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Journal articles on the topic 'Philosophy of the "alter"'

Author: Grafiati

Published: 5 June 2025

Last updated: 2 August 2025

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1

Dascal, Marcelo. "Alter et etiam." Leibniz Society Review 14 (2004): 137–51. http://dx.doi.org/10.5840/leibniz2004143.

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2

Romcevic, Branko. "Normal European alter-ego." Theoria, Beograd 53, no. 2 (2010): 81–102. http://dx.doi.org/10.2298/theo1002081r.

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In this paper I am trying to make explicit the relation between late Husserl's thinking on nature of philosophy and his theory of Other as alter-ego (from Cartesian Meditations and Ideas II). I have found that connections between those topics are enabled by Husserl's more implicit - but undoubtly effective - theory of normality, which, almost silently, directs larger part of his last writings.

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3

Bittner, Uta, and Kathrin Dengler. "Karl Gabriel/Willi Jäger/Gregor M. Hoff (Hgg.), Alter und Altern als Herausforderung." Philosophisches Jahrbuch 119, no. 2 (2012): 434–37. http://dx.doi.org/10.5771/0031-8183-2012-2-434.

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4

Tully, R. E. "Russell's Other Alter Ego." Dialogue 27, no. 4 (1988): 701–9. http://dx.doi.org/10.1017/s001221730002031x.

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This is the first volume in the Collected Papers which deals exclusively with Russell's non-technical writings and, chronologically, it is the immediate successor of volume 1. Volumes 2 through 7 cover roughly the same span of years as volume 12 (1902–1914) but are devoted to his technical writings on mathematics, logic and philosophy. Of this group, however, only volume 7 has so far been published. The contents of volume 12 are intended to show two contrasting sides of Russell's highly complex character: the contemplative (but nonacademic) side and the active. The latter is much easier to del

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5

Pitt, David. "Alter Egos and Their Names." Journal of Philosophy 98, no. 10 (2001): 531. http://dx.doi.org/10.2307/3649468.

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6

Schepers, Heinrich. "Non alter, sed etiam Leibnitius." Leibniz Society Review 14 (2004): 117–35. http://dx.doi.org/10.5840/leibniz2004147.

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7

ARNSPERGER, Christian. "Comment peut-on être alter-mondialiste?" Ethical Perspectives 13, no. 4 (2006): 647–72. http://dx.doi.org/10.2143/ep.13.4.2018713.

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8

KANN, CHRISTOPH. "Alter und Desillusionierung. Ein Spätkapitel in Odo Marquards Kompensationsphilosophie (zu Odo Marquard: Endlichkeitsphilosophisches. Über das Altern)." Allgemeine Zeitschrift für Philosophie (AZP) 39, no. 1 (2014): 101–12. http://dx.doi.org/10.5771/0340-7969-2014-1-101.

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9

STOLJAR, DANIEL. "Response to Alter and Bennett." Philosophy and Phenomenological Research 79, no. 3 (2009): 775–84. http://dx.doi.org/10.1111/j.1933-1592.2009.00305.x.

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10

Depraz, Natalie. "N. Eilan, Ch. Hoerl, T. McCormack et J. Roessler (dir.), Joint attention : communication and other minds. Issues in philosophy and psychology." Alter, no. 18 (October 1, 2010): 333–38. http://dx.doi.org/10.4000/alter.1757.

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11

FORTE, Joseph M., and David PENN. "THE SELF-AWARENESS OF “SPIRITUAL” IMAGISTIC PHILOSOPHY." Annals of the University of Bucharest, Philosophy Series 73, no. 1/2024 (2025): 83–102. https://doi.org/10.62229/aubpslxxiii/1_24/7.

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Drawing on a variety of philosophers from Plato to Ricoeur, the authors suggest that philosophy based on poetry or image can be intellectually valuable in the following ways: They show how an intentional approach to imagistic, spiritual philosophy can promote consideration of beauty, engage the productive imagination, and ultimately alter one's engagement with the human predicament. This spiritual mode of philosophy does not stop in an aesthetic (the appetites) frame, but works through it productively.

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12

Schlöder, Christian, Maximilian Schochow, and Florian Steger. "Alter und Altern in der ärztlichen Praxis Friedrich Hoffmanns (1660–1742)." Medizinhistorisches Journal 49, no. 3 (2014): 237–59. http://dx.doi.org/10.25162/medhist-2014-0008.

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13

Mărăşoiu, Andrei. "The Structure and Dynamics Argument against Materialism Revisited." Problemos 98 (October 23, 2020): 136–40. http://dx.doi.org/10.15388/problemos.98.12.

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Alter (2016) elaborates and defends an ambitious argument advanced by Chalmers (2002) against physicalism. As Alter notes, the argument is valid. But I will argue that not all its premises are true. In particular, it is false that all physical truths are purely structural. In denying this, I focus not on the objects of pure physical theory but on the homely, macroscopic objects of our daily lives.

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14

Mitrache, Liliana. "Spracherwerb und Sprachverlust – Phänomene von Sprachstörungen im hohen Alter." Studia Neophilologica 82, no. 1 (2010): 91–99. http://dx.doi.org/10.1080/00393271003795251.

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15

Ursitti, Filippo. "The techne as producer of outdated humans." Információs Társadalom 22, no. 2 (2022): 117. http://dx.doi.org/10.22503/inftars.xxii.2022.2.7.

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This article aims at showing how the philosopher G. Anders develops his ontology of technology as described in his Outdatedness of Mankind, volumes I and II. The article is structured in the following manner: first, there will be a discussion on the role played by the machine in the Andersian philosophy of technology. Second, there will be an analysis on the mechanism through which radio and television alter the traditional anthropomorphic notion of ‘experience’ through the creation of phantoms and matrices. Third, there will be an exemplification of the consequences of humanity’s progressive

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16

Viscardi-Murray, Lorraine. "The Constitution of the Alter Ego in Husserl's Transcendental Phenomenology." Research in Phenomenology 15, no. 1 (1985): 177–91. http://dx.doi.org/10.1163/156916485x00113.

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AbstractThis paper explores Husserl's phenomenological description of the constitution of the alter ego within the sphere of transcendental subjectivity. It is important at the start to point out that the Other plays a crucial role in securing the intersubjective nature of the experienced world. Although Husserl goes on in the "Fifth Cartesian Meditation" to consider the constitution of an objective world common to all subjects and the establishment of a community of monads, my primary focus in this paper will be the examination of the initial steps whereby the sense, "other ego," is constitut

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17

Vullierme, J‐L. "Alter Egos: Notes on the basic Processes of specular Identification." World Futures 42, no. 1-2 (1994): 125–31. http://dx.doi.org/10.1080/02604027.1994.9972505.

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18

Stein, Stan. "Wittgenstein, Davidson, and the Myth of Incommensurability." Canadian Journal of Philosophy Supplementary Volume 19 (1993): 181–221. http://dx.doi.org/10.1080/00455091.1993.10717348.

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Philosophers have been spending a considerable amount of time discussing whether or not they are doing anything of substance. This of course is the 'end of philosophy' debate. I am perverse enough to bring myself out of my dogmatic slumber to join the debate. I am also perverse enough, or at least out of my slumber enough, to join with the nay sayers such as Richard Rorty, Kai Nielsen, and others who declare the end of the tradition, at least with respect to what has been called Metaphysical Realism, or its alter-ego, Idealism. My contribution to the philosophy of philosophy is the observation

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19

Padoux, André. "Joseph S. Alter, Yoga in Modern India. The Body between Science and Philosophy." Archives de sciences sociales des religions, no. 136 (December 1, 2006): 115–283. http://dx.doi.org/10.4000/assr.3850.

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20

Nancy, Jean-Luc, and Daniel Ross. "Automation, Alteration." Philosophy Today 65, no. 2 (2021): 235–40. http://dx.doi.org/10.5840/philtoday2021414396.

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Is “philosophy after automation” a theme or a question? One might hesitate about this, because we may wonder whether or not it implies that philosophy could disappear after automation, or at least be subject to serious revision. Philosophy could be read as a historical movement towards self-determination [autodétermination] as well as the exposition of the limit of such a program of archi-autonomy. The Cartesian event (a prominent moment of the automation mutation) is essentially ambivalent, and man alone in the world is undoubtedly also the one who can but alter, in the long run, the sufficie

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21

Gessmann, Martin, and Martina Schmidhuber. "Alter(n) als Thema der Philosophie." Philosophische Rundschau 62, no. 1 (2015): 22. http://dx.doi.org/10.1628/003181515x14250379379925.

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22

Di Martino, Carmine. "Philosophie et généalogie de l’histoire chez Jan Patočka." Alter, no. 25 (December 3, 2017): 173–92. http://dx.doi.org/10.4000/alter.459.

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23

Narveson, Jan. "Moral Philosophy and Suicide." Canadian Journal of Psychiatry 31, no. 2 (1986): 104–7. http://dx.doi.org/10.1177/070674378603100205.

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There are two main moral issues regarding suicide: first, whether suicide is morally permissible, and if so, in what circumstances; and second, whether a person who knows that someone is contemplating or attempting suicide has an obligation to intervene and if so, how strong that obligation is. With respect to the first issue, it is difficult to resist the conclusion that suicide is not wrong in itself. To characterize suicide as murder of one's self is incorrect. Even if people who commit suicide deprive the community of some good, there is no general duty to provide good services to others.

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24

Robinson, Tekoa N. "Kierkegaard’s Authorship as Eucharistic Liturgy." Kierkegaard Studies Yearbook 24, no. 1 (2019): 285–314. http://dx.doi.org/10.1515/kierke-2019-0012.

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AbstractThis article will argue that much of Kierkegaard’s authorship is reflective of the characteristics of the Eucharistic liturgy found in the 1830 Forordnet Alter-Bog for Danmark (confession, invitation, preparation/exhortation, consecration, and thanksgiving/praise/blessing), particularly as each of those elements of the liturgy are reflected in his seven Discourses at the Communion on Fridays in Part IV of Christian Discourses. Major components of his authorship function as an indirect invitation to the single individual reader to inwardly experience the prototype-redeemer dialectic as

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25

JALAGONIA, VLADIMER. "THE PHENOMENALITY OF THE OTHER’S NON-PHENOMENALITY. PHENOMENOLOGY OF THE ALTER EGO." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 9, no. 1 (2020): 129–42. http://dx.doi.org/10.21638/2226-5260-2020-9-1-129-142.

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26

Spaak, Claude Vishnu. "Vers une philosophie phénoménologique de la nature (Schelling, Heidegger, Patočka)." Alter, no. 26 (December 31, 2018): 65–83. http://dx.doi.org/10.4000/alter.582.

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27

Amirkhanov, Abdul. "The triad of postmodern philosophy: "the death of God" - "the death of the author" - "death of the subject"." KANT 35, no. 2 (2020): 95–99. http://dx.doi.org/10.24923/2222-243x.2020-35.19.

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The article covers the conception of postmodern philosophers through the triad of "God's death", "Author's death" and "Subject's death" conceptions. Postmodernism had the newest ideas of modern thinkers in its philosophy as ideas that were too critical to Modernism era(emerge). The critique touched the main problems in philosophy such as ontology, gnoseology and axiology and it proposed the newest vision of human problem, human being, his consciousness and meaning of life. The author of the article aims to review the current stage of philosophy and investigate the writings of F. Nietzsche, R.

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28

Elliott, Kevin C., and Daniel J. McKaughan. "How Values in Scientific Discovery and Pursuit Alter Theory Appraisal." Philosophy of Science 76, no. 5 (2009): 598–611. http://dx.doi.org/10.1086/605807.

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29

Shanmugapriya, Kumaravelu, and G. Christopher. "Eco-philosophy of Indian classical fables." Ecocycles 9, no. 1 (2023): 100–106. http://dx.doi.org/10.19040/ecocycles.v9i1.286.

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Indian classical stories may be told simply, yet their ideas are profound. It helps to shape our society to validate cultural assumptions and beliefs. As the stories have a strong influence on the conceptual frameworks of the community, they can also alter the human understanding of the natural world. But in recent years, humans have distanced themselves from nature. The anthology of Panchatantra (Sanskrit language) and Jataka tales (Pali language) is offered in this study as a valuable discourse for developing ecological consciousness among the people which is suitable for both children and a

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30

Stanciu, Ovidiu. "Filip Karfík, Unendlichwerden durch die Endlichkeit. Eine Lektüre der Philosophie Jan Patočkas." Alter, no. 20 (December 1, 2012): 229–36. http://dx.doi.org/10.4000/alter.1168.

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31

Guchet, Xavier. "L’homme, la technique et la vie dans la philosophie de Hans Jonas." Alter, no. 22 (November 15, 2014): 79–99. http://dx.doi.org/10.4000/alter.295.

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32

Amat, Matthieu. "La philosophie de la culture de Georg Simmel, un humanisme sans anthropologie ?" Alter, no. 23 (November 1, 2015): 9–27. http://dx.doi.org/10.4000/alter.367.

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33

Cullen, Kathleen E., Jessica X. Brooks, and Soroush G. Sadeghi. "How Actions Alter Sensory Processing." Annals of the New York Academy of Sciences 1164, no. 1 (2009): 29–36. http://dx.doi.org/10.1111/j.1749-6632.2009.03866.x.

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34

Arrien, Sophie-Jan. "L’expérience de la vie religieuse à l’épreuve de la philosophie : Heidegger lecteur d’Augustin." Alter, no. 21 (November 1, 2013): 9–27. http://dx.doi.org/10.4000/alter.786.

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35

François, Arnaud. "L’influence du bergsonisme sur la philosophie japonaise : les cas de Nishida et Kuki." Alter, no. 21 (November 1, 2013): 299–314. http://dx.doi.org/10.4000/alter.906.

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36

York, Matt. "Revolutionary Love and Alter-globalisation: Towards a New Development Ethic." Social Change 48, no. 4 (2018): 601–15. http://dx.doi.org/10.1177/0049085718801402.

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Neoliberal globalisation has increased inequalities, injustices, and violations of freedoms on an unprecedented scale, whilst creating a fertile environment for the rise of far-right xenophobic nationalism and authoritarianism. In parallel, the emergence of the alter-globalisation movement has responded with a growing popular resistance to neoliberal policy and practice. The experience of social movements over the last century confirms the pressing need for a framework of unity within this current movement wave which avoids the dominations and hierarchies of previous structures, maintains its

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37

Hale, Benjamin, and W. P. Grundy. "Remediation and Respect: Do Remediation Technologies Alter Our Responsibility?" Environmental Values 18, no. 4 (2009): 397–415. http://dx.doi.org/10.3197/096327109x12532653285696.

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38

LEAR, ELMER N. "On Educational Philosophy, Civil Rights, and the Schools." Journal of Educational Thought / Revue de la Pensée Educative 2, no. 1 (2018): 57–60. http://dx.doi.org/10.55016/ojs/jet.v2i1.43512.

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In the last few years, the term "quality education" has entered thepopular educational lexicon as signifying a high degree of excellence. More often than not, the term is injected into discourse for polemical purposes, suggesting a determination to reject its putative opposite, "quantity education," or "saturation services." If one may take liberties with a formula of the Marxian dialectic, the expression constitutes a flat denial that there is a critical point whereat quantity is transformed into quality. It is a declaration that wholesale proliferation of educational plant, albeit designed a

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39

Pommier, Éric. "La réalisation de soi au prisme de la philosophie de la nature de Arne Naess." Alter, no. 26 (December 31, 2018): 123–42. http://dx.doi.org/10.4000/alter.613.

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40

Rabe, Marianne. "Essen und Trinken im Alter. Ethische Fragen und fachliche Standards in der Versorgung alter Menschen." Ethik in der Medizin 21, no. 1 (2009): 3–6. http://dx.doi.org/10.1007/s00481-009-0606-6.

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41

Brown, William. "The Colour of Film-Philosophy." Film-Philosophy 27, no. 2 (2023): 197–221. http://dx.doi.org/10.3366/film.2023.0226.

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This article draws upon the work of Sylvia Wynter and W.E.B. Du Bois in order to propose that film-philosophy has historically not paid due attention to race. Drawing upon the former’s concept of “the sociogenic principle”, as well as the latter’s theories of “the colour line” and “double-consciousness”, the article argues that modernity has been constructed coterminously with whiteness, as well as a “photographic/cinematographic” logic whereby Blackness is cast into a “negative” realm. That is, while modernity might be white, more specifically it is antiblack. For film-philosophy ethically to

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42

Shin, Yoon. "Confessing at the Altar." Pneuma 42, no. 2 (2020): 201–19. http://dx.doi.org/10.1163/15700747-bja10004.

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Abstract This article responds to J. Aaron Simmons’ concerns that James K.A. Smith’s methodology for confessional pentecostal philosophy prohibits philosophical dialogue with the confessional Other. Its responses specifically address Simmons’ proposed personal methodology and his two main concerns about Smith’s methodology: (1) confessional philosophy allows an encroachment of theology into philosophy that threatens the autonomy of philosophy; and (2) confessional philosophy discourages philosophical dialogue with the confessional Other, and promotes insularity and defensiveness by utilizing t

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43

Miller, Stephen Kekoa. "Using literature to improve the moral imagination." Journal of Philosophy in Schools 11, no. 2 (2024): 79–91. https://doi.org/10.46707/jps.v11i2.239.

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The primary aim of this essay will be to look at a few arguments for how to improve Moral Imagination. Next, it will discuss how ‘stories’ and ‘pretending’ can alter how we think and act. Additionally, one underdeveloped aspect of traditional normative ethics involves how Moral Imagination is employed but usually not overtly discussed. Finally, the essay will offer an argument for how to use narrative fiction in a philosophy classroom to deepen these abilities.

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44

Sinnerbrink, Robert. "Cavellian Meditations." Conversations: The Journal of Cavellian Studies, no. 2 (July 9, 2014): 75–91. http://dx.doi.org/10.18192/cjcs.v0i2.1109.

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Stanley Cavell’s coming to philosophy was inspired, as he recounts, by the contingent encounter between philosophical and non-philosophical texts. He singles out Wittgenstein’s Philosophical Investigations, for example, as one that “staked its teaching on showing that we do not know, or make ourselves forget, what reading is.” He also names three films — Bergman’s Sommarnattens leende (Smiles of a Summer Night, 1955), Resnais and Duras’ Hiroshima Mon Amour (1959), and Antonioni’s L’Avventura (1960) — that suggested to him what philosophy might become should it re-orient itself towards differen

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45

Vorova, T. P. "Peculiarities of the Structure and Distinctive Features of the Interpretation in “Motley Tales with Witticisms” by V. F. Odoyevsky." International Letters of Social and Humanistic Sciences 67 (March 2016): 18–26. http://dx.doi.org/10.18052/www.scipress.com/ilshs.67.18.

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Prince V.F. Odoyevsky (1803-1869) was the Russian writer, philosopher, musicologist and subtle musical critic, public figure, founder of «Society of philosophy-lovers» and author of «Motley Tales with Witticisms», fascinating monument of native culture; the book was published only once during the life of the writer and afterwards was not republished as the cycle. In literary criticism «Motley Tales» as the unified and important cycle by V.F. Odoyevsky were given scant coverage, although this literary work marked the beginning of new period in the writer’s oeuvre; an image of narrator Homoseyko

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46

Samekto, FX Adji, and Ani Purwanti. "Normativity of Scientific Law in the Perspective of Neo-Kantian Schools of Thought." Hasanuddin Law Review 3, no. 1 (2017): 59. http://dx.doi.org/10.20956/halrev.v3i1.761.

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Scientific normativity of law conceived as a character inherent in legal science as a sui generis. Jurisprudence basically studies the law, something that initially emerged from the dogmatic belief in philosophy. Dogmatism refuse to alter beliefs one iota. The teachings of dogmatic philosophy stem from the teachings of Plato and reflected in the legal enforceability. Dogmatism in the law is reflected in the Corpus Juris Civilis. Along with the development of post Era Scholastic philosophical thinking, the philosophy synthesizes thought between dogmatic thinking and skeptic has appeared in the

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47

Moore, Kathleen Dean. "The Seasons Alter: How to Save Our Planet in Six Acts." Environmental Ethics 39, no. 4 (2017): 451–54. http://dx.doi.org/10.5840/enviroethics201739434.

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48

Chadha-Sridhar, Ira. "The Value of Vagueness: A Feminist Analysis." Canadian Journal of Law & Jurisprudence 34, no. 1 (2021): 59–84. http://dx.doi.org/10.1017/cjlj.2020.22.

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Judicial verdicts matter. Apart from deciding the fate of litigants, common law verdicts hold precedential value. They create and alter legal cultures. Considering their importance, it is crucial to ask: what do judicial verdicts turn on? Each verdict is certainly influenced by the case facts, evidence and argumentation presented before the court. However, verdicts are also importantly shaped by how we think about language.1 Questions about language—about the relationship between words and meaning—are central to legal philosophy.

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49

GLOY, KAREN, and REINHARD HECKMANN. "Neue Argumente oder Wiederholung alter? Eine Rezension von Wolfgang Marx (Hg), Zur Selbstbegründung der Philosophie seit Kant." Allgemeine Zeitschrift für Philosophie (AZP) 15, no. 3 (1990): 59–68. http://dx.doi.org/10.5771/0340-7969-1990-3-59.

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50

Baranova, Jūratė. "Jeanas Paulis Sartre'as: „pono-vergo“ dialektika ir solipsizmo įveikos ilgesys." Problemos 64 (January 1, 2015): 97–110. http://dx.doi.org/10.15388/problemos.2003.64.5358.

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Straipsnyje analizuojama aš ir kito santykio Sartre'o egzistencinėje fenomenologijoje pagrindimas ir teorinės ištakos. Kodėl Sartre'o netenkina Kanto transcendentalinio ego samprata? Kodėl Sartre'as, pradėjęs nuo Edmundo Husserlio, netęsia penktojoje jo kartezietiškoje meditacijoje nusakyto aš ir kito kaip alter ego santykio ekplikacijos? Kodėl jis atsigręžia į Hegelio Dvasios fenomenologijoje nužymėtą "pono ir vergo" kovos dialektiką? Kodėl ši kova nesuderinama su Heideggerio Mitsein modusu? Sartre'as konkrečių santykių su kitu analize siekia atskleisti kito susitikimo laisvių kovoje galimybę

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