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Journal articles on the topic 'References (Philosophy)'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

Malcolm, Noel. "The Title of Hobbes's Refutation of Thomas White's De Mundo." Hobbes Studies 24, no. 2 (2011): 179–88. http://dx.doi.org/10.1163/187502511x597694.

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AbstractHobbes's manuscript refutation of Thomas White bears no title. Some modern scholars have proposed, on the basis of references to it by Mersenne, that the work was entitled 'De motu, loco et tempore', and the abbreviated version of this, 'De motu', has become current in modern scholarship. This research note analyses Mersenne's references, and concludes that this apparent title was a descriptive phrase introduced by Mersenne himself. The full description included the term 'philosophia' (thus: Hobbes's 'philosophy concerning motion, place and time'); this suggests a double focus, not only on the manuscript text, but also on Hobbes's 'body' of natural philosophy more generally.

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Wiebe, Janyce M. "References in Narrative Text." Noûs 25, no. 4 (September 1991): 457. http://dx.doi.org/10.2307/2216074.

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3

Shain, Ralph. "Derrida’s References to Wittgenstein." International Studies in Philosophy 37, no. 4 (2005): 71–104. http://dx.doi.org/10.5840/intstudphil200537415.

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FERRE, Lola. "El alma en las obras médicas de Maimónides." Revista Española de Filosofía Medieval 12 (October 1, 2005): 55. http://dx.doi.org/10.21071/refime.v12i.8538.

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This article focuses on Maimonides’s references to the soul in his medical writings. The soul was a frequent topic in medical texts because of both its faculties, essencials for life, as well as its disease. Nevertheless, the way Maimonides dealt with the subject is not conventional. He was not only a physician but also a philosopher as well as being religious and he expressed his personal philosophy in his scientific writings.

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LÓPEZ ALCALDE, Celia. "Maimonide's First Reception in Latin Philosophy." Mediterranea. International Journal on the Transfer of Knowledge 4 (March 31, 2019): 35–56. http://dx.doi.org/10.21071/mijtk.v4i0.11304.

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The Sententia cum questionibus in libros De anima I–II Aristotelis (c. 1240) by Petrus Hispanus provides the first quotations of the Guide for the Perplexed by Maimonides in a Latin commentary to the De anima. This paper aims to show the textual context of these references and to provide some remarks on the role they play in the theory of the intellect in this commentary.

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Zowisło, Maria. "Coubertin – the philosopher of paideia." Studies in Sport Humanities 23 (July 12, 2019): 25–30. http://dx.doi.org/10.5604/01.3001.0013.2889.

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This article presents some selected aspects of Pierre de Coubertin’s philosophical anthropology. Coubertin’s philosophy of man is conceived as a philosophy of paideia in the perspective of Werner Jaeger, Pierre Hadot and Michel Foucault thought. The author describes three possible ways of interpreting Coubertin’s thought: doxographical, and creative as well as hermeneutical reconstruction. Next, the possibility of objective criticism of the idealistic vision of Coubertin’s Neo-Olympism is taken into consideration. It is pointed out that the principles of such objective and antydogmatic criticism were established by Immanuel Kant, and it is proposed to use them in the process of critical evaluation of Coubertin’s philosophy. By use of this form of criticism, the foundations and philosophical references of Coubertin’s pedagogical philosophy can be properly highlighted. The author creates her own hermeneutical trigger, comparing Coubertin’s anthropological refl ection with the somaesthetics of the contemporary American pragmatist and philosopher - Richard Shusterman.

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SZPIECH, RYAN. "IN SEARCH OF IBN SĪNĀ'S “ORIENTAL PHILOSOPHY” IN MEDIEVAL CASTILE." Arabic Sciences and Philosophy 20, no. 2 (August 26, 2010): 185–206. http://dx.doi.org/10.1017/s0957423910000019.

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AbstractScholars have long debated the possibility of a mystical or illuminationist strain of thought in Ibn Sīnā's body of writing. This debate has often focused on the meaning and contents of his partly lost work al-Mashriqiyyūn (The Easterners), also known as al-Ḥikma al-Mashriqiyya (Eastern Wisdom), mentioned by Ibn Sīnā himself as well as by numerous Western writers including Ibn Rushd and Ibn Ṭufayl. A handful of references to what is called Ibn Sīnā's “Oriental Philosophy” are also found in the Castilian and Hebrew works of the Castilian Jew Abner of Burgos (ca. 1270-ca. 1347), known after his conversion to Christianity as Alfonso of Valladolid. Although the content of these citations has not been identified, it has been proposed that they may preserve otherwise unknown passages from Ibn Sīnā's lost work. This study considers the references to Ibn Sīnā's so-called “Oriental Philosophy” within Abner's writings and concludes that rather than preserving lost passages from Ibn Sīnā's writing, Abner's references were drawn primarily from Ibn Ṭufayl and offer no support for the argument of a possible mystical or illuminationist strain in Ibn Sīnā's thinking.

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Heidegren, Carl-Göran. "Prospects of the Sociology of Philosophy." Analyse & Kritik 41, no. 1 (May 1, 2019): 117–24. http://dx.doi.org/10.1515/auk-2019-410108.

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Abstract The article presents some key aspects of the approach called sociology of philosophy, as represented by Pierre Bourdieu, Randall Colins and others. Comparisons are made with the philosophical research programme, developed by Dieter Henrich, which goes under the name constellation research. One thing that unites the sociology of philosophy and constellation research is an interest in antagonistic constellations involving rivalry, competition and controversy. A few references to the case of Rorty are included in the discussion.

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Cherniak, A. Z. "REFERENCES OF PROPER NAMES AS THE PROBLEM OF CONTEMPORARY PHILOSOPHY OF LANGUAGE." RUDN Journal of Philosophy 23, no. 1 (December 15, 2019): 56–65. http://dx.doi.org/10.22363/2313-2302-2019-23-1-56-65.

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This article investigates the idea that meanings of proper names are their references which is popular in the philosophy of language. The aim is to show, first, that there is no satisfactory answer to the question “How references as stable relations between words and objects appear, due to accomplishment of what conditions these properties of linguistic expressions may be produced?”, and, second, that we can still use the notion of reference in our explanations of some effects of communication if we treat reference as pragmatic rather than semantic phenomenon. The actuality of this research is provided by the fact that the identification of meanings of certain types of terms, proper names first of all, with their references is still very influential account in the philosophy of language. The author uses the methods of historical exposition and philosophical analysis of the main theories of reference, such as theory of descriptions and causal theory of reference. It is shown that these theories in their different modifications fail to explain how references as semantic relations between proper names and their bearers may be produced in the course of communication and social interaction. But although there are alternative concepts of the nature meanings of proper names it is concluded that we still may apply the notion of reference in our explanations of natural language communication if we treat reference as pragmatic effect caused by mutual coordination of actions achieved by the participants of certain communicative situation.

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Kharkhula, Yaroslav. "THE CONCEPT OF SOCIAL EDUCATION ACCORDING TO JOSÉ ORTEGA Y GASSET AND ITS CONTEMPORARY REFERENCES." Osvitolohiya, no. 9 (2020): 13–20. http://dx.doi.org/10.28925/2226-3012.2020.9.2.

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The article is dedicated to the figure of Jose Ortega y Gasset, a twentieth-century thinker who founded a new school of philosophy and gathered many students around him. The Spanish thinker made teaching and pedagogy his profession and vocation. As a result, Jose Ortega y Gasset was able to gain fame as a «citizen educator» or «political educator». The aim of this article is to analyze the pedagogical aspects of José Ortega y Gasset’s social theory. The philosophical assumptions of this author, his concept of global reality, largely define his pedagogy. Ortega y Gasset’s philosophy is a philosophy that focuses more than on metaphysics on the problems of social circumstances. The author focuses on the main areas of his research, which define the thinker as a representative of liberalism with a clear social character. However, his concept of the elite was often interpreted as elitist, close to conservative attitudes, which was the result of too simplistic interpretation of the concepts of «mass» and «elite» in the reasoning of the Spanish philosopher. The article begins with an analysis of selected aspects of Ortega y Gasset’s biography, paying particular attention to pedagogical references in order to better show the evolution of his views and to better understand to what extent different situations of «everyday life» influenced the concepts created by the author. This analysis of his biography focuses on the period whose cut-off date is 1914. After this contextualization, the assumptions of the concepts developed by the Spanish thinker in this phase of his work will be analyzed, emphasizing the pedagogical elements present in it. This stage of the Spanish thinker’s philosophy is often referred to in the literature as the period of «social pedagogy».

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Tucker, Aviezer. "Kripke and Fixing the References of “God”." International Studies in Philosophy 34, no. 4 (2002): 155–60. http://dx.doi.org/10.5840/intstudphil200234422.

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Nesterov, Aleksandr, and Aziz Azimli. "Technocratic ideology in the dessauer`s philosophy of technology." SHS Web of Conferences 72 (2019): 01007. http://dx.doi.org/10.1051/shsconf/20197201007.

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This article discusses the relationship between technocratic and the philosophy of technology concepts. Both of these areas of socio-philosophical thought have a significant number of parallels in their development. They grew up on the basic principles that were derived in the era of antiquity. Later on in the 19th century those concepts became more acceptable, because of the scientific and technological progress. In 20th century those approaches finally formed the philosophical discourse. There are a great number of philosophers and scientists study technocracy and philosophy of technology but in our research we make references to T.Veblen, who studied the technocracy and F.Dessauer, who was German philosopher and his area of interests was philosophy of technology. The Veblen`s and Dessauer`s ideas of technology development and its role in the society life are analyzed in the article. And in addition to that we analyze the role of engineers and managers in the manufacturing and administrating evolution. As for the result of the research that has been made it is necessary to say that the ideas of two scientists remain relevant for the times where technocratic concepts exist.

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13

Griffin, Nicholas J. "Possible Theological Perspectives in Thomas Reid's Common Sense Philosophy." Journal of Ecclesiastical History 41, no. 3 (July 1990): 425–42. http://dx.doi.org/10.1017/s0022046900075229.

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It is well known that Thomas Reid, premier exponent of the Common Sense school of Scottish philosophy, was an ordained and active minister. Less clear is the role played by theology in the deve opment ofthat philosophy as it matured slowly under his pen, particularly in me most prominent of his works, the Essays on the Intellectual Powers of Man (1785) and the Essays on the Active Powers of the Human Mind (1788), works which range widely over the field of human experience and the nature of reality. When philosophy and theology assumed more distinct and separate identities in the generations which succeeded Reid, it became common for critics of the Common Sense school to base their analyses solely on philosophical foundations and to neglect the theological underpinning which is essential to a fuller and clearer grasp of Keid s position. It would be a useful contribution to more than one discipline were Thomas Reid's philosophy linked more closely to the development and extent of his theological thinking. While his philosophical writings are strewn with theological references in the way typical of the eighteenth century, there is more substance in these references than is usually the case, when divines ofthat age wrote philosophy. That they are much more than casual, conventional embellishments becomes apparent from a careful reading of his works.

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Jáuregui, Claudia. "The Resolution of the Antinomy of the Teleological Judgment." International Philosophical Quarterly 61, no. 2 (2021): 161–74. http://dx.doi.org/10.5840/ipq2021429173.

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In §§62–82 of Kant’s Critique of the Power of Judgment we find several references to the supersensible in the context of the solution of the antinomy of the power of teleological judgment. It is not, however, plainly clear how these references relate to each other or how they contribute to the proposed solution. Specially puzzling is the way in which the idea of an intelligent author of the world is related to the idea of an intuitive understanding. Some interpreters have considered that the intelligent author of the world should possess an understanding capable of intuition. Kant, however, never expressly establishes this relationship. In this paper I intend to show that the idea of an intelligent author of the world cannot be enlarged with the idea of an intuitive understanding. Both of the references to the supersensible perform different functions.

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15

Morfino, Vittorio. "L'interpretazione marxiana di lucrezio." RIVISTA DI STORIA DELLA FILOSOFIA, no. 2 (May 2012): 277–91. http://dx.doi.org/10.3280/sf2012-002006.

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Analysing the notebooks and the references to Lucretius in Marx's works, Morfino concludes that it is possible to excavate a major discontinuity in Marx's interpretation. The Lucretius of the juvenile notebooks on Epicureanism, who functions as a model of abstract self-consciousness, is overtaken, in the scattered references from the period of Die deutsche Ideologie and Das Kapital, by a Lucretius for whom nature becomes a continuous process of transformation of its parts - a process in which the human species is itself immersed.

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Fitterman, Robert. "Replacing References to Photography with References to the Web in Vilém Flusser's “Towards a Philosophy of Photography” (1983)." English Language Notes 49, no. 2 (September 1, 2011): 161–63. http://dx.doi.org/10.1215/00138282-49.2.161.

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17

van der Sluijs, Marinus. "Earliest References to the Astronomical World Axis." Ancient Philosophy 41, no. 2 (2021): 267–90. http://dx.doi.org/10.5840/ancientphil202141218.

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18

Hülsz Piccone, Enrique. "Sócrates y el oráculo de Delfos (una nota sobre Platón, Apología de Sócrates, 20c4-23c1)." Theoría. Revista del Colegio de Filosofía, no. 14-15 (October 1, 2003): 71–89. http://dx.doi.org/10.22201/ffyl.16656415p.2003.14-15.304.

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Starting from a brief restatement of the everlasting “Socratic problem”, this paper deals with a famous passage of Plato’s Apology (surely one of the main sources of the Socratic legend), the story about the Delphic oracle, trying to avoid the false hermeneutic dilemma of fictionalism versus historicism. Two basic points emerge from this exploration: first, that the passage as a whole is designed to offer a portrait of the philosopher, to articulate –indirectly and ironically— a concept of the essence of philosophy as the practice of an aporetic search and selfknowledge; and second, that the narrative itself seems inspired by Heraclitus, and is full of Heraclitean references. The conclusion is the suggestion that both points are connected: Plato’s characterization of philosophy is not only rooted in the figure of Socrates (however the latter is interpreted), but also in ethical and metaphysical ideas expressed undoubtedly by Heraclitus.

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Dalaqua, Gustavo Hessmann. "Os Quatro Gêneros da História da Filosofia." Cadernos do PET Filosofia 2, no. 4 (September 26, 2011): 61–74. http://dx.doi.org/10.26694/cadpetfil.v2i4.621.

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Este artigo trata do tema da História da Filosofia segundo o pensamento de Richard Rorty. Vale-se, para tanto, de vários textos do autor, dentre os quais se destaca The historiography of philosophy: four genres. Aqui e acolá, quando apropriado, referências a outros autores são realizadas. ABSTRACT: This paper deals with the History of Philosophy issue in Richard Rorty's thought. For that matter, it dwells upon many essays of the author, not the least of which is The historiography of philosophy: four genres. Here and then, whenever appropriate, references to different philosophers are done. KEY-WORDS: History of Philosophy, Rorty, Skinner.

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Wise, Steve. "Revolution in References." Social Studies of Science 31, no. 2 (April 2001): 309–10. http://dx.doi.org/10.1177/0306312701031002009.

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Heuser, Ester Maria Dreher, and Rafaela Ortiz de Salles. "Mulher, o outro: seu corpo e seus constituintes biológicos, segundo Simone de Beauvoir." Aufklärung: journal of philosophy 7, no. 2 (October 24, 2020): 93–106. http://dx.doi.org/10.18012/arf.v7i2.52539.

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This article explores, based on the problem of the body and its biological constituents, the question of the movement of “wanting to be”, based on the work_O Segundo Sexo, by Simone de Beauvoir. We investigated how the philosopher reaches the genesis of the submission of women, according to the perspective of biology and which are the biological references that allowed men to recognize women as the Other. This also affirms and shows that the biological body is the starting point of all the analysis of the philosopher who produced a conceptual set, rigorously philosophical, of the body submitted to society. Finally, we argue that the analysis of biological data, carried out by Beauvoir in the light of existentialist philosophy, was essential for the unfolding of the various conceptions that guide contemporary feminism.

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Musa, Dr Hadeel Saadi. "Achievement of contemporary Iraqi philosophical thought Muhsin Mahdi and Hussam AL-Alwsi As Models." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 222, no. 2 (November 6, 2018): 283–306. http://dx.doi.org/10.36473/ujhss.v222i2.404.

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Thispaper aims at introducing the Iraq achievements of philosophical thought to the Iraqi and Arabic readers as well as presenting the Philosophy branches generations and activities exclusive in Iraq . This paper is divided in to 3 sections . 1-philosophicol activities of the generations in philosophy branches. 2-Philosophical achievements of Dr.Muhsin Mahdi (1926-2007). 3-Philosophical achievements of Dr. Hussam Al-Awsi(1934-2013) Then the conclusions and references.

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Hartmann, Noga. "Islamic Philosophy A-Z." American Journal of Islam and Society 25, no. 4 (October 1, 2008): 135–36. http://dx.doi.org/10.35632/ajis.v25i4.1442.

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Understanding Islamic philosophy, an indispensable formative link in thechain of medieval thought, is crucial to grasping the intertwined developmentof philosophical ideas both within and without the Islamic sphere duringthe period under discussion. Peter Groff and Oliver Leaman’s textbelongs to the discipline of the philosophical and theological analysis ofIslam. It is an attempt to shed some light on the essential, mainly Islamiccontribution to the philosophical thought of the Middle Ages. This workintends to offer “the vital insights and resources of the Islamic philosophicaltradition” (p. xi) as a main influence upon medieval philosophic thought indifferent religions (Judaism and Christianity) and cultures (India).Furthermore, he rightfully refers to Islamic philosophy as a transmitter of theclassical Greek legacy.This concise work contains brief entries (alphabetically ordered), keyterms, bold marked cross-references to related terms for easy access, andmajor figures in the rich heritage of Greek, Jewish, Christian, and Muslimphilosophy. Each brief entry is written in a very comprehensible style andcovers the main relevant ideas related to the theme being discussed. Sincereligion has always played a decisive role in the development of Islamicthought and was never separated from the state, it is also present in varyingdegrees in nearly all of the entries. Consequently, this work provides informationon the development of Islamic belief. The bibliographical referencesfor further reading at the end of each entry are very helpful, though mostlylaconic. Key concepts or terms are given in a simplifiedArabic transcriptionthat differs from the standard one ...

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Limone, Vito. "Origen’s Explicit References to Aristotle and the Peripateticians." Vigiliae Christianae 72, no. 4 (September 14, 2018): 390–404. http://dx.doi.org/10.1163/15700720-12341341.

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Abstract The acquaintance of Origen with Aristotle and Peripatetic tradition is still unexplored in scholarship due to both the lack of documentation concerned with the Peripatetic school in the early imperial period and to the equivocal and complex approach of the early Christians to the classical philosophy. The chief aim of this study is to contribute to the understanding of Origen’s knowledge of Aristotelian thought by investigating his explicit references to Aristotelian texts and doctrines. In this respect, the analysis will focus on Origen’s references to the biography of Aristotle, to the doctrines explicitly attributed to Aristotle and the Peripateticians, finally to some specific Peripateticians.

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Zajadło, Jerzy. "Idea of solidarity in contemporary legal and political philosophy." Polish Law Review 2, no. 2 (December 30, 2016): 114–24. http://dx.doi.org/10.5604/01.3001.0009.8001.

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In contemporary philosophy of law and political philosophy, relatively little pace is devoted to the problem of solidarity. In Anglo-Saxon jurisprudence and political philosophy, this concept barely makes an appearance. In the relevant European literature, including that in Polish, references usually have a historical focus, and deal with the sociological concepts of Emil Durkheim (the division into mechanical and organic solidarity) and Ferdinand Tönnies (the distinction of Gesellschaft and Gemeinschaft), and their legal application by Leon Duguit (socialization of law as an expression of social soldarization). But if solidarity appears in contemporary philosophical-legal analyses, this is most frequently not expressis verbis, but in a manner that is concealed in one way or another by justice, especially in considerations of broadly conceived social justice.

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Katz, Claire Elise. "Levinas--Between Philosophy and Rhetoric: The "Teaching" of Levinas's Scriptural References." Philosophy and Rhetoric 38, no. 2 (2005): 159–71. http://dx.doi.org/10.1353/par.2005.0014.

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Idris, Musab Alkhair. "Al-TAJDID FI ‘ILM AL-KALAM: NAZARIYYAT NAQDIYYAH." Indonesian Journal of Islamic Literature and Muslim Society 2, no. 2 (February 28, 2018): 259. http://dx.doi.org/10.22515/islimus.v2i2.1025.

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This article aims to describe the nature and function of Islamic theology, the call for modernization in this field, as well as some theories and standards in its modernization. The study found that a contemporary Islamic theologian, as long as he was aware of the nature and function of theology, mastered the field of theology that his predecessors had presented, following developments in the field of thought and philosophy, including the methods of da'wah in “the new religion” as a theological phenomenon, he will produce a new theology with all its beliefs and credo, that can be compared with other beliefs. Considering that the general approach in the study of theology is deductive-argumentative, the researcher of this field can be used the other approaches, such as historical approaches, comparative, critical philosophy, as well as structural analyzes toward the theological references, that are rooted either from new or old references.

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Nalewajk, Żaneta. "Literature Philosophied. Witkacy – Gombrowicz – Schulz." Tekstualia 1, no. 2 (January 2, 2014): 167–80. http://dx.doi.org/10.5604/01.3001.0013.6116.

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Readers of Witkacy, Gombrowicz, and Schulz are bound to notice philosophical inspirations present in numerous intertextual references and contextual indicators. Their texts contain almost all possible literary signs suggesting the possibility of at analysing works by Witkacy, Gombrowicz, and Schulz on at least two hermeneutic levels: literary and philosophical. In the case of Witkacy, Schulz, and Gombrowicz, the choice of literary form was essentially philosophical. In works by Stanisław Ignacy Witkiewicz, it seemed to advocate replacing philosophical monographs with individualised language as one of conditions of innovation in the ﬁ eld. Witold Gombrowicz, in turn, manifested his objection towards a speculative, “non-physical” philosophy deprived of experience. Bruno Schulz’s decision to mix philosophy and literature stemmed from a conviction that the arts (and literature as one of them) cannot mindlessly recreate existing philosophical theses. On the contrary, it should be the one to challenge philosophy with complex questions. If we were to look for examples of an illustrative character in the works of the three authors, we might only refer to their individual stands. In this sense, the presence of references to philosophical tradition was naturally signiﬁ cant, but should not overshadow their own points of view.

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Hall, Joshua M. "Double Characters: James and Stevens on Poetry-Philosophy." Research in Phenomenology 44, no. 3 (October 9, 2014): 405–20. http://dx.doi.org/10.1163/15691640-12341295.

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In this paper, I will explore how the work of Wallace Stevens constitutes a phenomenology that resonates strongly with that of William James. I will, first, explore two explicit references to James in the essays of Stevens that constitute a misrepresentation of a rather duplicitous quote from James’ personal letters. Second, I will consider Stevens’ little known lecture-turned-essay, “A Collect of Philosophy,” and the (conventional) poem, “Large Red Man Reading,” as texts that are both about a conception of poetryphilosophy as well as being performances of poetry-philosophy. Finally, I will compare James’ and Stevens’ thought on the imagination, highlighting both form and content and the poetic-philosophical union or blend that makes possible (or virtual) those similarities.

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Hanstein, Michael. "“TeVtonICos Mars tVrbat Vb[I]qVe Dynastas.”." Daphnis 48, no. 4 (November 7, 2020): 539–55. http://dx.doi.org/10.1163/18796583-04804007.

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Abstract The following study examines 20 chronograms addressing the Thirty Years’ War (Dreißigjaehriger Krieg, 1618–1648). Most of them were written in Latin by one of three authors, Samuel Gloner, Elias Kolb and Timotheus Polus, who aspired higher employment at Strasbourg University. References to the Thirty Years’ War ranged from general references (e.g. the biblical “vale of tears”) to the mentioning of specific places or historic figures such as King Gustaf Adolf ii of Sweden. Chronograms as part of an epithalamium expressed best wishes for bride and groom. Chronograms as part of an epicedium referred to Christian religion or neostoic philosophy.

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Saragi, Veronica, Sikin Nuratika, Fransiska Fransiska, Maya Yolanda, and Niki Ardiyanti. "A Review of Some Speech Act Theories Focusing on Speech Acts by Searle (1969)." ELSYA : Journal of English Language Studies 1, no. 2 (June 3, 2019): 23–31. http://dx.doi.org/10.31849/elsya.v1i2.3529.

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Before John Searle wrote the book of Speech Acts, he wrote an article about “What is a Speech Act?” (in Philosophy in America, Max Black, ed. (Ithaca, N.Y.: Cornell University Press, 1965), 221–239). He was born in Denver in 1932. He spent some seven years in Oxford, beginning as an undergraduate in the autumn of 1952 with a Rhodes Scholarship, and concluding as a Lecturer in Philosophy at Christ Church. He has spent almost all of his subsequent life as Professor of Philosophy in Berkeley according to Smith (2003). This article aims to review the speech act theories by Searle (1969) to know what the theories of speech acts according to him to aid researchers understand more on how to apply it in real social life. Moreover, this article’s references are accurate (valid) and they well argued. This article is highly recommended for the philosopher, specialists and analysts in the field of pragmatics, discourse analysis, sociolinguistics and conversational analysis, communication studies who have a significant part in this study. Therefore, this paper seen the speech act theories by Searle (1969) will be more effective if we know and understand more about the speech act theories by Searle (1969) to use it in real social life.

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Jacinto Zavala, Agustín. "The Philosophy of Religion in Nishida Kitarō : 1901-1914." Thème 20, no. 1-2 (October 16, 2013): 39–60. http://dx.doi.org/10.7202/1018853ar.

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The Study of Religion (Shūkyō-gaku) is an early text from a one-year course, 1913-1914, which Nishida Kitarō imparted only once in his academic career. In this text, apart from references to mystics and to early and medieval Christian thinkers, Nishida tries to point out the basic elements of Eastern and Western religions through the writings of xviii-xxth century authors, among them participants in the Gifford Lectures, the Bampton Lectures and Hibbert Lectures. On the other hand, Nishida tries to find the corresponding characteristics of religion in Zen and True Pure Land Buddhism. In short, Nishida’s approach to a philosophy of religion gives us an overview of the problems concerning a Buddhist-Christian dialogue.

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Gontijo, Clovis Salgado. "A Imaterialidade do Inefável: Traços Imponderáveis da Percepção Auditiva e da Experiência Musical em Vladimir Jankélévitch." Philosophy of Music 74, no. 4 (December 30, 2018): 983–1012. http://dx.doi.org/10.17990/rpf/2018_74_4_0983.

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The concept of the ineffable, employed by Vladimir Jankélévitch’s philosophy of music, seems to imply, besides a limit to verbal expression, the idea of immateriality. This article will initially consider the immaterial tenor of the ineffable in two strands which particularly influenced the philosopher: Christian mysticism and Neoplatonism. A second and larger section will be devoted to the investigation of the theme in Jankélévitchian philosophy of music. Firstly, some “immaterial” features of musical experience and auditory perception, such as its indivisible, non-locatable, non-storable and non-objectifiable character will be identified. Secondly, it will focus on the intentional search of immateriality by Debussy and Fauré, who enhance the immateriality of music through specific procedures, such as the choice of diaphanous motifs, the nocturnal setting, the absence of external references, the exploration of veiled timbers and of sonorities of minimal intensity, the special use of modality and modulation. These aspects will be summed up in the conclusion, which will also question the possibility of inferring the alleged essential immateriality of music from the poetics that cultivate intangible sonorous atmospheres.

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Wellbeloved, Sophia. "G.I. Gurdjieff: Some references to love." Journal of Contemporary Religion 13, no. 3 (October 1998): 321–32. http://dx.doi.org/10.1080/13537909808580839.

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Bernstein, Jeffrey A. "How Leo Strauss Approached Hegel on Faith and God." Journal of Chinese Philosophy 45, no. 1-2 (March 3, 2018): 72–90. http://dx.doi.org/10.1163/15406253-0450102009.

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Despite the relative scarcity of references to Hegel in Strauss’s published work, one can (with the aid of his 1958 seminar on Hegel’s Philosophy of History) begin to get a sense of how Strauss regarded Hegel. This paper deals with Strauss’s views concerning the Hegelian construal of faith and God. For Strauss, Hegel’s construal of divine personality as subject rather than substance amounts to something like a rejection of the divine personality (traditionally understood as calling forth religious faith).

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Day, J. P. "Moral Dilemmas, Compromise and Compensation." Philosophy 66, no. 257 (July 1991): 369–75. http://dx.doi.org/10.1017/s0031819100064950.

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Moral dilemmas, or moral conflicts, present a leading problem in Ethics. Ross calls them the problem of conflicting prima facie moral obligations. Lemmon calls them ‘moral dilemmas’, and Sinnott-Armstrong in his recent book discusses them thoroughly and provides extensive references to relevant literature.

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Kirichenko, Alexander. "Asinus Philosophans : Platonic Philosophy and the Prologue to Apuleius' Golden Ass." Mnemosyne 61, no. 1 (2008): 89–107. http://dx.doi.org/10.1163/156852507x169636.

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AbstractThis article offers a new interpretation of the role of philosophy in Apuleius' Golden Ass. Its main contention is that references to philosophers and philosophical texts in the novel are neither gratuitous nor are they meant to imbue the text with a deep allegorical meaning; on the contrary, they are invariably used to enhance the novel's comic effect and thus, paradoxically, serve to warn the reader against the temptation to read the novel as a straightforward philosophical allegory. Particular attention is paid to the novel's prologue, which is shown to anticipate this overall tendency.

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Place, Vanessa. "On Robert Fitterman's “Replacing References to Photography with References to the Web in Vilém Flusser's ‘Towards a Philosophy of Photography’ (1983)”." English Language Notes 50, no. 1 (March 1, 2012): 217–22. http://dx.doi.org/10.1215/00138282-50.1.217.

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Willis, Andre C. "The Potential Use-Value of Hume's ‘True Religion’." Journal of Scottish Philosophy 13, no. 1 (March 2015): 1–15. http://dx.doi.org/10.3366/jsp.2015.0078.

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Many hold that Hume was an atheist, that he despised the church, and that he was a devastating critic of religion. One cannot deny, however, the references to ‘true religion’ in his work, his sometimes seemingly favorable references to Deity, his call for religion in ‘every civilized community’, and his sense of (what has come to be known as) ‘natural belief’. The following essay describes a speculative Humean ‘true religion’ and discusses its potential use-value for contemporary philosophy of religion. It begins, anecdotally, with a description of Hume's happiness in France, which I attribute to the fact that Hume was not taken to be an atheist by the French reading public. The main argument is that while Hume was critical of ‘vulgar’ and ‘popular’ religion, his philosophical position did not deny our habit to accept a genuine theism that could, if informed by the calm passions, serve to ‘purify our hearts’ and bond us more closely together. Reconceiving Hume's ‘true religion’ in this way allows his insights to be used to support constructive efforts in the philosophy of religion. I conclude with a description of how this might work in light of three debates in religious studies and the philosophy of religion.

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Drummond, John J. "An Editorial Note on References to Husserl’s Works." American Catholic Philosophical Quarterly 66, no. 2 (1992): 131–33. http://dx.doi.org/10.5840/acpq199266220.

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Edwards, Jim. "A Reply to De Anna on the Simple View of Colour." Philosophy 78, no. 1 (January 2003): 109–14. http://dx.doi.org/10.1017/s003181910300007x.

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John Campbell proposed a so-called simple view of colours according to which colours are categorical properties of the surfaces of objects just as they normally appear to be. I raised an invertion problem for Campbell's view according to which the senses of colour terms fail to match their references, thus rendering those terms meaningless—or so I claimed. Gabriele de Anna defended Campbell's view against my example by contesting two points in particular. Firstly, de Anna claimed that there is no special problem here for the simple view of colours, a similar invertion story could apply to primary qualities terms for shapes. Secondly, de Anna purported to give an account of the senses and references of colour terms in my invertion story which renders the senses and references of those terms mutually consistent.In this paper I contested both of de Anna's claims. Regarding the first, I argue that his imagined invertion of apparent shapes is not epistemically stable, in contrast to the invertion of apparent shapes is not epistemically stable, in contrast to the invertion of apparent colours. Hence the victims of apparently inverted shapes would be able to discover the mismatch of senses and refences of their shape terms, in contrast to the victims of apparent invertions of colours. Regarding the second, I argue that de Anna's account of the victim's colour terms itself uses and not merely mentions so-called colours terms. Hence de Anna' account of them is itself meaningless due to a mismatch of sense and reference. So I conclude that my objection to Campbell's simple view of colours stands.

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Zabłocki, Jan. "In decem mensibus gigni hominem." Prawo Kanoniczne 35, no. 3-4 (December 10, 1992): 197–210. http://dx.doi.org/10.21697/pk.1992.35.3-4.08.

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Noctes Atticae of Aulus Gellius is a collection of memoranda of a most miscellaneous description, dealing with literatury and grammatical criticism, philosophy, law, history and antiquarian topies. In 3. 16 there are references to the variation in the periods of gestation reported by physician and philosophers; moreover incidentally, to the views also of the ancient poets on that subject many other noteworthy and interesting particulars. To legal students the interest of this book of Aulus Gellius lies chiefly in the references contained therein to the ius trium liberorum and the provision of the XII Tables that a child is born in ten months and not in the eleventh month.

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Lyra, Edgar. "Heidegger and the Common Destiny of the East and the West." Journal of Chinese Philosophy 41, no. 3-4 (March 2, 2014): 426–41. http://dx.doi.org/10.1163/15406253-0410304012.

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The affirmation that “there is no philosophy other than Western philosophy” is not in Heideggerian terms praise for the West. One of the ways Heidegger deals with the current hegemony of technology is the search for its historical-ontological origin, tracing the contemporary phenomenon back to its Greek roots. As there are no meta-narratives linking, for example, the China of Laozi to the technological power that China is today, one imagines that global developmentalism really has its epicenter in the West. Be that as it may, East and West need to think about the paths that mysteriously define their common technological destiny. It is against this backdrop that some of Heidegger’s references to the Dao will be revisited here.

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MALAGUTI, Francesco. "GIORDANO BRUNO AND JEWISH THOUGHT: RECEPTION AND REINTERPRETATION." International Journal of Theology, Philosophy and Science 5, no. 8 (May 27, 2021): 64–84. http://dx.doi.org/10.26520/ijtps.201.5.8.64-84.

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This article is focused on the philosopher Giordano Bruno (1548-1600) and the references to Jewish culture in his oeuvre. We discuss about Bruno’s reception of Jewish thought and describe this subject in a comprehensive way. We highlight Bruno’s view on the Jews and their religion, also explaining the reasons behind his polemic against the Jewish people. Furthermore, we underline the influence of the Kabbalistic tradition and Jewish philosophy on various aspects of Brunian thought. Specifically, we discuss about the use of the letters of the Hebrew alphabet in Bruno’s works on the art of memory, the relation between Brunian infinitist cosmology and Kabbalistic concepts such as ensoph and the ten sephirot, the relation between Brunian thought and the philosophical theories of Avicebron, Moses Maimonides, Hasdai Crescas and Leo the Hebrew.

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Sambre, Paul. "Fleshing out Language and Intersubjectivity: An Exploration of Merleau-Ponty’s Legacy to Cognitive Linguistics." Cognitive Semiotics 4, no. 1 (August 1, 2012): 189–224. http://dx.doi.org/10.1515/cogsem.2012.4.1.189.

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Abstract This paper examines how recent cognitive linguistic work on conceptualization and intersubjectivity (Verhagen 2005, 2008; Langacker 2008) echoes Merleau-Ponty’s older reflection on the notion of intersubjectivity, a key factor in embodiment and language. Three topics are explored in this respect. First, the largely implicit references to Merleau-Ponty in Lakoff and Johnson’s Philosophy in the Flesh (1999) are related more explicitly to Merleau-Ponty’s notion of flesh. Second, the discursive status of usage events is shown to be directly connected to the linguistic consequences of Merleau-Ponty’s intercorporality, as it brings together living bodies in intersubjective experiences. The third objective is methodological: the focus is not only on Merleau-Ponty’s often quoted Phenomenology of Perception 1945, 1958), but shows lines of continuity with the explicit philosophy of language in his later work, like Eloge de la philosophie (1960,1963), Signes (1960, 1968b), Conscience et acquisition du langage (1964, 1973a) and La prose du monde (1969, 1973b). This discussion includes Merleau’s relation to Saussurean linguistics, and gives rise, perhaps surprisingly, to a dynamic view on language as a locus of intersubjective creativity, which reaches beyond the individual basis of perception, gesture and incorporated language.

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Adorisio, Chiara. "The Debate Between Salomon Munk and Heinrich Ritter on Medieval Jewish and Arabic History of Philosophy." European Journal of Jewish Studies 6, no. 1 (2012): 169–82. http://dx.doi.org/10.1163/187247112x637605.

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Abstract In the middle of the nineteenth century, the German historian of philosophy Heinrich Ritter and the Jewish scholar and Orientalist Salomon Munk had a debate on the history of Jewish Philosophy. This debate is an example of how Salomon Munk’s work functioned to point up the reciprocal influences between Jewish, Arab and Christian Thought in the Middle Ages. Munk, who was a scholar within the Wissenschaft des Judentums, a Jewish movement that promoted the scientific study of Judaism, criticized Ritter’s History of Philosophy. In fact, Munk noticed that in his work, Ritter mentioned only a few references to Jewish thinkers like Maimonides. Ritter’s response was that Christian historians of philosophy knew too little about this subject in order to give a qualified judgment. Nevertheless, later on, in the second edition of his History of Philosophy, Ritter added many important details on Al-Gazali, Ibn-Badja and Ibn-Roschd after the reading of Munk’s articles. Ritter also shaped an entirely new paragraph on the history of Jewish philosophy in the Middle Ages using above all Munk’s seminal studies on Avicebron’s Fons Vitae.

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Sadler, John Z. "Condurrent Contents: Recent and Classic References at the Interface of Philosophy, Psychiatry, and Psychology." Philosophy, Psychiatry, & Psychology 3, no. 4 (1996): 309–11. http://dx.doi.org/10.1353/ppp.1996.0041.

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"REFERENCES." Pacific Philosophical Quarterly 85, no. 3 (August 5, 2004): 361–63. http://dx.doi.org/10.1111/j.1468-0114.2004.00204.x.

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"References." Journal of Philosophy of Education 39, no. 2 (May 2005): 417–20. http://dx.doi.org/10.1111/j.0309-8249.2005.00444.x.

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"References." Hypatia 1, no. 2 (1986): 161–72. http://dx.doi.org/10.1111/j.1527-2001.1986.tb00843.x.

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