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1
Peña‐Guzmán, David M., and Rebekah Spera. "The Philosophical Personality." Hypatia 32, no. 4 (2017): 911–27. http://dx.doi.org/10.1111/hypa.12355.
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The authors adopt a critico‐sociological methodology to investigate the current state of the philosophical profession. According to them, the question concerning the status of philosophy (“What is philosophy?”) cannot be answered from within the precinct of philosophical reason alone, since philosophy—understood primarily as a profession—is marked by a constitutive type of self‐ignorance that prevents it from reflecting upon its own sociological conditions of actuality. This ignorance, which is both cause and effect of the organization and investment of philosophical desire, causes philosophers to lose themselves in an ideological myth (“the philosopher as idea(l)”) according to which philosophers are unaffected by the material conditions in which they exist. This myth prevents philosophers from noticing the extent to which their activity is influenced by extra‐philosophical determinants that shape, empirically, who becomes a professional philosopher (“the philosopher as imago”) and who doesn't. This article explores the relationship between philosophy's “idea(l)” and its “imago” as a way of shedding light on some of the mechanisms that make philosophy inhospitable for so many women, people of color, and economic minorities.
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Norhidayat, Norhidayat. "PSIKOLOGI DALAM TRADISI ILMIAH ISLAM." Jurnal Ilmiah Ilmu Ushuluddin 12, no. 2 (March 4, 2016): 195. http://dx.doi.org/10.18592/jiu.v12i2.689.
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This paper described about psychology which had been discussing in the traditions ofIslamic thought. Either in religious perpective, Sufis or philosophys, the psychology inthe traditions of Islamic thought was basically different from the psychology in thetradition of western-secular thought. However the last psychology was reduced as astudy of mind and behavior or mental processes, the other has been a study of soul asimmaterial substansions, it was neither of body nor part of body, it would be existwhenever the body had been died and each may be repaid what it had earned.
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Markovits, Francine. "Une attitude libertine: badiner avec la mort. Boureau- Deslandes et ses Réflexions sur les grands hommes qui sont morts en plaisantant." RIVISTA DI STORIA DELLA FILOSOFIA, no. 1 (February 2012): 19–34. http://dx.doi.org/10.3280/sf2012-001004.
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Don't philosophers die just like all other men? In order to speak of the death of philosophers, why choose an author like Boureau-Deslandes, who collected anecdotes of insolence in the face of death? Undoubtedly, free minds could only disarm theology by joking about it. The mental, moral and playful mechanisms of the mind can be taken apart to reveal the bans inscribed in the conscience through the workings of institutions. Against the philosophies of melancholy, fear, death and power, a philosophy of banter is a cheerful philosophy, an ethics of taste that destabilises the rules. It is this practice of bantering insolence that turns temperament into virtue and a man into a philosopher.
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Von Eggers, Nicolai. "Lived Ontologies." Symposium 24, no. 2 (2020): 100–123. http://dx.doi.org/10.5840/symposium202024214.
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In this article, I analyze the relation between ontology and practical philosophy in Cicero’s work and the role Hellenistic philosophy plays within the work of Giorgio Agamben. I discuss the relation between life and ontology, between philosophy as a guide to living and philosophy as the study of being. Unlike philosophers who treat Hellenistic philosophy as a form of therapy (Nussbaum, Foucault, Hadot), I show how Agamben interprets Hellenistic philosophy as oppressive by turning the theory of being into an injunction of having-to-be. For Agamben, every philosophy implies a certain form of life, and it is thus impossible to distinguish between ontology and living. The aim of philosophy, therefore, is not to be therapeutic but rather to develop an ontology that will allow for humanity to live without oppression. Through a detailed reading of Cicero’s concept of “nature,” I develop the reading and critique of Cicero suggested by Agamben.Cet article analyse la relation entre l’ontologie et la philosophie pratique dans l’oeuvre de Cicéron et le rôle joué par la philosophie hellénistique dans l’oeuvre de Giorgio Agamben. Il discute la relation entre la vie et l’ontologie, entre la philosophie comme guide de savoir-vivre et la philosophie comme étude de l’être. Contrairement aux philosophes qui traitent la philosophie hellénistique comme une forme de thérapie (Nussbaum, Foucault, Hadot), je montre que Agamben interprète la philosophie hellénistique comme essentielle-ment oppressive en transformant la théorie de l'être en une injonction normative de devoir-être. Pour Agamben, toute philosophie implique une certaine forme de vie, rendant alors la distinction entre l’ontologie et la vie impossible. Ainsi, le but de la philosophie n'est pas d’être thérapeutique mais plutôt de développer une ontologie qui permettra à l’humanité de vivre sans oppression. Par une lecture du concept de la « nature » de Cicéron, je développe l’interprétation et la critique de Cicéron proposé par Agamben.
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Alexander, James. "The Philosophy of Political History in Oakeshott and Collingwood." Journal of the Philosophy of History 10, no. 2 (June 17, 2016): 279–303. http://dx.doi.org/10.1163/18722636-12341328.
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Every political philosopher has a philosophy of political history, if sometimes not a very good one. Oakeshott and Collingwood are two twentieth century political philosophers who were particularly concerned with the significance of history for political philosophy; and who both, in the 1940s, sketched what I call philosophies of political history: that is, systematic schemes which could make sense of the entire history of political philosophy. In this article I observe that Oakeshott depended for the political threefold sketched in his Introduction to Hobbes’s Leviathan on a threefold Collingwood had developed in relation to science in The Idea of Nature. This is, I think, a novel observation. I contrast this political threefold with Collingwood’s own political threefold in The New Leviathan. I then consider the neglect of these schemes, along with the rare attempts to defend such philosophies of history in the writings of Greenleaf and Boucher. My own claim is that these philosophies of political history are exemplary: and that the threefold is, for obvious Hegelian reasons, a still useful form for this sort of reflection. Political philosophy is likely to improve the more it takes the philosophy of political history seriously.
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Ali, Forkan. "Connecting East and West through Modern Confucian Thought." Asian Studies 8, no. 3 (September 22, 2020): 63–87. http://dx.doi.org/10.4312/as.2020.8.3.63-87.
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This study is an attempt to establish that 20th century’s canonized Taiwanese philosopher Mou Zongsan (1909–1995) has contributed significantly to the innovative burgeoning of modern Confucianism (or New Confucianism) with the revision of Western philosophy. This is based on the hypothesis that if ideas travel through the past to the present, and vice versa, and if intellectual thinking never knows any national, cultural and social boundaries, then there is an obvious intersection and communication of philosophical thoughts of East and West. This article also contemplates the fact that Western philosophies are widely known as they are widely published, read and circulated. Conversely, due to the language barriers philosophy and philosophers from the East are less widely known. Therefore, this research critically introduces and connects the early 20th century Confucian philosopher Shili Xiong (1885–1968), his disciple the contemporary Taiwanese Confucian intellectual Mou Zongsan, along with the Western philosophers Immanuel Kant (1724–1804), Martin Heidegger (1889–1976), and Herman Bavinck (1854–1921), through ideas like moral autonomy, ethics, ontology, and imago Dei. In so doing, the article delineates the path to study 20th century Taiwanese philosophy, or broadly Chinese Confucian philosophy which makes a bridge between the East and the West through Modern Confucianism prevalently called New Confucianism.
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RATNER-ROSENHAGEN, JENNIFER. "“DIONYSIAN ENLIGHTENMENT”: WALTER KAUFMANN'S NIETZSCHE IN HISTORICAL PERSPECTIVE." Modern Intellectual History 3, no. 2 (August 2006): 239–69. http://dx.doi.org/10.1017/s1479244306000734.
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Walter Kaufmann's monumental study of Friedrich Nietzsche's philosophy, Nietzsche: Philosopher, Psychologist, Antichrist (1950) dramatically transformed Nietzsche interpretations in the postwar United States and rendered Kaufmann himself a dominant figure in transatlantic Nietzsche studies from 1950 until his death in 1980. While the longevity of Kaufmann's hegemony over postwar American Nietzsche interpretations in particular is remarkable, even more so is the fact that he revitalized the career of such a radical thinker in the conservative intellectual climate of the 1950s. Philosophers and historians typically credit Kaufmann with rescuing Nietzsche from the Nazis, but argue that he did so by denaturing Nietzsche's philosophy of power and narrowly transforming him into an existentialist. By contrast, this essay argues that Kaufmann took a much more dramatic step by extending the scope of Nietzsche's philosophy, demonstrating how his ideas resonated with but also transcended the dominant philosophies of the day. Kaufmann presented Nietzsche as a philosopher uniquely poised to bridge the increasing mid-century rift between continental and analytic philosophies, as well as between the increasingly distinct moral worlds of academic philosophers and general readers. At a time when philosophical discourses within the university and beyond were pulling apart, Kaufmann put Nietzsche to work to bring them back together. By emphasizing Nietzsche's harmony with the range of scholarly and popular philosophical concerns of mid-century, he also established, for the first time in the United States, Nietzsche's role as a canonical thinker in the Western tradition.
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Magee, Bryan. "My Conception of Philosophy." Royal Institute of Philosophy Supplement 65 (October 2009): 57–70. http://dx.doi.org/10.1017/s1358246109990051.
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There is general agreement, which I share, that among the earliest of Western philosophers were three of the very greatest: Socrates, Plato and Aristotle. Each of these is on record as saying something – and it is almost the same thing – about the nature of philosophy itself that goes to the heart of the matter. Aristotle said: ‘It is owing to their wonder that men now begin, and first began, to philosophise’ (Metaphysics, i.982). And Plato wrote, putting his words into the mouth of Socrates: ‘This sense of wonder is the mark of the philosopher. Philosophy indeed has no other origin’ (Theaetetus, section 155).
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Liparotti, Renan Marques. "Alexander philosopher-king: from Philosophy to action." Ploutarchos 14 (October 30, 2017): 47–68. http://dx.doi.org/10.14195/0258-655x_14_3.
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Plutarch, in his Life of Alexander and his speeches On the Fortune or Virtue of Alexander the Great, draws a portrait of a philosopher-king, inspired by Plato, Aristotle and Diogenes’ philosophies. This paper aims to analyse the dialogues between these philosophers and Alexander and to scrutinise the Macedonian’s political path whereby philosophical ideals were put in action. This study, therefore, may suggest that whilst in the encomiastic speeches Plutarch draws a king, enlightened by Philosophy, who made happier «all the inhabited earth», in the biography, contradictions of imposing a ‘blessed life’ are unveiled.
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Wylie, Alison. "Between Philosophy and Archaeology." American Antiquity 50, no. 2 (April 1985): 478–90. http://dx.doi.org/10.2307/280505.
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The journal of the Philosophy of Science Association,Philosophy of Science, celebrates its fiftieth anniversary this year, and in honor of this has reprinted the Table of Contents from its first issue as well as the lead article, “On the Character of Philosophic Problems” by Rudolf Carnap (1984). Carnap's object in this article is to determine just whatphilosophicalproblems in science are. He took this to be a question about what distinguishes the “standpoint” of a philosopher from that of the empirical investigator (1984:6). He begins with the observation that “philosophers have ever declared that their problems lie at a different level from the problems of the empirical sciences . . . the question is, however, where one should seek this level” (1984:5).
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Schlapbach, Karin. "The logoi of Philosophers in Lucian of Samosata." Classical Antiquity 29, no. 2 (October 1, 2010): 250–77. http://dx.doi.org/10.1525/ca.2010.29.2.250.
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This paper explores Lucian's presentation of the philosopher as a creator of discourse. In particular, the paper argues that the lack of control over the discourse, once it is passed on, is at the core of Lucian's treatment of philosophers. An analysis of this eminently Platonic problem allows the interpretation both to go beyond the simplistic view that Lucian has no real philosophical interest at all but merely follows the Second Sophistic trend of subordinating philosophy to rhetoric, and to qualify the idea that the dissolution of the authorial voice represents a sense of rupture experienced on the margins of the Roman empire. More importantly, this approach opens up new possibilities to understand two portraits of philosophers in Lucian's oeuvre that stand out for their positive character, Nigrinus and Demonax. While the latter work depicts a philosopher who uses words sparingly, but ideally enables a cognitive progress in the interlocutor, the former—a portrait of a “Platonist”—stages the breakdown of philosophical teaching by focusing on the impact of the philosopher's discourse on an underprepared student. The paper argues that Lucian, while posing as a reader of Plato in shaping his characters, raises the question of whether Plato himself succeeded as a philosophical writer, or whether in Lucian's eyes Plato's success as a writer was perhaps also his failure as a philosopher. But rather than shaping his own texts in opposition to philosophy, Lucian, like Plato, explores untrodden literary ways of addressing the most fundamental of philosophical problems, namely philosophy's expression in language.
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Alvis, John. "The Philosopher's Literary Critic." Review of Politics 78, no. 4 (2016): 681–84. http://dx.doi.org/10.1017/s0034670516000620.
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Leon Craig's five books are interrelated by a common approach: Craig writes of philosophic matters juxtaposing them with literary works, or one may reverse the order—whichever way, the exegesis proceeds in tandem. Moreover, he has intertwined the books in a sequential development. One can perceive Craig discovered his fountainhead in Plato. His first book, in 1993, The War Lover: A Study of Plato's “Republic,” has left its genetic pattern upon the next four, Of Philosophers and Kings: Political Philosophy in Shakespeare's “Macbeth” and “King Lear” (2001), The Platonian Leviathan (2010), Philosophy and the Puzzles of “Hamlet” (2014), and his latest, The Philosopher's English King: Shakespeare's “Henriad” as Political Philosophy (2015). In this latest effort, Shakespeare is the philosopher and Henry V the best of Shakespeare's English kings. But you will not appreciate the extent and intricacy of Craig's web unless you recognize that Plato's thought, especially as that thought has been conveyed in The Republic, runs through every filament. To be precise, taking such themes of that dialogue as Socrates's notion of a tripartite human soul, his taxonomy of defective regimes, his all but best regime of “Guardians,” and Socrates's ultimately best constitution, rule by a philosopher become king or king become philosopher, or only somewhat less improbably, a king become an understanding student of a counselor philosopher. Then, best self-government within the individual soul is likewise worked out in The Republic as Craig reads it. To my mind he has read Plato aright.
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Glasscock, Allison. "A Consistent Consolation." Stance: an international undergraduate philosophy journal 2, no. 1 (September 9, 2019): 42–48. http://dx.doi.org/10.33043/s.2.1.42-48.
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This paper seeks to defend Philosophy’s account of true happiness in Boethius’ Consolation of Philosophy. Although philosopher John Marenbon claims that Philosophy provides Boethius with two conflicting accounts of happiness, this paper argues that she consistently advocates a single account of true happiness. Ultimately, the paper claims that Marenbon is mistaken in his interpretation of Philosophy account of true happiness. What Marenbon interprets as an alternate account of the nature of true happiness is actually a component of Philosophy’s dialectical method and not a separate account.
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Adamenko, Bohdan Volodymyrovych. "Lecturing philosophy as its actualization." Filosofiya osvity. Philosophy of Education 26, no. 1 (December 25, 2020): 162–70. http://dx.doi.org/10.31874/2309-1606-2020-26-1-10.
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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.
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Fios, Frederikus. "Critics to Metaphysics by Modern Philosophers: A Discourse on Human Beings in Reality." Humaniora 7, no. 1 (January 30, 2016): 108. http://dx.doi.org/10.21512/humaniora.v7i1.3493.
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We have entered the 21st century that is popularly known as the era of the development of modern science and technology. Philosophy provides naming for contemporary era as postmodern era. But do we suddenly come to this day and age? No! Because humans are homo viator, persona that does pilgrimage in history, space and time. Philosophy has expanded periodically in the long course of history. Since the days of classical antiquity, philosophy comes with a patterned metaphysical paradigm. This paradigm survives very long in the stage history of philosophy as maintained by many philosophers who hold fast to the philosophical-epistemic claim that philosophy should be (das sollen) metaphysical. Classical Greek philosopher, Aristotle was a philosopher who claims metaphysics as the initial philosophy. Then, Immanuel Kant, Hegel, Heidegger, Marx even Habermas offer appropriate shades of metaphysical philosophy versus spirit of the age. Modern philosophers offer a new paradigm in the way of doing philosophy. The new spirit of modern philosophers declared as if giving criticism on traditional western metaphysics (since Aristotle) that are considered irrelevant. This paper intends to show the argument between traditional metaphysical and modern philosophers who criticize metaphysics. The author will make a philosophical synthesis to obtain enlightenment to the position of human beings in the space of time. Using the method of Hegelian dialectic (thesis-antiteses-synthesis), this topic will be developed and assessed in accordance with the interests of this paper.
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Evans, C. S. "Is Kierkegaard an Irrationalist? Reason, Paradox, and Faith." Religious Studies 25, no. 3 (September 1989): 347–62. http://dx.doi.org/10.1017/s0034412500019892.
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If some philosophers had not existed, the history of philosophy would have to invent them. After all, what would the introduction to philosophy teacher do without good old Berkeley, the notorious denier of common sense, or Hume, the infamous sceptic. In some cases, in fact, philosophers have been invented by the history of philosophy. I don't mean to suggest that historians of philosophy have actually altered the past by bringing into being real flesh and blood philosophers. Rather, I mean to say that the textbook caricatures of famous philosophers are often a creation of the tradition, encrusted layers of hoary myths and legends which often hold the actual philosopher prisoner, the myths of Berkeley and Hume which I just alluded to being excellent examples.
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Edwards, Mark. "Michael Psellus on Philosophy and Theology." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 1 (June 30, 2021): 81–100. http://dx.doi.org/10.24193/subbto.2021.1.03.
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"This paper explores the use of the terms theologia and philosophia in the philosophic opuscula of Michael Psellus, especially those which are dedicated to the Chaldaean Oracles. It begins with a review of previous pagan and Christian usage, the conclusion of which is that Christians rejected the pagan distinction between theologoi, as inspired conduits of divine truth, from philosophers who interpreted such revelations under the rubric of theologia. For Christians Greek theologoi were mere purveyors of myth; theologia was not a branch of philosophy but the exposition of truths revealed in scripture. Since the revealers were already theologians, and the interpreters were theologoi in their own right, the terms became synonymous when applied to Christian practice. Psellus is on the whole faithful to this tradition, reserving the term theologia for Christian teaching in contrast to philosophy, except in one passage that speaks of the ""philosophy and theology"" of the Chaldaeans. The purpose of this phrase, in which the latter term seems to be epexegetic to the former, is to intimate that even the best theology of the pagans, being ignorant of the biblical revelation, can rise no higher than philosophy. Keywords: Chaldaean Oracles, Opuscula, philosophy, theology, revelation. "
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Amir, Lydia. "Either/Or: The Therapeutic Disciplines versus Philosophy and Religion." International Journal of Philosophical Practice 4, no. 2 (2016): 21–27. http://dx.doi.org/10.5840/ijpp20164210.
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I trace Shlomit Schuster’s main ideas about the practice of philosophy, and follow with a critical characterization of her thought which bears on philosophy’s relation to psychology and psychiatry, on the one hand, and to religion, on the other, as well as on her basis of claiming philosophy’s suitability for non-philosophers. I argue that Shlomit could be unnecessarily uncompromising in implementing her either/or yet not sufficiently discerning of philosophy’s difference with religion. The most conspicuous tenet of Shlomit’s thought – the relation between philosophy and the therapeutic disciplines – has been abundantly debated within the practical philosophy movement. As far as I know, the tacit assumption of her thought regarding the relation of religion with philosophy and its practice, in contradistinction, has not been addressed within this movement. Shlomit’s life and death urges us to tackle this delicate yet significant subject.
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Muttaqin, Ali. "Implikasi Aliran Filsafat Pendidikan dalam Pengembangan Kurikulum Pendidikan Islam." DINAMIKA : Jurnal Kajian Pendidikan dan Keislaman 1, no. 1 (February 3, 2017): 67–92. http://dx.doi.org/10.32764/dinamika.v1i1.105.
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Islamic education phenomenon with its kinds and shapes has good philosophic evidence. Philosophy of education is application of philosophyc ideas in education which has essential values to aim the purpose and the performance of Islamic education. Generally, the tendencies in philosophy had created the typology of Islamic education philosophy. Its tendencies influenced the development Islamic education curriculum. This paper tries to explain the tendency of education philosophy which influenced Islamic education curriculum.Keyword : Philosophy , Islamic education curriculum
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Pérez-Tapias, Jose-Antonio. "Filosofías del Sur: Filosofía de la Liberación, Filosofías de la Interculturalidad y Pensamiento Decolonial." Anduli, no. 20 (2021): 1–15. http://dx.doi.org/10.12795/anduli.2021.i20.01.
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Reader, Soran. "Principle Ethics, Particularism and Another Possibility." Philosophy 72, no. 280 (April 1997): 269–92. http://dx.doi.org/10.1017/s0031819100056886.
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One of the most striking contributions of particularism to moral philosophy has been its emphasis on the relative opacity of the moral scene to the tools of rational analysis traditionally used by philosophers. Particularism changes the place of the philosopher in relation to the moral life, pointing up the limits to what philosophy can do here. The modern moral philosopher who takes particularism seriously no longer has the luxury, endemic in our tradition, of imagining that moral philosophy can be done with only passing illustrative reference to experience, or that the truth about the whole of our moral life may be read of a list of a priori moral principles, whose rationality is underwritten by the mechanistic account of what it is to follow a rule that pre-Wittgensteinian philosophers took for granted.
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Lamola, Malesela John. "PETER J. KING AND THE TRANSFORMATION OF THE PHILOSOPHICAL CANON: AN AFRICANIST APPRECIATION." Phronimon 16, no. 1 (January 29, 2018): 62–76. http://dx.doi.org/10.25159/2413-3086/3812.
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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.
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Presbey, Gail. "Sophie Olúwọlé's Major Contributions to African Philosophy." Hypatia 35, no. 2 (2020): 231–42. http://dx.doi.org/10.1017/hyp.2020.6.
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AbstractThis article provides an overview of the contributions to philosophy of Nigerian philosopher Sophie Bọ´sẹ`dé Olúwọlé (1935–2018). The first woman to earn a philosophy PhD in Nigeria, Olúwọlé headed the Department of Philosophy at the University of Lagos before retiring to found and run the Centre for African Culture and Development. She devoted her career to studying Yoruba philosophy, translating the ancient Yoruba Ifá canon, which embodies the teachings of Orunmila, a philosopher revered as an Óríṣá in the Ifá pantheon. Seeing his works as examples of secular reasoning and argument, she compared Orunmila's and Socrates' philosophies and methods and explored similarities and differences between African and European philosophies. A champion of African oral traditions, Olúwọlé argued that songs, proverbs, liturgies, and stories are important sources of African responses to perennial philosophical questions as well as to contemporary issues, including feminism. She argued that the complementarity that ran throughout Yoruba philosophy guaranteed women's rights and status, and preserved an important role for women, youths, and foreigners in politics.
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Sommers, Christina. "The Feminist Revelation." Social Philosophy and Policy 8, no. 1 (1990): 141–58. http://dx.doi.org/10.1017/s0265052500003782.
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In the Proceedings of the American Philosophical Association for the fall of 1988, we find the view that “the power of philosophy lies in its radicalness.” The author, Tom Foster Digby, tells us that in our own day “the radical potency of philosophy is particularly well-illustrated by contemporary feminist philosophy” in ways that “could eventually reorder human life.” The claim that philosophy is essentially radical has deep historical roots.Aristotle and Plato each created a distinctive style of social philosophy. Following Ernest Barker, I shall call Aristotle's way of doing social philosophy “whiggish,” having in mind that the O.E.D. characterizes ‘whig’ as “a word that says in one syllable what ‘conservative liberal’ says in seven.” Later whigs shared with Aristotle the conviction that traditional arrangements have great moral weight, and that common opinion is a primary source of moral truth. The paradigm example of a whig moral philosopher is Henry Sidgwick, with his constant appeal to Common Sense and to “established morality.” On the more liberal side, we have philosophers like David Hume who cautions us to “adjust [political] innovations as much as possible to the ancient fabric,” and William James who insists that the liberal philosopher must reject radicalism.In modern times, many social philosophers have followed the more radical example of Plato, who was convinced that common opinion was benighted and in need of much consciousness-raising. Looking on society as a Cave that distorted real values, Plato showed a great readiness to discount traditional arrangements. He was perhaps the first philosopher to construct an ideal of a society that reflected principles of justice, inspiring generations of utopian social philosophers.
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Criddle, A. H. "The chronology of Nicomachus of Gerasa." Classical Quarterly 48, no. 1 (May 1998): 324–27. http://dx.doi.org/10.1093/cq/48.1.324.
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Konoplyanik, Alexandra A., and Taisiya R. Kondratyeva. "Philosophical Practice in the Contemporary World." Ethical Thought 21, no. 1 (2021): 148–62. http://dx.doi.org/10.21146/2074-4870-2021-21-1-148-162.
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In traditional academic sense practical philosophy is the combination of those philosophical disciplines which study the practical manifestations of human life, such as ethics and political philosophy. So “practice” in this context is not so much the way of doing philosophy, but rather its object of interest. Thus different subject-specific and applied philosophies are frequently referenced as areas of practical philosophy, though might as well develop in purely academic context. However, there exists another increasingly visible interpretation of practical philosophy, often also referred to as philosophical practice, which involves the use of philosophical tools and insights for philosophical work outside of academia. The best established forms of philosophical practice are individual philosophical counselling/consultancy, philosophy for children, community philosophy/philosophical cafe, philosophy for business. The core (but not strict) common denominator for all these formats is the joint philosophical work of a professional philosopher with non-philosophers. This work may be perceived of intrinsic value or goal-oriented, including making sense of oneself and the world, personal development, developing thinking and metacognitive skills, solving particular conceptually rich problems, including ethical dilemmas. These formats have been developed and formalised to differing extent in different countries and regions. The goal of the present paper is to introduce the Russian-speaking reader to philosophical practice as a contemporary manifestation of practical philosophy and give a short analytical overview of its key formats in the contemporary world, incl. in Russia.
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Schulte, Christoph. "Kabbala als jüdische Philosophie." Zeitschrift für Kulturphilosophie 2017, no. 2 (2017): 343–64. http://dx.doi.org/10.28937/1000107995.
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Among early modern Christian kabbbalists such as Pico della Mirandola and Christian Knorr von Rosenroth, Kabbalah counts as part of philosophia perennis and esoteric Jewish philosophy. Bruckers differentiation between Kabbalah as esoteric Jewish philosophy and Maimonides as exoteric Jewish philosophy is taken up by Tiedemann and Hegel, and is well known to Schelling and Molitor. In opposition to this taxinomy among Christian philosophers, Jewish philosophers and scholars of »Wissenschaft des Judentums« like Salomon Munk, Manuel Joel, Hermann Cohen or Julius Guttmann exclude Kabbalah from the canon of Jewish philosophy proper, exemplified by Yehuda Halevi or Maimonides. It is only after World War I that Gershom Scholem inaugurates the modern research of Kabbalah as »mysticism«, juxtaposed to philosophy and to the rationalistic traditions inJudaism.
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Kamber, Richard. "Philosophy’s Future as a Problem-Solving Discipline." Essays in Philosophy 12, no. 2 (2011): 292–312. http://dx.doi.org/10.5840/eip20111227.
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Scientists often reach provisional agreement solutions to problems central to their disciplines, whereas philosophers do not. Although philosophy has been practiced by outstanding intellects for over two thousand years, philosophers have not reached agreement, provisional or otherwise, on the solution or dissolution of any central philosophical problem by philosophical methods. What about philosophy’s future? Until about 1970, philosophers were generally optimistic. Some pinned their hopes on revolution in methodology, others on reform of practice. The case for gradual reform still finds articulate advocates in philosophers like Michael Dummett and Timothy Williamson, but many philosophers today suspect that perennial disagreement may be inescapable. I consider three explanations for the inescapability of perennial disagreement—Richard Rorty’s relativism, Colin McGinn’s skepticism, and Nicholas Rescher’s pluralism—and find each wanting. I argue that a better explanation is the resistance of philosophers to commit, as scientists do, to formulating testable theories and collecting data to help decide between competing theories. I close by proposing that experimental philosophy, a movement still in its infancy, holds the promise of reuniting philosophy with science and moving philosophers closer to agreement on the solution of its central problems.
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Harrison, Victoria S. "Realigning Philosophy and Wisdom in the 21st Century." Algemeen Nederlands Tijdschrift voor Wijsbegeerte 112, no. 3 (August 1, 2020): 325–40. http://dx.doi.org/10.5117/antw2020.3.006.harr.
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Abstract Securing a future for philosophy and wisdom in the professionalized and specialized context of twenty-first century academia is the challenge taken up by this article. If the conception of philosophy as the love of wisdom expects too much of philosophers, the construal of philosophy as the study of wisdom expects too little. To attempt to rehabilitate the relationship between philosophy and wisdom by claiming that philosophy is the study of wisdom unreasonably limits the scope of the current vibrant and expansive discipline, leaving it unclear how the more theoretical dimensions of philosophy might fit into it. Moreover, to exclude from consideration the possibility that a person might be improved by philosophy, and his or her life enhanced, is to denature the discipline. The model of philosophy as encouraging friendship with wisdom, on the other hand, does not underestimate philosophy’s potential for helping someone to become the kind of person who could make the choices likely to contribute to the living of a good life. By providing a way of thinking about the relationship between philosophy and wisdom that is appropriate to our age, the idea that philosophers are friends of wisdom can contribute to our evolving practice and understanding of the discipline, while at the same time allowing philosophy and philosophers to remain vitally connected to their heritage.
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Arens, Katherine. "Between Hypatia and Beauvoir: Philosophy as Discourse." Hypatia 10, no. 4 (1995): 46–75. http://dx.doi.org/10.1111/j.1527-2001.1995.tb00998.x.
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Two studies of women in philosophy, Michéle Le Doeuff's biography of Simone de Beauvoir Hipparchia's Choice (1991) and Fritz Mauthner's historical novel Hypatia (1892), question what kind of power and authority are available to philosophers. Mauthner's philosophy of language expands on Le Doeuff to outline how philosophy acts parallel to other sociohistorical discourses, relying on public consensus and on the negotiation of stereotypes to create a viable speaking subject for the female philosopher.
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Macallan, Brian Claude. "Novelty in Twentieth-Century French and Process Philosophy." Process Studies 48, no. 2 (2019): 279–95. http://dx.doi.org/10.5840/process201948220.
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This article explores the thesis that novelty is central to a wide and diverse range of French philosophers in the twentieth century. Often these philosophers are seen on different sides of philosophic divides, but novelty brings them together. I will explore some of the fruitful areas for dialogue between French and process philosophy, particularly around the theme of novelty.
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Amini, Mahdi. "The Relationship Between Beauty and Metaphysics in the Theory of Saint Tomas Aquinas." European Journal of Multidisciplinary Studies 6, no. 2 (June 10, 2017): 341. http://dx.doi.org/10.26417/ejms.v6i2.p341-341.
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Metaphysics and beauty are very important and challenging issues in philosophy that have been always noteworthy of philosophers. The relationship between these issues and the condition of these in philosophers's philosophical system is very different and various and every philosopher try to describe this in a specific way. It seems that there are very deep relationship between metaphysics and beauty in the philosophical system of philosophers that metaphysics is a fundamental subject in their philosophical system, because they explain their philosophical issue base on their metaphysical theory. Scholastic philosophers and philosophers of the middle Ages who were affected by Greek philosophy and lived in the Christian World are one group of that philosophers, however this relationship could be different. Saint Thomas Aquinas was a Catholic Priest in the Dominican Order and one of the most important medieval philosophers and theologians who have considered his theory base on metaphysics and theology. So, in this article I try by philosophical analysis method to show how metaphysics and beauty are connected in the philosophy of Thomas Aquinas. The results of this Article show that we cannot separate metaphysics and beauty in philosophy of Thomas Aquinas, so study on metaphysics of Thomas Aquinas is required as a prior condition for study on beauty.
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Olasov, Ian. "Philosophy for Characters." Precollege Philosophy and Public Practice 2 (2020): 62–71. http://dx.doi.org/10.5840/p420204113.
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Public philosophers have tended to think of their audience as the public, or perhaps a public or counterpublic. In my work on the Ask a Philosopher booth, however, it’s been helpful to think of our audience as made up of a handful of characters—types defined by the way in which they engage (or decline to engage) with the booth. I describe the characters I’ve encountered at the booth: orbiters, appreciaters, readers, monologuists, freethinkers, scholars, and peers. By reflecting on these characters and their needs, we can both imagine other forms of public philosophy that might better serve them, and better articulate the values that inhere in public philosophy projects like the Ask a Philosopher booth. I conclude with a brief case for the philosophy of public philosophy.
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Erden, Yasemin J., and Hannah M. Altorf. "Difficult Women in Philosophy." Symposion 7, no. 2 (2020): 239–59. http://dx.doi.org/10.5840/symposion20207217.
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In this paper we connect diversity with being on the margins of philosophy. We do this by reflecting on the programme that we, as diverse philosophers, designed and taught in a small university. Recently, the programme was closed. We examine some of the circumstances for the closure, in particular the impact of league tables. We argue that an idea (or ideal?) of objectivity, as a method in both science and philosophy, plays a role in establishing and maintaining the outsider status of the philosopher at the margins of the discipline. As a counterpoint to objectivity, we offer concrete examples of our experiences to illustrate what it is like to be at the margins of philosophy. We end with an examination of topics that are common to academics, i.e. issues of time and resources, that are compounded at the margins. Our paper seeks to show what is lost by the closure of our programme, and what philosophy loses when marginalised philosophers are silenced and/or excluded from key academic discourse. We argue that the particular contribution of the philosopher at the margin offers an important and irreplaceable contribution to discourses on the identity of philosophy and on the value of diversity.
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Böhler, Arno, Eva-Maria Aigner, and Elisabeth Schäfer. "Einleitung. Philosophy On Stage. Immanenz in zeitgenössischer Kunst und Philosophie." Performance Philosophy 3, no. 2 (December 21, 2017): 310. http://dx.doi.org/10.21476/pp.2017.32192.
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Diese bi-linguale Sonderausgabe des Performance Philosophy Journals, die erste in deutscher und englischer Sprache, ist das Ergebnis des Forschungsprojekts „Artist-Philosophers. Philosophy AS Arts-based Research“, das vom Österreichischen Wissenschaftsfonds (FWF): AR275-G21 im Kontext des Programmes zur Entwicklung und Erschließung der Künste (PEEK) gefördert wurde. Eine zentrale Fragestellung des PEEK-Projekts lautete: „Was geschieht mit dem traditionellen Bild der Philosophie, wenn Philosoph_innen beginnen, den Prozess des Philosophierens im öffentlichen Raum aufzuführen und kunst-basierte Praktiken in ihre Disziplin einzubeziehen?“ Ausgehend von unserer Annahme, dass Bedeutungen und Möglichkeiten aus differenziellen Beziehungen heraus generiert werden, die jemand mit anderen in einem konkreten weltlichen Milieu immanent teilt, haben wir im Verlauf des genannten Forschungsprojektes zwei Veranstaltungen realisiert, aus denen diese Publikation maßgeblich hervorgegangen ist: Das Forschungsfestival Philosophy On Stage #4 „Artist-Philosophers. Nietzsche et cetera“, das im November 2015 am Tanzquartier Wien stattfand, sowie die Konferenz „Immanenz in zeitgenössischer Kunst und Philosophie“ im Angewandte Innovation Lab (AIL) Wien. Diese Ausgabe des Performance Philosophy Journals umfasst Beiträge von: Arno Böhler, Laura Cull Ó Maoilearca, Paulo de Assis, Susanne Valerie Granzer, Alice Lagaay, Dieter Mersch, John Ó Maoilearca, Freddie Rokem, Elisabeth Schäfer, Andreas Urs Sommer, Marcus Steinweg, Tanja Traxler, Stephen Zepke.
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Dietrich, Eric. "There Is No Progress in Philosophy." Essays in Philosophy 12, no. 2 (2011): 330–45. http://dx.doi.org/10.5840/eip20111229.
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Except for a patina of twenty-first century modernity, in the form of logic and language, philosophy is exactly the same now as it ever was; it has made no progress whatsoever. We philosophers wrestle with the exact same problems the Pre-Socratics wrestled with. Even more outrageous than this claim, though, is the blatant denial of its obvious truth by many practicing philosophers. The No-Progress view is explored and argued for here. Its denial is diagnosed as a form of anosognosia, a mental condition where the affected person denies there is any problem. The theories of two eminent philosophers supporting the No-Progress view are also examined. The final section offers an explanation for philosophy’s inability to solve any philosophical problem, ever. The paper closes with some reflections on philosophy’s future.
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Singer, Marcus G. "Moral Issues and Social Problems: The Moral Relevance of Moral Philosophy." Philosophy 60, no. 231 (January 1985): 5–26. http://dx.doi.org/10.1017/s0031819100068169.
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At the beginning of one of his inimitable discourses William James once said, ‘I am only a philosopher, and there is only one thing that a philosopher can be relied on to do, and that is, to contradict other philosophers’.1 In his succeeding discourse James himself departed from this theme. And so shall I. I shall not be contradicting other philosophers—at least not very often. What I aim to do is to take a fresh look at one of the main traditions in American philosophy for insight and illumination on a way of dealing with some of the most serious issues of our time. But before I turn to that, my main theme, I want to pursue for a bit some variations on another, the cultural relevance of philosophy, for, as I view the matter, they are related.
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Kyrychok, Oleksandr. "“Philosopher” and “Philosophy” in Kyivan Rus’ Written Sources: of the 11-14th centuries. The Need for a new Asking of the “Old” Question." Sententiae 40, no. 1 (April 1, 2021): 6–27. http://dx.doi.org/10.31649/sent40.01.006.
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The author justifies the need to return to an analysis of the meaning of such words as “philosophy” and “philosopher” in the Kyivan Rus’ written sources of the 11th–14th centuries. In the author’s view, this is explained not only by the inaccuracies the earlier research committed but also by the necessity to take contemporary achievements of Byzantine philosophical historiography into account. The author concludes that the preserved Kyivan Rus’ written sources reflect certain Byzantine interpretations of the words “philosopher” and “philosophy” as understood within particular interpretive frameworks: philosophy may refer to a specifically “Christian” or “external” philosophy, presuppose rational or mystical comprehension of divine wisdom, become verbalized or not. Some sources probably espouse an understanding of philosophy as a practice of true life. The word “philosopher” had different connotations, as well. It referred to advisers or officeholders at the court of the Byzantine emperor, wise princes, church intellectuals, connoisseurs of biblical books, etc. The author invalidates the idea that in Kyivan Rus’, there existed a holistic understanding of philosophy and philosophers. Instead, one should interpret these words as having a limited plurality of meanings.
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Leach, Stephen. "History, Ethics and Philosophy: Bernard Williams’ Appraisal of R. G. Collingwood." Journal of the Philosophy of History 5, no. 1 (2011): 36–53. http://dx.doi.org/10.1163/187226311x555446.
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AbstractThe author examines Williams’ appraisal of Collingwood both in his eponymous essay on Collingwood, in the posthumously published Sense of the Past (2006), and elsewhere in his work. The similarities and differences between their philosophies are explored: in particular, with regard to the relationship between philosophy and history and the relationship between the study of history and our present-day moral attitudes. It is argued that, despite Williams usually being classified as an analytic philosopher and Collingwood being classified as an idealist, there is substantial common ground between them. Williams was aware of this and made clear his sympathy for Collingwood; but, nonetheless, the relationship between Williams and Collingwood has not previously been explored in any detail. After establishing the common ground between these philosophers, and the areas of disagreement, the author suggests that both may have something to gain from the other.
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Mortensen, Jacob Bliddal. "Giorgio Agambens Paulus og “the return of religion”." Dansk Teologisk Tidsskrift 79, no. 4 (December 10, 2016): 243–60. http://dx.doi.org/10.7146/dtt.v79i4.105798.
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In recent years, the Italian philosopher Giorgio Agamben has received more and more attention. Political philosophers increasingly discuss his political philosophy, and theologians and biblical scholars discuss his book on Paul and Paul’s letter to the Romans. This article situates the work of Agamben (especially on Paul) within a broader philosophical and theoretical context. Furthermore, it provides an interpretation of Agamben’s Paul in relation to his concept of “messianism” and in relation to a broad movement within continental philosophy called “the return of religion”. Finally, this article discusses some of the hermeneutical implications of a “philosophical Paul” or a “Paul ofthe philosophers”.
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Heritier, Paolo. "Vico’s “Scienza Nuova”: Sematology and Thirdness in the Law." International Journal for the Semiotics of Law - Revue internationale de Sémiotique juridique 33, no. 4 (August 25, 2020): 1125–42. http://dx.doi.org/10.1007/s11196-020-09768-9.
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AbstractIs it the task of legal semiotics or the legal philosophers to define legal semiotics? For the philosopher of law, the question recalls the distinction between philosophers’ philosophy of law and legal scholars’ philosophy of law. The thesis that the paper argues is that a semiotic legal perspective can also be sought from the analysis of anthropological knowledge on the origin of the social bond and society, implying a social and institutional theory of the mind. In the first paragraph, the search for a different kind of rationality emerges from a semiotician, Jürgen Trabant, who analyses semiotically the thought of a rhetorician and philosopher of law, Giambattista Vico. In the second paragraph, the anthropological notion of social bond emerges from the debate on the relationship between the idea of the gift and that of exchange. In the third paragraph, the analysis of the legal notion of thirdness recognizes the central role of myth and fiction in the configuration of the civil world and sign, returning to Vico’s critical view of the philosophy of language as an institution of society.
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Stewart, Jon. "Sibbern’s Anticipations of Kierkegaard’s Polemic against the Hegelians: The Critique of Abstraction." Kierkegaard Studies Yearbook 26, no. 1 (August 11, 2021): 353–70. http://dx.doi.org/10.1515/kierke-2021-0015.
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Abstract The present article argues that the philosopher Frederik Christian Sibbern played a fairly substantive role in the development of what has come to be known as Kierkegaard’s critique of Hegel. Specifically, Sibbern had already worked out some of the key elements of Kierkegaard’s critique that culminates in the Concluding Unscientific Postscript. This is demonstrated by means of an analysis of two works by Sibbern which are important for his critical discussion of Hegel’s philosophy: Remarks and Investigations Primarily Concerning Hegel’s Philosophy from 1838, and On the Concept, Nature and Essence of Philosophy: A Presentation of Philosophy’s Propaedeutic from 1843.
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Iveković, Rada. "Introduction." Hypatia 15, no. 4 (2000): 221–23. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00363.x.
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A philosopher formerly based in Zagreb, now at the Université de Paris VIII (Saint-Denis), Rada Iveković explains the genesis of her interest in comparative philosophy, situated in the context of a convergence of Asian, Islamic, and European forms of thought which emerged among certain philosophers in the former Yugoslavia. She discusses the relationship between this area of specialization and her work as a feminist philosopher.
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Paskins, Barrie. "Philosophy in the Nuclear Age." Royal Institute of Philosophy Lecture Series 22 (September 1987): 95–116. http://dx.doi.org/10.1017/s1358246100003696.
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I have chosen this title to set myself the task of commenting on the practice of philosophy in the light of my work as a philosopher in a university postgraduate department of war studies. I shall begin with some general remarks on how we are to understand ‘philosophy’, then discuss a neglected one-sidedness in the commentary which philosophers have attempted on such topics as the problems of the nuclear age.
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Paskins, Barrie. "Philosophy in the Nuclear Age." Royal Institute of Philosophy Lecture Series 22 (September 1987): 95–116. http://dx.doi.org/10.1017/s0957042x00003692.
Full textAbstract:
I have chosen this title to set myself the task of commenting on the practice of philosophy in the light of my work as a philosopher in a university postgraduate department of war studies. I shall begin with some general remarks on how we are to understand ‘philosophy’, then discuss a neglected one-sidedness in the commentary which philosophers have attempted on such topics as the problems of the nuclear age.
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Castillo Ávila, Francisco. "Filosofía práctica. Una antigua y nueva forma de hacer filosofía." Hermenéutica Intercultural, no. 18-19 (March 24, 2014): 140. http://dx.doi.org/10.29344/07196504.18-19.557.
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Resumen:La filosofía en tanto ejercicio sistemático del pensamiento ha sido entendi- da de diferentes formas a través de la historia. El presente artículo examina las diversas maneras de concebir la filosofía. Así como la ciencia se divide en ciencia teórica y ciencia práctica, la filosofía también puede ocupar esta división, es decir, teórica o especulativa y filosofía práctica o sapiencial. La filosofía teórica, propia de la academia y los especialistas, comienza con el estudio riguroso y sistemático de las obras de los grandes filósofos, de sus discípulos y críticos; en cambio, la filosofía práctica se inicia con el lema “conócete a ti mismo”. Esta última trata de resolver los problemas cotidianos de las personas con filosofía, ocupando el pensamiento de los filósofos y pensadores de todos los tiempos. A fines del siglo XX surge dentro de la filosofía práctica, lo que se ha denominado asesoramiento filosófico o consejería filosófica o terapia filosófica que tiene como ob- jetivo ayudar a las personas o grupos a resolver o enfrentar situaciones existenciales a partir de los pensamientos de los filósofos.Palabras clave: Filosofía - filosofía práctica - asesoramiento filosófico - asesor filosófico.Abstract:Philosophy, due to several systematic practice of thinking, has been understood in different ways through history. The present paper exa- mines diverse forms of philosophy conception. As the science is divided in theoretical and practical; philosophy also may use this classification, i.e. theoretical or speculative and practical or sapiental philosophy. Theoretical philosophy, proper to the academy and specialists starts the exhaustive and systematic study of great thinkers, their disciples and their critics work. Instead, practical philosophy begins with the motto “know yourself”. This one intends to solve common problems of people with philosophy, using thoughts of philosophers and thinkers of all ti- mes. In late XX century emerged within the practical philosophy, which has been called philosophic consulting, advicing or therapy that has as objective to help people or groups to solve or face existential situations from philosophers thinking.Keywords: Philosophy – practical philosophy – philosophic consulting – philosophic consult
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ARGY, ANNE-GAËLLE. "On the Uses and Abuses of Nietzsche in Self-Help Literature." PhaenEx 11, no. 2 (December 1, 2016): 49–69. http://dx.doi.org/10.22329/p.v11i2.4781.
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This paper investigates the uses that self-help literature makes of Nietzsche’s philosophy. Some specific concepts of his philosophy, as well as his choices in terms of expression, made Nietzsche a topmost reference for self-help authors in the U.S. and in France. As a philosopher and a nearly legendary figure, Nietzsche, in a strange way, fits more easily than other philosophers in the self-help project of leading people, through practical advices, to peace and happiness. Through examples taken from American and French self-help literature, and with comparisons made with other philosophers, this paper shows how self-help functions when it comes to borrowing from other people’s works.
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Blokhuis, Peter. "THE CAPE HORN OF CHRISTIAN ETHICS: IN MEMORY OF ANDREE TROOST (1916-2008)." Philosophia Reformata 75, no. 1 (November 17, 2010): 75–81. http://dx.doi.org/10.1163/22116117-90000483.
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When asked how he would characterize himself, Andree Troost said: “I am a philosopher of theology” (Geelhoed and De Boer 2002). Troost studied theology, but he read more philosophical than theological books. He learned from the reformational philosophy of Dooyeweerd and Vollenhoven how to be a critical theologian, and critical he was: in the many articles he wrote for Philosophia Reformata, Troost joined issue with theologians who do not realize that philosophy comes first, attempting to lay bare the presuppositions of theology. The same he did in the two books he published in 2004 and 2005. Troost stopped writing for Philosophia Reformata in 2001. He passed away on 18 March 2008.
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Hanson, Karen. "Dressing Down Dressing Up—The Philosophic Fear of Fashion." Hypatia 5, no. 2 (1990): 107–21. http://dx.doi.org/10.1111/j.1527-2001.1990.tb00420.x.
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There is, to all appearances, a philosophic hostility to fashionable dress. Studying this contempt, this paper examines likely sources in philosophy's suspicion of change; anxiety about surfaces and the inessential; failures in the face of death; and the philosophic disdain for, denial of, the human body and human passivity. If there are feminist concerns about fashion, they should be radically different from those of traditional philosophy. Whatever our ineluctable worries about desire and death, whatever our appropriate anger and impatience with the merely superficial, whatever our genuine need to mark off the serious from the trivial, feminism may be a corrective therapy for philosophy's bad humor and self-deception, as these manifest themselves when the subject turns to beautiful clothes.
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Hopkins, Burt C. "Manifold, Intuition, and Synthesis in Kant and Husserl." History of Philosophy and Logical Analysis 16, no. 1 (April 5, 2013): 264–307. http://dx.doi.org/10.30965/26664275-01601012.
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The problem of ‘collective unity’ in the transcendental philosophies of Kant and Husserl is investigated on the basis of number’s exemplary ‘collective unity’. To this end, the investigation reconstructs the historical context of the conceptuality of the mathematics that informs Kant’s and Husserl’s accounts of manifold, intuition, and synthesis. On the basis of this reconstruction, the argument is advanced that the unity of number – not the unity of the ‘concept’ of number – is presupposed by each transcendental philosopher in their accounts of the transcendental foundation of manifold, intuition, and synthesis. This presupposition is ultimately traced to Kant’s and Husserl’s responses to Hume’s philosophy of human understanding and the critical limits of what Kant calls the ‘qualitative’ unity of transcendental consciousness. These critical limits are exposed in both philosophers’ attempts to account for that ‘qualitative’ unity on the basis of the ‘quantitative’ unity of number.