Academic literature on the topic 'Philosophical Quote'
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Journal articles on the topic "Philosophical Quote"
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Motoh, Helena. "“The Master Said:”––Confucius as a Quote." Asian Studies 7, no. 2 (June 28, 2019): 287–300. http://dx.doi.org/10.4312/as.2019.7.2.287-300.
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The paper focuses on the phenomenon of quoting Confucius, the classical Chinese thinker of the Western Zhou Dynasty. Firstly, it approaches the core issue of quotes and historicity of the “master said” narrative which marked the tradition of quoting Confucius and understanding his heritage through the form of quotes. In the core part of the paper, a selection of ten quotes that most commonly circulate on the Internet are analysed and traced to their most probable sources, while the paper then concludes by approaching the problem of misquoting from a historical and philosophical point of view.
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POLLONI, Nicola. "Gundissalinus and the Application of al-Fārābī’s Metaphysical Programme. A Case of Philosophical Transfer." Mediterranea. International Journal on the Transfer of Knowledge, no. 1 (March 1, 2016): 70. http://dx.doi.org/10.21071/mijtk.v0i1.5174.
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This study deals with Dominicus Gundissalinus’s discussion on metaphysics as philosophical discipline. Gundissalinus’s translation and re-elaboration of al-Fārābī’s Iḥṣā’ al-ʿulūm furnish him, in the De scientiis, a specific and detailed procedure for metaphysical analysis articulated in two different stages, an ascending and a descending one. This very same procedure is presented by Gundissalinus also in his De divisione philosophiae, where the increased number of sources –in particular, Avicenna– does not prevent Gundissalinus to quote the entire passage on the methods of metaphysical science from the Iḥṣā’ al-ʿulūm, with some slight changes in his Latin translation. The analytical procedure herein proposed becomes an effective ‘metaphysical programme’ with regards to Gundissalinus’s onto-cosmological writing, the De processione mundi. The comparative analysis of this treatise with the procedure received by al-Fārābī shows Gundissalinus’s effort to follow and apply this metaphysical programme to his own reflection, in a whole different context from al-Fārābī’s and presenting doctrines quite opposed to the theoretical ground on which al-Fārābī’s epistemology is based, like ibn Gabirol’s universal hylomorphism. Nevertheless, thanks to the application of the ‘metaphysical programme’, one can effectively claim that Gundissalinus’s metaphysics is, at least in the author’s intentions, a well-defined metaphysical system. In appendix to this article the three Latin versions of al-Fārābī’s discussion on metaphysics are reported, e.g., Gundissalinus’s quotations in De scientiis and De divisione philosophiae, and Gerard of Cremona’s translation in his De scientiis.
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Wood, Allen. "Thom Brooks and the ‘Systematic’ Reading of Hegel." Hegel Bulletin 33, no. 02 (2012): 16–22. http://dx.doi.org/10.1017/s0263523200000471.
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Hegel was a systematic philosopher, who grounded his system on a speculative logic. But his greatest philosophical contributions lie in his reflections on human culture: ethics, social and political philosophy, aesthetics, religion and the philosophy of history. This fact poses a problem for anyone who accepts it and then attempts to provide a philosophical discussion of Hegel's thought with the aim of making it available to a later age.There can be no doubt that any authentic treatment of Hegel's social and political philosophy must take account of Hegel's explicit intention to ground it in his logical system of thought-determinations. But if we simply take that intention at face value, we make our appropriation of Hegel hostage to his philosophical system and speculative logic, which now are at best outdated and, though they may themselves contain some insights of lasting philosophical value, are not of nearly as much philosophical interest as Hegel's thoughts about human culture, society and history. A Hegel whose ethical, social, historical and cultural insights could be appropriated only by those who accept his speculative logical system would be a Hegel few would ever read or learn from.The other horn of the same dilemma is that those interpreters who are honest enough that they don't accept uncritically Hegel's own account of the structure of his philosophical accomplishments will inevitably be charged with doing violence to Hegel's thought, ignoring its true structure and unity. To quote a passage from Fred Beiser, which Thom Brooks uses to pillory all such Hegel scholarship: ‘We make Hegel alive and relevant, a useful contributor to our concerns; but that is only because we put our own views into his mouth.
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Knapp, Éva. "Palingenius Zodiacus vitae-je a magyarországi Album Amicorumokban." Antikvitás & Reneszánsz, no. 2 (January 1, 2018): 115–36. http://dx.doi.org/10.14232/antikren.2018.2.115-136.
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The reception history of the Zodiacus vitae is an independent research topic long ago outside Hungary, researchers have been analyzing the various levels and forms of reception for decades. However, the peculiarities of the Palingenius-reception in Hungary have not been systematically studied. Although full edition of the entire Zodiacus vitae printed in Hungary is not known, several copies of different printed editions arrived to Hungary. The popularity of this epic philosophical poem is indicated by several entries in the autograph albums of peregrine students. These Hungarianrelated entries mostly accurately quote the details of the work in gnomes. The conscious, customized combination and re-functioning of quotations follows the international practice of the era.
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CENTRONE, BRUNO. "Articoli: ALHΘEIA LOGICA, ALHΘEIA ONTOLOGICA IN PLATONE." Méthexis 27, no. 1 (March 30, 2014): 7–23. http://dx.doi.org/10.1163/24680974-90000630.
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My paper aims to analyse the Platonic conception of ontological ὰλήθεια and verify whether or not this conception depends on the etymological origin of the Greek word as a derivative noun from λανθάνειν. I shall start my inquiry by referring to Heidegger’s philosophical characterisation of ὰλήθεια as Unverborgenheit, and move on to quote relevant passages from the Homeric poems. I shall try to demonstrate – through the evidence from some key-passages of the Republic, the Phaedo, the Phaedrus and the Philebus – that, even if we can find an ontological conception of the truth in Plato, this does not depend on the Greek etymology of ὰλήθεια, but rather on the archaic correspondance between being and thought.
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Hall, Joshua M. "Double Characters: James and Stevens on Poetry-Philosophy." Research in Phenomenology 44, no. 3 (October 9, 2014): 405–20. http://dx.doi.org/10.1163/15691640-12341295.
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In this paper, I will explore how the work of Wallace Stevens constitutes a phenomenology that resonates strongly with that of William James. I will, first, explore two explicit references to James in the essays of Stevens that constitute a misrepresentation of a rather duplicitous quote from James’ personal letters. Second, I will consider Stevens’ little known lecture-turned-essay, “A Collect of Philosophy,” and the (conventional) poem, “Large Red Man Reading,” as texts that are both about a conception of poetryphilosophy as well as being performances of poetry-philosophy. Finally, I will compare James’ and Stevens’ thought on the imagination, highlighting both form and content and the poetic-philosophical union or blend that makes possible (or virtual) those similarities.
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Hammond, Helena. "‘So you see, the story was not quite as you were told’:Maleficent, Dance, Disney, and Cynicism as the Choreo-philosophical Critique of Neoliberal Precarity." Dance Research 35, no. 1 (May 2017): 3–48. http://dx.doi.org/10.3366/drs.2017.0181.
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Dance bequeaths a conflicted legacy for resisting neoliberalism: the same portfolio careers; pick-up companies; and freelance working practices through which the artist-entrepreneur negotiates and survives the exigencies of the neoliberal market have themselves been co-opted by neoliberal economics as blueprints for labour practices in ways unimagined and never intended by arts practitioners. ‘The freelancer’ to quote Lauren Berlant (76) ‘is one of the sovereign figures of neoliberalism’.1Looking beyond dance's unwitting complicity in the neoliberal contracting of the body, this paper focuses on dance as an emergent critical aesthetics that calls attention to the incorporation of the geopolitical by the post-statist neoliberal project.Its case study is Maleficent ( 2014 ), the Angelina Jolie popular cinema radical retelling, as prequel, of the back story of Sleeping Beauty's slighted fairy Carabosse. Maleficent's status as dance intertext is many-faceted: its titular character's conjunction of malevolence and magnificence and the sourcing of her predicament to an originating act of socio-economic disenfranchisement are familiar from the characterisation of Carabosse in Marius Petipa's choreography for the ballet The Sleeping Beauty (1890). Unspecified in the ballet, this act is elaborated in the film: ‘the winged creature who rose to be protector of The Moors, a kingdom which needed neither king nor queen’ to quote the film's narration, Maleficent is shorn of her wings in an act of land-grab motivated premeditated human interspecies violence. This act, betokening rape for Jolie, renders Maleficent's aerial choreographic spectacle pedestrianised; everyday and earthbound, just as Carabosse, denied vertiginous danse d’école vocabularies, must substitute more mundane mime in their place.This paper begins by establishing the strong bonds which bind Disney to dance; the extent to which, to quote Soviet avant-garde filmmaker Sergei Eisenstein, ‘the art of animation…has its forerunner in ballet…At least in Fokine's ballets for Diaghilev…’.2Drawing on analyses of neoliberalism, those of David Harvey in particular, this paper then moves to consider Maleficent as the articulation of a critique of neoliberalism, one which – it will be suggested – relies heavily on Cynic philosophy for its formulation. Cynic philosophy, especially in the extended consideration of the Cynic life presented by Michel Foucault's final series of Collège de France lectures3will be critically important here. Arguing for Maleficent as the choreography of Feminist ethics in response to neoliberal policies that render human relations to the land ever more ethno-biologically precarious, this paper will point up the strong parallels that exist between the film and Cynic thinking. In Foucault's account, Cynicism especially prioritises the vie autre (other life). This makes Cynicism particularly effective as a vehicle for questioning neoliberal values and proposing others in their place.Maleficent's critique will be shown to be choreo-philosophical in the sense that it mobilises, and is highly reliant upon, a range of dance histories – those to do with The Sleeping Beauty especially – and dance practices, particularly those bound up, ultimately, with pantomime dance in Hellenistic ancient Greece. This article will suggest that pantomime dance as a close, cognate ally of Cynic philosophy, was already imbued, in some significant sense, with philosophical intent. It is pantomime dance's philosophical intent – this paper argues – that endures and is mobilised to such effect in the roles of Carabosse and Maleficent. Attention then turns to Alain Badiou's concept of cinema as philosophy. This article will suggest both that Badiou's concept is more indebted to dance than is generally acknowledged, and that it arguably strengthens the sorts of claims that can be made for Maleficent as choreo-philosophical critique. This paper also proposes, in a similar vein, that on the basis of his reading of Cynicism as actually highly motile, the late Foucault is more phenomenological in orientation and – so it would follow – less antithetical to dance and its study, than has hitherto been suggested.
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LAURIA, ALFREDO. "Ancestral Veda Concepts and Quantum Mechanic as a background of Ayurveda and Modern Medicine." Dev Sanskriti Interdisciplinary International Journal 1 (July 17, 2019): 79–83. http://dx.doi.org/10.36018/dsiij.v1i.13.
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Ayurveda deals with the relationship between communications and forces to be present either in the human beings or in their environment, including the influence either from their family or social and cultural processes. The exchange between man and nature or environment is a whole and dynamic balance. The outcome of this single or unique dialogue can be more or less harmonious; so that the consequence will determine health status: balanced or imbalanced. This relationship of Communication and Integrated Intelligence plays its role in the microcosm, by the way, in the person itself. In Addition it is being inserted into the world or macrocosm, and it isnamed awareness. I want to quote some examples of this reality that is, actually, unavoidable. In fact, it can not be excluded from the philosophical and practical principles of medicine.
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Freschi, Elisa, and Cathy Cantwell. "Introduction." Buddhist Studies Review 33, no. 1-2 (January 20, 2017): 1–7. http://dx.doi.org/10.1558/bsrv.31638.
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The bulk of the present volume focuses on the reuse of Buddhist texts. The Introduction gives some background to the topic of textual reuse in general and discusses the reasons for undertaking the analysis of textual reuse within Buddhist texts. It then elaborates on the extent of its pervasiveness within Buddhist literature through the example of Tibetan ritual texts. Lastly, it takes stock of the articles on text-reuse and discusses some general lines of interpretation of the phenomenon of textual reuse in Buddhism, highlighting the importance of the genre over that of the time and language of composition. Thus, philosophical or technical texts tend to quote explicitly, whereas ritual texts see the predominance of the conveyed message over the transparency of the transmission so that reuse is mostly silent. Religious texts of various forms come in between these two extremes.
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Gombay, André. "Some Paradoxes of Counterprivacy." Philosophy 63, no. 244 (April 1988): 191–210. http://dx.doi.org/10.1017/s0031819100043369.
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For many years G. E. Moore asked himself what was wrong with sentences like ‘I went to the pictures last Tuesday, but I don't believe that I did’, or ‘I believe that he has gone out, but he has not’. He discussed the problem in 1912 in his Ethics, and was still discussing it in 1944 in a paper to the Moral Sciences Club at Cambridge—an event we know about from a letter of Wittgenstein that I shall quote in a moment. Throughout these years of pondering, Moore retained a remarkably stable vocabulary for setting out his solution. Briefly, he held this: saying ‘I went to the pictures last Tuesday, but I don't believe that I did’ is absurd, but not self-contradictory. Not self-contradictory, because ‘it may quite well be true’; yet absurd, because the speaker expressly repudiates, in the second part of the sentence, a belief which he implies by uttering the first part. The panoply of distinctions which subtends this doctrine—sentence v. utterance of sentence, saying v. implying, contradiction v. absurdity—was subjected to keen scrutiny a generation or so ago, and much of it has now passed into philosophical lore as a discussion of ‘Moore's Paradox’.
Dissertations / Theses on the topic "Philosophical Quote"
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Pelletier, Lise. "La Quête de l'Identité dans Deux Romans Acadiens: Le Chemin Saint-Jacques et Moncton Mantra: The Quest for Identity in Two Acadian Novels: Le Chemin Saint-Jacques and Moncton Mantra." Fogler Library, University of Maine, 2002. http://www.library.umaine.edu/theses/pdf/PelletierL2002.pdf.
Full textBooks on the topic "Philosophical Quote"
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Couloubaritsis, Lambros. La proximité et la question de la souffrance humaine: En quête de nouveaux rapports de l'homme avec soi-même, les autres, les choses et le monde. Bruxelles: Ousia, 2005.
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Onapito-Ekomoloit. Yoweri Museveni in his own words: 1986-2005 : presidential, philosophical, readable and quotable quotes. [Kampala: s.n., 2005.
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Museveni, Yoweri. Yoweri Museveni in his own words: 1986-2005 : presidential, philosophical, readable and quotable quotes. [Kampala: s.n., 2005.
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Onapito-Ekomoloit. Yoweri Museveni in his own words: 1986-2005 : presidential, philosophical, readable and quotable quotes. [Kampala: s.n., 2005.
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Perron, Paul. Quête identitaire et subjectivité dans la prose québécoise du dix-neuvième siècle. Jhong-Li, Taiwan: National Central University Press, 2006.
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Paoli, Anne. Personnages en quête de leur identité dans l'oeuvre romanesque de Carmen Martín Gaite. Aix-en-Provence: Publications de l'Université de Provence, 2000.
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Uche, Anibueze George, ed. An anthology of philosophical quotes. [Enugu: Jones Communications, 1997.
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Kriegel, Uriah. Brentano's Philosophical System. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198791485.001.0001.
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This is a book about the late-nineteenth-century/early-twentieth-century Austro-German philosopher Franz Brentano. It attempts to present Brentano’s philosophical system, especially as it pertains to the connection between mind and reality, in terms that would be natural to contemporary analytic philosophers; to develop Brentano’s central ideas where they are overly programmatic or do not take into account philosophical developments that have taken place since Brentano’s death a century ago; and to offer a partial defense of Brentano’s system as quite plausible and in any case extraordinarily creative and thought-provoking.
Book chapters on the topic "Philosophical Quote"
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Ehsani, Sepehr. "Analytic Philosophy for Biomedical Research: The Imperative of Applying Yesterday’s Timeless Messages to Today’s Impasses." In Future of Business and Finance, 167–200. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-41309-5_13.
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AbstractThe mantra that “the best way to predict the future is to invent it” (attributed to the computer scientist Alan Kay) exemplifies some of the expectations from the technical and innovative sides of biomedical research at present. However, for technical advancements to make real impacts both on patient health and genuine scientific understanding, quite a number of lingering challenges facing the entire spectrum from protein biology all the way to randomized controlled trials should start to be overcome. The proposal in this chapter is that philosophy is essential in this process. By reviewing select examples from the history of science and philosophy, disciplines which were indistinguishable until the mid-nineteenth century, I argue that progress toward the many impasses in biomedicine can be achieved by emphasizing theoretical work (in the true sense of the word “theory”) as a vital foundation for experimental biology. Furthermore, a philosophical biology program that could provide a framework for theoretical investigations is outlined.
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Roberts, Patrick. "Into the Woods Early Homo sapiens and Tropical Forest Colonization." In Tropical Forests in Prehistory, History, and Modernity. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198818496.003.0008.
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Popular philosophical associations of tropical forests, and forests in general, with an inherent ancestral state, away from the stresses, pollution, and technosphere of modern life, are nicely summarized by Murakami’s quote above (2002). Given the probable origins of the hominin clade in tropical forests, this quote is also apt from an evolutionary standpoint. Yet, somewhat surprisingly, tropical forests have frequently been considered impenetrable barriers to the global migration of Homo sapiens (Gamble, 1993; Finlayson, 2014). As was the case with the focus on ‘savannastan’ in facilitating the Early Pleistocene expansion of Homo erectus discussed in Chapter 3 (Dennell and Roebroeks, 2005), the movement of H. sapiens into tropical regions such as South Asia, Southeast Asia, and Australia has tended to be linked to Late Pleistocene periods when forests contracted and grasslands expanded (Bird et al., 2005; Boivin et al., 2013). Alternative narratives have focused on the importance of coastal adaptations as providing a rich source of protein and driving cultural and technological complexity, as well as mobility, in human populations during the Middle and Late Pleistocene (Mellars, 2006; Marean, 2016). The evidence of early art and symbolism at coastal cave sites such as Blombos in South Africa (Henshilwood et al., 2002, 2011; Vanhaeren et al., 2013) and Taforalt in North Africa (Bouzouggar et al., 2007) is often used to emphasize the role of marine habitats in the earliest cultural emergence of our species. Indeed, for the last decade, the pursuit of rich marine resources (Mellars, 2005, 2006) has been a popular explanation for the supposed rapidity of the ‘southern dispersal route’, whereby humans left Africa 60 ka, based on genetic information (e.g., Macaulay et al., 2005), to reach the Pleistocene landmass that connected Australia and New Guinea (Sahul) by c. 65 ka (Clarkson et al., 2017). In both of these cases, the coast or expanses of grassland have been seen as homogeneous corridors, facilitating rapid expansion without novel adaptation.
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Moore, Christopher. "Heraclitus against the Philosophoi." In Calling Philosophers Names, 37–65. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691195056.003.0002.
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This chapter argues for the “lexical precondition” for Heraclides' story: the existence of the word philosophos at the time of Pythagoras or at least in the period of the early Pythagorean generations. The evidence is a fragment from Heraclitus, quoted by Clement of Alexandria: “philosophical men really quite ought to be researchers into much.” The chapter first argues that there is no reason to doubt Clement's accuracy of quotation for either source-critical or epistemological reasons. It shows, second, that while Heraclitus's use does not support the “explanations” of philosophos found in the Pythagoras stories, it in fact supports the view that the stories imply: that the term was applied, and perhaps with pejorative implication, to the Pythagoreans. Both positions have had their proponents in earlier scholarship, but with a full defense of those positions the chapter reveals their centrality not just for Heraclitean epistemology but for the history of philosophia.
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Humphreys, Paul. "Emergence, Not Supervenience." In Philosophical Papers, 99–106. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199334872.003.0008.
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It is argued that supervenience is an inadequate device for representing relations between different levels of phenomena and that emergence is a better vehicle for interlevel relations. Various interpretations of supervenience relations are examined and they are found to be excessively thin compared to explainable emergence relations. A question is raised about the differences between `vertical’ and `horizontal’ determination relations. Some possible examples of emergence are given and six criteria are provided that emergent phenomena seem to satisfy. Using examples drawn from macroscopic physics, it is suggested that such emergent features may well be quite common in the physical realm.
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McGinn, Colin. "Religion." In Philosophical Provocations. The MIT Press, 2017. http://dx.doi.org/10.7551/mitpress/9780262036191.003.0007.
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This concluding chapter assesses philosophical issues in religion. It begins by analyzing whether the problem of evil really demonstrates that the existence of God is inconsistent with the existence of evil. The chapter argues that the traditional concept of God is not as omniscient, omnipotent, and perfectly virtuous inherently and irremediably paradoxical, given the existence of evil. The essence of the problem concerns God's apparent tolerance for suffering, especially extreme suffering on the part of innocent people and animals. This seems to show that he is not perfectly good, given his power and knowledge; indeed, it is often taken to show he must himself be quite evil. The chapter then delves deeper into the coexistence of God and the Devil, as well as the religion of hate.
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Valentini, Silvio. "The forget-restore principle: a paradigmatic Example." In Twenty Five Years of Constructive Type Theory. Oxford University Press, 1998. http://dx.doi.org/10.1093/oso/9780198501275.003.0017.
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The aim of this paper is to give a simple but instructive example of the forget-restore principle, conceived by Giovanni Sambin as a discipline for a constructive development of mathematics and which first appeared in print in the introduction of Sambin and Valentini 1998. The best way to explain such a philosophical position is to quote from that paper: “To build up an abstract concept from a raw flow of data, one must disregard inessential details ... this is obtained by forgetting some information. To forget information is the same as to destroy something, in particular if there is no possibility of restoring that information ... our principle is that an abstraction is constructive ... when information ... is forgotten in such a way that it can be restored at will in any moment.” The example we want to show here refers to Martin-Löf’s intuitionistic type theory (just type theory from now on). We assume knowledge of the main peculiarities of type theory, as formulated in Martin-Löf 1984 or Nordström et al. 1990. Type theory is a logical calculus which adopts those notions and rules which keep total control of the amount of information contained in the different forms of judgement. However, type theory offers a way of “forgetting” information: that is, supposing A set, the form of judgement A true. The meaning of A true is that there exists an element a such that a ∈ A but it does not matter which particular element a is (see also the notion of proof irrelevance in de Bruijn 1980). Thus to pass from the judgement a ∈ A to the judgement A true is а clear example of the forgetting process. We will show that it is a constructive way to forget since, provided that there is a proof of the judgement A true, an element a such that a ∈ A can be reconstructed.
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Desmond, Will D. "History, Cosmos, Mind, and (Not Quite) Everything." In Hegel's Antiquity, 329–52. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198839064.003.0006.
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Hegel’s Lectures on the Philosophy of History explore the legacies of ancient history and historiography, at the levels of both theory and empirical detail. Their threefold typology of histories into ‘original’, ‘reflective’, and ‘philosophical’ constitutes a concise argument that history has and must, in the course of its development, become theoretical, and that therefore history and philosophy have essentially converged in the modern era—not least in Hegel’s own deeply historical style of thinking. With their vision of a Spirit that develops through four essential stages of the ‘Oriental’, Greek, Roman and ‘Germanic’ worlds, these lectures reveal that, for Hegel, the middle (Greek and Roman) stages are pivotal to the story of progressive human freedom and self-knowledge. The Mediterranean as the ‘middle sea’ (Mittelmeer) is a central historical fact and metaphor for Hegel (long before Braudel), and it was as peoples of the Mediterranean that his Greeks and Romans proved so historically significant—the Greeks with their humanistic art, anthropomorphic religion, philosophical depth, and ‘invention’ of history as a genre; the Romans with their law, inclusive citizenship, universal histories, inclusive empire and pantheon, and ultimately Christianity. This narrative is, in many respects, simply Hegel’s systematization of a long-held consensus. It also looks forward to the even grander narratives of global and ‘big history’, which temporalize the notion of ‘evolution’ and extend it from (human) ‘Spirit’ to all of nature. If so, this serves as a reminder that many facets of Hegel’s antiquity have been revived in new, unexpected forms.
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Voronina, Olga. "The Philosophy of Sex and Gender in Russia." In The Paideia Archive: Twentieth World Congress of Philosophy, 90–96. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199820373.
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This presentation focuses on the main philosophical approaches toward analyzing the notions of "sex" and "gender" in Russia since the nineteenth century. I analyze the conceptions and ideas which were developed by Aleksey Khomyakov, Nicolai Chernyshevsky, Leo Tolstoy, Fedor Dostoevsky, Vladimir Solovyov and some other philosophers. Then, I discuss the concept of emancipation of women within the framework of Marxist-Leninist theory, which played a role in the state's "women's philosophy" in the Soviet period, and within the existing modern viewpoints. My methodology is based on concepts and guidelines developed in feminist philosophy. One of the goals, as put forward by feminist philosophy, is to discover the gender determinateness of the metatheoretical foundations of science and traditional Western humanitarianism and of philosophy. This problem can be quite successfully solved on the basis of Western philosophic studies. Russian philosophy, however, has not so far become a subject of feminist analysis either in Russia or in the West. Therefore, my research in this field could be considered rather novel.
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O'Connell, Robert J. "On Becoming Humanly Wise." In William James on the Courage to Believe, 123–34. Fordham University Press, 1997. http://dx.doi.org/10.5422/fordham/9780823217274.003.0010.
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This concluding chapter briefly discusses why William James' positions, if understood as the book has interpreted them, remain valid reformulations of a long-standing and quite honorable view of what philosophical thinking is truly about: reformulations which signpost some escape routes out of the impasse in which the philosophical profession, and the business of philosophical education, find themselves mired at present. The chapter also explains how often Western philosophy has found itself compelled by the developments of its history to take the turn James that proposes, and proclaim the revenge of that forgotten truth: that the pursuit of wisdom inexorably grips the whole human being, not merely brain and mind, but heart, emotions, imagination, and sensibility as well.
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Marmor, Andrei. "Is Legal Philosophy Normative?" In Philosophy of Law. Princeton University Press, 2011. http://dx.doi.org/10.23943/princeton/9780691141671.003.0006.
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H. L. A. Hart characterized his theory about the nature of law as “descriptive and morally neutral.” Like previous legal positivists such as John Austin and Hans Kelsen, he thought that a philosophical account of the nature of law should strive to avoid moralizing of any kind, and should aim at an explanation of the nature of law that is quite general in its application—one that explains what law, in general, is. However, many contemporary legal philosophers claim that a theory about the nature of law, such as Hart's legal positivism, cannot be detached from moral and political views about law's merits. This chapter argues that Hart was quite right, and that it is both possible and theoretically desirable to detach a philosophical account of the nature of law from moral and political views about law's merit.