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Journal articles on the topic 'Sacrifice – Philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

Keenan, Dennis King. "Nietzsche and the Eternal Return of Sacrifice." Research in Phenomenology 33, no. 1 (2003): 167–85. http://dx.doi.org/10.1163/15691640360699663.

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AbstractIn the work of Nietzsche, sacrifice can only sacrifice itself over and over (in an eternal return of the same) because what it seeks to overcome (the nihilistic revelation of truth that sublates sacrifice's negation) makes this sacrifice of itself both necessary and useless. The truth is eternally postponed in a necessary sacrificial gesture that can only sacrifice itself, thereby rendering itself useless. In the attempt to step beyond nihilism, that is, in the attempt to negate (or sacrifice) nihilism, one repeats the negation characteristic of nihilism. One becomes inextricably implicated in the move of nihilistic sacrifice. The sacrifice of the sacrifice characteristic of nihilism, that is, the sacrifice of sacrifice, can only take place as (perform itself as) the impossibility (or eternally postponed possibility) of its realization. One, therefore, produces or performs an interminable step/not beyond, an incessant step beyond that eternally returns.

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2

van Ackeren, Marcel, and Alfred Archer. "Self-Sacrifice and Moral Philosophy." International Journal of Philosophical Studies 26, no. 3 (May 27, 2018): 301–7. http://dx.doi.org/10.1080/09672559.2018.1489638.

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3

Dalferth, I. U. "Self-sacrifice." International Journal for Philosophy of Religion 68, no. 1-3 (August 3, 2010): 77–94. http://dx.doi.org/10.1007/s11153-010-9248-3.

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4

Melançon, Jérôme. "Jan Patočka’s sacrifice: philosophy as dissent." Continental Philosophy Review 46, no. 4 (December 2013): 577–602. http://dx.doi.org/10.1007/s11007-013-9281-x.

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5

Goggin, W. Ezekiel. "Hegel and Bataille on Sacrifice." Hegel Bulletin 39, no. 2 (June 25, 2018): 236–59. http://dx.doi.org/10.1017/hgl.2018.17.

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AbstractIn Georges Bataille’s view, the Hegelian interpretation of kenotic sacrifice as passage from Spirit to the Speculative Idea effaces the necessarily representational character of sacrifice and the irreducible non-presence of death. But Hegel identifies these aspects of death in the fragments of the 1800 System. In sacrificial acts, subjectivity represents its disappearance via the sacrificed other, and hence is negated and conserved. Sacrifice thus provides the representational model of sublation pursued in the Phenomenology as a propaedeutic to Science. Bataille’s critique clarifies the fragments of the 1800 System, contextualizing Hegel’s rehabilitation of kenotic sacrifice in the Phenomenology. Bataille’s poetics parodies Hegelian kenosis via repetition of material difference, enacting an ecstatic temporality which Hegel perhaps suppresses as the condition of his system. Finally—if Bataille is correct in his assessment—the system would be subjected to a reversal, with radical implications for the philosophy of religion.

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6

Gui, Benedetto. "ON MUTUAL BENEFIT AND SACRIFICE: A COMMENT ON BRUNI AND SUGDEN'S ‘FRATERNITY’." Economics and Philosophy 25, no. 2 (July 2009): 179–85. http://dx.doi.org/10.1017/s0266267109990046.

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This note comments on Bruni and Sugden's interesting notion of fraternity among contract partners as joint commitment to cooperate for mutual benefit. I raise two points on their paper, both concerning the role of sacrifice. First I maintain that, differently from other social preferences, guilt aversion (or warm glow) does not imply self-sacrifice. Secondly, I argue that aiming for mutual benefit does not prevent individuals from facing trade-offs between their own and their partners’ surplus, so the notion of sacrifice cannot be entirely eschewed. To the contrary, reciprocal ‘sacrifices’ enhance cooperative intentions and help create feelings of friendliness.

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7

Jacobs, Russell A. "Obligation, Supererogation and Self-sacrifice." Philosophy 62, no. 239 (January 1987): 96–101. http://dx.doi.org/10.1017/s0031819100038638.

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Can an action cease to be required of a moral agent solely because it comes too costly? Can self-sacrifice or risk of self-sacrifice serve as a limit on our moral obligations? Two recent articles in Philosophy, concerned primarily with the possibility of supererogatory action, suggest very different answers to these questions.

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8

Vattimo, Gianni. "Kenotic Sacrifice and Philosophy: Paolo Diego Bubbio." Research in Phenomenology 45, no. 3 (November 11, 2015): 431–35. http://dx.doi.org/10.1163/15691640-12341321.

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9

Keenan, Dennis King. "Irigaray and the Sacrifice of the Sacrifice of Woman." Hypatia: A Journal of Feminist Philosophy 19, no. 4 (October 2004): 167–83. http://dx.doi.org/10.2979/hyp.2004.19.4.167.

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10

Keenan, Dennis King. "Irigaray and the Sacrifice of the Sacrifice of Woman." Hypatia 19, no. 4 (2004): 169–85. http://dx.doi.org/10.1111/j.1527-2001.2004.tb00153.x.

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One of the problems with a superficial reading of “Belief Itself” and “Women, the Sacred, Money” is that Irigaray is too easily understood as merely saying that woman is the hidden victim of sacrifice and that one is called to reveal this hidden victim. While this is an important aspect of Irigaray's work, a more radical interpretation is opened up when it is read alongside the work of Lacan and Žižek. Irigaray's work disturbs the traditional discourses on revelation, sacrifice, and woman on one level while at the same time reinforcing their most extreme ramifications.

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11

Keenan, Dennis King. "Kristeva, Mimesis, and Sacrifice." Philosophy Today 47, no. 1 (2003): 23–33. http://dx.doi.org/10.5840/philtoday200347151.

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12

Morin, Marie-Eve. "A Mêlée without Sacrifice." Philosophy Today 50, no. 9999 (2006): 139–43. http://dx.doi.org/10.5840/philtoday200650supplement16.

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13

Sider, Theodore. "Asymmetry and self-sacrifice." Philosophical Studies 70, no. 2 (May 1993): 117–32. http://dx.doi.org/10.1007/bf00989586.

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14

HEATHWOOD, CHRIS. "PREFERENTISM AND SELF-SACRIFICE." Pacific Philosophical Quarterly 92, no. 1 (February 16, 2011): 18–38. http://dx.doi.org/10.1111/j.1468-0114.2010.01384.x.

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15

Talisse, Robert B. "Altruism and Self-sacrifice." Journal of Social Philosophy 44, no. 2 (June 2013): 112–14. http://dx.doi.org/10.1111/josp.12016.

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16

Romero, Ross. "The Question of Sacrifice." Research in Phenomenology 38, no. 3 (2008): 437–46. http://dx.doi.org/10.1163/156916408x336783.

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17

Mautner, Thomas. "Self-sacrifice in Heidegger." Philosophia 38, no. 2 (June 19, 2009): 385–98. http://dx.doi.org/10.1007/s11406-009-9211-7.

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18

Fiala, Andrew. "Sacrifice, Abandonment, and Historical Nihilism." Journal of the Philosophy of History 9, no. 1 (March 27, 2015): 51–70. http://dx.doi.org/10.1163/18722636-12341291.

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Historical consciousness leaves us with the problem of historical nihilism: individuals feeling sacrificed and abandoned by the flow of time. This paper considers this problem, while considering Hegel’s philosophy of history as a useful response. The attempt to construct meaning in history can provide a sense of reconciliation with the movement of history. This paper describes the problem of historical nihilism. It explains Hegel’s response to the problem as a middle path. And responds to criticisms that have been leveled against Hegel and his understanding of the way that historical consciousness can provide reconciliation to the sacrifice and abandonment that occurs in history.

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19

Cooter, Robert D. "Rawls's Lexical Orderings Are Good Economics." Economics and Philosophy 5, no. 1 (April 1989): 47–54. http://dx.doi.org/10.1017/s0266267100002261.

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Basic liberty, according to Rawls's first principle of justice, is not to be sacrificed for other values such as wealth. And, according to his second principle of justice, the material well-being of the worst-off members of society is not to be sacrificed to benefit better-off members of society. These trade-offs would be unjust, according to Rawls, no matter how small the sacrifice or how large the offsetting benefit. A decision-maker conforming to Rawls's theory, who is unwilling to sacrifice some values in favor of others, has lexical preferences. Lexical preferences, however, are not encountered in studies of consumer demand for market goods. Since goods trade off within the range of choices studied in demand theory, it seems to economists that political values ought to trade off as well.

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20

Mussett, Shannon M. "Death and Sacrifice in Hegel’s Philosophy of Nature." Epoché 22, no. 1 (2017): 119–34. http://dx.doi.org/10.5840/epoche201772896.

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21

Barnard, John Levi. "“American Socrates: Melville and the Sacrifice of Philosophy”." Leviathan 11, no. 3 (October 2009): 118–19. http://dx.doi.org/10.1111/j.1750-1849.2009.01380_2.x.

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22

Bubbio, Paolo Diego. "Sacrifice In Hegel'sPhenomenology Of Spirit." British Journal for the History of Philosophy 20, no. 4 (July 2012): 797–815. http://dx.doi.org/10.1080/09608788.2012.679776.

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23

Cohen, Joseph. "On the Possibility of Sacrifice." International Journal of Philosophical Studies 22, no. 4 (August 8, 2014): 552–68. http://dx.doi.org/10.1080/09672559.2014.948713.

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24

Carbonell, Vanessa. "Sacrifice and Relational Well-Being." International Journal of Philosophical Studies 26, no. 3 (May 27, 2018): 335–53. http://dx.doi.org/10.1080/09672559.2018.1489642.

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25

Harbin, Ami. "Safety and Sacrifice." Ethics and Social Welfare 11, no. 2 (March 2017): 163–76. http://dx.doi.org/10.1080/17496535.2017.1293121.

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26

Rumble, Vanessa. "Sacrifice and domination." Philosophy & Social Criticism 20, no. 3 (July 1994): 19–35. http://dx.doi.org/10.1177/019145379402000302.

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27

Cordero, Ronald A. "Human Sacrifice Today." Journal of Value Inquiry 42, no. 2 (March 15, 2008): 203–16. http://dx.doi.org/10.1007/s10790-008-9105-0.

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28

Madigan, Patrick. "Sacrifice Unveiled: the True Meaning of Christian Sacrifice. By Robert J. Daly." Heythrop Journal 50, no. 6 (November 2009): 1038–39. http://dx.doi.org/10.1111/j.1468-2265.2009.00523_38.x.

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29

Schulte, R. "Kathe Kollwitz's sacrifice." History Workshop Journal 41, no. 1 (1996): 193–221. http://dx.doi.org/10.1093/hwj/1996.41.193.

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30

Rosati, Connie S. "XV-Self-Interest and Self-Sacrifice." Proceedings of the Aristotelian Society (Hardback) 109, no. 1pt3 (October 2009): 311–25. http://dx.doi.org/10.1111/j.1467-9264.2009.00269.x.

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31

Smilansky, Saul. "Should We Sacrifice the Utilitarians First?" Philosophical Quarterly 70, no. 281 (March 5, 2020): 850–67. http://dx.doi.org/10.1093/pq/pqaa003.

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Abstract It is commonly thought that morality applies universally to all human beings as moral targets, and our general moral obligations to people will not, as a rule, be affected by their views. I propose and explore a radical, alternative normative moral theory, ‘Designer Ethics’, according to which our views are pro tanto crucial determinants of how, morally, we ought to be treated. For example, since utilitarians are more sympathetic to the idea that human beings may be sacrificed for the greater good, perhaps it is permissible (or, even under certain conditions, obligatory) to give them ‘priority’ as potential victims. This odd idea has manifold drawbacks but I claim that it also has substantial advantages, that it has some affinities to more commonly accepted moral positions, and that it should be given a significant role in our ethical thinking.

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32

Raz, Joseph. "On the Moral Significance of Sacrifice." International Journal of Philosophical Studies 26, no. 3 (May 27, 2018): 308–14. http://dx.doi.org/10.1080/09672559.2018.1489640.

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33

Slote, Michael. "Sentimentalist Practical Reason and Self-Sacrifice." International Journal of Philosophical Studies 26, no. 3 (May 27, 2018): 419–36. http://dx.doi.org/10.1080/09672559.2018.1489646.

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34

Azgın, Bilge. "Tarkovsky’s Philosophy of Love: Agape in Stalker and Sacrifice." Journal of History Culture and Art Research 7, no. 2 (July 2, 2018): 205. http://dx.doi.org/10.7596/taksad.v7i2.1490.

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35

Tarot, Camille. "Sacrifice de soi, sacrifice de l’autre : la force de la dette." Revue du MAUSS 55, no. 1 (2020): 85. http://dx.doi.org/10.3917/rdm.055.0085.

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36

Romo, Vicente de Haro. "René Girard: Sacrifice, trad. M. Patillo y D. Dawson, Breakthroughs in Mimetic Theory, Michigan State University Press, 2011 (trad. de Le sacrifice, Bibliothèque Nationale de France, Diffusion Seuil)." Tópicos, Revista de Filosofía 42, no. 1 (November 28, 2013): 234. http://dx.doi.org/10.21555/top.v42i1.69.

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René Girard: Sacrifice, trad. M. Patillo y D. Dawson, Breakthroughs in Mimetic Theory, Michigan State University Press, 2011 (trad. de Le sacrifice, Bibliothèque Nationale de France, Diffusion Seuil).

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37

Keenan, Dennis King. "The Sacrifice of the Eucharist." Heythrop Journal 44, no. 2 (April 2003): 182–204. http://dx.doi.org/10.1111/1468-2265.00221.

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38

Harrison, Ross. "Rosen's Sacrifice of Utility." Utilitas 10, no. 2 (July 1998): 159–64. http://dx.doi.org/10.1017/s0953820800006075.

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The note claims that Rosen's arguments about distribution and aggregation do not support his central claim, either in their own terms or as a reading of Bentham; and suggests a different account of the relation of the objective to the subjective in Bentham.

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39

Gelven, Michael. "Is sacrifice a virtue?" Journal of Value Inquiry 22, no. 3 (July 1988): 235–52. http://dx.doi.org/10.1007/bf00209385.

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40

Brandt, R. B. "Overvold on Self-Interest and Self-Sacrifice." Journal of Philosophical Research 16 (1991): 353–63. http://dx.doi.org/10.5840/jpr_1991_8.

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41

Sterba, James P. "A Moral Obligation to Sacrifice Our Lives?" Journal of Social Philosophy 44, no. 2 (June 2013): 108–9. http://dx.doi.org/10.1111/josp.12015.

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42

Lippitt, John. "True self-love and true self-sacrifice." International Journal for Philosophy of Religion 66, no. 3 (April 18, 2009): 125–38. http://dx.doi.org/10.1007/s11153-009-9201-5.

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43

Dowden, K. "Review. Human sacrifice. Le sacrifice humain en Grece ancienne. P Bonnechere." Classical Review 46, no. 2 (February 1, 1996): 278–79. http://dx.doi.org/10.1093/cr/46.2.278.

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44

Titof, Armen. "NILAI FILOSOFI ORNAMEN LEBAH BERGANTUNG SEBAGAI ASPIRASI PENCIPTAAN LUKISAN KALIGRAFI ISLAM." POTENSIA: Jurnal Kependidikan Islam 4, no. 2 (January 5, 2019): 202. http://dx.doi.org/10.24014/potensia.v4i2.6022.

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The philosophy of Lebah Begantung ornaments is a sacrifice of self-sacrifice and selflessness, one of the teachings set by the Kampar district society, especially the Pulau Belimbing, which is recommended in daily life for mutual help. So Kampar people learn from nature one of them bee honey. This became the idea of the artist in creating painting which depart from the philosophy of bee ornament depends on the aspiration of the worker. So that cultural heritage can be developed continuously amidst the life of Kampar Malay community, especially Pulau Belimbing hamlet

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45

López Bernal, Juana Isabel. "Derrida y la tragedia de la representación." ENDOXA, no. 40 (December 19, 2017): 275. http://dx.doi.org/10.5944/endoxa.40.2017.15373.

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El presente trabajo realiza una lectura de “Le sacrifice”, trascripción de una intervención realizada por Jacques Derrida el 20 de octubre de 1991 en el Teatro Nacional de Lille, en el curso de un encuentro titulado: L’irreprésentable, le secret, la nuit, le forclos. En este texto Derrida nos propone una reflexión sobre el teatro de Daniel Mesguich (Argel, 1952). Nuestro texto se inscribe en los pliegues de esta lectura de Derrida, en su reflexión sobre la tragedia, el sacrificio y el tiempo del teatro, realizando así una nueva lectura que incluirá en su camino a Sófocles, Platón, Freud, María Zambrano…

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46

Nicoll, W. S. M. "The Sacrifice of Palinurus." Classical Quarterly 38, no. 2 (December 1988): 459–72. http://dx.doi.org/10.1017/s0009838800037071.

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The account of the death of Palinurus at the end ofAen.5 raises to a higher level of importance a figure who has previously seemed very much a minor character in theAeneid. This is achieved partly by the narrative brilliance of Virgil's account of his destruction by Somnus, and partly also by the atmosphere of solemn mystery which surrounds his fate. This solemn note is first struck in the passage which directly prepares the way for Palinurus' death. AtAen.5.779 Venus, anxious that Juno's wrath may still prevent the safe arrival of Aeneas in Italy, appeals for help to Neptune. He reassures her. Aeneas will arrive safely. There is, however, one condition:unus erit tantum amissum quem gurgite quaeres;unum pro multis dabitur caput. (5.814–15)

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47

Stafford, Emma. "SACRIFICE IN GREEK ART." Classical Review 53, no. 1 (April 2003): 227–28. http://dx.doi.org/10.1093/cr/53.1.227.

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48

van den Kerchove, Anna. "The Notion of Truth in Some Hermetic Texts and Chaldaean Oracles." Gnosis: Journal of Gnostic Studies 3, no. 1 (April 4, 2018): 34–53. http://dx.doi.org/10.1163/2451859x-12340047.

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Abstract The following paper is an inquiry into the notion of truth in the Hermetic fragment Stobaeus Hermetica 2a and the Chaldaean Oracles fr. 107. In both texts, the truth has an absolute status and is considered not to be present on earth. This conception has consequences for the way of evaluating sciences, divination, philosophy and ritual. In order to study how these four topics are portrayed, the article analyzes other Hermetic passages, in particular that can be found in the Asclepius. The four topics are positively evaluated only when they are related to the “primary truth.” Philosophy encompasses the four topics and is defined as piety. This impacts the attitude that the Hermetic groups might adopt vis-à-vis the civic sacrifices, especially when the Decian edict obliged the citizens to sacrifice.

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49

Miller, Elaine P. "The Figure of (Self-)Sacrifice in Hegel's Naturphilosophie." Philosophy Today 41, no. 9999 (1997): 41–48. http://dx.doi.org/10.5840/philtoday199741supplement60.

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50

MANGHI, SERGIO. "Traps for Sacrifice: Bateson's Schizophrenic and Girard's Scapegoat." World Futures 62, no. 8 (November 23, 2006): 561–75. http://dx.doi.org/10.1080/02604020600948834.

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