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Journal articles on the topic 'Philosophy tradition'

Author: Grafiati

Published: 3 June 2025

Last updated: 31 July 2025

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1

Azoulay, Ariella. "Outside The Political Philosophy Tradition and Still Inside Tradition: Two Traditions of Political Philosophy." Constellations 18, no. 1 (2011): 91–105. http://dx.doi.org/10.1111/j.1467-8675.2010.00624.x.

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2

Babbitt, Susan E., and Roger Gottlieb. "Radical Philosophy: Tradition, Counter-Tradition, Politics." Philosophical Review 104, no. 1 (1995): 166. http://dx.doi.org/10.2307/2186032.

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3

Krishnappa, Durga Tanisandra, Melukote Krishnamurthy Sridhar, and H. R. Nagendra. "Concept of mind in Indian philosophy, Western philosophy, and psychology." Yoga Mimamsa 52, no. 1 (2020): 25–28. http://dx.doi.org/10.4103/ym.ym_24_19.

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This article makes an explorative journey into the concepts of mind as explained in the Indian philosophical traditions and Western psychology. The article explains about knowledge domains in the traditions and their distinctive features, different connotations and denotations of mind, and the different methods being used in explaining mind. Yet, they may not appear to be opposed or conflicting in nature. The article elaborates on the concepts such as mind (manas) and mind apparatus (citta) in Indian philosophical traditions and compares with the traditional Western psychology where the primar

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4

Timoshchuk, Aleksey. "Tradition with a Small Letter." Ideas and Ideals 14, no. 2-1 (2022): 44–55. http://dx.doi.org/10.17212/2075-0862-2022-14.2.1-44-55.

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May 7th, 2020, the wonderful philosopher Tatyana Borisovna Lyubimova died. Her final monograph “Philosophy and Countertradition” is a multifaceted study of the correlations between traditional culture and the current state of philosophy. This is also the last publication on the life path of Tatyana Borisovna, in her philosophical adventure, where Western sociology and categorical aesthetics, ancient Russian philosophy and metaphysics of a unified tradition became landmarks. Tatiana Borisovna always lacked topos and chronos, she wrote about Peter I and the sociology of Adorno’s music, the ontol

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5

Hodge, Joanna. "Forgetting: Europe, Tradition, Philosophy." Journal of the British Society for Phenomenology 26, no. 3 (1995): 255–67. http://dx.doi.org/10.1080/00071773.1995.11007123.

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6

Fuller, Steve. "The Tradition of Philosophy." Teaching Philosophy 11, no. 1 (1988): 66–67. http://dx.doi.org/10.5840/teachphil19881118.

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7

Nielsen, Kai. "Radical Philosophy: Tradition, Counter-Tradition, Politics.Roger S. Gottlieb." Ethics 107, no. 1 (1996): 168–70. http://dx.doi.org/10.1086/233713.

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BORISOVA, Tatyana Viktorovna, and Stanislav Sergeevich BESKARAVAINYI. "ON THE CRISIS OF CULTURE AND MAN IN THE «FAR-FETCHED» TRADITIONALISM OF R.GUENON." Epistemological Studies in Philosophy Social and Political Sciences 6, no. 1 (2023): 21–26. http://dx.doi.org/10.15421/342303.

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The problem of the crisis situation of Western European culture at the beginning of the 19th century became the central problem in the ideological heritage of R. Guenon. In his reflections, the French thinker turns to the consideration of the role and significance of traditions in the life of a person and society. R.Guenon fills the term “tradition” with his semantic load, making this term a key element in his philosophy. The reflexive space of Guénon’s philosophy is the sphere of the philosophy of religion and it is difficult to attribute it to the sphere of religious philosophy. This difficu

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9

Ilyina, Anna. "Tradition and Freedom in the Deconstructive “Philosophy of Philosophy”." Sententiae 41, no. 3 (2022): 6–25. http://dx.doi.org/10.31649/sent41.03.006.

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The article examines the peculiarities of the relationship between phenomena of freedom and tradition in the discourse of deconstruction. In this case, the tradition stands primarily as philosophical tradition, a critical questioning about which underlies Derridian thought. The latter in a great measure is a philosophical reflection on just the philosophical heritage ("philosophy of philosophy"). The author carries out her own analysis of the relationship between deconstruction and philosophical tradition in connection with the problem of freedom. In this respect, she uses the Derridian concep

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10

Maulana, Muhammad Iqbal, and Syahuri Arsyi. "TRADISI FILSAFAT ILUMINASIONISME DAN PENGARUHNYA TERHADAP KAJIAN FILSAFAT ISLAM." TAJDID: Jurnal Ilmu Ushuluddin 20, no. 1 (2021): 32–62. http://dx.doi.org/10.30631/tjd.v20i1.140.

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After al-Ghazali attack to the tradition of Islamic philosophy with Tahafutul al-Falasifah, tradition of Islamic philosophy in area of Muslims that decline and stagnation. In Persian world, tradition of Islamic philosophy, have development with new perspective. Tradition of Islamic philosophy in the Persian rise up with Muslim philosopher Suhrawardi by philosophy of illumination with al-Hikmah al-Isyraqiyyah, as an sinthesis to philosophy peripatetic which has long dominated in the tradition of Islamic philosophy studies. This article to the explore development of the tradition and influence S

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11

Theron, Stephen. "On Thinking the Tradition I: Christian Traditions and Living Philosophy." Downside Review 124, no. 436 (2006): 181–212. http://dx.doi.org/10.1177/001258060612443604.

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12

MacIntyre, Alasdair, and Alexander Broadie. "The Tradition of Scottish Philosophy." Philosophical Quarterly 41, no. 163 (1991): 258. http://dx.doi.org/10.2307/2219605.

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13

Ikuenobe, Polycarp. "African Tradition, Philosophy, and Modernization." Philosophical Papers 30, no. 3 (2001): 245–59. http://dx.doi.org/10.1080/05568640109485088.

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14

Ostertag, Gary. "The Analytic Tradition in Philosophy." Analysis 79, no. 3 (2019): 560–71. http://dx.doi.org/10.1093/analys/anz044.

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15

Ejede, Charley Mejame. "Philosophy and African Sapiential Tradition." Dialogue and Universalism 33, no. 1 (2023): 37–57. http://dx.doi.org/10.5840/du20233313.

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In the first part of our considerations we show how, according to Senghor, going back to the source is necessary to discover the richness of African languages and their philosophical significance. It is an effort which will enable the African to be in harmony with his/her history and the cardinal values found in the original Africa. Identity awareness must push us to lay the groundwork for the African philosophical creation found in African languages themselves. In this paper, the second part of our considerations, we are going to revisit the kiluba language. Besides, we are also going to look

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Ejede, Charley Mejame. "Philosophy and African Sapiential Tradition." Dialogue and Universalism 33, no. 1 (2023): 9–36. http://dx.doi.org/10.5840/du20233312.

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The purpose of this study is not to show, as does Obenga, how Europe drew on Egypt or how Africa is the origin of all philosophies and the origin of all humanity, but to show African thinkers who, in the future, will want to take a serious look at developing a philosophy that embraces the major values of African culture, for this is supremely possible. This African culture subsists above all in the inexplorable African linguistic corpus. I argue that if we speak of African wisdom, we must first show its existence in the linguistic underpinning of the sapiential function in African culture. The

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17

Scaglia, Lara. "Tradition and Critique in Kant and al-Jabri." Tópicos, Revista de Filosofía, no. 70 (August 15, 2024): 317–45. http://dx.doi.org/10.21555/top.v700.2688.

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In this paper, I focus on Kant’s notion of God, showing that his critical philosophy changed the meaning and function of traditional concepts. Then I move on to consider a philosopher of the contemporary Arab world, al-Jabri, who has been influenced by Kant: the author of the Critique of Arab Reason shares with Kant a dissatisfaction regarding a certain use of reason which does not inquire about its boundaries. Philosophy must confront its tradition, free it from prejudices, search for reasons and investigate the origin and uses of its concepts, but critically analysing tradition does not impl

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18

Alexidze, Lela. "Porphyry’s Definitions of Death and their Interpretation in Georgian and Byzantine Tradition." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 18 (December 31, 2015): 48–73. http://dx.doi.org/10.1075/bpjam.18.02ale.

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Beginning from Plato, there exists a philosophical tradition, which interprets philosophy as preparation for death. However, for Plato the death of a philosopher does not necessarily imply death in its ordinary meaning, but rather a spiritual way of life maximally free from corporeal affections. This kind of relationship between philosophy and death was intensively discussed in late antique philosophy, Patristics, medieval Byzantine philosophy, and also in medieval Georgian literature. Based on Plato’s and Plotinus’ philosophy, Porphyry presented definitions of three kinds of death in his Sent

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19

BRODETSKA, Julia. "PHILOSOPHY OF THE HEART: KAINONIA OF THE UKRAINIAN TRADITION." Epistemological Studies in Philosophy Social and Political Sciences 6, no. 1 (2023): 27–31. http://dx.doi.org/10.15421/342304.

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The research interest is focused on the examination of the kainonia nature of Ukrainian philosophy. It is most deeply revealed within the framework of cordocentrism. As a direction of religious philosophy, cordocentrism most prominently affects epistemological resources and the potential of philosophical knowledge. Cordocentrism reveals itself most fully in the philosophical views of H.Skovoroda. The philosopher successfully combines the Christian tradition with the Ukrainian ethnic identity. Therefore, revealing its potential from the principle of worldview, cordognosia turns into an epistemo

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20

Xu, Keqian. "Zhongdaology: How should Chinese philosophy engage with African philosophy?" Arụmarụka: Journal of Conversational Thinking 2, no. 1 (2022): 61–98. http://dx.doi.org/10.4314/ajct.v2i1.4.

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Zhongdaology is the core of Chinese traditional Confucian philosophy. The zhongdaological way of thinking represents the Chinese philosophical thinking mode, with Confucianism as the main body, and has deeply influenced many aspects of Chinese culture. It is different from the traditional ontological thinking in the West. However, for a long time, due to the influence of the dominant position of Western ontological thinking in the field of philosophical research, the characteristics of zhongdaological thinking have not been fully elaborated and promoted. This essay briefly exposes the historic

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21

Montefiore, Alan. "The ‘Continental’ Tradition?" Royal Institute of Philosophy Supplement 74 (June 30, 2014): 27–43. http://dx.doi.org/10.1017/s1358246114000101.

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AbstractThere is – of course – no one such thing as the continental tradition in philosophy, but rather a whole discordant family of notably distinct traditions. They are, nevertheless, broadly recognisable to each other. For much of the last century, however, most of those engaged in or with philosophy in continental Europe, on the one hand, and in the English-speaking world, on the other hand, had surprisingly little knowledge of, interest in or even respect for what was going on in the other. Happily, the situation today is vastly improved on each side of the philosophical channel. What fol

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22

Dyikanbaeva, Gulnura. "AL-FARABI'S INFLUENCE ON KYRGYZ PHILOSOPHY." Alatoo Academic Studies 23, no. 4 (2023): 389–94. http://dx.doi.org/10.17015/aas.2023.234.40.

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This article reveals the activities of the great scientist-philosopher of the Middle Ages Al-Farabi and his influence on Kyrgyz philosophy. Al-Farabi was one of the most influential philosophers of the East in the 9th-10th centuries, made a significant contribution to the development of philosophical thought in Kyrgyzstan and other countries of Central Asia. In his works, Al-Farabi studied traditional philosophy, as well as scientific and mathematical sciences. His ideas and methods influenced the formation of Kyrgyz philosophical thought, which was reflected in many aspects of the culture and

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23

Guseynov, Abdusalam A. "Practical Philosophy: Tradition and Contemporary Trends." Ethical Thought 23, no. 1 (2023): 5–26. http://dx.doi.org/10.21146/2074-4870-2023-23-1-5-26.

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The paper is devoted to a general historical overview and state-of-the art of the question of what is practical philosophy and what is its place in the subject field of philosophy. The author takes as the starting point and basis for analysis the ancient view, according to which philosophy is divided into logic, physics and ethics. He demonstrates that this architectonics being fundamental is immutable and that ethics within it coincides with the practical part. Practical philosophy has undergone an evolution, the key milestones of which are a) the transition from the religious philosophy of

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24

Al Akbar, Nuruddin. "LIVING ISLAMIC PHILOSOPHY: Reflection on Mulyadhi Kartanegara's Thought." ULUL ALBAB Jurnal Studi Islam 24, no. 1 (2023): 110–36. http://dx.doi.org/10.18860/ua.v24i1.20841.

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This study elaborates Mulyadhi Kartanegara's thoughts regarding the continuity of Islamic philosophy after the Ibn Rushd era. This research is a case study-based qualitative research using a review on Kartanegara's travel notes and research reports as the object. This research also uses other relevant studies to understand Kartanegara’s big idea. This study concludes that, although the idea on Islamic Philosophy does not perish in the Iranian region has been a thesis recognized by many researchers, Kartanegara explore further the dynamics of Islamic philosophical traditions in Iran since the p

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25

Asrinaldi, Asrinaldi, and Yoserizal Yoserizal. "Problems with the implementation of Adat Basandi Syarak Syarak Basandi Kitabullah philosophy." Masyarakat, Kebudayaan dan Politik 33, no. 2 (2020): 162. http://dx.doi.org/10.20473/mkp.v33i22020.162-173.

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This study discusses the problems of West Sumatra’s local governments in the practice and implementation of Adat Basandi Syarak Syarak Basandi Kitabullah (ABS-SBK) tradition philosophy in the West Sumatra regional medium-term development plan in 2016-2021. The purpose is to organize the program and activities developed in the regional budget. This study analyzes the ABS-SBK tradition philosophy practice in West Sumatra government administration. This study uses a descriptive qualitative method; moreover, the data collection in this study uses semi-structured interviews related to the practice

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26

Guryanov, Ilya G. "Platonic tradition and Early Modern theory of epidemics." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 15, no. 2 (2021): 745–71. http://dx.doi.org/10.25205/1995-4328-2021-15-2-745-771.

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Most of the studies on the history of medicine, pay special attention to how the plague epidemics in 14th–16th centuries had changed the medical theory and practice. In the medical discourse, those epidemics helped to shape the “epistemology of particulars (particularia)” which contrast with the scholastic epistemology dealing with the search of universal causes. Marsilio Ficino, one of the most influential natural philosophers of the Renaissance, combines scholastic medicine and philosophy of ancient authors in order to develop his theory of epidemics in the treatises Consilio contra la pesti

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27

Yudin, Olexandr. "Carl Popper and His Book «The Open Society and Its Enemies»: from Socrates to Marx – the Philosophical Tradition of the Open Society." Sententiae 13, no. 2 (2005): 188–96. http://dx.doi.org/10.31649/sent13.02.188.

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The given in the article analysis of Popper’s historical and philosophical concept, reconstruction of the genesis of historicistic thinking shows that Popper opposes two traditions in the history of philosophy: 1) the tradition of historisistic philosophy, which includes Plato, Aristotle, Hegel and 2) the tradition critical rationalism which includes Democritus, Socrates, Antisthenes, Schopenhauer, and also Marx. The last one is also called in the article the philosophical tradition of the open society. According to Popper, the necessary component of critical rationalism is the personal moral

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28

Čížek, Jan. "The “Christian Natural Philosophy” of Otto Casmann (1562–1607): A Case Study of Early Modern Mosaic Physics." Folia Philosophica 49 (June 29, 2023): 1–17. http://dx.doi.org/10.31261/fp.15474.

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This article aims to present a detailed analysis of the “Christian natural philosophy” elaborated by the German humanist philosopher and theologian Otto Casmann (1562–1607) in his various works. To this end, Casmann’s general idea of philosophia Christiana is discussed and critically evaluated. Regarding natural philosophy, or physics, attention is paid mainly to topics such as cosmogony and cosmology, which Casmann promised to have developed biblically and independently of the pagan (namely Aristotelian) tradition. However, when Casmann’s natural philosophy is analyzed in detail, his resolute

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Baldin, Gregorio. "A “Galilean Philosopher”? Thomas Hobbes between Aristotelianism and Galilean Science." Philosophies 7, no. 5 (2022): 116. http://dx.doi.org/10.3390/philosophies7050116.

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The conventional portrait of Thomas Hobbes that emerged in twentieth century histories of philosophy is that of the quintessential mechanical philosopher, who openly broke with philosophical tradition (together with René Descartes). Hobbes’s scholars depicted a more correct and detailed panorama, by analyzing Hobbes’s debt towards Aristotelian and Renaissance traditions, as well as the problematic nature of the epistemological status that Hobbes attributes to natural philosophy. However, Hobbes’s connection to modern Galilean science remains problematic. How and in what way did Hobbes take ins

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30

Menshikova, Anna. "Metaphysics of Language Categories in “Linguistic Kantianism” and Analytical Philosophy." Ideas and Ideals 13, no. 2-2 (2021): 431–44. http://dx.doi.org/10.17212/2075-0862-2021-13.2.2-431-444.

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This paper considers the Kantian philosophical tradition in western language philosophy of the XXth century, describes the ways of its influence and argues the existence of the “Kantian language philosophy tradition” as a continuous stage to be a certain evolutionary line in the history of philosophy. By now one ignores the influence of Kantian philosophy upon “those not pee linguistic turn” and does not esteem I. Kant as a philosopher of language, nor counts his influence in this sphere. The mode of this influence is uncertain and represents various views from synthesis to direct evolution. T

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31

Wood, William. "Trajectories, Traditions, and Tools in Analytic Theology." Journal of Analytic Theology 4 (May 6, 2016): 254–66. http://dx.doi.org/10.12978/jat.2016-4.220812221403a.

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Analytic theology as currently practiced has an ambiguous character. It may be understood either formally, as any instance of theology that draws on analytic philosophy, or substantively, as a cohesive theological school that draws on analytic philosophy in defense of traditional Christian orthodoxy. Both conceptions assume that analytic philosophy furnishes “tools and methods” to the analytic theologian. Yet on the best recent accounts of analytic philosophy, analytic philosophy has no unique tools and methods. I argue that analytic philosophy should be understood as a robust and distinctive

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32

Hollinger, Robert, and Russell B. Goodman. "American Philosophy and the Romantic Tradition." Journal of American History 79, no. 3 (1992): 1160. http://dx.doi.org/10.2307/2080850.

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33

Holder,, John J. "American Philosophy and the Romantic Tradition." Newsletter of the Society for the Advancement of American Philosophy 20, no. 62 (1992): 30–32. http://dx.doi.org/10.5840/saap1992206212.

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34

Moore, Steven, and David Kolb. "Postmodern Sophistications: Philosophy, Architecture, and Tradition." Journal of Architectural Education (1984-) 45, no. 4 (1992): 241. http://dx.doi.org/10.2307/1425192.

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35

Superson, Anita M., and Samantha J. Brennan. "Feminist Philosophy in the Analytic Tradition." Hypatia 20, no. 4 (2000): 1–9. http://dx.doi.org/10.1353/hyp.2005.0133.

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36

Eze, Emmanuel Chukwudi. "African Philosophy and the Analytic Tradition." Philosophical Papers 30, no. 3 (2001): 205–13. http://dx.doi.org/10.1080/05568640109485084.

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37

Moore, Steven. "Postmodern Sophistications: Philosophy, Architecture, and Tradition." Journal of Architectural Education 45, no. 4 (1992): 241–43. http://dx.doi.org/10.1080/10464883.1992.10734522.

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38

Demeter, Tamás. "The sociological tradition of Hungarian philosophy." Studies in East European Thought 60, no. 1-2 (2008): 1–16. http://dx.doi.org/10.1007/s11212-008-9043-1.

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39

Superson, Anita, and Samantha Brennan. "Feminist Philosophy in the Analytic Tradition." Hypatia: A Journal of Feminist Philosophy 20, no. 4 (2005): 1–9. http://dx.doi.org/10.2979/hyp.2005.20.4.1.

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40

Superson, Anita, and Samantha Brennan. "Feminist Philosophy in the Analytic Tradition." Hypatia 20, no. 4 (2005): 1–9. http://dx.doi.org/10.1111/j.1527-2001.2005.tb00532.x.

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41

Devarakonda, Balaganapathi. "The Argumentative Tradition in Indian Philosophy." Philosophy, Culture, and Traditions 5 (2008): 173–85. http://dx.doi.org/10.5840/pct2008/2009516.

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42

Yui, Han. "CONTRIBUTION OF NIKANOR (BROVKOVICH) TO THE FORMATION OF THE TRADITION OF "ORTHODOX PHILOSOPHY"." HUMANITIES AND SOCIAL STUDIES IN THE FAR EAST 20, no. 2 (2023): 94–99. http://dx.doi.org/10.31079/1992-2868-2023-20-2-94-99.

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The article analyzes the creative heritage of the Orthodox philosopher Nikanor (Brovkovich). He sought to create a type of philosophy in which, on the basis of theocentrism, distracted-contemplative and vital-practical principles were combined, old scholastic metaphysics was overcome. Orthodox thinkers are indicated, whose views are correlated with the "positive philosophy" of Nikanor, a justification for the similarity of their theoretical provisions is given.

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Tsepeleva, Nadezhda V. "Apophaticism of the Christian Faith." Study of Religion, no. 4 (2020): 102–7. http://dx.doi.org/10.22250/2072-8662.2020.4.102-107.

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. The article examines the traditional philosophy problem of reason and faith, which has two aspects regarding the subject of knowledge. This problem is revealed in the context of the patristic Christian tradition, since the traditional approach in philosophy connects the study of this problem in the course of philosophy only with the West European medieval tradition. Hence the understanding of this problem, ending with the opposition of reason and faith, which, in the end, is enshrined in the philosophy of I. Kant. The author of the article compares the conceptual approach of Western European

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Wettersten, John. "From Selz to Gigerenzer: A thought-psychological research history, which needs a Popperian, fallibilist theory of rationality to effectively develop." Theory & Psychology 27, no. 4 (2017): 439–57. http://dx.doi.org/10.1177/0959354317707071.

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Two sharply separated traditions in the philosophy of science and in thought psychology began with Otto Selz’s psychology. The first tradition began with Karl Popper; it has been developed by many others. The developers of the second tradition have included Julius Bahle, Adriaan de Groot, Herbert Simon, and Gerd Gigerenzer. The first tradition has ignored empirical studies of thought processes. The second tradition is widely based on Simon’s inductivist philosophy. The first tradition can be improved by integrating empirical studies of rationality into its research. The second tradition can be

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45

Du Toit, Louise. "â€œWHEN EVERYTHING STARTS TO FLOWâ€: NKRUMAH AND IRIGARAY IN SEARCH OF EMANCIPATORY ONTOLOGIES." Phronimon 16, no. 2 (2018): 1–20. http://dx.doi.org/10.25159/2413-3086/3815.

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A more explicit, comprehensive and sustained dialogue between the African philosophical and Western feminist traditions would yield insights at once rich and useful to both traditions, and beyond, e.g. to the African feminist tradition. Here, I place the work of Belgian philosopher Luce Irigaray in discussion with Ghanaian Kwame Nkrumahâ€™s conception of â€œconsciencismâ€. What they most saliently share is an understanding of how the dichotomies central to traditional Western philosophy (mind-body and idealism-materialism) have been key in the structural exclusion and oppression of the â€œoth

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Davis, Bret W. "Is Philosophy Western?" Journal of Speculative Philosophy 36, no. 2 (2022): 219–31. http://dx.doi.org/10.5325/jspecphil.36.2.0219.

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ABSTRACT This article examines East Asian as well as Western perspectives on the major metaphilosophical question: Is philosophy Western? Along with European philosophy, in the late nineteenth century the Japanese imported what can be called “philosophical Euromonopolism,” namely, the idea that philosophy is found exclusively in the Western tradition. However, some modern Japanese philosophers, and the majority of modern Chinese and Korean philosophers, have referred to some of their traditional Confucian, Daoist, and Buddhist discourses as “philosophy.” This article discusses debates in East

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47

Duncan, Howard. "The Euclidean Tradition and Kant’s Thoughts on Geometry." Canadian Journal of Philosophy 17, no. 1 (1987): 23–48. http://dx.doi.org/10.1080/00455091.1987.10715898.

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While not paramount among Kant scholars, issues in the philosophy of mathematics have maintained a position of importance in writings about Kant’s philosophy, and recent years have witnessed a rejuvenation of interest and real progress in interpreting his views on the nature of mathematics. My hope here is to contribute to this recent progress by expanding upon the general tacks taken by Jaakko Hintikka concerning Kant’s writings on geometry.Let me begin by making a vile suggestion: Kant did not have a philosophy of mathematics. When Kant was writing about mathematics, essentially he was repor

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Friauf, V. A. "The Language Paradigm of Russian Philosophy." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 10, no. 3 (2010): 49–55. http://dx.doi.org/10.18500/1819-7671-2010-10-3-49-55.

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For the first time Russian and Western philosophical traditions distinction is spent as basic distinction of language basic. Russian tradition is based on language-symbol priority, western – on languagesign domination.

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49

Cimatti, Felice. "Deleuze and Italian Thought." Deleuze and Guattari Studies 13, no. 4 (2019): 495–507. http://dx.doi.org/10.3366/dlgs.2019.0375.

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The tradition of Italian Thought – not the political one but the poetic and naturalistic one – finds in the philosophy of Gilles Deleuze a way to enter into the new century, the century of immanence and animality. In fact, Deleuze himself remained outside the main philosophical traditions of his own time (structuralism and phenomenology). The tradition to which Deleuze refers is the one that begins with Spinoza and ends with Nietzsche. It is an ontological tradition, which deals mainly with life and the world rather than with the human subject and knowledge. Finally, the text sketches a possib

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Harris, Leonard. "Telos and Tradition: Making the Future—Bridges to Future Traditions." Philosophia Africana 16, no. 2 (2014): 59–71. http://dx.doi.org/10.5840/philafricana20141625.

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