancient Greek philosophy or German classical philosophy, but they cannot be considered universal. They corresponded not only to the time and place, the conditions in which they arose, but also to the characteristic mentality of the peoples and individuals who created them. They are not suitable for understanding the metaphysical doctrines of traditional cultures. The language of traditional cultures is symbolic and synthetic in contrast to the analytical language of Western science and philosophy.
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Kuczyński, Janusz. "Universalism, Modern History and the Marxist Theory of Formations." Dialogue and Universalism 30, no. 2 (2020): 165–82. http://dx.doi.org/10.5840/du202030224.
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The paper proposes a new kind of universalism, i.e., a philosophy of “mankind-for-itself.” This conception which deals with the human world is based on some essential features of the western cultural world, indicated by the author, as well as on Karl Marx’s and Georg W. F. Hegel’s ideas and conceptions.
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HARRISON, PETER. "Was there a Scientific Revolution?" European Review 15, no. 4 (September 18, 2007): 445–57. http://dx.doi.org/10.1017/s1062798707000440.
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During the middle decades of the twentieth century, the Scientific Revolution came to be understood as a key period in Western history. Recently, historians have cast doubt upon this category, questioning whether the relevant institutions and practices of the seventeenth century are similar enough to modern science to warrant the label ‘scientific’. A central focus of their criticisms has been the identity of natural philosophy – the major discipline concerned with the study of nature in the early modern period – and its differences from modern science. This paper explores natural philosophy and its relation to philosophy more generally. It concludes that a significant philosophical revolution took place in the seventeenth century, and that this was important for the subsequent emergence of modern science.
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Kovalev, Andrei Andreevich. "The idea of commonality and Western philosophical-legal concepts: history and modernity." Социодинамика, no. 6 (June 2021): 14–30. http://dx.doi.org/10.25136/2409-7144.2021.6.33244.
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This article discusses the idea of commonality within the system of philosophical-legal concepts through the prism of history and modernity. This problem is important for understanding the systemic nature of philosophical-legal concepts, considering that the philosophy of law throughout its conceptualization was often either replaced by the philosophy of politics or social philosophy, or veered off, virtually losing commonality with the “unified philosophy”. The research employs the components of comparative law, socio-philosophical, historical-logical, and political science analysis. The works of the foreign authors of the XIX – XX centuries served as the foundation for this research. The scientific novelty lies in the following: 1) the author establishes that the legal concept of commonality offers a means of reconsideration of the attitude of law towards the diversity of social groups and associations that characterize modern life; 2) an important trend is determined in studying the legal concept of commonality, developed for indicating the need for normative reflection of social relations based on trust; it recognizes the diversity of such relations and forms of their expression. This selected topic is relevant in modern world, as well as socio-humanistic knowledge, thus the author's approach allowed achieving the novelty of the formulated conclusions.
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Zhukov, Vadim N. "The philosophy of Russian Westernism: how to teach it today." Alma mater. Vestnik Vysshey Shkoly, no. 7 (July 2022): 11–14. http://dx.doi.org/10.20339/am.07-22.011.
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The problem of the rejection of Western influence in favour of the preservation of Russian traditions is examined using the example of the philosophy of Russian Westernism, which is taught in the general philosophy course at universities. The article shows the fundamental difference between the two types of Westernism — Russian Westernism and modern pseudo-Westernism.
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Abu-Rabi', Ibrahim M. "Islam and the Western Philosophy of Knowledge." American Journal of Islam and Society 14, no. 1 (April 1, 1997): 121–24. http://dx.doi.org/10.35632/ajis.v14i1.2261.
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It is a simple truism to state that any scholar who treats such a vast topicas "Islam and the Western Philosophy of Knowledge" must be familiar withthe different domains of intellectual and philosophical discourses in bvth theMuslim and the western worlds, their epistemological bases (i.e., foundationalconceputal principles), historical evolution, and cultural expressions. Inaddition, such a scholar cannot do justice to this imponant topic without constructingan appropriate and comprehensive comparative method that mightshed some light on why there have been some important divergences betweenthe Muslim worldview and the western one, especially in the modern period(e.g., the past few centuries). Third, in dealing with the above subject, ascholar must know at least one Islamic language (e.g., Arabic) and oneEuropean language in addition to English (e.g., French or German). Measuredagainst this criteria, the author of this (very) tiny work fails miserably to justifyhis goal(s) for writing this book, to offer a convincing method of comparativeanalysis, and to prove that he possesses the appropiate tools (i.e., sourcesand languages) with which to conduct his research.To begin with, the author states in the Preface that he intends to offer "ahumble contribution to the contemporary debate on the need for a new epistemology.” The nature of the contemporary debate the author refers to is unclear:Is it an Islamic debate? Western or African? Second, what is the nature of thisnew epistemology of which he speaks? His entire discussion throughout thebook does not mention any new epistemology per se, but rather a historicallyold and established one: that of the Qur’an and other revelations. So, is the authoroffering a Qur’anic rationale for and justification of some uiucial philosophicalissues arising in the modem westem world, or is he interested in measuring theimpact of western philosophy on the modem Muslim mind in the context ofcolonialism and the new world order? No such desire is expressed. When theauthor states in his Acknowledgment that “I came to the conclusion that the realmalaise of the Muslim Umma is the intellectual,” he does not tell us why it is soand why it is not economic, political, social, or a combination of the abov ...