To see the other types of publications on this topic, follow the link: Philosophic Life.
Journal articles on the topic 'Philosophic Life'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Philosophic Life.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Tsouna-McKirahan, Voula. "Philosophy and the Philosophic Life." Ancient Philosophy 15, no. 2 (1995): 626–31. http://dx.doi.org/10.5840/ancientphil199515221.
Full text
2
Young, Carl E. "The Farmer, the Tyrant, and the Quiet Man: Tacitus’ Agricola as Exoteric Literature." Polis: The Journal for Ancient Greek and Roman Political Thought 42, no. 1 (2025): 74–97. https://doi.org/10.1163/20512996-12340464.
Full textAbstract:
Abstract The article argues for a Straussian interpretation of Tacitus’ Agricola by showing that Tacitus’ explicit praise of the life of Agricola and criticism of the Stoic martyrs are undermined by his implicit comparisons to other lives within the text and by his allusions to other works of Socratic political philosophy, especially Xenophon’s. The popular teaching of the Agricola is that Agricola’s policy of political quietism is the best way of life for an ambitious young Roman living under a tyrannical emperor, while the Stoic’s political extremism is not beneficial for the common good. The philosophic teaching, by contrast, is that a ‘serious and wise man’ will pursue a kind of Xenophontic approach to politics because he recognizes that the philosophic life is the highest life, but that it is necessary for the philosopher to advise the tyrant if the conditions for a philosophic life are going to be possible.
3
Gillespie, Michael Allen. "The Question of the Examined Life." Review of Politics 80, no. 2 (2018): 223–33. http://dx.doi.org/10.1017/s0034670517001279.
Full textAbstract:
AbstractThis essay calls into question Zuckert's claim in Postmodern Platos that Strauss provides the best contemporary defense of the superiority of the philosophic life against the claims of Nietzsche and Heidegger that it leads to nihilism and despair. For her, Strauss persuasively draws on Plato, read through Alfarabi and Maimonides, to defend this view by showing that the philosopher understands the true ends of human life as a whole which is part of the whole, and thus provides a vision of the noblest, best, and most beautiful. I argue that this claim is implausible, that Strauss's Platonic vision of the ends of human life is obscure, and that even if correct, it does not offer an answer to the question of the relative value of these heterogenous ends, and thus does not demonstrate that the philosophic life is more worth living than any other form of life.
4
Tsiklauri, Khatuna. "Idea against Others Ideas: Caligula – History of Supreme Suicide." Caucasus Journal of Social Sciences 6, no. 1 (2023): 35–38. http://dx.doi.org/10.62343/cjss.2013.118.
Full textAbstract:
French writer Albert Camus (1913-1960) is known for the readers as wise but controversial writer who created novels, stories, plays, philosophical and literary essays. His early literary creations as well as his world out-look were prepared with the characteristics of European philosophic tra-ditions and literary development.Camus is one of the important representatives of French existential-ism though he was always objected being called an existentialist or even a philosopher: The former – possibly because that in the evolution of his viewpoints time after time he used to separate its chief statements; and the latter because he did not have the system of philosophical conception.Caligula is the History of Supreme Suicide. Caligula is the killer not by nature but by philosophic principles. He is paradoxical, he thinks that he is right but in fact he is wrong. Caligula refused to escape from genuine-ness and to hide behind illusions. Human beings’ attitude towards death is metaphysical, mysterious and inevitable. The fears of death, mysterious experience and human weakness are the components of Camus’ works. The death dominates over the life thus life becomes pointless. The beauti-ful world is just a glimpse.According to the existential philosophy, fear and death are the defini-tion of human life. Caligula cannot understand that it is impossible to destroy everything without self destruction. It is the most tragic, cruelest truth. The Emperor demands impossible thing. He tries to establish ab-normal freedom but he fails.
5
Dr., Thomas Joseph Nari. "Odera Oruka's Criteria for Philosophic Sagacity: It's Contributions and Difficulties." INTERNATIONAL JOURNAL OF INNOVATIVE RESEARCH IN MULTIDISCIPLINARY EDUCATION 04, no. 02 (2025): 219–27. https://doi.org/10.5281/zenodo.14948919.
Full textAbstract:
Philosophic sagacity is often regarded as the ability to navigate complex and abstract questions with wisdom, insight, and intellectual acumen. It plays a pivotal role in shaping human understanding of existence, morality, and knowledge. Its contributions lie in offering profound solutions to dilemmas that challenge conventional thinking, guiding ethical conduct, and fostering critical reflection on the nature of reality. Through its emphasis on deep contemplation and reasoned analysis, philosophic sagacity encourages individuals to transcend immediate impulses and seek broader truths, thus promoting intellectual and moral growth. However, the practice of philosophic sagacity is fraught with difficulties. One of its primary challenges is the ambiguity of the very concepts it seeks to clarify - truth, justice, and the good are often elusive and subject to varying interpretations across cultures and contexts. Furthermore, the philosopher’s capacity to reason and advise is often constrained by personal biases, the limits of language, and the inaccessibility of absolute knowledge. The pursuit of sagacity may also lead to intellectual isolation; as the insights it uncovers can be difficult for others to accept or apply in everyday life. Nevertheless, despite these obstacles, the value of philosophic sagacity remains indispensable in the search for a deeper understanding of life and existence.
6
Szenberg, Michael. "Philosophical Pattern Comparisons among Eminent Economists." American Economist 37, no. 1 (1993): 10–20. http://dx.doi.org/10.1177/056943459303700102.
Full textAbstract:
This paper offers philosophic comparisons based on the autobiographical essays on the life philosophies of twenty-two of the 1930's generation of eminent economists. The contributing economists are examined from the perspective of their conceptions of human nature, society, and justice, and technique which involves normative valuation, the openendedness of economic behavior, and the overmathematization of the discipline.
7
Carmel, A. Igba-Luga, and TerlumunKerekaa. "The Philosophical Perspective of the Poems of Maria Ajima: The Instance ofCycles." International Journal of Social Science And Human Research 04, no. 03 (2021): 416–23. https://doi.org/10.47191/ijsshr/v4-i3-23,.
Full textAbstract:
Philosophical writings and poetic rendition are both human endeavour that are universal in outlook as well as specific to indigenous societies. They are insightful discoursesthat contribute to learning, knowledge and sustained intellectual development of a society’s human resource.Philosophy and poetry exist in Africa’scomplex of cultural mechanism and provide the foundation as well as the sustenanceof Africa’s indigenous knowledgereservoir.African literature and its poetry specifically,portray perspectives of life from the experiences of the African writer who most times functions as the voice and intellectual conduit of his society.APoetic vision of life is committed in a rendering that is philosophic anddepictsshared experiencesof the members ofasociety. Cyclesby Maria Ajimais acollection of poems by aNigerianwriter. The poemsprovokethe reader to confrontdaily life issues by redressing them from the standpoint of logical reasoning, stark presentation and an existential position. The paper surmises that in thiscollection of poems the writercombines the aesthetic modewith a philosophic outlook that is essentially African to situate poetry as anindigenous enterprise that advancesintellectual development.
8
Kohen, Ari. "Plato’s Heroic Vision: The Difficult Choices of the Socratic Life." Polis: The Journal for Ancient Greek Political Thought 28, no. 1 (2011): 45–73. http://dx.doi.org/10.1163/20512996-90000178.
Full textAbstract:
Faced with charges of impiety and corruption of the youth, Socrates attempts a defence designed to vindicate the philosophic way of life. In this he seems to be successful, as Socrates is today highly regarded for his description of the good life and for his unwillingness to live any other sort of life, a position that is most obviously exemplified by his defence in the Apology. After his sentencing, Socrates’ arguments and actions—in the Crito and the Phaedo—also lend considerable support to the idea that the philosopher is committed to living a particularly good sort of life. While the sequence of dialogues that culminates in Socrates’ execution might seem to be the most obviously critical of the life of the philosopher, these dialogues actually serve to enshrine the character of Socrates as the quintessential moral hero.
9
Townsend, Mary. "Socratic Contempt for Wealth in Plato’s Republic." Polis: The Journal for Ancient Greek and Roman Political Thought 41, no. 2 (2024): 304–26. http://dx.doi.org/10.1163/20512996-12340437.
Full textAbstract:
Abstract In the Republic, Plato’s Socrates argues that the wealthy feel contempt for the poor, and the poor feel hatred for the rich. But why is Socrates, leading a life of scandalous poverty, without taking wages for philosophical work, an exception to this rule? Instead of hatred, envy, or no emotion at all, Socrates consistently treats wealth and the wealthy with ridicule and kataphronēsis – active looking-down or contempt – while meditating on the temptation of the poor to appropriate the excess flesh of the wealthy (Resp. 556d). It is contempt that allows Socrates to remain free and wageless, away from the tempting distortion wealth has on the soul (Resp. 330c, 554a–b). Socrates therefore insists his philosopher-kings should be paid only in food, the same reward he proposes for himself in the Apology. Instead of securing freedom from murderous epithumia through moderate property, Socrates implies only contemptuous poverty can safeguard a philosophic life.
10
Bobonich, Christopher. "WHY SHOULD PHILOSOPHERS RULE? PLATO'S REPUBLIC AND ARISTOTLE'S PROTREPTICUS." Social Philosophy and Policy 24, no. 2 (2007): 153–75. http://dx.doi.org/10.1017/s0265052507070203.
Full textAbstract:
I examine Plato's claim in the Republic that philosophers must rule in a good city and Aristotle's attitude towards this claim in his early, and little discussed, work, the Protrepticus. I argue that in the Republic, Plato's main reason for having philosophers rule is that they alone understand the role of philosophical knowledge in a good life and how to produce characters that love such knowledge. He does not think that philosophic knowledge is necessary for getting right the vast majority of judgments about actions open to assessment as virtuous or vicious. I argue that in the Protrepticus Aristotle accepts similar reasons for the rule of philosophers, but goes beyond the Republic and seems to suggest that philosophic knowledge is required for getting right ethical and political judgments in general. I close by noting some connections with Aristotle's later views in the Eudemian Ethics, the Nicomachean Ethics, and the Politics.
11
Tarrant, Harold. "Living by the Cratylus Hermeneutics and Philosophic Names in the Roman Empire." International Journal of the Platonic Tradition 3, no. 1 (2009): 1–25. http://dx.doi.org/10.1163/187254708x397414.
Full textAbstract:
AbstractThis paper is about an aspect of philosophic life, showing, in the case of one Platonic dialogue in particular, that the texts that later Platonists employed in a quasi-scriptural capacity could influence their lives in important ways. The Cratylus was seen as addressing the question of how names could be regarded as 'correct', raising the role of the name-giver to the level of the law-giver. It begins with the question of how a personal name could be correct. The ancient text that offers us most evidence of the philosophic manipulation of proper names is Porphyry's Life of Plotinus, which makes it quite clear that the revision of individuals' names, and in particular the giving of a Greek name to those of non-Greek origins, had become a regular practice. The name, it seems, was intended to capture something of the actual nature of the individual in question. There is evidence that the practice goes back to the age of Lucian, and specifically to the circle of Numenius, whose own name is also that of a bird. His religious dialogue Hoopoe suggests that there was something special in bird-names; Lucian's Gallus reincarnates Pythagoras as a bird, while his Death of Peregrinus has the eponymous sham philosopher ultimately adopting a bird-name too. Curiously, the final name that Porphyry bears also closely recalls the name of a bird. This may be explained as the apt naming of one who rose to the highest philosophic vision in accordance with the 'flight of the mind' passage in Plato's Phaedrus.
12
Adamenko, Bohdan Volodymyrovych. "Lecturing philosophy as its actualization." Filosofiya osvity. Philosophy of Education 26, no. 1 (2020): 162–70. http://dx.doi.org/10.31874/2309-1606-2020-26-1-10.
Full textAbstract:
The present times are full of various challenges, as it always used to be. Having in mind the rapid development of science and technology, we inevitably find ourselves under their influence. Thus, technology not only makes our life easier, but is also capable of shaping human perception in new obstacles. It can influence our choices and responsibility beyond them. Such a dynamic rate of producing new ideas and technology does not allow a proper and forehanded evaluation of their response in our near future. Since philosophers work with relatively constant terms, they have to be in the avant-gardé of a conceptual analysis and problem-shaping of the challenges facing modern people. In such circumstances, lecturing philosophy should hold a prominent position. The sphere of morals and ethical evaluations forms value basis for human self-cognition and performs as a stimulus to a more responsibly deliberated life. In this situation, a philosopher finds himself in a crucial role as a person, who provides this knowledge. The use of philosophical means has to start with the analysis of those, who are in charge of their usage. In order to remain frank with the audience and himself, a philosopher should start lecturing from himself, his self-cognition, as well as from a clear deliberation of his personal moral guidelines and personal responsibility. The situation, in which a philosopher shapes his personal ideas, formulates concepts, analyses, and provides arguments without proper elaboration of their premises and basic principles, raises concerns. Within the scope of this article we attempt to designate the term “philosopher” and philosopher’s position in the modern world. In order to articulate this term properly, we suggest a distinction in terminology between “philosophers of aim” and “philosophers of purpose”, which serves as a marker to estimate philosophic activities in their full scope. In my opinion, any philosophic activities, in their basis, perform as a practice of essential responsibility. The abovementioned definitions provide us with an ability to notice a distinction between philosophers and pseudo-philosophers, as well to evaluate the importance of the ones and the perniciousness of the others.
13
Amir, Lydia. "How Can Philosophy Improve Your Sense of Humor?" Philosophy of Humor Yearbook 5, no. 1 (2024): 227–55. http://dx.doi.org/10.1515/phhumyb-2024-0013.
Full textAbstract:
Abstract It is often said that humor is a powerful tool that is helpful for living a good life. When saying this, we assume that humor is used sporadically for chance encounters with the spontaneously funny. In what follows, however, I lay out the educational premises of a new worldview, which, by making systematic use of self-referential humor in order to handle events that are not immediately funny, leads to a stable state which philosophers call the good life. The multifaceted philosophic notion of the “good life” will be reduced to the principles proposed below; but humor as presented here can help achieve any philosophical ideal, even one that is not in the spirit of the view articulated here. However, the form of philosophic humor that I advance in this article requires education, mainly self-education, as is often the case with much successful education. Thus, as intimated by existential philosophers, I maintain, first, that laughter can and should be learned; and second, that the discipline of laughter is philosophically significant because laughter enables to endorse new norms and to change one’s attitude towards oneself, others, and the world. To achieve the educational aims of this article, the theoretical clarification of the worldview that I introduce, Homo risibilis or the ridiculous human being, is illustrated by exercises that help implementing it.
14
Hickson, Matthew. "The Necessity of Philosophy in the Exercise Sciences." Philosophies 4, no. 3 (2019): 45. http://dx.doi.org/10.3390/philosophies4030045.
Full textAbstract:
The pervasive and often uncritical acceptance of materialistic philosophical commitments within exercise science is deeply problematic. This commitment to materialism is wrong for several reasons. Among the most important are that it ushers in fallacious metaphysical assumptions regarding the nature of causation and the nature of human beings. These mistaken philosophical commitments are key because the belief that only matter is real severely impedes the exercise scientist’s ability to accurately understand or deal with human beings, whether as subjects of study or as data points to be interpreted. One example of materialist metaphysics is the assertion that all causation is physical- one lever moving another lever, one atom striking another atom, one brain state leading to another (Kretchmer, 2005). In such a world, human life is reduced to action and reaction, stimulus and response and as a result, the human being disappears. As such, a deterministic philosophy is detrimental to kinesiologists’ attempts to interpret and understand human behavior, for a materialistic philosophy, must ignore or explain away human motivation, human freedom and ultimately culture itself. In showing how mistaken these philosophic commitments are, I will focus on the sub-discipline of sport psychology for most examples, as that is the field of exercise science of which I am paradigmatically most familiar. It is also the field, when rightly understood that straddles the “two cultures” in kinesiology (i.e., the sciences and the humanities). In referencing the dangers of the materialistic conception of human beings for sport psychology, I will propose, that the materialist’s account of the natural world, causation and human beings stems from the unjustified and unnecessary rejection by the founders of modern science of the Aristotelian picture of the world (Feser, 2012). One reason that this mechanistic point of view, concerning human reality has gained ground in kinesiology is as a result of a previous philosophic commitment to quantification. As philosopher Doug Anderson (2002) has pointed out, many kinesiologists believe that shifting the discipline in the direction of mathematics and science would result in enhanced academic credibility. Moreover, given the dominance of the scientific narrative in our culture it makes it very difficult for us not to conform to it. That is, as Twietmeyer (2015) argued, kinesiologists do not just reject non-materialistic philosophic conceptions of the field, we are oblivious to their possibility. Therefore, I will propose two things; first, Aristotelian philosophy is a viable alternative to materialistic accounts of nature and causation and second, that Aristotle’s holistic anthropology is an important way to wake kinesiologists from their self-imposed philosophic slumber.
15
Zappen, James P. "The Unity of Plato'sGorgias:Rhetoric, Justice, and the Philosophic Life, Devin Stauffer." Rhetoric Review 26, no. 3 (2007): 326–29. http://dx.doi.org/10.1080/07350190701419897.
Full text
16
Harding, Brian. "Metaphysical Speculation and its Applicability to a Mode of Living." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 9 (December 31, 2004): 81–92. http://dx.doi.org/10.1075/bpjam.9.04har.
Full textAbstract:
This paper argues that Boethius’ De Consolatione Philosophiae presents theoretical metaphysical speculation as having a direct bearing on the life of the metaphysician. Boethius accomplishes this through his depiction of Lady Philosophy’s ‘therapy’ wherein complex metaphysical arguments are utilized to pull Boethius out of his depression, returning him to what she calls his true self. I begin the paper by contextualizing this discussion in terms of the debate as to whether or not the ‘philosophic life’ of pagan antiquity is present in medieval thought. I then turn to a discussion of the therapeutic metaphysical arguments of Lady Philosophy and their effects on Boethius’ mental and emotional state. I conclude the essay by listing some questions raised and directions for further study.
17
М.Б., Столяр. "ФІЛОСОФСЬКИЙ ЕПОС С. ПРОЛЕЄВА «ЄЛЕНА ПРЕКРАСНА» ЯК ПРОСТІР ЗУСТРІЧІ АНТИЧНОЇ КУЛЬТУРИ ТА СУЧАСНОЇ ЦИВІЛІЗАЦІЇ". Вісник Харківського національного педагогічного університету імені Г. С. Сковороди "Філософія" 1, № 47 (2016): 109–20. https://doi.org/10.5281/zenodo.164600.
Full textAbstract:
S. V. Proleev’s philosophic epos «Helen the Beautiful: the Tragedy of Beauty» as the example of the hermeneutic approach to the antique culture is under analysis in this article. The author underlines the actuality of the Antiquity as one of the sources of the modern European culture. The universal problems of human being are pointed out: the resolve of these problems is based upon the material of the modern philosophic mythopoetics. The author of the article makes attempt to find in the text of the book the allusions to the ancient artifacts, to discover the creative sense of philosophic myth and to reveal “existentials” of human life – of the childhood, of the youth, of the maturity and of the old age. Using the ideas of Stesichore’s palinode and developing the version of Empedocle’s tragedy «Helen», S. V. Proleev underlines cruelty and absurdity of Troyan war. Due to S. V. Proleev’s interpretation the antique tragedy becomes the point of crossing of many collisions – the fate and the free choice, the pride and the humility, the real heroism and the perverted variants of it, the mind and the limits of its power. Moreover the tragedy of the beauty is the main idea of the philosophical epos. Overcoming the limitation of the antique stories about Helen the Beautiful, S. V. Proleev interprets the image of Helen in both «apophatic» and «cataphatic» ways and proclaims the new type of hero and the new values. This new interpretation is the opposition to the ancient historic tendency of gnostic godding of Helen. S. V. Proleev proposes the unused potential of the myth about the most beautiful woman. It is interesting, that his interpretation bears some resemblance to the Old Testament story about the beautiful Joseph.
18
Deanini, Ferdinand. "The Law and the Philosopher. On Leo Strauss' "The Law of Reason in the Kuzari"." Philosophical Readings IX, no. 1 (2017): 69–74. https://doi.org/10.5281/zenodo.826123.
Full textAbstract:
This paper presents an interpretation of Leo Strauss’ essay on Yehuda Halevi’s <em>Kuzari</em> that focuses on reading it as a philosophic text in its own right. It argues that Leo Strauss uses the <em>Kuzari </em>to show the central importance the question of a fully rational law has for an adequate understanding of the relationship between philosophy and society. Strauss presents the philosophic view as ultimately denying any absolute obligations based on moral laws and puts it in opposition to a position that claims the law to be obligatory not as rational, but as divinely revealed.
19
Pavlovskij, A. I. "Philosophy in mass education system: Teaching as a mimetic practice." Education and science journal 24, no. 3 (2022): 78–103. http://dx.doi.org/10.17853/1994-5639-2022-3-78-103.
Full textAbstract:
Introduction. The article tackles the problem of changing the role and place of philosophy in the mass education system. Today, mass education is closely connected with pragmatisation and technologisation; and these two processes spawn a concern whether it is useful to study philosophy, and, as a consequence, an aspiration to transform the understanding of teaching itself.Aim. The aim of the present paper was to reconceptualise the bespoke teaching experience within the framework of personalised academic tracks launched in the University of Tyumen in an attempt to address the problem.Methodology and research methods. The theoretical part of the research lays out the foundation of philosophy teaching as a mimetic practice based on a methodology, which is developed through the following concepts: the dichotomy of E. Giddens’ practical and discursive consciousness, M. Polanyi’s tacit knowledge, E. Mach’s economy of thought, and C. Wulf’s mimesis. This was a starting point of a philosophy teaching practice that was tested on a batch of students, approximately a quarter of which agreed to take an anonymous survey about the process and the results of the joined work.Results and scientific novelty. A draft of a conceptual foundation of mass philosophy teaching in the current context is laid out. At the core of the process, there is a mimetic transfer of tacit knowledge, ensuring a skill to philosophise. This process presupposes an interaction of four actors: a teacher, a student, a text and a group of students. The lecture is a demonstration of a personal philosophic style, and the Socratic seminar is a joint practice with an unpredictable finale. In this practice, there is a system, where the teacher is an inquiring moderator launching the student’s personal search, the text provides a connection with a philosophic tradition, and the group – with the everyday life. The survey showed that this approach is effective: students like the process, they understand the connection of the philosophical ideas with the real life, and they track the level of their own understanding of philosophical texts.Practical significance. The research results may be useful for other philosophy teachers who on the basis of this study may adjust their teaching practices to a mass philosophy course delivered in the current conditions; and for further development of the theory, first and foremost, in terms of formulating the philosophical content being used.
20
Dobratz, Marjorie C. "Life-Closing Spirituality and the Philosophic Assumptions of the Roy Adaptation Model." Nursing Science Quarterly 17, no. 4 (2004): 335–38. http://dx.doi.org/10.1177/0894318404268826.
Full text
21
STERN, PAUL. "The Philosophic Importance of Political Life: On the “Digression” in Plato's Theaetetus." American Political Science Review 96, no. 02 (2002): 275–89. http://dx.doi.org/10.1017/s0003055402000163.
Full text
22
Federspil, Giovanni, and Nicola Sicolo. "The Nature of Life in the History of Medical and Philosophic Thinking." American Journal of Nephrology 14, no. 4-6 (1994): 337–43. http://dx.doi.org/10.1159/000168745.
Full text
23
Hüseyin Çaksen. "SAMUEL JOHNSON'S THOUGHTS ABOUT ISLAM." Al-Shajarah: Journal of the International Institute of Islamic Thought and Civilization (ISTAC) 27, no. 2 (2022): 403–12. http://dx.doi.org/10.31436/shajarah.v27i2.1504.
Full textAbstract:
This review essay is about a late nineteenth-century book on Islam written by an American Orientalist Samuel Johnson (1822-1882). Johnson was a clergyman, a consecrated minister, a scholar of large attainments, an author, and by nature a poet. More especially, he was a student and interpreter of the Far Eastern religions. Whatever his work, he brought into it an open, cultivated, and philosophic mind. The most enduring monument to Johnson’s labour is his scholarly and philosophical study of the Oriental Religions: India (1872); China (1877); and Persia (1885). This study engaged him during his whole ministry and to the end of his life.
24
Rohozha, M. М. "PHILOSOPHER IN SPACE AND TIME OF CULTURE (CHRONOTOPE OF MAÎTRE À PENSER) PART II." UKRAINIAN CULTURAL STUDIES, no. 1 (2) (2018): 41–45. http://dx.doi.org/10.17721/ucs.2018.1(2).09.
Full textAbstract:
The paper deals with the research of philosophic way of life as an invariant of the Western culture. The author tries to reveal the answers to the questions: What is the influence of the time and place of life on a thinking person? Is it possible to put a question in such a way? The second part of the paper givse methodological explanation for such putting the questions. Two conceptual strategies of thinking in the contemporary history of philosophy are mentioned – compartmentalism and biographical method. The latter one allows understanding of the philosophizing through research of maître à penser. Such approach made possible cultural studies prospect for a philosopher’s life in the context of unique time and space. To designate the uniqueness of time and space, the category of chronotope (M. Bakhtin) was introduced in the paper. Chronotope sets condensed signs in a definite period of time at the result of which a unique image of a thinker is born in a definite cultural space. Uniqueness of time and space sets originality of philosophical quest of a thinker. Analysis of one’s philosophizing through the prism of one’s life allows us to compare proved and practiced dimensions, and affirm a status of “maître à penser”, if these dimensions are coincided. The second part of the paper is focused on the time and space of the epoch of Modernity, where public space of the city as a place of activity for a philosopher is inseparably linked to critically directed an self-organized general public. Special attention is focused on life activity of Albert Schweitzer and Hannah Arendt. The author concludes that unlike Antiquity and Middle Ages where we were focused on the images of philosophers, Modernity deals with personalities of philosophers. Schweitzer as well as Arendt personally testify to their life and philosophical practice. The point is that definite life experience according to personal philosophy is purely important moral milestone, transforming the person to worthy exemplary.
25
Piskoppel, Anatoliy A. "«Chelovekoznaniye» (Knowledge of Man) of B. G. Ananiyev on the Background of Philosophic Anthropology." Yaroslavl Pedagogical Bulletin 6, no. 123 (2021): 117–30. http://dx.doi.org/10.20323/1813-145x-2021-6-123-117-130.
Full textAbstract:
Chelovekoznaniye of B. G. Ananiyev, «a plan of XXI psychology», belongs to that area of knowledge which borders and even intersects philosophy. It is the area of «psychological anthropology», the area of attempts to come to wider definitions of its object, and these are older than the «scientific» psychology itself, that counts down from W. Wundt. Traditionally it was philosophic anthropology that was concerned with the essence of «man and human society» and the idea of chelovekoznaniye essentially presupposed the orientation to the content of philosophic-anthropological reflexion. As B. G. Ananiyev relied only on the «dialectico-materialistic teaching» as a branch of philosophic thought grown from the German classical philosophy the philosophic-anthropological basis of his enterprise inevitably remained limited and narrowed on the background of both historical and modern forms of the world philosophic thought. The modern significance of this «plan of XXI psychology» could not be valued without investigating it on this background. The philosophic anthropology from the beginning of XX century has lived through many transformations. First of all, there was a galactic explosion: it has broken into an infinite number of anthropologies — political, cultural, social, pedagogical, religious. This process does not come to an end. The differentiation of philosophic-anthropological knowledge continues in the form of different approaches of the non-classical anthropology. The history of unsuccessful search of human nature and essence has shown that «the human is not given as nature but is made as project «. Human projects are molded, constructed, created. They are «man-made», created by means of cultural practices. The modern non-classical anthropology is interested in mass, socially significant trends, more than that, the trends which being followed do change radically the way of life of man, his identity. Being such «experiments on oneself» (transtrends) which lead to leaving the historical scene by man and , которые, по сути дела, направлены на уход человека с исторической сцены и replacing him with a close, but different being.
26
Whitaker, John K. "Must Historians of Economics Apologize Presidential Address History of Economics Society May, 1984." History of Economics Society Bulletin 6, no. 2 (1985): 9–15. http://dx.doi.org/10.1017/s1042771600010280.
Full textAbstract:
The body of enquiry known as economics grew out of the practical needs of economic life and statesmanship, and also out of philosophical speculation on the nature of man and society. Adam Smith reflects both aspects, but I would locate him predominantly in the philosophical wing. When he switched from considering the theory of moral sentiments to dealing with the causes of the wealth of nations, I don't believe that he saw himself as engaging in a fundamentally different mode of enquiry. He was, of course, concerned with practical questions--of ethical behaviour in the one case and of economic policy in the other--but discussion of both was from a broad philosophic viewpoint. Ricardo, on the other hand, seems to me to exemplify, and at a high level, someone who falls predominatly in the other wing. Although his thought was abstract, it was much more an attempt to deal pragmatically with important issues of practice than it was an attempt, in the philosophical tradition, to understand the general nature of men's interaction in society. Indeed, utilitarianism by then offered a strictly philosophic rationale for concern with practice (albeit a piggish one in some eyes) which did much to confound and confuse the dual origins of economics. Mill and Sidgwick, among others, maintained the tradition of a close connection between philosophical and economic enquiry, within the framework of a broadened utilitarianism, and the continuing affinity of the two disciplines has been exemplified more recently in the work of writers such as Rawls and Sen, not to mention the recent upsurge in discussion of economic methodology.
27
Al farisi, Tsalits Abdul Aziz. "EKSPRESI METAFORIS DALAM PUISI-PUISI MARDI LUHUNG." HUMANIS: Jurnal Ilmu-Ilmu Sosial dan Humaniora 13, no. 1 (2021): 1–21. http://dx.doi.org/10.52166/humanis.v13i1.2185.
Full textAbstract:
This research aims to explore poem based on Michael Halley's space of metaphorical expression. It consistof nine metaphor category: human, animate, living, terrestrial, substance, energy, cosmic, being. Meanwhile, based on philosophic, there are etos, logos, and patos. The theory space of metaphorical expression Michael Halley is used on this. It says, hierarchy of human perception regarding space, start on his/her own perception. Because human and his/her action reflect the interaction with environment. That interaction is explained on metaphor. Meanwhile, the philosophic poin of the methaphor is about life. The message of life comes from the analysis of whole meaning, start on the explisit meaning or outside structure to the inplicit one. To find out the meaning, this research uses Friedrich Schleirmacher's hermeneutic and Pierce Semiotic approach. Those two theory support each other to analyze poem which consist of symbol and metaphor. This research uses analysis descriptive method. It describes the facts then analyzes those directly. On Mardi Luhung poems, researcher describes facts which form diction. After that, the diction which consist of metaphor is analyzed by observing the philosophic meaning. The result, the poet often to use methaphor which relate on space perception, in human category. This is the way to express his idea through poems. He uses nature symbols, animals, and myth, those have metaphoric and symbolic meaning as the way to express idea through poems.
28
Temikeev, Konushbek. "Life cycle of buildings and structures. Life cycle stages." BIO Web of Conferences 107 (2024): 06007. http://dx.doi.org/10.1051/bioconf/202410706007.
Full textAbstract:
In this paper, the author provides provisions and definitions of the life cycle of buildings and structures. The life cycle is conventionally divided into five stages (the stage of the origin of the idea and scientific research, the formation of the design resource of constructive safety, the stage of construction (construction), the establishment of the initial (starting) resource of constructive safety, the stage of operation and its stages, the stage of technical inspection, reconstruction, strengthening and recovery, recycling stage and environmental aspects), definitions of each stage are given and conventional boundaries of each stage are proposed. In the world around us everything alive or not alive have its oven beginning and ending. The period between ending and beginning we can name as the period of existence or the period of life. We can use this abstract-philosophic statement about life period for all buildings and structures people has ever made. Some of buildings and structures made by humanity existed by ages and centuries, but other ones existed not for a long time and can disappeared from the face of the earth under the influence of set of outside and inside destructive factors.
29
Ugwu, Anayochukwu Kingsley. "IJE-ỤWA: An Existentialist Discourse on the Uncertainties of Life". International Journal of Arts and Humanities 6, № 1 (2025): 297–307. https://doi.org/10.25082/ijah.2025.01.004.
Full textAbstract:
Life itself is a mystery; characterized by both positive and negative risks and uncertainties. Life is like a moving train; human beings participate in it simply by living it. This means that no one can be certain of any experience or event in life. The issue, therefore, is that even when man propose solutions through scientific manipulations, divine revelations, acts of reason, or natural occurrences, the outcomes remain uncertain. These are the ideas that the term Ije-ụwa represents. But here are the research questions: (1) Why is the human life full of uncertainties even with human intelligence over and above other creatures? (2) Can anybody avoid the characteristics of risks and uncertainties of life? (3) What is then the responsibility of man to survive the phenomenon of Ije-ụwa? It is in contemplation on these questions that this paper defended that life is characteristic of risks and uncertainties; and that these are existential wake-up calls unto human beings for authentic living. This paper is expected to (1) analyze and expose the concept of Ije-ụwa and how existentially philosophical it is, and (2) stand as a huge academic contribution to existentialist discourses from an Igbo perspective. The paper adopted hermeneutical approach to analyze and expose the philosophic contents of the term Ije-ụwa.
30
Kaizer, Iryna, Olha Nastenko, Tetiana Nykyforuk, Marta Maksymiuk, and Volodymyr Antofiychuk. "H. S. Skovoroda’s Religious and Philosophical Ideas (interpreted by Mahdalyna Laslo-Kutsiuk)." Interlitteraria 26, no. 2 (2021): 488–98. http://dx.doi.org/10.12697/il.2021.26.2.12.
Full textAbstract:
Abstract. Hryhorii Savych Skovoroda’s religious and philosophic ideas have attracted considerable attention in academic scientific discourse in postcommunist Ukraine. This is due not only to the humanistic-democratic paradigm of modern transformations in society, but also the methodological principles of historical and philosophical knowledge. We have tried to make a syncretic analysis of Skovoroda’s life and creativity based on the works of Romanian literary critic Mahdalyna Laslo-Kutsiuk (1928–2010), in particular by analysing the origins of Skovoroda’s philosophical doctrines, rethinking the Bible and specificity of his literary works.
 Skovoroda’s greatness lies in the fact that without losing his identity against the background of a rather fundamental philosophical tradition in Ukraine, he occupied and still occupies perhaps the most avant-garde position. He was one of the first philosophers to restore and develope the phenomenon of wisdom in new European civilisation, which was removed by the overall project of rationally-epistemological and rationally-scientific interpretations of philosophy after the ancient times. Analysis of the latest studies of Slavic and Western investigations of Skovoroda shows that this branch is interdisciplinary. Philosophers, historians, culture experts, literary critics, specialists in the history of religion have studied the heritage of this prominent Ukrainian philosopher. Expansion of the methodological spectrum started in the 1990s, meaning that the art of Skovoroda should be apprehended as penetrating synthetic phenomena in which the essential components of the Baroque world-view are combined with the culture of late antiquity, patristic tradition and even European humanism.
31
Kovalenko, Inna, Yuliia Meliakova, and Eduard Kalnytskyi. "SOCIO-CULTURAL REFLECTION IN PHENOMENOLOGICAL PARADIGM: OPPORTUNITIESD AND PROSPECTS." Bulletin of Yaroslav Mudryi National Law University. Specialty: Philosophy, political science, sociology : The collection 46, no. 3 (2020): 115–27. https://doi.org/10.21564/2075-7190.46.213233.
Full textAbstract:
Phenomenology can significantly reflect the specifics of cultural of cultural philosophic understanding of modern cultural processes. Without calling for paradigm changes and maintaining the attitude to the value of rational knowledge, phenomenology as a multidimensional and promising research program seeks to understand the depth of changes in the principles of social life.
32
Riker, John Hanwell. "The Philosophical Significance of Kohut's Theory of the Self." Psychoanalytic Review 108, no. 2 (2021): 215–37. http://dx.doi.org/10.1521/prev.2021.108.2.215.
Full textAbstract:
The author seeks to articulate the philosophical significance of Heinz Kohut's original theory of the self by showing (a) how it explains the basis of our ability to create and be motivated by personal ideals; (b) how it transforms our understanding of ethical life by showing why it is in one's self-interest to become an empathic, respectful person who embodies the moral virtues as articulated by Aristotle; and (c) how it reverberates with profound insights into what it means to be human by some of the most esteemed philosophers in the Western philosophic tradition, especially Plato, Aristotle, Hegel, and Nietzsche. The author concludes by critically responding to the intersubjectivist critique of Stolorow and Atwood that Kohut's notion of “self” is a reified, metaphysical concept.
33
Rahaman, Moshiur, Md Abul Hasam, Nasrin Akhter, and Taswib Tajwar Islam. "Lalon: A Non Sectarian Man and Reformer in Philosophy." International Journal of Research and Innovation in Social Science VIII, no. IV (2024): 1662–72. http://dx.doi.org/10.47772/ijriss.2024.804218.
Full textAbstract:
This paper focuses on the personal life of the remarkable non-Sectarian philosopher, reformer, and musician Fakir Lalon Sah, who opposes caste, class, gender, and all forms of socioeconomic hierarchy as well as identity politics based on race and nationality. He rejected the notion of class, patriarchy, religion, nation, “path” (hierarchies and the partition of social space that determines who is allowed to accept food and water from whom), and “Jat” (caste). This article reveals spiritualism, mysticism, and human love as a non sectarian man and reformer in his Philosophy. Additionally, this study is a remarkable display of Fakir Lalon’s incredible abilities. Nearly all of his songs, which have a very subtle and concealed significance that lingers with philosophic thinking, showcase his powerful talents.
34
Boiko, Karen. "READING AND (RE)WRITING CLASS: ELIZABETH GASKELL'SWIVES AND DAUGHTERS." Victorian Literature and Culture 33, no. 1 (2005): 85–106. http://dx.doi.org/10.1017/s1060150305000744.
Full textAbstract:
His anatomy was philosophic, or transcendent, becausetranscendingthe vision of the eye, it had the vision of the mind, seeing what the eye alone could never see.—G. H. Lewes, “Life and Doctrine of Geoffroy St. Hilaire”Scientific material does not have clear boundaries once it enters literature.—Dame Gillian Beer,Open Fields
35
Romeiro, Richard. "LEO STRAUSS AND THE CHARACTER OF CLASSICAL POLITICAL PHILOSOPHY." Síntese: Revista de Filosofia 48, no. 151 (2021): 531. http://dx.doi.org/10.20911/21769389v48n151p531/2021.
Full textAbstract:
This paper aims to present Leo Strauss’s interpretation of the meaning of classical political philosophy. To this end, the paper will try to show how, for Strauss, classical political philosophy, emerging from the original conflict that opposes philosophic reason to the authorized opinions of the city, was organized as a fundamentally esoteric teaching that sought to make the practical and moral demands of political life, expressed exemplarily in the ideal of best regime, compatible with the defense of contemplative life as the most perfect and happy life for man.
36
Waterfield, Robin. "The Unity of Plato's Gorgias: Rhetoric, Justice, and the Philosophic Life. By Devin Stauffer." Heythrop Journal 49, no. 3 (2008): 475–76. http://dx.doi.org/10.1111/j.1468-2265.2008.00395_1.x.
Full text
37
Hudak, Glenn M. "The Inner Life of Transformation: A Philosophic Investigation of Leadership, Media, Justice, and Freedom." Journal of School Leadership 15, no. 3 (2005): 305–32. http://dx.doi.org/10.1177/105268460501500305.
Full textAbstract:
This article investigates the philosophical terrain of transformational leadership by first providing a phenomenology of school leadership within the context of a media-saturated environment. Second, the article investigates transformational leadership by comparing and contrasting leadership in Plato's Republic with leadership in postmodern America.
38
Fares, Khalid. "Marx’s Alienation- A Philosophical Perspective: Why Marx Cannot Give Up the Hunt for Alien Life in Capitalism?" American Journal of Arts and Human Science 3, no. 1 (2024): 19–30. http://dx.doi.org/10.54536/ajahs.v3i1.2153.
Full textAbstract:
Marx’s alienation theory asserts that the untrue appearance of humans is a form of inflictions of human beings detached from their essential nature as species-being with the power to make, which Marx alludes to as use-value, qualitative formation, practicing and creating work relation, creativity, and collective objectification amid a production realm of productive being’s own making’s. He examines human history by examining the production realm, its impact on social formations, intercourse, and the organization of social power that constrains and enables human nature. This realm can be organized according to human’s essential nature or transcend it, leading to alienation as an alien power that supersedes or expropriates the power of original producers. Freedom amid the production realm is central to Marx’s argument about alienation. This article investigates two interrelated subjects: alienation arising from transcending human nature and freedom evolving amid the production realm. The researcher in this article argues that freedom is the free development of individuals and society’s power, rather than “receiving freedom” that arises from detaching producers from their realm. Part I of this article provides an overview of Marx’s philosophical science on species-being, Part II focuses on his characterization of alienation in his works including; On the Jewish Question, The Economic and Philosophic Manuscripts 1844 and Capital Volume I, and Part III highlight selected aspects in Hegel’s and Robert Nozick’s philosophies that is of relevance to Marx’s alienation. Marx distinguishes between estrangement/alienation and objectification, with the latter referring to the relation with the object as either objectification to species-being life or loss of the thing and bondage through abstract labor objectified in commodities in capitalism. The former is “appropriation as estrangement, as alienation.”
39
Kuzubova, Tamara S. "Dostoevsky’s Christ and Nietzsche’s Jesus as “Conceptual Characters”." Balkan Journal of Philosophy 13, no. 2 (2021): 133–44. http://dx.doi.org/10.5840/bjp202113216.
Full textAbstract:
In the present article, the author analyses the interpretation of the phenomenon of Christ by Dostoevsky and Nietzsche. The author uses comparative and hermeneutic methods of historical and philosophical research. Dostoevsky's Christ and Nietzsche's Jesus are interpreted as “conceptual characters” (G. Deleuze), occupying an important place in the philosophical constructions of both thinkers. Stating the epoch-making event of the “death of God” in European culture, they discover the origins of nihilism in Christianity itself and attempt (each in his own way) to recreate the original, pristine Christianity. Reconstruction of the original image of Christ makes it possible to comprehend not only the historical destiny of Christianity and the European portion of humanity, but also the prospects for overcoming the crisis of European and Russian (in the case of Dostoevsky) self-consciousness. It is argued that both interpretations, although far from orthodox Christianity, play the role of a central link in the development of the philosophic thinking of the Russian writer and German philosopher from the critical deposition of European humanism and metaphysics to new projects of human existence in the world. The conceptual images of Dostoevsky's Christ and Nietzsche's Jesus personally embody the spiritual attitudes and models of life that are timeless in nature, and at the same time serve as an expression of the “fundamental metaphysical positions” (M. Heidegger) of existential thinkers. The assertion of the absolute genuineness and beauty of the moral ideal of Christ allows Dostoevsky to return transcendence to the godless world – to substantiate the neo-Christian version of metaphysics, the religious-existential ontology. The “Glad Tidings” of Jesus, his life and death, appear in Nietzsche’s works as a practical elimination of transcendence, the Platonic dualism of the “true” and “visible” worlds. The spiritual attitude of Jesus reveals a direct affinity to Nietzsche's anti-metaphysical “philosophy of becoming”.
40
Lanovyk, Mariana, and Zoriana Lanovyk. "‘Eastern Poems’ by P. Kulish at Crossroads of Asian Mysticism and European Romanticism." Слово і Час, no. 8 (August 11, 2019): 56–75. http://dx.doi.org/10.33608/0236-1477.2019.08.56-75.
Full textAbstract:
The paper considers the main Panteleimon Kulish’s epic poems “Marusia Bohuslavka”, “Baida, Prince Vyshnevetskyi”, “Muhammad and Hadiza” with the focus on their oriental background. The idea of the eastern orientation of P. Kulish originates from the works of V. Shchurat, V. Ivashkiv and others. The main attention is drawn to the fact that Kulish was considerably acquainted with eastern cultures and religious systems (especially those of Near East and Middle East which he had to know as a translator of Bible) and often used eastern concepts in his philosophic and literary works. The researcher traces the influence of different factors in Kulish’s ‘Eastern poems’ at the levels of ideology and imagery. The analysis reveals that the main sources of the author’s creative ideas were the eastern religious mystical systems (such as Islam, Sufi sm) as well as European Romantic works, in particular those by Lord Byron and P. B. Shelley, that were created under the same influence of the eastern philosophic doctrines and philosophy of Spinoza. This content was most vividly embodied in Kulish’s ‘cordocentric’ doctrine contrasting with ‘ratiocentric’ European philosophies. The emphasis on the concept of the heart and emotional sphere is most eloquent and obvious in the image of Woman that is interpreted as the eastern category of eternal femininity. The eastern focus is also noticeable at the thematic level (the concepts of Truth, Love, and Eternity). The main poetical peculiarities of the analyzed works are found in the mystical thinking and belief in the sacred power of the Word. Thus the language of the poems is very allegoric, enigmatic, and mysterious; it rather veils the main meaning than reveals it. So it results in double meaning or multiplicity of interpretations and demands reading the poems with a search for a certain code or cipher for decoding the author’s imagery and parabolic content. That is why the poems leave the impression of paradoxical thinking and remain difficult for understanding which relate them to the works by Lord Byron and P. B. Shelley (“Revolt of Islam”). Probably this combination of Asian mysticism and European philosophies was the main reason why some critics accused Kulish of being ‘non-synthetic’ personality (S. Yefremov). But oriental focus reveals the new way for understanding and interpreting the poems by Kulish, as well as his philosophic doctrine and personal position in life.
41
Kovalenko, Natalya, and Antonina Davydenkova. "Social-Philosophical and Philosophical-Anthropological Motifs in the Poetic Work of N.S. Gumilyov." Ideas and Ideals 16, no. 3-2 (2024): 418–29. http://dx.doi.org/10.17212/2075-0862-2024-16.3.2-418-429.
Full textAbstract:
The present research paper is devoted to philosophic motifs in the creative work of one of the leading cultural figures of the Silver Age, the poet, writer and philosopher N.S. Gumilyov. His personal fate (executed in 1921 by order of the Petrograd Cheka) is one of the examples of the sad poetic “tradition” of Russian culture: Pushkin, Lermontov, Mayakovsky, Yesenin and others. This paper analyzes philosophical and linguistic peculiarities of the “Akmeism” poetic and theoretical style, which was originated by Nikola Gumilev. In socio-philosophical aspect, Gumilyov’s intentions were associated with the formation of the concept of “Adamism”, which implied the analysis of man as a personality (most fully reflected in the compositions “The Captains”, “The Conquistadors’ Way”, etc.) in comparison with the Nietzschean “superman”. For Nietzsche, his slogan ‘God is dead’ did not mean the exaltation of man, but merely stated the overabundance of the individual in every personality. In this case, Gumilyov adhered to the idea of “transcendental man”, which implied the unity of Man’s natural essence in synthesis with supernatural (higher, i.e. spiritual) origins. This was the purpose of this article. Analysis of Gumilyov’s poetic and publicistic works argues in favour of the proof of the philosophical idea of “transcendental man”, which was later developed in N.A. Berdyaev’s philosophy of personalism. Both Russian philosophers and writers defended the idea of a creative and free Man, capable of self-assertion. Self-affirmation of Man for them is inextricably linked with the ability to Self-knowledge. But it should be noted that the views of Berdyaev and Gumilev on the role of society and the state in human life had certain differences.
42
Lamola, Malesela John. "PETER J. KING AND THE TRANSFORMATION OF THE PHILOSOPHICAL CANON: AN AFRICANIST APPRECIATION." Phronimon 16, no. 1 (2018): 62–76. http://dx.doi.org/10.25159/2413-3086/3812.
Full textAbstract:
From a perspective of an advocacy for a multi-culturally sensitive epistemology, as well as from the context of the politics of decision-making on which thinkers get inaugurated into a community of what is regarded as standard-bearers of what passes as philosophy, Peter King’s One hundred philosophers: The life and work of the world’s greatest thinkers (2004) is instructive. He creatively breaks the boundaries of the traditional canonical criteria of Western philosophy and installs into a singular chronological compendium thinkers from Asia, Africa, Europe and the Americas as philosophers whose works set the frontiers of philosophic erudition. Our critical observation is that King profoundly subverts the myth and challenges the doctrine of positing European thinkers as bulwarks of a universally superior epistemic system. Drawing from the amply documented protestation of African philosophy against the supremacist tendencies of the hegemonic Western academy, as well as from Walter Mignolo’s critical framework on the proclivity of a colonial epistemology to masquerade as universal, this essay critically highlights the historico-cultural mechanisms whereby the Western philosophical tradition sets itself as the arbiter and universal measure of what passes as philosophy, or a philosopher. King’s book is presented as a commendable negation of this tendency and as a demonstration of a culturally equitable and pluraversal (as opposed to the Eurocentric universal) approach to the recognition of philosophical genius. The essay is a contribution to the demands for the transformation of the conceptualisation of philosophy in the post-colonial academy.
43
Nierodka, Paweł. ""Recens-arche" filozofii Józefa Bańki." Acta Universitatis Lodziensis. Folia Philosophica. Ethica-Aesthetica-Practica, no. 23 (January 1, 2010): 89–101. http://dx.doi.org/10.18778/0208-6107.23.05.
Full textAbstract:
In my paper I raised the issue of time and focused on its recentivistic aspect. While discerning physical time from anthropological time I emphasized the meanings of "thymical" time. Such an aspect of time indicates not so much the relation of present time with the human as the direction of the lapse of time. Everything starts from and ends with our "now", our present as the only existing one. The recentivistic concept of time is a return to the source of philosophy, source of philosophic considerations about the existence in view of contemporary "blurring" of philosophic deliberations. "Escape from the present" drives the humans into the cave of life through the past of the wasted chances or the future of the envisaged successes. The principal thesis of the deliberations conducted says there is no existence, thoughts, world, and, finally, the very human being without recens. Without recens there is even no present which continues the time.
44
Smith, Steven B. "Philosophy as a Way of Life: The Case of Leo Strauss." Review of Politics 71, no. 1 (2009): 37–53. http://dx.doi.org/10.1017/s0034670509000047.
Full textAbstract:
AbstractIn this paper I consider Strauss's case for philosophy as a “way of life.” Strauss's case rests, I believe, on a view of philosophy first as a quest—an erotic aspiration—for knowledge of the whole and second as committed to a skeptical view of our ability ever to attain to such knowledge. Moreover, can the philosophic life defend itself against its most powerful alternative, namely, the case for revealed religion or does philosophy itself rest upon an act of faith of its own? I argue that philosophy has the resources to defend itself but only once it is understood as an open-ended (“zetetic”) search for truth. Only by returning to a conception of philosophy as “skeptic in the original sense of the term” can philosophy avoid the twin dogmatisms of faith and unbelief.
45
Kotlerman, Ber. "R. Nathan-Neta Olevski’s Eternal Life (Vilna, Ust-Uda, Cheremkhovo, Irkutsk, Moscow)." Judaic-Slavic Journal, no. 1 (5) (2021): 173–92. http://dx.doi.org/10.31168/2658-3364.2021.1.08.
Full textAbstract:
The article reviews the philosophic-religious heritage of R. Nathan-Neta Olevski, Irkutsk chief rabbi in 1919-30, who became later one of the most prominent Jewish religious figures in the USSR. His collection of responsa, Haye Olam Nata (Who Has Implanted Eternal Life, 1930/1), his only book published in his lifetime, can be considered as the most substantial Halachic work ever written in Siberia that preserved its value for the Orthodox Judaism until today (it was republished three times from 1992-2012, in the United States and Israel). The article is focused on unique information mentioned within R. Olevski’s responsa about “internal life” of various Jewish communities in Siberia during WW1, The Russian Civil War, and the first decade of the Soviet regime.
46
Stephen, Donna L. "A Discussion of Avery Weisman's Notion of Appropriate Death." OMEGA - Journal of Death and Dying 24, no. 4 (1992): 301–8. http://dx.doi.org/10.2190/8c1x-phtd-45ed-kykx.
Full textAbstract:
This article traces uses of the term “appropriate death,” as introduced by Avery Weisman in 1970, and some of the term's philosophic difficulties. It is concluded that “appropriate death” has been used to refer to a clustering of three components: 1) consistency in functioning; 2) idiosyncratic views of appropriate; and 3) features which contribute toward a better death. It is then argued that the core concept-the one which gives the term special usefulness-is an emphasis on the idiosyncratic. Comments concerning theoretical implications of “appropriate dying” are discussed relative to the concepts of living will and euthanasia.
47
Bakhtiyarova, Kh. "AUGUSTIN VOLOSHYN AS A FORERUNNER OF PHILOSOPHIC AND PEDAGOGICAL THOUGHT AT THE EDGE OF EPOCHS." Visnyk Taras Shevchenko National University of Kyiv. Pedagogy, no. 1 (9) (2019): 5–8. http://dx.doi.org/10.17721/2415-3699.2019.9.01.
Full textAbstract:
In the article the way of life of Augustine Voloshin has been reviewed, the teaching, scientific and organizational, publishing and political activity have been characterized, his philosophical and pedagogical concept has been analyzed. Philosophical thought, which seems to have now ceased, should prepare for a new universal cognitive desire to look at the horizons of the future and take on the mission of understanding and rethinking the national and universal (historical, political, social psychological, philosophical) pedagogical experience. In this context, Voloshin's philosophical and pedagogical heritage plays an important role as an outstanding Ukrainian thinker, humanist, educator. Remembering A. Voloshin's merits as a politician, a fighter for freedom and independence of his native land, one can not forget that he was, above all, a teacher, a research teacher who perfectly understood the importance of education for the better future of his people. He emphasized that our people through enlightenment will rise from a deep sleep, rise to a better material life and thereby provide a better future. Having written about the conceptual and methodological foundations of the philosophy of education, A. Voloshin largely outstripped his contemporaries, and this is the real greatness of this man who gave more than 45 years of his creative life to pedagogical and cultural-educational work. Pedagogical heritage, scientific, universal, philosophical views of the prominent Ukrainian scientist are still waiting for their researchers.
48
Mihail, Rarita. "The Faces of Human Vulnerability." Postmodern Openings 12, no. 3 (2021): 216–29. http://dx.doi.org/10.18662/po/12.3/336.
Full textAbstract:
The philosophic notion of human vulnerability cannot be pinpointed as such in the corpus of classic philosophy. Nevertheless, death and suffering as essential philosophical and theological problems make reference to the dimension of vulnerability inherent to the human condition. Since times immemorial, the fear of death, the avoidance of suffering, or the crisis situations of human existence have laid at the basis of philosophical and religious systems. According to Freud, in the futile pursuit of happiness humans often face misery, which stems from a suffering that threatens them from three different directions: their own body, the outside world, and the relationships with other people. Starting from this angle, the present article furthers the notion of vulnerability by identifying its archetypal themes in relation to human life and its conditions of existence. Two main concepts will guide this study of human vulnerability: a vulnerability inherent to human subjectivity, and one consubstantial to the process of human socialisation. For Levinas, vulnerability has become alike an obsession for others, a full responsibility, which leads to the following formula: it is only a vulnerable person who can love one’s neighbour. In accordance with Habermas, the manner in which a human being leaves natural law and accesses social justice is here re-examined, as it stands for a vulnerability structurally determined by the forms of socio-cultural life.
49
Postic, Svetozar. "Bakhtin and the Orthodox Christian tradition." Zbornik Matice srpske za drustvene nauke, no. 162 (2017): 285–302. http://dx.doi.org/10.2298/zmsdn1762285p.
Full textAbstract:
This paper explores motifs from the Orthodox Christian tradition in the works of the famous Russian philosopher Mikhail Mikhailovich Bakhtin. The introduction offers a series of testimonies from the thinker?s personal life that confirm his affinity toward Christianity and Russian Orthodoxy, and the source of this affinity is linked to his ethnic origin, spiritual environment and the literary-philosophic tradition in which he was intellectually shaped. After presenting a few universal Christian ideas in his works - the comparison of the relationship between the author and the hero with the relationship between the Creator and His human creation, incarnation and the word (logos) - this paper points to the specifically Orthodox ideas in his writings. Those are: perichoresis or the mutual permeation of the two natures of Christ, the holiness of the body and the apophatic approach in theology, the buffoon as a fool for Christ?s sake, and communality as the essence of the existence of the Church. Finally, Bakhtin?s central idea, dialogism, is presented as a means used on the path toward divinization, or theosis, the basic characteristic of Christian spiritual life in the Orthodox East.
50
Keshmiri, Fahimeh, and Shahla Sorkhabi Darzikola. "Modernity in Two Great American Writers’ Vision: Ernest Miller Hemingway and Scott Fitzgerald." English Language Teaching 9, no. 3 (2016): 96. http://dx.doi.org/10.5539/elt.v9n3p96.
Full textAbstract:
<p>Scott Fitzgerald and Ernest Hemingway, American memorable novelists have had philosophic ideas about modernity. In fact their idea about existential interests of American, and the effects of American system on society, is mirrored in their creative works. All through his early works, Fitzgerald echoes the existential center of his era. Obviously, we recognize Hemingway’s vision of modernity in formation of his own philosophies of life, death, and art in what is known as Hemingway’s characteristic philosophy, Code, and Code Heroes. In this article, among the numerous characteristics illuminating these two writer’s vision of America, the main themes of their foremost works have been analyzed with regard to some Critic’s viewpoints regarding these two, literary masters. Critics see Fitzgerald both as a chronicler, and a perceptive social critic who is totaling the “dilemmas of philosophy” in his art. Indeed, what in American critics’ view is a fatalistic philosophy, with the darker side of life, existentialist critics consider as a prophetic optimism and an absurdist vision that places Hemingway in the ranks of a “guide “prophet of those who are without faith”.</p>