To see the other types of publications on this topic, follow the link: Reflection (Philosophy) Self-knowledge.
Journal articles on the topic 'Reflection (Philosophy) Self-knowledge'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Reflection (Philosophy) Self-knowledge.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Weisberg, Jonathan. "Conditionalization, Reflection, and Self-Knowledge." Philosophical Studies 135, no. 2 (April 5, 2007): 179–97. http://dx.doi.org/10.1007/s11098-007-9073-4.
Full text
2
Mackenzie, Catriona. "Critical Reflection, Self-Knowledge, and the Emotions." Philosophical Explorations 5, no. 3 (October 2002): 186–206. http://dx.doi.org/10.1080/10002002108538732.
Full text
3
Boyle, Matthew. "Transparency and reflection." Canadian Journal of Philosophy 49, no. 7 (2019): 1012–39. http://dx.doi.org/10.1080/00455091.2019.1565621.
Full textAbstract:
AbstractMuch recent work on self-knowledge has been inspired by the idea that the ‘transparency’ of questions about our own mental states to questions about the non-mental world holds the key to understanding how privileged self-knowledge is possible. I critically discuss some prominent recent accounts of such transparency, and argue for a Sartrean interpretation of the phenomenon, on which this knowledge is explained by our capacity to transform an implicit or ‘non-positional’ self-awareness into reflective, ‘positional’ self-knowledge.
4
Daujotytė-Pakerienė, Viktorija. "Between Philosophy and Self-Reflection." Literatūra 62, no. 1 (December 28, 2020): 24–33. http://dx.doi.org/10.15388/litera.2020.1.2.
Full textAbstract:
The article aims at highlighting the uniqueness of thinking and academic activity of Donatas Sauka, who for many years was a professor at the Department of Lithuanian Literature of Vilnius University. The article reveals his scholarly ambitions – broad interests, good knowledge of classic Western literature, and an attempt to keep the achievements of natural sciences on the horizon of humanities. However, he harboured artistic and poetic inclinations in his nature; he has translated a number of classical texts required for his research. The philological interests of the professor were permeated by self-reflection. Comparative literature science was his field of research – even though his other interests also competed for his attention, he analysed methodological issues, different scopes of national literatures and paradoxes of literary analysis. He also raised an essential question for comparison – from what and how are clusters of literary identity formed; how they are related to the mental history and language of a nation; how creative incentives are formed and how they operate.
5
Daujotytė-Pakerienė, Viktorija. "Between Philosophy and Self-Reflection." Literatūra 62, no. 1 (December 28, 2020): 24–33. http://dx.doi.org/10.15388/litera.2020.1.2.
Full textAbstract:
The article aims at highlighting the uniqueness of thinking and academic activity of Donatas Sauka, who for many years was a professor at the Department of Lithuanian Literature of Vilnius University. The article reveals his scholarly ambitions – broad interests, good knowledge of classic Western literature, and an attempt to keep the achievements of natural sciences on the horizon of humanities. However, he harboured artistic and poetic inclinations in his nature; he has translated a number of classical texts required for his research. The philological interests of the professor were permeated by self-reflection. Comparative literature science was his field of research – even though his other interests also competed for his attention, he analysed methodological issues, different scopes of national literatures and paradoxes of literary analysis. He also raised an essential question for comparison – from what and how are clusters of literary identity formed; how they are related to the mental history and language of a nation; how creative incentives are formed and how they operate.
6
Alshanetsky, Eli. "The Meno Paradox of Reflection." Journal of Philosophy 117, no. 4 (2020): 219–35. http://dx.doi.org/10.5840/jphil2020117414.
Full textAbstract:
The paper introduces a new puzzle about reflection—albeit one that is reminiscent of the famous paradox about inquiry in Plato’s Meno. We often make our thoughts clear to ourselves in the process of putting them into words. Our puzzle is that, on the one hand, coming to know what we are thinking seems to require finding words that would express our thought; yet, on the other hand, finding the words seems to require already knowing what we are thinking. I argue that the puzzle cannot be solved by accounting for the knowledge that we gain in such cases on the models of self-interpretation and self-constitution. The primary purpose of introducing the puzzle is to provide a tool for systematically investigating this category of non-interpretive and non-constitutive self-knowledge, and I conclude with some words about the scope of the category and the value of finding a solution.
7
Ennis, Kim, Carly Priebe, Mayya Shirapova, and Kim West. "30. Mystery Montage: A Holistic, Visual, and Kinesthetic Process for Expanding Horizons and Revealing the Core of a Teaching Philosophy." Collected Essays on Learning and Teaching 5 (June 19, 2012): 172. http://dx.doi.org/10.22329/celt.v5i0.3424.
Full textAbstract:
Revealing the core of a teaching philosophy is the key to a concise and meaningful philosophy statement, but it can be an elusive goal. This paper offers a visual, kinesthetic, and holistic process for expanding the horizons of self-reflection, self-analysis, and self-knowledge. Mystery montage, a variation of visual mapping, storyboarding, and collage, is utilized to uncover the core of a teaching philosophy and to challenge teachers to expand their horizons within a more holistic context. We share our personal reflections and experiences and conclude by discussing possible applications of this process to other areas of teaching and learning.
8
McCready, Vicki, and Louise Raleigh. "Creating a Philosophy of Supervision Through Personal Narrative." Perspectives on Administration and Supervision 19, no. 3 (October 2009): 87–95. http://dx.doi.org/10.1044/aas19.3.87.
Full textAbstract:
Abstract A teaching philosophy is described as “a vivid portrait of a person who is intentional about teaching practices and committed to his/her career” (Ohio State University Faculty & TA Development [OSUFTAD], 2005). Being intentional about what one does requires self-reflection, self-analysis, and ultimately self-knowledge. According to Palmer (1998), “We teach who we are… When I do not know myself, I cannot know who my students are,” (p.2). “Good teaching requires self-knowledge; it is a secret hidden in plain sight” (p.3). In this article, readers will be asked to reflect on their own life experiences, values and gifts that have influenced their decision to become clinical supervisors and to incorporate this personal narrative and reflection into the composition of a teaching philosophy, more specifically a philosophy of supervision.
9
Checal, L. A. "The problem of reflection in German philosophy of the XVIII - XIX centuries." Humanitarian studios: pedagogics, psychology, philosophy 3, no. 152 (December 2020): 141–45. http://dx.doi.org/10.31548/hspedagog2020.03.141.
Full textAbstract:
This study focuses on a conceptual representation of the metaphysical and non-classical context of reflection in its subjective dichotomous understanding. The author successively reviews the specifics of reflection, as well as the features of methodology of cognition and self-knowledge in the context of determining the values and priorities of human development and consciousness. The article also includes an overview of the main categories of reflection through a breakdown of theoretical relationships and the most important conceptual discourses. The theoretical significance of the problem of cognition and self-knowledge is determined by the central role of man in society and history. The analysis shows that the methodology of cognition and self-knowledge should be based on the principles of axiological disengagement, a combination of logical and historical aspect, as well as on the coherence of theory and practice.
10
Watkins, Margaret. "Self-Knowledge and Hume's Phenomenology of the Passions." Philosophy 96, no. 4 (May 28, 2021): 577–602. http://dx.doi.org/10.1017/s003181912100019x.
Full textAbstract:
AbstractTaxonomies of the passions have long claimed to serve a quest for self-knowledge, by specifying conditions under which certain passions arise, formal objects they possess, and qualities essential to their particular feelings. I argue that David Hume's theory of the passions provides resources for a different kind of self-knowledge – a sceptical self-knowledge depending on our ability to articulate how the passions feel rather than always identifying our passions as tokens of an identifiable passion-type. These resources are distinctions between four qualitative aspects that passions may possess – pleasantness or painfulness, calmness or violence, invigoration or softening, and directedness or lack thereof towards specific actions. Reflection on these aspects produces a more accurate understanding of the nature of our emotions and chastens our judgmental tendencies in ways that benefit both self and others.
11
Chiba, Miwa. "Comparison of self-reflection in Humboldtian Bildung and the Kyoto School." Nordic Journal of Comparative and International Education (NJCIE) 5, no. 2 (May 31, 2021): 8–21. http://dx.doi.org/10.7577/njcie.4150.
Full textAbstract:
This article focuses on the importance of reflective experiences in education. It firstly reviews and compares the Humboldtian Bildung and the Kyoto School, represented by Nishida Kitaro. Both philosophies emphasize the importance of reflective experiences in education, criticising the specific knowledge-skill-based instruction approach. In this sense, the two views are similar. However, this article further explains the significant difference in how the self is considered in relation to the world within each thought, and therefore, how each educational approach is different, namely as seen in the idea of negative education from the Kyoto School. In the latter section, this article develops the discussion of reflection in the process of learning provided in the OECD Education 2030 framework, which was initiated in 2015 and that is still ongoing. Criticising didactic learning as the sole approach for knowledge and skill acquisition, the OECD Education framework advocates instead for the importance of student self-reflection in relation to society to support a broader development of necessary competencies. By comparing the two schools of thought, the article reveals the underlying assumption of self in Western mainstream educational philosophy, and it argues for the importance of open-mindedness toward the other worldview.
12
Kosiewicz, Jerzy. "The Ethical and Legal Context of Justifying Anti-Doping Attitudes." Physical Culture and Sport. Studies and Research 62, no. 1 (June 1, 2014): 47–62. http://dx.doi.org/10.2478/pcssr-2014-0011.
Full textAbstract:
Abstract The reflections presented in the paper are not normative (in general, it can be said, that they do not create moral values and demands). The presented reflections particularly stress the sense, essence, meaning, and identity of sport in the context of moral demands. A disquisition pointing out that sports and sport-related doping can be situated beyond the moral good and evil must be considered precisely as metaethical, and leads in a consciously controversial way to fully defining the identity of sport in general, as well as the identity of particular sports disciplines. These reflections also refer to the issue concerning the identity of sports philosophy, i.e. general deliberations and specific issues concerning, for example, the factual and cognitive status of normative ethics in sport. It is impossible to overestimate the role and meaning of metaethical reflection in the context of substantiating moral demands in sports as well as in the context of practical results of expectations. This metaethical reflection not only extends self-knowledge, but also contributes to the metaphilosophy of sports. The degree of the development of self-knowledge - both the metaethics of sports and the metaphilosophy of sports - is also a very important declaration, and a sign of general maturity of the philosophy of sports (Kosiewicz 2008/2009, pp. 5-38)
13
Karyono, Tri. "KORELAT EMPAT LEMBAGA KEBENARAN MANUSIA: Filsafat, Seni, Ilmu, dan Agama." Jurnal Budaya Nusantara 1, no. 2 (December 1, 2014): 136–40. http://dx.doi.org/10.36456/b.nusantara.vol1.no2.a414.
Full textAbstract:
Philosophy is a critical, rational, and radical reflection towards main things in human life. Reflection (Reflekture) is referred to deeply critical self-contemplation. Thinking in a critical manner is to mean to always place everything in consideration and awareness in order to find the answers to the occurring questions. Thus, every philosopher will find their own alternatives with differentlyspeculative answers. When philosophy defined as a science which has the characteristics mentioned above is related to art, another science which has its certain system, even to religion which has absolute truth, it will become something interesting for a study.In this article the author have made some comparison of them and found the tangent point where they complement each otherbecause they, basically, have scope of knowledge in common.
14
Kosiewicz, Jerzy. "The Ethical Context of Justifying Anti-Doping Attitudes: Critical Reflections." Physical Culture and Sport. Studies and Research 53, no. 1 (December 1, 2011): 76–92. http://dx.doi.org/10.2478/v10141-011-0024-6.
Full textAbstract:
The Ethical Context of Justifying Anti-Doping Attitudes: Critical ReflectionsThe reflections presented in the paper are not normative (in general, it can be said, that they do not create moral values and demands). The presented reflections particularly stress the sense, essence, meaning, and identity of sport in the context of moral demands. A disquisition pointing out that sports and sport-related doping can be situated beyond the moral good and evil must be considered precisely as metaethical, and leads in a consciously controversial way to fully defining the identity of sport in general, as well as the identity of particular sports disciplines.These reflections also refer to the issue concerning the identity of sports philosophy, i.e. general deliberations and specific issues concerning, for example, the factual and cognitive status of normative ethics in sport.It is impossible to overestimate the role and meaning of metaethical reflection in the context of substantiating moral demands in sports as well as in the context of practical results of expectations. This metaethical reflection not only extends self-knowledge, but also contributes to the metaphilosophy of sports. The degree of the development of self-knowledge – both the metaethics of sports and the metaphilosophy of sports – is also a very important declaration, and a sign of general maturity of the philosophy of sports (Kosiewicz 2008/2009, pp. 5-38).
15
Greif, Gary F. "Piaget's Genetic Epistemology and the Problem of Truth." Dialogue 26, no. 3 (1987): 501–12. http://dx.doi.org/10.1017/s0012217300047314.
Full textAbstract:
Piaget's work represents, f?om his own point of view, not only a study of intelligence, but a remedy for philosophical studies of the same subject matter. Philosophy in general, according to Piaget, “does not give us knowledge, as it lacks methods of verification”, that is, it does not give knowledge of anything except the personality of the philosopher “sim-ply meditating in his study by the light of his own reason”. Philosophical reflection can serve a heuristic function, but cannot yield objective knowledge, of truth. Piaget succinctly states this crucial methodologicalposition as follows:Although speculative reflection is a fertile and even necessary heuristic introduction to all inquiry, it can only lead to the elaboration of hypotheses, as sweeping as you like, to be sure, but as long as one does not seek verification by a group of facts established experimentally or by a deduction conforming to an exact algorithm (as in logic), the criterion of truth can only remain subjective, in the manner of an intuitive satisfaction, of “self-evidence,” etc.
16
Hoogland, J., and H. T. Meynen. "Meaning and Reflexivity." Dialogue and Universalism 6, no. 5 (1996): 107–21. http://dx.doi.org/10.5840/du199665/612.
Full textAbstract:
In this article we would like to scrutinize the particular problems which are connected with the self-reflection of theoretical thinking and its meaning. Often, philosophy is considered as the science of science. In philosophy the demarcation between true knowledge and sheer belief or opinion must be justified. One could say that this task is as old as Western philosophy itself. Since Greek philosophy one of the main questions is how we can know the truth and how we are able to discern true from alleged knowledge.
17
Ilina, Halyna. "The visual meaning of intellectual contemplation in the philosophy of J. G. Fichte." Osvitolohiya, no. 6 (2017): 70–75. http://dx.doi.org/10.28925/2226-3012.2017.6.7075.
Full textAbstract:
The article examines the visual perspective of the J. G. Fichte’s philosophy of transcendental idealism. He paid most attention to visual paradigm compared to other representatives of the German classical philosophy. The author notes that J. G. Fichte developed the original concept of a transcendental-phenomenological vision, in which the subject does not contemplate actually existing objects, but their reflection in subject’s consciousness. He does not see things, but the result of his own process of vision, the effects of his acts of contemplation. Because what is seeing, and the subject of the vision are identical, the contemplation of an object by a subject can give rise to adequate images of reality. Self- consciousness of the subject doesn’t dependent on reality,it is a pure activity that lays itself, and laying is simultaneously contemplation of itself. This contemplation, as is shown in the article, is the intellectual contemplation that forms the basis of every knowledge, and is also the main point of view for each philosophy. Intelligent contemplation as a reflection of one's consciousness combines creation and knowledge of oneself. Reliability of the results of intellectual contemplation is based on the authenticity of self-consciousness. The law of the development of the spirit is the self-limitation of the process of self-consciousness, which became the basis for the formation of the idea of historicism, which is a prerequisite for overcoming dogmatism and creating a new vision of the world.
18
UÑA JUÁREZ, Agustín. "San Agustín: interioridad, reflexividad y certeza." Revista Española de Filosofía Medieval 8 (October 1, 2001): 31. http://dx.doi.org/10.21071/refime.v8i.9379.
Full textAbstract:
The present article researches into two main problems in St. Augustine's well known arguments of certainty, against the sceptics. Really, both problems are two different sides or levels of the same "methodological" question: the interiority of the knowledge (and the truth), and the reflection of the mind, as a way of certainty. A main conclusion of the present study is that both sides are correlative: reflection presupposes interiority, and interiority demands reflection, as a way of certainty. But, what is reflection for Augustine? The last part of this paper examines the Augustinian doctrine of reflection, in the context of his «philosophy of the mind». At this point, the present enquiry tries to show that our thinker supposes along his works (specially in De Trinitate and in Cmzfessiones) three main kinds of reflection, according to three different modes of self-knowledge of the human mind: "llotitialis", "cogitativa", and "phenomenological".
19
Golovin, Alexey A. "Science as a Vocation. Hermeneutics and Reflection." Epistemology & Philosophy of Science 57, no. 3 (2020): 190–200. http://dx.doi.org/10.5840/eps202057350.
Full textAbstract:
In this article, the author tries to understand the significance of “Science as a Vocation” for Max Weber’s listeners: what goals and objectives did the speaker set, and what is the relevance of the lecture to understand science and scientists today? As a historical source, the autobiography of K. Levit is used, which recorded the listener’s personal experiences from the speech. Referring to Schleiermacher’s ideas, the author seeks to interpret Weber's speech as Lebenswerk. The author connects the ideas of the speech with the historical context of that time, as well as the philosophy of life and neo-Kantianism. The author believes that Weber’s call for reflection is of key importance for understanding science as vocation. The author comprehends the significance of reflection not only for science, but also for the personality as a whole – for its self-identification and self-knowledge, orientation in the social space.
20
Kiyashchenko, Larisa Pavlovna. "Mathetiks - a transdisciplinary education paradigm (the case of bioethics)." Filosofiya osvity. Philosophy of Education 22, no. 1 (June 12, 2018): 224–39. http://dx.doi.org/10.31874/2309-1606-2018-22-1-224-239.
Full textAbstract:
The novelty of the article is related to the use of the resources of the philosophy of transdisciplinarity to justify the relevance and heuristic importance of the concept of "Mathetiks", introduced by the Czech pedagogue-humanist Jan Amos Comenius (Komensky) to refer to practices of self-education.
The aim of the article is to use resources of the philosophy of transdisciplinarity to justify the relevance and heuristic importance of the concept of "Mathetiks", introduced by the Czech pedagogue-humanist J. A. Kоmensky three centuries ago to distinguish and establish coordination in the unified educational process of pedagogical practices of teaching and self-learning of students. The modern interpretation of the ideas of mathetiks (on the example of the problems of bioethical education) is carried out with the implementation of the concepts of the philosophy of science Th. Kuhn and R. Merton in the context of post-nonclassical studies. The notion of "paradigmatic syndrome", which arises as a result of philosophical reflection on the peculiarities of the formation of the post-classical matrix of the development of modern scientific knowledge, is introduced. One of its defining factors is the conceptualization and institutionalization of processes to ensure continuity of knowledge (education) and constant innovative changes taking place in society. The most adequate form of philosophical and methodological reflection in this situation, according to the author, is the philosophy of transdisciplinarity as an integrating mechanism not only of the disciplinary knowledge, but also of education and innovation, the necessary components of the social system aimed at self-renewal. The philosophy of transdisciplinarity and the philosophy of education have in many ways similar paradigm structures, oriented target cause of the actor on self – education -mathetiks. The target specifies the reason for the project-based nature of the paradigmatic constructs in education and bioethics. First of all, this is the clarification of the problem field, training and teaching to act in it according to the existing rules and the creative nature of project activities. Orientation to the value priorities of the community expressed both in symbolic generalizations and implicit forms (M. Polanyi) of personal knowledge and practice.
21
Oribayo, Helen Chukwudi, Ayodele Olalekan Shotunde, and Godwin Ehi Azenabor. "A Critical Reflection of Martins Buber’s Philosophy of Education and its Relevance in the New-State." Filosofiya osvity. Philosophy of Education 25, no. 2 (July 3, 2020): 114–26. http://dx.doi.org/10.31874/2309-1606-2019-25-2-6.
Full textAbstract:
The aim of this essay is to examine the relevance of I and Thou through the lens of Martins Buber’s philosophy of education. The fundamental problem is that the educational system in the new-states like Nigeria is in need of re-orientation. Owing to this, policy formulators and educational practitioners need to see education in relational terms with regards to its relevance, implementation and its methodology together with the ends which education wishes to serve to as a facilitator of societal development. The method of critical analysis is useful to facilitate the re-orientation exercise. Findings show that Buber’s philosophy of education as embedded in the idea of I and Thou encourages interaction among individuals which are integral to the flourishing of positive relationship between the educational system and the community. Consequently, the paper attempts to unveil how this value position could impact positively on the Nigerian educational system in a bid to avert its decline. Buber’s I-Thou (You) relationship opens avenue for encounter in which people could engage with each other fully through dialogue. The education is based on authentic relations between teachers and learners where knowledge that is not imposed by the teacher is the basis of true pedagogy. In Buber’s idea of “I and Thou (You)”, personal relation should tend beyond individualism and collectivism for the future generations. The knowledge of self should be first and foremost: learners must be taught to explore their two autonomous instincts: the originator and the communion. Buber explains that the goal of the learner is to turn objective knowledge into active knowledge which helps in self actualization in the relational world.
22
Adorno, Theodor W. "Philosophy and Teachers." Filosofiya osvity. Philosophy of Education 23, no. 2 (December 27, 2018): 6–31. http://dx.doi.org/10.31874/2309-1606-2018-23-2-6-31.
Full textAbstract:
Teodor Adorno's work Philosophy and Teachers was first read as a report at the Frankfurt Studenthome in November 1961. In this report Adorno continued the topic of criticism of those factors of the then formation of West Germany, which made impossible a personal fight intellectual to with the cultural remnants of a totalitarian society. Adorno drew attention an exam in philosophy, important element of the educational process. This exam should pass composed of future teachers, candidates for the work of the teacher of gymnasium. This exam should be composed by future teachers, candidates for the work of the teacher of gymnasium. Adorno noticed the tendency of formalistic adherence to the Rules of Examination by some future teachers who are unable to understand the humanistic, emancipatory and spiritual essence of philosophy, and therefore do not understand the purpose of conducting this exam. Adorno honored the long tradition of academic freedom of the German University and noticed the figure of the German philosopher, describing him as the man whose intellectual activity influenced the humanization of the German University, which directly influenced to the corresponding cultural transformations. But in post-war universities in the Federal Republic of Germany there is a trend to the principles of scientific knowledge. This tendency is coupled with the attitude of some future teachers to knowledge as appropriation to the consumer way, was due to the absence of personal love for their own specialty and to their students. Adorno was convinced that such teachers are indifferent to their specialty and do not have a calling to him. Adorno defined as a sign to the absence of calling in these people is intellectual negligence, provincial speech and provincial inability to understand human freedom as a spiritual value. Such teachers are incapable of offering new knowledge to their students by way of perfekt speech and by way of perfekt written presentation. As completely different Adorno offered to see a person who is capable to appropriation of the knowledge that is needed to understand hemseif and his professional obligation. This person can will use self-understand and self-reflection, and therefore she can will independently to understand of the sense of their pedagogical work. This person will be faithful and patient in carrying out his work for the practical introduction of humanistic ideals of prior philosophical knowledge into society.
23
Soboleva, Maja. "The Notion of Philosophical Knowledge and the Situation of Philosophy Today." Transcultural Studies 12, no. 2 (February 11, 2016): 183–92. http://dx.doi.org/10.1163/23751606-01202001.
Full textAbstract:
In this volume, scholars in the human sciences from different countries examine the meaning of philosophical knowledge today. The answer to the question of what is philosophical knowledge is not self-evident because of different cultural traditions in which national philosophies are situated. Thus philosophical knowledge can be understood as knowledge of history of philosophy, or of philosophical systems, schools and methodologies; or it can be seen as the ability to solve philosophical problems. Sometimes philosophical investigations affect not philosophy alone, but extend to other disciplines. One significant fact is that the problem of philosophical knowledge is not restricted to the theory of philosophy, but reflects the situation in philosophy itself, as well as the status of philosophy among other human sciences and its social prestige in general. Whether we still need philosophy today, in the period of total austerity, will depend upon what criteria we use to define the image of philosophy and its knowledge. On the other hand, the concerns about philosophy today – diagnosed in the present volume – are not merely intra-disciplinary; they are decisive for social outcomes in the world of today. These social outcomes – for educational curricula, for the position of women and minorities, for the political process and the formation of civil society – are the focus of the papers in this issue. In its totality, the issue offers an overview of the contemporary situation in philosophy in different countries in the ‘new’ Europe, which allows reflection about the differences and general tendencies in its development.
24
Cherepanova, Svitlana. "Art within philosophy of education. Part 2." Filosofiya osvity. Philosophy of Education 26, no. 2 (June 25, 2021): 90–99. http://dx.doi.org/10.31874/2309-1606-2020-26-2-6.
Full textAbstract:
Modern reformation-educational processes are influenced by digital technologies, electronic communications networks, media-art practices, etc. Hence we get the actuality of creative potential of art for pedagogical activity as the concept of philosophy of education. Human consciousness inherents organic interdependence theoretically-cognitive (knowledge, ideas, comprehension of the boundary principles of human existence, culture, procedure of philosophical reflection) and social-psychological (feelings, will) elements. Author’s perennial experience incorporates interactive forms of artistic knowledge activation of pedagogical specialties students: preparations and guided tours by students (museums, architecture of Lviv, etc.), developing skills to conduct dialogues about art and education of the countries which languages are taught in pedagogical institution (Ukraine, the United Kingdom, Germany, France, Spain). In accordance personal and pedagogical experience of intersubjective communication, existential and cultural self-determination is enriched. In the system of philosophy of education, art is designed to harmonize human existence, to balance the sensory-emotional and rational-intellectual spheres of consciousness. The spread of electronic media requires a thorough study of their impact on humans, given the cognitive problems of communication technologies, information and computer systems, digitalization. A variety of artistic phenomena form a holistic system. Moreover, beliefs are knowledge that has passed through the world of feelings and human will. An open humanitarian space, new dialogical, communicative, cultural opportunities for interaction of nature-man-culture-society-universe, the universal nature of self-organization of human life, education of intersubjective cultural communication between carriers of different types of worldview, values, spiritual traditions is methodologically important.
25
García, Roger Antonio Pérez. "Sobre el conocimiento de la cosa en sí según Schopenhauer." Voluntas: Revista Internacional de Filosofia 11, no. 1 (April 15, 2020): 173. http://dx.doi.org/10.5902/2179378642936.
Full textAbstract:
This paper proposes to analyze Schopenhauer’s methodological and hermeneutical considerations regarding the knowledge of the thing-in-itself. For this purpose, I explain the nature of the philosophical abstraction in light of the primacy of the metaphysics of the Will. I argue that the possibility of the philosophical research is rooted on the interpretation of self-knowledge as an instance of the Will’s objectivation. In this regard, I will plead that the definition and criteria developed by Schopenhauer for his philosophy are established at the expense of deductive demonstration, in favor of a peculiar and particular form of abstraction fitted for the philosophical enterprise and subject matter. Finally, I will present an interpretation of the epistemological basis of reflection in line with schopenhauerian philosophy.
26
Honcharenko, Olga. "Philosophy and Philosophical Education in Kazimierz Twardowski’s Interpretation." Filosofiya osvity. Philosophy of Education 18, no. 1 (June 24, 2016): 221–37. http://dx.doi.org/10.31874/2309-1606-2016-18-1-221-237.
Full textAbstract:
Philosophy determination, its place and purpose in human life and society is the eternal philosophical problem. In this paper the reader is suggested to analyze the attempt of its solving by outstanding Polish philosopher Kazimierz Twardowski. Free from the extremes of metaphysics and minimalism, Kazimierz Twardowski’s philosophy has not only created the conditions for philosophical culture development, but has also brought up a pleiad of philosophically educated scientists. What are the peculiarities of Kazimierz Twardowski’s philosophy? On the bases of philosophical papers analysis, scientific and historical definition of the concept of philosophy has been carried out. It is proved, that the scientific concept of philosophy, as one of the components of polylogue manifestation of the human spirit, dissolves in historical concept of philosophy. Such philosophy understandingbrought the philosopher to the conclusion about vital human and social necessity in philosophy. If a man and society do not feel the necessity in philosophy, due to the lack of their spiritual culture, this necessity should be grown. Therefore, the care about philosophical education was one of the main goals of Twardowski’s life. The scientist interpreted philosophical education as a part of general education. He determined philosophy studies as a way of life and a school of thinking. Due to this, Twardowski believed that method studying as natural means of knowledge and self-cognition is a humane act promoting creating man’s own view of the world. Special understanding of the philosophy and the background of its development – philosophical education by talented scientist and teacher – encourages reflection on the problems in the field of Ukrainian philosophy. Philosophical and pedagogical understanding of Twardowski’s experience is relevant in the context of increasing complexity of modern relationships between a man and society.
27
Blauberg, Irina I. "From the History of French Spiritualism: The Philosophy of Jules Lachelier." History of Philosophy 26, no. 1 (2021): 25–38. http://dx.doi.org/10.21146/2074-5869-2021-26-1-25-38.
Full textAbstract:
The article examines the philosophical concept of Jules Lachelier – one of the leading representatives of French spiritualism and neo-Kantianism of the 19th – early 20th centuries. Lachelier's teachings were largely associated with the ideas of his predecessors – Maine de Biran and F. Ravaisson. At the same time, it was marked by the strong influence of Kant's philosophy, which determined the originality of this form of spiritualism. Like Biran and Ravaisson, Lachelier relied on “pure psychology”, exploring the facts of consciousness, but highlighted thinking as the only ability to achieve reliable knowledge. Using the method of reflection, thanks to which thinking directly comprehends its own nature and its relationship with phenomena, Lachelier in his work “On the basis of induction” undertook the substantiation of spiritualist realism (Ravaisson's term) as a true philosophy of nature, emphasizing the importance of the law of finite causes, which explains nature and thinking. This concept was developed in the work “Psychology and Metaphysics”, which describes the process of constituting reality by thinking, a process driven by the striving of thinking for ever more complete self-realization and self-knowledge. Thus, the views of Lachelier, who followed his own theoretical path, in the late period turned out to be close to the ideas of the German post-Kantians.
28
Maliavin, Vladimir V. "Immanent Transcendence in Western and Chinese Philosoph." Voprosy Filosofii, no. 5 (2021): 169–81. http://dx.doi.org/10.21146/0042-8744-2021-5-169-181.
Full textAbstract:
The interest towards immanent reality indicates one of the most important landmarks in the modern history of philosophy. This turn presents a major challenge to philosophical reflection. It is practically impossible to discern immanence in its pure form and it is often suspected that in conjunction with transcendence it generates various forms of totalitarianism. Chinese philosophy provides a systematic and viable concept of immanence grounded in auto-affect of life and its creative potential. It transcends both empirical experience and thought but is accessible not through rational knowledge but by means of “self-abandonment” as an act of moral cultivation and spiritual enlightenment, essentially transindividual. The author explores various aspects of immanence in Chinese thinking as well as its effects in Chinese culture, in particular the concepts of freedom and creativity. He claims, that the turn towards immanence is essential for the growth of truly global philosophy.
29
Verholantsev, Mikhail. "THE PHILOSOPHY OF DRAWING." Scientific and analytical journal Burganov House. The space of culture 16, no. 3 (September 10, 2020): 71–79. http://dx.doi.org/10.36340/2071-6818-2020-16-3-71-79.
Full textAbstract:
Drawing is a peculiar phenomenon of human civilization. This inexhaustible engine of progress usually seems to us as a kind of study, as a preparation for a painting or a sculptural work. This essay proposes to look at drawing as a graphic reflection of fantasy, project and intention, a reflection of firm knowledge or doubt and skepticism, and, finally, offers to look at drawing as a method of studying life. The article provides a brief overview of the stylistic metamorphoses of European drawing, which occurred naturally or by chance. A person who always draws consciously composes, and his composition involuntarily reflects the scheme of the universe, drawn up in the artist's head based on his or her life experience. Every person has this experience, this worldview, this self-professed philosophy, but only a draftsman can show it. Collecting drawings is the most difficult and most impressive of all types of collecting. A drawing-lover discovers the whole world, the most accurate description of the given period of civilization. Since prehistoric times, civilization has been indebted to drawing. The rock drawing of primitive people reflects their vital desires and beliefs. Afterward, the wheel was designed; the steam engine, electricity, aeronautics were invented, space exploration began... and drawing and drafting accompanied all this. Teaching drawing in schools and universities is teaching the methodology of studying nature. From an early age, a person is taught to draw from life, and this is a visual study of an object. The teacher’s task is to show not only to sketch the visible outlines of an object but also to penetrate its structure, in other words, to prepare to fantasize and invent. Meanwhile, in schools and universities, it has become a custom to draw imitating photography as much as possible. Photography is the most democratic way of depicting; however, it is only a one-time, random image of an event. Drawing, on the other hand, accumulates several things. A metaphor, conclusion, knowledge, or ignorance, the struggle against victories and defeats, doubts, and confidence appear involuntarily in a drawing. Drawing is action, movement of thought, and religious beliefs, whereas photography is stagnant. However, it is precisely this stagnation, rigidity that is cultivated by fashionable modern artists. Moreover, adherents of photorealism develop the ridiculous coincidences so often found in photographs. Sculptors, architects, and jewelers make the most exciting drawings. Sculptors seem to see through an object, like an X-ray. They want to show volume on a plane. Architects imagine the organization of space and the interaction of volumes. All these aspirations, all these fantasies make drawing uniquely expressive and intelligent.
30
Shapoval, Oksana. "Theory of communication in the space of philosophy and scientific thought as a determinant of the analysis of R. Wagner’s creative process." Aspects of Historical Musicology 16, no. 16 (September 15, 2019): 52–76. http://dx.doi.org/10.34064/khnum2-16.03.
Full textAbstract:
Background. The knowledge about R. Wagner has now acquired the status of a significant component of not only music, but also philosophy, cultural studies, literary studies, and in studies the authors address to the intonation-conceptual and philosophical foundations of the artistic concepts of the German composer. Such universality has a basis in the substantial depths of Wagner’ works, which are the embodiment of myth-making, the conceptual ideas of Gesamtkunstwerk and Kunstreligion. Objectives. The purpose of the research is to determine the scientific basis for the implementation of the theory of communication as determinants of the analysis of the creative process by R. Wagner through the prism of the heuristic quest of the genius composer and the inclusion of his achievements in the continuum of culture. Methods. In knowledge about R. Wagner methodological importance have the works of the famous scientist M. Cherkashyna-Gubarenko. The researcher examines the conceptual foundations of R. Wagner’s work: finds the influence of the German composer on the artistic formation of S. Prokofiev, reveals in the works by R. Wagner evangelical motifs, the Faustian model, which is a reflection of the archetypes, the problem of the embodiment of his works in the Opera house of today. Significant representative of knowledge about R. Wagner, the author of the doctoral thesis, the focus of which is the Opera the «Flying Dutchman» is E. Roschenko. Analyzing the embodiment of mythology in the musical art, scientist addressed to the conceptual foundations of the artistic practice of the great mythmaker R. Wagner. Great importance in the understanding of cognitive and communicative activity of Wagner plays familiarization with his euristic quest, which was carried out through the study of the music and book editions. Materials about the libraries of Wagner transferred to the archive of the Kharkiv Wagner society by M. Eger in the form of manuscript. The results of his research contribute to the expansion of ideas about Wagner’s universalism, which, in turn, allows us to hunting the principle of the composer – Gesamtkunstwerk – as not only a union of music, poetry and dance, but comprehensive intellectual and spiritual synthesis. Results. In science, there are many approaches to the study of communication. This publication highlights the scientific provisions that are methodologically important in the study of the process of communicative and creative process of the artist. The roots of the theory of communication reach antiquity. Therefore, first of all addressing to them, correlating philosophical reflections of ancient Greek thinkers with scientific and philosophical thought regarding the understanding of these processes in subsequent eras from the perspective of the chosen discourse of the proposed research. The dialectical method of Socrates, justified by Plato, involves the acquisition of true knowledge through reasoning in the form of questions and answers that can be carried out in conversation with the interlocutor or with yourself, in the process of knowledge or self-knowledge. R. Wagner was reflectional artist, a sage who came to know themselves in unity with the being of the world, the idea is constantly addressing the question of the meaning of human existence and finding it on various options of response. The metaplot of his works delineates reflections on the imperfection of mortal existence, eternal desire for freedom and immortality. R. Wagner’s reflections are related to philosophical reasons of thinkers, but they are expressed in terms of the artistic concept of the work, where the composer reveals his own philosophical beliefs, placing the characters in the realities of ontological reality. Therefore, we can conclude that the infinite knowledge and self-knowledge of the German master is expressed in the form of artistic and philosophical reflection. Wagner’s creative work gradually reveals its depths through its inclusion in the public consciousness, where it finds a lot of interpretative readings; carried out by directors and performers, music lovers and opera audience, reviewers and researchers. The texts of the works of the German genius are in the focus of the interpreters active attention in the conditions of the modern Director’s Opera house, where they appear as an initial source, prompting the search and actualization of deep meanings, which is facilitated by the artistic and conceptual content of these works. Creativity of R. Wagner is included in the communicative and creative process, which is carried out in a dialogue in the big time (concept by M. Bakhtin). In turn, the German genius acted in this process not only as a communicator, but also as a comunicant, as evidenced, in particular, by the reflection recorded on the pages of his publications (an appeal to humanity and at the same time an imaginary conversation with outstanding personalities of the past and present). Conclusions. Consideration of R. Wagner’s creative work and thought through the prism of artistic and philosophical reflection, allows us to interpret dialogue as an endless search for truth, which takes its multiplicity, despite the composer’s desire to find episteme knowledge. Texts by R. Wagner are the embodiment of the author’s picture of the world, which reflects the conceptual ideas of the composer, included in the dialogue in the big time. The tracking of the semantic content of a literary text often generates new meanings, since this process is subjective, which bears the imprint of the interpretation’s perception. In the creative work of R. Wagner, there is an operation with symbols that means by composer as a «significant game», during which there is a comprehension of archetypal information and the generation on its basis of new meanings that arise as a result of knowledge through myth. The author sees the prospect of further research in the present consideration of R. Wagner’s creative work from the standpoint of the theory of communication, covering the level of social existence of the composer and onto-communication in his operas – display of ontological processes of the Universe.
31
Šaulauskas, Marius Povilas. "MODERNIOSIOS EPISTEMOLOGIJOS SOLIPSIZMAS EX PRINCIPIO INTERNO. METAFILOSOFINIS AGNEOLOGIJOS SVARSTYMAS." Problemos 81 (January 1, 2012): 33–43. http://dx.doi.org/10.15388/problemos.2012.0.1293.
Full textAbstract:
Konstitutyvinė moderniojo filosofavimo savastis – epistemologinis svarstymas. Pažinimo teorija, o ne aksiologinė ir ontologinė žiūra, čia pašaukta pagrįsti tinkamą filosofinės problematikos visetą. Todėl episteminės filosofinio diskurso pretenzijos privalo būti artikuliuojamos metafilosofinės refleksijos horizontene tik nuosekliai redukuojant bet kokius sprendžiamus klausimus į filosofinio tyrimo sui generis euristinį potencialą, bet ir įtvirtinant tokio potencialo būtinumą, patikimumą ir nelygstamumą. Taip metafilosofinė filosofinio moderno savigrinda išvirsta episteminio ir epistemologinio ego principio tapatumoimperatyvu: žinojimas teįmanomas tik kaip save patį reglamentuojantis ir įteisinantis savo paties neatšaukiamą įsisteigimą aktas. Iš čia ir refleksyviosios epistemologijos primatas, ir eo ipso solipsizmo išvangos implikatyvas, verčiantis tokią neatsiejamą epistemologinio ir episteminio ego sąjungą agneologiniu svarstymu par excellance: modernioji pažinimo teorija išvirsta pirmapradės nežinojimo duoties, jo būdų ir jo sąlyginės įveikos galimybių konceptualinio tyrimo sistematika. Solipsizmo grėsmės genama modernioji epistemologinė metafilosofija ex principio interno tampa ne žinojimo įtvirtinimo, o nežinojimo amelioracijos ieška.Pagrindiniai žodžiai: metafilosofija, modernioji filosofija, epistemologija, agneologija, solipsizmas.Metaphilosophy of Modern Agneological Epistemology: Solipsism ex principio internoMarius Povilas Šaulauskas SummaryEpistemology serves as a crucial constituent of modern philosophy. Theory of knowledge, in contrast to axiological and ontological theorization, provides the ultimate framework underpinning the problematic whole of philosophical inquiry. Therefore, epistemic claims of the philosophical discourse should be articulated in terms of metaphilosophical reflection not only by reducing scrutinized problematics into the heuristic potential of philosophical analysis sui generis, but also by grounding such a potential in terms of its necessity, certainty and uniqueness. Metaphilosophical self-founding of the philosophical modernity dwells on an imperative identification of the epistemic and epistemological ego: knowledge posits itself only by providing its own procedural principals and grounds of justification. Hence the unsurpassable primacy of reflective epistemology, and by the same token the urgent necessity to avoid solipsism transforming the enterprise of modern epistemology into the agneological discourse par excellence. Modern epistemological metaphilosophy, in the wake of solipsism, turns into agneology ex principio interno: epistemologically grounded philosophy unfolds not as a fortification of knowledge and truth, but as the unremitting search after the amelioration of ignorance and falsehood.Key words: metaphilosophy, modern philosophy, epistemology, agneology, solipsism.
32
Batsanova, Sophia. "Strategy for construction of corporeality: the typology and reasons for choosing." KANT 35, no. 2 (June 2020): 107–12. http://dx.doi.org/10.24923/2222-243x.2020-35.22.
Full textAbstract:
Modern culture is permeated with an interest in human physicality. In the history of philosophy and culture, the problem of the body and body identity has arisen repeatedly, but today social knowledge makes the human body a reflection of many social practices. In modern society, the body is constantly being changed and evaluated. According to the author, the transformation of physicality is based on a number of strategies that receive social encouragement or disapproval. The choice of one of the strategy groups is based on the phenomenon of locus of control and Self-identity. Choosing a strategy requires a person to do serious internal work related to self-awareness and their body, leading to the formation of a body for the person or a body focused on the needs of society and external evaluation.
33
Schmitt, A. "Andrei Bely's Concept of the “Self-Conscious Soul”: Synthesis of his Early Reception of Kant with Steiner's Teachings and Esoteric Practice." RUDN Journal of Philosophy 24, no. 2 (December 15, 2020): 201–18. http://dx.doi.org/10.22363/2313-2302-2020-24-2-201-218.
Full textAbstract:
This article deals with the connection between the anthroposophical practice of meditation and the concept of self-conscious soul, which is developed in the main theoretical work of Andrei Bely, “The History of the Becoming of Self-conscious Soul.” After a brief review of the esoteric practice, in which Bely was introduced by Rudolf Steiner in the years 1912-1914, it examines the topography of the meditative space, according to the descriptions given by Bely in the “Krizisy”. Relevant sources of Steiner on the higher stages of knowledge are involved, from which the concept of Bely differs in a few points. It is considered, how the inner experience of Bely is reflected in the cognitive principles of the self-conscious soul, which he understands as a reflection of the higher cognitive abilities at the lower level of the soul. It is shown, that the cognitive principles of the self-conscious soul, which Bely names “composition of space”, “theme in the variations of time” and “symbol”, are a synthesis of the esoteric practice of Bely with his early reception of the critical philosophy of Kant. He fuses them into a gradational model of multi-stage deepening of knowledge into the construction of the universe and the human cultural evolution. This process is carried out with the creative participation of the cognizing subject and culminates in his deification.
34
Nelson, Eric S. "Levinas and Kierkegaard: The Akedah, The Dao, and Aporetic Ethics." Journal of Chinese Philosophy 40, no. 1 (March 2, 2013): 164–84. http://dx.doi.org/10.1163/15406253-04001011.
Full textAbstract:
In this article, Kierkegaard’s depiction of the teleological suspension of the ethical is contrasted with Levinas’s articulation of the emergence of the ethical in the Akedah narrative drawing on Jewish, Christian, and Chinese philosophical and religious perspectives. The narrative of Abraham’s binding of Isaac illustrates both the distance and nearness between Kierkegaard and Levinas. Both realize that the encounter with God is a traumatic one that cannot be defined, categorized, or sublimated through ordinary ethical reflection or the everyday social-moral life of a community. For Kierkegaard, the self is forced back upon itself, exposed to the otherness of its singular unfathomable source; in Levinas a traumatic exposure and delivery over to the Other occurs. It leads to an inescapable ethical responsibility more fundamental than either religious faith or theoretical cognitive knowledge. The rupture and aporia of Abraham’s sacrifice appears to destroy the categories of the ethical. Yet it might suggest something other than the nihilistic or voluntaristic destruction of ethics. It indicates instead a different modality of the ethical; an aporetic and paradoxical ethics that resonates in part with classical Chinese Daoist sources such as the Daodejing and the Zhuangzi.
35
Corsico, Luciano. "El idealismo de J. G. Fichte y la pragmática trascendental de K.O. Apel." Daímon, no. 78 (October 27, 2019): 45–60. http://dx.doi.org/10.6018/daimon/376251.
Full textAbstract:
En el presente artículo, mi objetivo es ofrecer un análisis de la posible comparación entre la filosofía de Fichte y la pragmática trascendental de Apel. A pesar de algunas coincidencias importantes, la comparación no resulta completamente satisfactoria. En realidad, el pensamiento de Fichte corresponde al paradigma moderno de una filosofía de la conciencia. Por consiguiente, su reflexión trascendental no pretende descubrir las condiciones intersubjetivas del discurso, sino las condiciones subjetivas del pensamiento. Según Fichte, el fundamento último de la filosofía no se encuentra en la dimensión pragmática del lenguaje o en una comunidad ideal de comunicación, sino más bien en la unidad de la autoconciencia subjetiva en el pensamiento, el conocimiento y la acción. In this paper, my aim is to offer an approach to the possible comparison between Fichte's idealism and Apel's transcendental pragmatics. Despite some relevant similarities, the comparison of these philosophical theories is not completely satisfactory. Indeed, Fichte's thought corresponds to the modern paradigm of a philosophy of consciousness. Therefore, his transcendental reflection does not intend to discover the intersubjective conditions of discourse, but the subjective conditions of thought. According to Fichte, the ultimate foundation of philosophy cannot be found in the pragmatic dimension of language or ideal community of communication, but in the unity of subjective self-awareness in thinking, knowledge and action.
36
Rojas Parma, Lorena. "Del fracaso a la Aurora: los orígenes sombríos del saber." Studium, no. 22 (September 4, 2018): 111–37. http://dx.doi.org/10.26754/ojs_studium/stud.2016223021.
Full textAbstract:
Resumen
El artículo se propone una disertación sobre la experiencia del fracaso en tres direcciones: i) la tendencia a la negación u ocultamiento de lo padecido, y sus consecuencias; ii) las posibilidades de su comprensión y la ocasión que implica una experiencia tan exigente para comprometer el auto conocimiento y la posibilidad misma de la filosofía; iii) el asombro (thaumazein), considerado ahora desde la perspectiva del fracaso, exige una reflexión sobre la propia condición que, bajo la imagen de la “Aurora”, supone una posibilidad hacia el “conócete a ti mismo” y los inicios del filosofar.
Palabras clave: fracaso, ocultamiento, episteme, Aurora
Abstract
This article proposes a study on Failure. It will consider: i) The painful experiences we try to hide and deny and its consequences; ii) How we can understand Failure and how it is an opportunity to self knowledge and the possibility of philosophy; iii) Amazement (thaumazein), considered from the experience of Failure, demands a reflection of that experience and using “Aurora” as an image, it represents a possibility towards nosce te ipsumand the beginnings of philosophy.
Key words: failiure, hide, episteme, Aurora
37
Hołda, Małgorzata. "The (Self)portrait of a Writer: A Hermeneutic Reading of Virginia Woolf’s (Auto)biographical Writings." Analyses/Rereadings/Theories: A Journal Devoted to Literature, Film and Theatre 6, no. 1 (December 30, 2020): 52–66. http://dx.doi.org/10.18778/2353-6098.6.06.
Full textAbstract:
Woolf’s maturing as a writer was deeply influenced by her traumatic experiences in childhood, the (in)capacitating states of mental instability, as well as her proto-feminist convictions. Long before Barthes, she toppled the traditional position of the author, and her literary enshrinement of “the other reality” reached unity with the world rather than individuality. This article ponders Woolf’s creative impulse and investigates her autobiographical writings to show the import of their impact on her fiction, which, as Woolfian scholarship suggests, can be viewed as autobiographical, too. I argue that philosophical hermeneutics sheds light on the self-portrait that emerges from Woolf’s autobiographical writings and offers a rewarding insight into her path of becoming an author. I assert that Paul Ricoeur’s philosophy of subjectivity, and, in particular, his notion of narrative identity provide a route to examine how Woolf discovers her writing voice. In light of his hermeneutics of the self, the dispersed elements of the narrative of life can be seen as a possibility of self-encounter. Woolf’s writings bespeak her gradually evolving self-knowledge and self-understanding, which come from the configuration of those separate “stories” into a meaningful whole. The article also interprets Woolf’s autobiographical writings through the prism of Michel Foucault’s reflection on discourse and subjectivity, indicating that her texts instantiate his assertion of the subject’s constant disappearance.
38
Joachimowska, Magdalena. "O potrzebie wiedzy humanistycznej. Ku wychowaniu człowieka zintegrowanego. Próba wskazania tropów." Studia Edukacyjne, no. 57 (June 15, 2020): 283–99. http://dx.doi.org/10.14746/se.2020.57.20.
Full textAbstract:
The content of the article was created during the search for justification for, stated in the subject literature, the need for the existence of an integrated (trans-disciplinary) science about humans; this need to gather existing knowledge which allows for a comprehensive and holistic understanding about an individual, their essence (both humans and their humanity) and their activity encouraging the education of a person ready to take responsibility for the quality of their life resulting from reflection and understanding. Bringing up self-aware and thinking people, who realize themselves in their personal, professional and social life, who are responsible for themselves, others, and the world around them. The aim of the conducted analysis was also to search for a common language (common categories and meanings) of researchers from various scientific fields (philosophy, anthropology, sociology, pedagogy, physics, law, history, mathematics and others) and various cultures concerned about their existence, and thus about the existence of an individual and their humanity.
39
Kushnazarova, Yulduzkhon Kulnazarovna. "MATHATICS AS PEDAGOGY, IN THE HISTORY OF PEDAGOGY AND EDUCATION." CURRENT RESEARCH JOURNAL OF PEDAGOGICS 02, no. 08 (August 31, 2021): 110–16. http://dx.doi.org/10.37547/pedagogics-crjp-02-08-24.
Full textAbstract:
Global paradigms "cover all types of activity and underlie the shift from the deterministic stochastic and to the third synergetic paradigm." The paradigm can be described using three keywords: self-organization, open systems, non-linearity. This work uses the data tabulation method and the graphical presentation of the results. The philosophy of postmodernism is a motor speech between a person and his reality. The value of education is not to memorize facts, to encourage the brain to think. In other words, postmodernism is "a new model of thinking that refuses to embrace traditionalism without reflection and reappraisal." In postmodernism, all similar, different and non-traditional data and knowledge coexist. Thus, if in modernism educational services are important, if they are useful, then in postmodernism the usefulness of a product or service is determined by the emotions of the person for whom the product was created. From this point of view, the educational product and service should be memorable.
40
Cordeiro, Luciana, Cassia Baldini Soares, and Leslie Rittenmeyer. "Unscrambling method and methodology in action research traditions: theoretical conceptualization of praxis and emancipation." Qualitative Research 17, no. 4 (December 8, 2016): 395–407. http://dx.doi.org/10.1177/1468794116674771.
Full textAbstract:
Action research is a participatory approach that is used in an array of contexts. From its first proposition it comprises four core principles: participation and collaboration; a constant spiral cycle of self-reflection; knowledge generation; and practice transformation. Praxis and emancipation are two important analytical categories in AR, but are conceptualized differently in the two existing AR traditions. These conceptualizations reveal different AR aims, which lead to either the use of AR as a method (Northern tradition) or as a methodology (Southern tradition). Much depends on the researchers’ interest and worldview. Our objective in this paper is to compare how emancipation and praxis are theorized in both traditions. This discussion intends to add insight into the methodological understanding and utilization of AR.
41
Tiangco, Joseph Anthony Narciso. "Intellectual Schisms in Philippine Psychology are Schisms of the Self: Meditations from an East-West Comparative Standpoint." Asian Journal of Social Science 33, no. 2 (2005): 295–318. http://dx.doi.org/10.1163/1568531054930802.
Full textAbstract:
AbstractCritical reflection on the study of psychology situates both students and practitioners in a position to ponder upon not only the conceptual, methodological, and perhaps, theoretical advances within the discipline, but more so, in rediscovering what psychology is in the first place. The first part of this paper provides a discussion on how psychology can be remembered and studied within the backdrop of a condensed history of intellectual progression. Within this context, intellectual schisms can be understood as prompted by the value system held by members of a scientific community. Such a value system, therefore, is also attributable to the emergence of contending perspectives and systems that characterize psychology within a postmodern context. The second part of this paper argues that since psychology is the study of the self, then Eastern re flections have a place in situating Zen Buddhism as it correlates with Western postmodernism. The problem of the self in Eastern philosophy is a source of rich insight in arguing that the emptiness of the self is, in fact, due to its fluidity. Given this, I conclude in this paper that the fluidity of the self accounts for the fluidity of knowledge in psychology and the rest of the social sciences. I pose the challenge that the practice of psychology in the Philippines, as a science and profession, should take on a spiritual depth in consideration of the positive values espoused by postmodernism from an East-West comparative standpoint.
42
Genis, Andrea Diáz. "El aporte de la filosofía y la cultura a la vida buena de un cuerpo precario." EDUCAÇÃO E FILOSOFIA 33, no. 68 (August 31, 2019): 659–84. http://dx.doi.org/10.14393/revedfil.v33n68a2019-51967.
Full textAbstract:
Resumen: ¿Se puede llevar un buena vida a partir de una vida mala? A partir de esta pregunta que se hace Butler, tenemos el propósito de reflexionar sobre el caso de César González (ex “pibe chorro” de la villa miseria en Argentina que llega a salir de esa situación y se convierte en escritor y cineasta), a partir del enfoque de capacidades de Martha Nussbaum y la importancia que tiene en la formación humana el cuidado de sí (concepto trabajado por nosotros a partir del último Foucault), la inquietud y el autoconocimiento. Es también una reflexión sobre la importancia de la filosofía ligada al desarrollo humano, al pensamiento crítico y la imaginación creativa y es una reflexión sobre el alcance y la relevancia que tiene la educación y la cultura en la transformación de los sujetos y su vida.
Palabras-clave: Vidas precarias. Enfoque de capacidades. Cuidado de sí. César González.
The contribution of philosophy and culture to the good life of a precarious body
Abstract: Can you left a good life from a bad life? From this question asked by Butler, we have the purpose of reflecting on the case of César Gonzalez ( ex criminal of the misery village in Argentina that comes out of that situation and becomes a writer and filmmaker). Based on Martha Nussbaum's capabilities approach and the importance of caring for oneself in human formation (concept worked by us since the last Foucault), self-care and self-knowledge. It is also a reflection on the importance of philosophy linked to human development, critical thinking and creative imagination and is a reflection on the scope and relevance of education and culture in the transformation of subjects and their lives.
Keywords: Precarious lives. Capability Approach. Self of care. César González.
A contribuição da filosofia e da cultura para a boa vida de um corpo precário
Resumo: Você pode levar uma vida boa no meio de uma vida ruim? A partir desta pergunta feita por Butler, temos o objetivo de refletir sobre o caso de César González (ex-criminoso da vila da miséria na Argentina que sai dessa situação e se torna escritor e cineasta), com base na abordagem As capacidades de Martha Nussbaum e a importância do autocuidado na formação humana (conceito trabalhado por nós desde o último Foucault), inquietação e autoconhecimento. É também uma reflexão sobre a importância da filosofia ligada ao desenvolvimento humano, pensamento crítico e imaginação criativa e uma reflexão sobre o escopo e a relevância da educação e cultura na transformação dos sujeitos e de suas vidas.
Palavras-chave: Vidas precárias. Foco nas capacidades. Autocuidado. César González.
43
Długołęcka, Alicja. "The interactive context of discovering the category of corporeality in a phenomenological approach." Panoptikum, no. 21 (December 18, 2019): 65–80. http://dx.doi.org/10.26881/pan.2019.21.04.
Full textAbstract:
The article presents different ways of dealing with the subject of the body and corporeality in the humanities, which can form the epistemiological and axiological basis in a reflection on the psycho- and physiotherapeutic relationship with patients, and confronts them with the results of two qualitative studies based on the grounded theory concerning exploration by women of their own body and experiencing their own corporeality, intimacy and touch in medical relations. The author shows that phenomenological philosophy, taking into account the concepts of “carnal self” and “presence of the embodied” that human knowledge always has a carnal character, is the most adequate for use in analyses regarding therapeutic interactions related to the body. Analysis of qualitative research on the process of realising your own corporeality in the cognitive-emotional dimension in the relationship with oneself and in the therapeutic relationship fully confirms the legitimacy of applying the grounded theory method in the study of phenomena regarding carnality and such values as gratitude, mindfulness, care, efficiency and autonomy emerge.
44
Gorichanaz, Tim. "Information and experience, a dialogue." Journal of Documentation 73, no. 3 (May 8, 2017): 500–508. http://dx.doi.org/10.1108/jd-09-2016-0114.
Full textAbstract:
Purpose Scholars in information science have recently become interested in “information experience,” but it remains largely unclear why this research is important and how it fits within the broader disciplinary structure of information science. The purpose of this paper is to clarify this issue. Design/methodology/approach The discussion unfolds in the form of a philosophical dialogue between the Epistemologist, who represents the traditional and majority epistemological viewpoint of information science, and the Aestheticist, representing the emerging paradigm of experiential information inquiry. Findings A framework emerges that recognizes dual conceptualizations of truth (veritas and aletheia) and consequently information and knowledge (gnostic and pathic). The epistemic aim of understanding is revealed as the common ground between epistemology and aesthetics. Originality/value The value of studying human experiences of information is grounded in work spanning philosophy, psychology and a number of social science methodologies, and it is contextualized within information science generally. Moreover, the dialogic format of this paper presents an opportunity for disciplinary self-reflection and offers a touch of heart to the field.
45
Kosiewicz, Jerzy. "Philosophy of Sport from the Institutional, Content Related and Methodological Viewpoint." Physical Culture and Sport. Studies and Research 46, no. 1 (December 1, 2009): 5–38. http://dx.doi.org/10.2478/v10141-009-0001-5.
Full textAbstract:
Philosophy of Sport from the Institutional, Content Related and Methodological ViewpointIn this article Author presents the dispute on the philosophy of sport. He points out four standpoints concerning the existence of the philosophy of sport: a) a commonsense one, b) a content related/methodological one, c) a reductionist one, d) a nihilistic one.The first points out that the discussed branch of science exists, that its final stabilization took place in the years 1967-1979. That opinion is proclaimed by Wojciech Lipoński (an English philologist), who is supported by Zbigniew Krawczyk (a sociologist of culture, an outstanding sociologist of sport, he dealt also with philosophical aspects of sport, 1995, 1997a, 1997b), Stanisław Kowalczyk (an outstanding catholic philosopher, he expressed his opinions also on the philosophy and theology of sport 2002, 2007). That viewpoint, according to my exploratory talks, is shared by a majority of members of the British Philosophy of Sport Association, the European Association for the Philosophy of Sport and the International Association for the Philosophy of Sport, mainly because of lack of proper preparation - that is, philosophical education.The discussed standpoint has a commonsense character, since it does not tale into account the real level of contents of the philosophy of sport and relations taking place between it and general philosophy. It emphasizes only the first of the abovementioned requirements (the structural-functional one). Nobody of the abovementioned proponents of the first standpoint is aware of the need of meeting the two others of the abovementioned requirements - the content related one and the methodological one.An exception in that respect is Rev. Stanisław Kowalczyk, who admittedly raises issues connected with those two others requirements, but the contexts of justification he has formulated have - especially in the content related respect - a commonsense character. Nota bene, statements of a similar character on fundamental issues happened even to the greatest philosophers, among others to Hegel. Moreover Kowalczyk considers also (although in a disputable way) methodological issues concerning methodological foundations of the philosophy of sport. Because of the fact that I do not agree with both content related and methodological argumentation of the great Catholic philosophers, I devote more space to a polemic against him - that is, justification of my standpoint - in the subsequent part of the text.The second standpoint is expressed by Jerzy Kosiewicz. It is shared by, among others, Ivo Jirasek, Scott R. Kretchmar, Jim S. Perry, Arno Muller (it refers to arguments comprised in that text in part III and presented also in presence of the abovementioned persons during the conference of the IAPS in Olomouc in 2005). It assumes that the philosophy of sport exists, but solely in the institutional-organisational (structural-functional) sense. However, because of content related and methodological reasons, it is still in an early phase of development and hence we more have to do in that respect with philosophical reflection on sport - that is, in that case, with application of assumptions and issues from the field of general philosophy and specialized philosophies to ideography, explaining, understanding and evaluating phenomena as well as theoretical and practical activity connected with sport - than with the philosophy of sport in the strict sense of the word.The third viewpoint suggests that the philosophy of sport has not come into existence yet. McFee in one part of his text entitled Do we need a philosophy of sport? (in: Are There Philosophical Issues Respect to Sport (Other Than Ethical Ones), 1998, pp. 3-18) undermines the sense of its existence. He wonders if it is needed at all and he proclaims, after a long argument, that it is not. He proclaims, not without a reason, that if in the process of creating the philosophy of sport we have to do solely with application of philosophy for reflection on sport, so, as a matter of fact, the philosophy of sport as such is not needed at all. The general philosophy will suffice as a theoretical foundation for reflection on sport, for explaining and understanding its sense, meaning, essence, cultural and biological background, social and psychological mechanisms, needs, motives, etc.I suppose that working on that assumption we have to do rather with philosophical reflection on sport than with any form of the philosophy of sport. Nevertheless, the precondition of existence of the philosophy of sport in the strict sense of the word is referring to achievements of the whole philosophy. And philosophical reflection on sport is the first step on the road to creation of a fully autonomous and mature philosophy of sport.Hence, I do not share the final McFee's conclusion included in the discussed text and proclaiming that the philosophy of sport as such is not needed, since each newly born philosophical branch goes through the application period, but, sooner or later, it breaks free from that initial content related and methodological dependence. It has also a right for its own academic name since the very beginning.The fourth standpoint has a radical character. It proclaims categorically that any philosophical reflection on sport is unnecessary - similarly as neither the philosophy of railroading, nor the philosophy of transport as such, nor the philosophy of mining or carpentry are needed. It is proclaimed that there are such fields which may do without philosophy and which do not need philosophy for anything. They allegedly include physical activity, activity in the field of physical culture. That view is proclaimed and supported by, among others. Henning Eichberg and Ejgil Jespersen.Author is not a proponent of that viewpoint, because physical culture and sport, among others because of their significance and range of social, cultural, health-related or axiological influences, implicate indubitably the need of cognitive studies of a philosophical character which should be continuously deepened and widened.Defining organizational-institutional, content related and methodological deficiencies characteristic for the philosophy of sport Authors points out to barriers which must be overcome to enable its further development. It is facilitated by defining its identity. Author thinks at the first about institutional-organisational difficulties:1. The philosophy of sport has not appeared in structures of many scientific and didactic institutions closely connected with sport.2. Neither she is present in syllabuses and didactic of many of the abovementioned institutions.3. About 85% of members the international, the British and the European association of philosophy of sport - as well as participants of conferences on the subject and research projects and teams - have no philosophical education.4. Many former chairpersons of scientific associations in Europe and outside had no philosophical education. A majority of them played a remarkable organizational and institutional role connected with promoting and strengthening the status of the philosophy of sport. However, their activity only indirectly and insufficiently facilitated development of that philosophy in the content related and methodological sense.5. The strictly philosophical milieu manifests poor interest in the philosophy of sport. A percentage of persons from that milieu who carry out studies connected with it or express their opinions about it are too low.He thinks also that it is possible to distinguish the following content related and methodological deficiencies characteristic for the philosophy of sport:1. Shortage of original assumptions and issues, which have been worked out solely on the ground of the philosophy of sport and are characteristic only for that discipline.2. The discussed philosophy uses only languages of general philosophy and other specialised philosophies, referring to their terms, notions, categories, branches, circles, schools, currents, periods, ages, assumptions, issues, etc.3. There is no feedback influence on general philosophy and specialised philosophies.4. Literature on the philosophy of sport has introductory (initial) and applicative qualities.5. Because of the abovementioned reasons, the philosophy of sport does not meet the fifth, the sixth and the seventh methodological condition concerning becoming independent from the abovementioned application and working out its own, specific assumptions and issues, as well as feedback influence. That is because such a situation makes it impossible to confirm not only its autonomy, but also its maturity.6. Sports sciences (which, treated in a broader or different way, can be called physical culture sciences) have no common and coherent content related and methodological basis. They are very varied in that respect. It makes impossible coherent sublimation of that science in the form of the philosophy of sport. In that case, the first methodological criterion (according to S. Kamiński's interpretation), concerning its autonomy, is not fulfilled, because the subject of its interest connected with sports sciences has not been defined.7. The fact that the philosophy of sport is not cognitively advanced (that is, there are no significant results of practising it), and that there are no means connected with the discussed activity (that is, a specialised methodology) and facilitating its development, causes that it is neither autonomous, nor mature from the viewpoint of the second methodological criterion according to Kamiński's interpretation.8. A low level of meta-scientific self-definition of the philosophy of sport causes that the third methodological criterion according to Kamiński's interpretation, concerning self-reliance, is not fulfilled.One of reasons of the abovementioned immaturity and lack of autonomy of the philosophy of sport is also lack of necessary research-related competences (the eighth criterion concerning specialized methodology is not fulfilled). It refers, on the one hand, to superficial and commonsense character of knowledge about phenomena and issues concerning sport - including knowledge from the field of sports sciences - and, on the other hand, to improper preparation, education and philosophical competences.
46
Deligiorgi, Katerina. "Kant, Hegel, and the Bounds of Thought." Hegel Bulletin 23, no. 1-2 (January 2002): 56–71. http://dx.doi.org/10.1017/s0263523200007904.
Full textAbstract:
Hegel's relation to Kant is often portrayed in terms of epistemic impatience. For W.H. Walsh, for example, whereas Kant seeks to ‘demonstrate that certain kinds of thing [cannot] be objects of human knowledge’, and thus that there are ‘limits to men's cognitive aspirations’, Hegel issues the ‘demand that thought be free to range unchecked wherever it chooses’ and claims the ‘Absolute’ as an object of human knowledge. There are two flaws in this standard account. First, it underestimates the cognitive confidence of Kant's project of a critique of pure reason. Central to this project is the idea that reason has the resources to adjudicate its own claims and thus to know itself. Second, it neglects Hegel's conception of dialectic as the inner discipline of thought. I shall deal with each of these issues in turn. The first part of the paper examines the intellectual commitments entailed by the very idea of a critique of pure reason; the second part addresses the boundary-determining function of dialectic. A fuller understanding of what is meant by ‘critique’ and ‘dialectic’ should enable us not only to re-assess Hegel's relation to Kant, but also to retrieve their shared conception of philosophical reflection as rational self-knowledge. The aim of this paper therefore is to highlight the common ground between the two projects, rather than to emphasise their critical distance. I seek to show that Hegel shares Kant's conviction that ‘philosophy consists in knowing its bounds’ (seine Grenzen zu kennen), even though he accords such knowledge a different status from Kant.
47
Okolisah, Chinenye Precious. "Assessing the Impacts of Globalization on Kwasi Wiredu’s Conceptual Decolonization in African Philosophy." Mediterranean Journal of Social Sciences 11, no. 5 (September 23, 2020): 46. http://dx.doi.org/10.36941/mjss-2020-0054.
Full textAbstract:
There are two fundamental ideas in which Kwasi Wiredu apply his conceptual decolonization. These to him are two complementary things that are both negative and positive. In the negative sense, Wiredu’s conceptual decolonization is the process that seeks to avoid and reverse “through a critical self-awareness the unexamined assimilation” in the thoughts of contemporary African philosophers those conceptual frameworks that are found in western or other philosophical cultures that have influenced African ways of life and thought. On the positive side, conceptual decolonization to Wiredu involves the exploitation of the vast “resources” of African conceptual frameworks in philosophical exercises or reflections on all the basic and crucial problems of contemporary philosophy. This establishes Wiredu’s conceptual decolonization on historical foundation of the African problems through the process of colonialism. This historical trend in Africa has significant impacts on the whole of African system, which include education, politics, culture, science, technology, religion, culture, language, and thought patterns. These suggest that African contemporary systems are greatly influenced through the means of language, religion and politics; and the methods of science and technology. However, a critical reflection on these indicate that Wiredu’s conceptual decolonization is distinctly opposed to the principles and tenets of globalization as a socio-political concept that is inspired by economic ideas, which are anchored on technological innovativeness and development. This explains the fact that globalization is driven by technological revolutionary and innovative ideas that are powered and energized by information, computer technology (ICT). This process thrives to link the world to a common system of circuit from where all knowledge and activities in the world can be viewed and known. This characteristically shrinks the world to what has been described as “global village” in an integrative pattern. These clearly in diverse manners promote interculturalism and interdependence to the extent that no nation or continent can be seen as an island. The world through globalization has been fused in a way that Wiredu’s conceptual decolonization has been rendered a philosophical failed project with no practical and epistemological relevance. In this paper therefore, effort will be made to assess the impacts of globalization on Wiredu’s conceptual decolonization. We submit that globalization has a more pragmatic, socio-economic and political allures to prevent Wiredu’s conceptual decolonization from making any positive impact on African philosophy. Our approach here will be analytic and speculative.
48
Аkhmetova, А. I., А. А. Issakhanova, Е. Е. Omarbekov, and А. I. Omarbekova. "Features of the spiritual and moral development of high school students." BULLETIN of the L.N. Gumilyov Eurasian National University. PEDAGOGY. PSYCHOLOGY. SOCIOLOGY Series 133, no. 4 (2020): 160–69. http://dx.doi.org/10.32523/2616-6895-2020-133-4-160-169.
Full textAbstract:
The need for a spiritual and moral revival of Kazakhstan’s society is due to the fact that it is undergoing a crisis that is a reflection of the global civilization crisis (the spread of religious sects, the operation of terrorist organizations and other destructive structures). Currently, in order to preserve socio-economic stability in Kazakhstan’s society, it is necessary to solve the problem of personal crisis, which manifests itself as a crisis of its spirituality. Therefore, in education, it becomes relevant to study the approaches to the spiritual and moral development of high school students in the framework of the implementation of the NDO Self-Cognition Program. In order to reveal the peculiarities of the spiritual and moral development of a high school student in the context of the implementation of the Self-Knowledge NDO Program, we need to study the problems of the spiritual and moral development of the individual as a whole. A lot of researches have been devoted to the study of the problems of the spiritual and moral development of the individual, but the generally accepted theory still does not exist, since the concept of «spiritual and moral development» is inherently interdisciplinary. The authors consider the diversity of conceptual approaches in understanding the essence of this process, as well as the essence of the concepts of «spirituality» and «morality» in philosophy, psychology and pedagogy.
49
Przhilenskiy, Vladimir I. "The Image of the East in Systems of Thinking and in the Structure of Social Action." Voprosy Filosofii, no. 6 (2021): 54–64. http://dx.doi.org/10.21146/0042-8744-2021-6-54-64.
Full textAbstract:
The images of geographical space and historical time, born in the practices of poetic experience and philosophical reflection, subsequently migrated to the subject-matter domains of sociology, political science, economics, and other social sciences, undergoing a long conceptual as well as analytical evolution. In fact, they turned into effective tools for scientific analysis of social, political and economic processes with the scope of application ranging from theoretical constructs and expert assessments to managerial decision-making and futurological forecasts. Moreover, cultural and historical images, arriving into the sphere of theoretical as well as expert-and-analytical knowledge from pre-scientific practices, came back to the sphere of everyday life and began to play an increasingly important role in self-identification, as well as in individual and collective searches for identity. Particularly noteworthy is the fact that the newly formed concepts of the East and the West, the Modern and the Archaic, in their dynamic dimension, gave birth to the “procedural” derivatives thereof, the most well-known and the most broadly applied among which is the concept of modernization, which manifested itself, inter alia, in the emergence of a theory or even many theories of the same name. At the same time, the concepts of westernization and archaization have been less fortunate: in fact, they have turned into the terms used in the conceptual space of the same theory of modernization. The rarest to be used is the fourth of the concepts in question – the concept of orientalization. This article deals with the very few instances of the use of this term found by the author in modern scientific literature.
50
Takho-Godi, E. A. "A.F. Losev and Psychology." Cultural-Historical Psychology 14, no. 4 (2018): 72–87. http://dx.doi.org/10.17759/chp.2018140410.
Full textAbstract:
This article is devoted to the great Russian philosopher A.F. Losev (1983—1988) and his place in the history of evolution of Russian psychology. Losev’s attitude to his scientific advisor at the Institute of Psychology, G.I. Chelpanov, as well as to the ensuing discussions between G.I. Chelpanov and K.N. Kornilov in the 1920s are being considered. Attention is focused on the generation of Losev’s interest in psychology, and consequent transformation of the works of the 1910s directly devoted to psychological problems (“Criticism of modern functional psychology”, “Critical review of the basic teachings and methods of the Würzburg School”, “Research on philosophy and psychology of thinking”). The evolution of psychological views of the thinker is described – from the enthusiasm of his student years for experimental and functional psychology to the construction of psychology based on the “genetic method”, and then, in the late 1920s, to the Platonic-patristic psychology outlined in the “Supplement to the Dialectics of Myth”. Proceeding from the new European psychology, including F. Brentano and E. Husserl guided by Thomas Aquinas (and through him by Aristotle), Losev builds his “absolute mythology”, based on the opposite tradition going back to neoplatonism, Dionysius the Areopagite and Nicholas of Cusa. The article shows how in the 1920s Losev developed a new, sociological, vision, the belief that every being (physical, physiological, psychological and naturalistically-causally-sociological, etc.) “is, in comparison with social existence, a pure abstraction”, and this does not lead to the rejection of “materialistic idealism” and “absolute mythology”. This sociological stand promotes the description of “relative mythologies” (collective psychology, social “myths”). In the 1930s—1940s, knowledge gained in the walls of the Institute of Psychology as well as Losev’s habit of self-observation and reflection about his own experiences contributed to the writing of psychological musical-philosophical prose, where Losev conceptualizes problems also addressed in his “octateuch” of the late 1920s.