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Journal articles on the topic 'Silence (Philosophie)'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

SOLÈRE, Jean-Luc. "Silence et philosophie." Revue Philosophique de Louvain 103, no. 4 (2005): 613–37. http://dx.doi.org/10.2143/rpl.103.4.2003548.

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Beaulieu, Étienne. "Joseph Joubert contre les romans." Études littéraires 42, no. 2 (2012): 111–20. http://dx.doi.org/10.7202/1011524ar.

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Résumé Joseph Joubert (1754-1824) est-il écrivain ou philosophe, l’usage hésite encore sur les termes. Sa maison de Villeneuve-sur-Yonne porte l’inscription « philosophe », tout comme les dictionnaires, mais il ne fait partie d’aucun corpus philosophique et est publié dans une collection littéraire. Mais il n’est pas non plus « littéraire » au sens courant du terme, puisqu’il a été tenté un moment par la forme narrative, puis l’a rejetée violemment pour s’enfermer dans la réclusion de ses Carnets, rédigés pour lui seul dans le silence romanesque grâce auquel il invente malgré lui le genre très

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3

Proux, Benoît. "Pour une érotique philosophique." Articles 30, no. 2 (2004): 371–89. http://dx.doi.org/10.7202/008646ar.

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Résumé Il y a un silence de l’amour, et il y a un silence de la philosophie sur l’amour, qui la met au défi de trouver un nouveau langage, une nouvelle manière de penser et de sentir. Ce défi consiste pour la philosophie à correspondre pleinement à son essence, à être la philosophie. Relever ce défi est la tâche que se donne l’érotique. Ce sera une physique et une logique de la perception, une pensée de la pure surface, c’est-à-dire un discours de l’immanence. Ce sera l’épreuve de l’événement ontologique, au sens que Gilles Deleuze a su donner à ce concept.

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4

Wolfe, Jessica. "Thomas Browne and the Silent Text." Renaissance and Reformation 40, no. 2 (2017): 103–30. http://dx.doi.org/10.33137/rr.v40i2.28503.

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Throughout his writings, the physician and essayist Thomas Browne (1605–82) grapples with the problem of how and whether to interpret the silence of texts. His innovative solutions to the problem of “negative authority,” the term used in early modern theological debates over the significance, or lack thereof, vested in things omitted by the scriptures, challenge more conventional reformed defenses of scriptural perspicuity and also reveal how these hermeneutic puzzles in turn shape Browne’s understanding of the relationship between theology and natural philosophy and between rhetoric and logic

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5

Leopoldo, Rafael. "O SILÊNCIO DE FILEBO." Sapere Aude 10, no. 19 (2019): 93–103. http://dx.doi.org/10.5752/p.2177-6342.2019v10n19p93-103.

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O presente artigo é uma reflexão sobre o diálogo Filebo, de Platão. Nossa temática, a propósito dessa obra, é a função do silêncio de Filebo. Para esta análise, percorremos dois filósofos: o francês Michel Onfray, na Contra-história da filosofia, e o alemão Hans-Georg Gadamer em A ideia do bem entre Platão e Aristóteles. Em cada um desses filósofos, vamos ter uma compreensão diferente do diálogo de Platão e, portanto, da questão do silêncio do personagem principal. Nessa ponderação, Michel Onfray apresenta toda sua aliança com o pensamento de Friedrich Nietzsche. Hans-Georg Gadamer, por sua ve

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6

Durand, Émeline. "Dans le silence de l’histoire. Franz Rosenzweig et la philosophie de l’histoire." Les Études philosophiques N° 139, no. 4 (2021): 27–46. http://dx.doi.org/10.3917/leph.214.0027.

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Prairat, Eirick. "La sanction: un impensé de la réflexion éducative contemporaine." Swiss Journal of Educational Research 25, no. 3 (2003): 505–20. http://dx.doi.org/10.24452/sjer.25.3.4659.

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La sanction est un impensé de la réflexion éducative contemporaine. Pratique honteuse, elle est aussi un sujet de recherche oublié. Si cette question a fait l’objet de quelques réflexions théoriques, ces trente dernières années, elle a dans l’ensemble été peu explorée. Cet article entend rompre ce silence en montrant que non seulement la philosophie de l’éducation peut s’emparer de cet objet mais qu’elle peut, de surcroît, lui donner une réelle dimension éducative.

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Melkevik, Bjarne. "Le silence des lambeaux : le cadavre, le sépulcre et la philosophie du droit." Studia Universitatis Babeş-Bolyai Iurisprudentia 62, no. 4 (2017): 5–42. http://dx.doi.org/10.24193/subbiur.62(2017).4.1.

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9

Perencini, Tiago Brentam. "Educação Filosófica e Magia: A experimentação de outros processos de subjetivação." EDUCAÇÃO E FILOSOFIA 33, no. 68 (2020): 685–720. http://dx.doi.org/10.14393/revedfil.v33n68a2019-51969.

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Resumo: Defendo que a relação entre filosofia e magia possibilita processos de subjetivação para experimentarmos outro tipo de educação filosófica, que possa resistir à biopolítica e ao neoliberalismo na contemporaneidade. Faço uma caracterização de ambos como um tipo de poder enfeitiçador que se enraizou em nossa subjetividade. Partindo de uma leitura anarqueológica sobre o pensamento de Michel Foucault, procuro conceituar os processos de subjetivação, evidenciando como a cronologia ocidental silenciou a magia, experiência-limite para a filosofia, da mesma maneira que teço algumas consideraçõ

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10

Cassegrain, Bertrand. "Le trilemme anarchiste1." Les ateliers de l'éthique 8, no. 1 (2013): 28–46. http://dx.doi.org/10.7202/1018331ar.

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Dans son article « L’anarchie en philosophie politique », Francis Dupuis-Déri (2007) tente de réhabiliter l’anarchisme face au silence dont il est victime en philosophie politique. Dans cet article, j’entends accepter l’invitation de Dupuis-Déri à prendre au sérieux l’anarchisme et, plus particulièrement, le modèle général d’organisation politique qu’il propose en tentant de répondre à cette question : l’anarchisme est-il un régime politique moralement défendable ? Je réponds par la négative en montrant que l’anarchisme fait face à un trilemme qu’il ne peut, par définition, résoudre. Ainsi, (1

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11

Keane, Niall. "The Silence of the Origin: Philosophy in Transition and the Essence of Thinking." Research in Phenomenology 43, no. 1 (2013): 27–48. http://dx.doi.org/10.1163/15691640-12341242.

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Abstract This article pursues Heidegger’s protracted engagement with the question of silent origins. First, I explore the so-called transitional thinking grounded in the fundamental attunement of reticence as it is put forward in the Beiträge zur Philosophie. Second, I consider the complex matter of Heidegger’s reference to the intimate, yet distinct, roles of poetry and thinking when it comes to articulating a response to the attunement of reticence. I then move to explain what is at stake in Heidegger’s engagement with Hölderlin on the nature of language, silence, and listening. This latter

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Gonzalez, Francisco. "And the Rest Is Sigetik: Silencing Logic and Dialectic in Heidegger's Beiträge zur Philosophie." Research in Phenomenology 38, no. 3 (2008): 358–91. http://dx.doi.org/10.1163/156916408x336747.

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AbstractFaced with the impossibility of saying Being directly given that all language is language of beings, Heidegger proposes an overcoming of logic in favor of what he calls Sigetik: a way of addressing Being in and through silence, i.e., without asserting anything of Being. After considering what such a Sigetik actually involves and how it is possible, this paper asks why Heidegger rejects the alternative of that indirect saying of Being that he identifies with dialectic. It is then argued both that Heidegger's arguments against dialectic are not compelling and that the Beiträge itself, in

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13

Jaquet, Chantal. "L'erreur dans les "Principes de la philosophie de Descartes" de Spinoza, I, XV." Analytica - Revista de Filosofia 13, no. 2 (2013): 13–27. http://dx.doi.org/10.35920/arf.v13i2.560.

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No curso de sua apresentação da tese cartesiana segundo a qual o erro não é algo de positivo, no capítulo XV dos Princípios da filosofia de Descartes I, Espinosa introduz duas modificações notáveis em relação à argumentação do filósofo francês. Em primeiro lugar, ele acentua a perfeição de nossa natureza a fim de mostrar que o erro não provém de um defeito de constituição imputável em última instância ao Deus criador. Em segundo lugar, ele silencia a referência à potência livre e absoluta de Deus destinada em Descartes a mostrar que o criador não era obrigado a nos fazer de tal maneira que nós

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14

Gugliermina, Isabelle. "Les écrits de Cratès de Thèbes selon Diogène Laërce." Philosophie antique 5 (2005): 173–96. http://dx.doi.org/10.4000/121th.

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Pourquoi Diogène Laërce ne rend-il pas compte de toute la production littéraire de Cratès et en traite-t-il autrement qu’il ne le fait pour Antisthène et Diogène ? Plusieurs réponses s’avèrent plausibles : soucieux d’équilibrer les différentes parties de son ouvrage, il omet volontairement des textes qui constitueraient des redites par rapport à ceux qu’il a déjà cités ; choisissant Antisthène comme fondateur du cynisme, il passe sciemment sous silence des textes de Cratès qui, le rapprochant davantage de Diogène, mettraient en relief la place prépondérante de ce dernier au sein du mouveme

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15

Resch, Félix. "Le pouvoir indirect de l’Église chez Jacques Maritain." Transversalités 167, no. 4 (2023): 115–26. http://dx.doi.org/10.3917/trans.167.0115.

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Parmi les nombreux outils conceptuels dont se sert la philosophie politique de Jacques Maritain, figure étonnamment le « pouvoir indirect » de l’Église, une notion récurrente tant dans Primauté du spirituel (1927) que dans le premier volume de la correspondance entre Maritain et Charles Journet. Or, cette doctrine, qui remonte à Robert Bellarmin, prétend résoudre le problème théologico-politique en faveur du pouvoir spirituel, voire du pouvoir pontifical. Notre article étudiera tant les raisons pour lesquelles Maritain recourt à cette doctrine que celles pour lesquelles il la passera sous sile

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Bégin, Catherine, and Danielle Lefebvre. "La psychothérapie dialectique comportementale des personnalités limites." Dossier : Thérapies et patient borderline 22, no. 1 (2008): 43–68. http://dx.doi.org/10.7202/502094ar.

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RÉSUMÉ Tout clinicien qui travaille un tant soit peu auprès des personnalités limites pourra évoquer une série d'épisodes relationnels intenses qui taxent autant le professionnel que l'individu qui pose ces gestes. Dans ce contexte, le silence des praticiens d'allégeance comportementale en a étonné plus d'un. Ce n'est en effet que depuis le début des années 90 que les préceptes cognitifs-béhavioraux et la technologie afférente sont appliqués au traitement du trouble de la personnalité limite. Les travaux de Linehan se distinguent par les efforts consentis pour démontrer l'efficacité de l'appro

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17

Trépanier, Pierre. "Le philosophe André Dagenais devant la critique." Tradition et modernité dans la culture québécoise au XXe siècle, no. 57 (February 29, 2012): 205–62. http://dx.doi.org/10.7202/1008107ar.

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La philosophie d'André Dagenais, le triadisme, est un spiritualisme dialectique d'inspiration augustino-scotiste. Fruit d'une élaboration persévérante, par « tâtonnements orientés », en de multiples livres, brochures et articles, elle heurte à la fois la modernité positiviste et un certain catholicisme thomiste. Elle suscite donc un double contingent d'adversaires, qui domineront la réception critique de l'oeuvre et refuseront d'engager sérieusement le dialogue avec le philosophe. Avant la Révolution tranquille, la critique conservatrice, dans l'ensemble, accueille favorablement une pensée qui

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18

Di Cesare, Donatella Ester, and Guy Deniau. "Selbstvernichtung. La Shoah et l’« auto-anéantissement » des Juifs." Revue internationale de philosophie 279, no. 1 (2017): 51–68. http://dx.doi.org/10.3917/rip.279.0051.

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Dans les pages des Cahiers noirs , qui vont de 1942 à 1945 Heidegger vient à parler des Juifs dans trois passages contigus à sa réflexion sur la technique. Le second passage, central, contient l'interprétation onto-historique que Heidegger donne de la Shoah. Dans ce passage, le grand topos de la philosophie du XXe siècle, le silence de Heidegger sur Auschwitz, disparaît. Le nom de l'extermination est pour Heidegger Selbstvernichtung . Si la « question juive » est une question métaphysique, la résolution sera elle aussi métaphysique. La Endlösung , la « solution finale », dès lors qu'elle est i

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19

Michaud, Ginette. "Che cos’è la pittura ?" Études françaises 42, no. 2 (2006): 103–33. http://dx.doi.org/10.7202/013866ar.

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Notre étude s’inscrit dans le cadre du projet de recherche subventionné par le CRSH, « Entre philosophie et littérature : Jacques Derrida et Hélène Cixous, rapports croisés ». Comment l’écriture touche-t-elle le tableau ? Il s’agit d’examiner ici, dans une sorte de triptyque, trois façons d’« être », de se tenir, de se plier ou de se rendre à la Chose de la peinture, à la chose peinte. Des nombreux textes de Jean-Luc Nancy consacrés à l’art, nous retenons surtout sa Visitation (de la peinture chrétienne), Noli me tangere et Transcription, en nous attachant au « sens dessus dessous » produit pa

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20

Meadows, Phillip John. "Experiencing Silence." Canadian Journal of Philosophy 50, no. 2 (2019): 238–50. http://dx.doi.org/10.1017/can.2019.19.

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AbstractThis paper identifies three claims that feature prominently in recent discussions concerning the experience of silence: (i) that experiences of silence are the most “negative” of perceptions, (ii) that we do not hear silences because those silences cause our experiences of silence, and (iii) that to hear silence is to hear a temporal region devoid of sound. The principal proponents of this approach are Phillips and Soteriou, and here I present a series of objections to common elements of their attempts to place these three claims within an account of experience of silence. The final se

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García Cuadrado, José Ángel. "Philipp-Marie MARGELIDON y Yves FLOUCAT, Dictionnaire de Philosophie et de Théologie thomistes, Millau: Parole et Silence («Bibliothèque de la Revue Thomiste»), 2011, 591 pp." Scripta Theologica 46, no. 3 (2018): 795. http://dx.doi.org/10.15581/006.46.615.

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22

Rouquayrol, Louis. "L’« idiorrythmie » selon Roland Barthes : entre éthique et fantasme." Cygne noir, no. 8 (April 5, 2021): 14–32. http://dx.doi.org/10.7202/1076270ar.

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Quand Roland Barthes découvre un signifiant disponible, « idiorrythmie », la question se pose de savoir s’il investit ce dernier d’une charge fantasmatique absolument personnelle ou si, au contraire, le mot idiorrythmie ne produit pas de lui-même les conditions du fantasme en question. L’analyse de cette tension suppose de distinguer nettement le mouvement du fantasme propre à l’auteur, mouvement dont le rapport avec la parole est problématique, de la logique du concept, ou de la signification, qui s’impose de l’extérieur au fantasme. Que les deux – mouvement du fantasme, logique du concept –

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23

Krijnsen, C. "Naar een gemeenschappelijke vertolking van het apostolisch geloof nu." Het Christelijk Oosten 38, no. 3 (1986): 172–90. http://dx.doi.org/10.1163/29497663-03803003.

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Vers une expression commune de la foi apostolique aujourdʼhui Sous le titre susdit, la Commission de Foi et Constitution du Conseil Oecuménique des Eglises a lancé un projet dʼétudes qui doit contribuer au rapprochement entre les Eglises et au rétablissement de leur unité. Il faut pourtant se demander, vu la manière concrète dont le projet a été monté, sʼil nʼest pas dʼavance condamné à lʼéchec. Lʼétude envisagée porte essentiellement sur la reconnaissance, lʼexplication et la profession du symbole de Nicée-Constantinople. Mais ce symbole ne semble pas être à même dʼexprimer la foi chrétienne

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Scott, Charles E. "Interpreting Silence?" Research in Phenomenology 50, no. 1 (2020): 1–16. http://dx.doi.org/10.1163/15691640-12341436.

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Abstract The guiding question in this essay is, how might we speak of silence—interpret silence—without objectifying it and losing a sense of it in the way we speak of it. That means that prioritizing the value of direct linguistic language, comprehension (i.e. constructing a conceptual grasp), interpreting what other hermeneuts say about silence, or attempting to make it visible is not a viable option. The myths of Hermes and Metis, however, might be integral to the lineages of speaking and knowing that are more suited to speaking of silence than the lineages that arise out of biblical exeges

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Stirling, Ian. "Deep silences: reclaiming silence as a locus of the sacred." Practical Theology 13, no. 3 (2019): 259–76. http://dx.doi.org/10.1080/1756073x.2019.1683313.

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26

Berger, Israel. "Support and evidence for considering local contingencies in studying and transcribing silence in conversation." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 21, no. 3 (2011): 291–306. http://dx.doi.org/10.1075/prag.21.3.01ber.

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Using a conversation analytic methodology, this report looks at conversations in English in which lengthy silences are regularly present. These silences are treated as unproblematic in this corpus. They apparently deviate from the proposals that gaps are minimized (Sacks, Schegloff, & Jefferson 1974) and that there is a standard maximum silence of one second (Jefferson, 1988). This is discussed in light of context and culture. Then the robustness of some features of the organisation of sequences (Schegloff 2007) and turn- taking (Sacks, Schegloff, & Jefferson 1974) are considered. Fina

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Ranjbar, A. Marie. "Silence, Silencing, and (In)Visibility: The Geopolitics of Tehran's Silent Protests." Hypatia 32, no. 3 (2017): 609–26. http://dx.doi.org/10.1111/hypa.12343.

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This article examines the use of silent protests to resist state denial and appropriation of activist narratives. Drawing from feminist literary studies, I conceptualize silence as a pluralistic, multifaceted, and multi‐sited force. Through an analysis of several modalities of silence employed during Iran's 2009 election protests, I explore tensions between acts of silencing and silence as an act of dissent. I argue that silent protest is both an effect of—and resistance against—geopolitical conditions that subject Iranian citizens to state silencing. In this article, I examine: (i) the geopol

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Uribe Miranda, Luis. "Jorge Millas. El coraje de filosofar en tiempos de dictadura en Chile." Hermenéutica Intercultural, no. 22 (July 4, 2014): 159. http://dx.doi.org/10.29344/07196504.22.549.

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Recibido: 20/08/2013 ∙ Aceptado: 13/09/2013ResumenLa problemática de la filosofía chilena se ha vuelto, poco a poco, una cuestión relevante dentro de las investigaciones filosóficas en Chile. Más relevante aún, se vuelve cuando ese quehacer se vincula con la dictadura y sus escisiones fundamentales de aquellos que, en un caso padecen la dictadura y, en otro caso, la operan. Una voz filosófica emerge en aquella situación dictatorial en la que, en muchos casos, el silencio asomaba como la norma. Jorge Millas será el filósofo chileno que tendrá el coraje de filosofar en aquellos tiempos de dicta

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Roszak, Piotr. "Philippe-Marie MARGELIDON e Yves FLOUCAT, Dictionnaire de philosophie et de théologie thomistes, Bibliothèque de la Revue thomiste, Paris: Parole et Silence, 2011, 591 pp., 16 x 24, ISBN 978-2-84573-926-0." Scripta Theologica 43, no. 3 (2015): 767. http://dx.doi.org/10.15581/006.43.3204.

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30

Waks, Leonard J. "Listening from Silence: Inner Composure and Engagement." Paideusis 17, no. 2 (2020): 65–74. http://dx.doi.org/10.7202/1072431ar.

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The Indian-America philosopher Sri Chinmoy Ghose has distinguished between outer silence, inner silence, and innermost silence. In this paper I explore these distinctions and their educational relevance. My main conclusions are that (a) a deep inner silence, undistracted by questions or other thoughts, is at the root of one paradigm kind of good listening in education, and (b) what Chinmoy refers to as “innermost silence” is the moral virtue of receptivity to others that sustains inner silence, even under challenging conditions, a virtue of importance in teaching and in learning from others.

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Rivera, Juan C. "Nicholas Banner, Philosophic Silence and the‘Oneʼ in Plotinus". Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 22 (31 грудня 2019): 239–43. http://dx.doi.org/10.1075/bpjam.00050.riv.

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32

Popovic, Una. "The silence of the other: The voice and the sign." Filozofija i drustvo 31, no. 4 (2020): 569–76. http://dx.doi.org/10.2298/fid2004569p.

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This paper is about the interconnectedness of the realm of language with that of social interactions, constitutive of all human communities. Arguing against the traditional and still present primacy of the rationally based understanding of language, I wish to stress the possibility of another approach to language, strongly related to the question of the Other. Relying on the idea that the Other is a constitutive part of any linguistic situation, I wish to inspect how it is possible for the voice of the Other to be suppressed or silenced, and if that is the case, how we should understand the si

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33

Fjeld, Torgeir. "The silence of the educated." Journal of Silence Studies in Education 2, no. 1 (2022): 43–55. http://dx.doi.org/10.31763/jsse.v2i1.29.

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This essay presents Wolfgang Schirmacher’s philosophy of education. As a “living philosopher” Schirmacher’s thought should be regarded as standing at a critical and engaged distance to official, consecrated philosophy. Thus, Schirmacher’s living philosophy is conceived as explicable both through scholarly essays as well as other kinds of academic praxis. Particularly relevant is his founding and then directing the programme in Media Philosophy at the European Graduate School (EGS). At the core of philosophy there is a lacuna, a certain silence: The present text contextualises elements of Schir

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34

Navarro Fuentes, Carlos Alberto. "El silencio y lo indecible como morada del ser: Wittgenstein, Heidegger y Rosenzweig. Filósofos entre ruinas." Sincronía XXV, no. 79 (2021): 71–95. http://dx.doi.org/10.32870/sincronia.axxv.n79.4a21.

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The objective of the essay is to follow the tracks of silence philosophically, as multiplicity not reducible to unity; there are instances of silence, not silence, neither objectively nor subjectively considered; it is not an 'object' or a 'subjective experience'. Recognize the relevance of silence based on its apparent irrelevance, and, nevertheless, point out the importance that it can have in the attempt to lead to philosophical reflection and to philosophize in general what is essential in it: THINKING. The proposed path requires LISTENING to language, rather than taking for granted the im

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35

Clark, Stephen R. L. "Philosophic Silence and the ‘One’ in Plotinus by Nicholas Banner." Journal of the History of Philosophy 57, no. 3 (2019): 554–55. http://dx.doi.org/10.1353/hph.2019.0062.

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36

Mortley, Raoul. "Philosophic Silence and the One in Plotinus, by Nicholas Banner." Aries 20, no. 1 (2020): 156–58. http://dx.doi.org/10.1163/15700593-02001010.

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Shrivastava, Assem. "A Spoken Silence: Rabindranath and the Ecology of Modern Consciousness." Gitanjali & Beyond 2, no. 1 (2018): 112–27. http://dx.doi.org/10.14297/gnb.2.1.112-127.

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Rabindranath’s enormous corpus of varied work has been widely un-derstood as that of a poet, a writer, a playwright, a musician and a man of letters. He has only rarely been interpreted as a philosopher, and almost never as an ecological philosopher. Preliminary research shows that he is perhaps India’s first modern ecological philosopher - at growing odds with modernity. The essay argues that Tagore’s perspectives and insights are unique and his intellectual contribution in this area is indispensable to an understanding of the ecological and spiritual implications of technological, industrial

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38

Hooke, Alexander. "The Most Silent of Men: Nietzsche's Other Madness." Journal of Phenomenological Psychology 34, no. 1 (2003): 99–125. http://dx.doi.org/10.1163/156916203322484842.

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AbstractSilence and madness can be likened to irritating cousins. Both introduce questionable or negative elements to the ideals of dialogue and rational communication. Silence can disturb and disrupt the rational pursuit of truth, while madness can noisily provoke a mockery of any meaningful or reciprocal exchange of ideas and thoughts. In the work and life of philosopher Friedrich Nietzsche, silence and madness highlight more positive features.To study and articulate these features, this paper relies on the central themes of two prominent thinkers, the archaeological and genealogical studies

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Kumar Dash, Pratap. "The Manifestations of Sound of Silence in R.N. Tagore’s Gitanjali and the Power of Soundless Words in Sri Aurobindo’s Savitri: A Comparative Study." transcript: An e-Journal of Literary and Cultural Studies 03, no. 01 (2023): 01–23. http://dx.doi.org/10.53034/transcript.2023.v03.n01.001.

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This paper foregrounds the effective use of the theme of silence in the two Indian literary masterpieces viz. Tagore’s Gitanjali and Sri Aurobindo’s Savitri. Firstly, it makes a critical discussion on the philosophical notions of silence quoting Kierkegaard as he says it is essentially a spiritual state that helps establishing relationship between God and human being. Then, the Hindu philosophical views have been focused critically quoting lines from the Gita, the Upanishads, and the writings of both Adishankara and Raman Maharshi that advocate silence to be the state of trance providing etern

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Pichanick, Alan. "Socratic Silence in the Cleitophon." PLATO JOURNAL 17 (March 1, 2018): 65–70. http://dx.doi.org/10.14195/2183-4105_17_4.

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Plato’s Cleitophon is the only dialogue in which Plato presents an unanswered rebuke of Socratic philosophy by an interlocutor. Consequently, most commentators have thus rejected the dialogue as inauthentic, or have otherwise explained away the bewildering Socratic silence at the dialogue’s conclusion. In this paper I explore why Socrates chooses silence as the response to Cleitophon’s rebuke of Socrates. I argue that (and why) Socratic silence is the only way of “talking” with Cleitophon: Cleitophon’s “Socratic speech” implies notions about nomos, the soul, and philosophy that turn out to be

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Paganini, Elisa. "God’s silence." Philosophical Studies 157, no. 2 (2010): 287–98. http://dx.doi.org/10.1007/s11098-010-9648-3.

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Adler, Silvia. "Silent and semi-silent arguments in the graphic novel." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 23, no. 3 (2013): 389–402. http://dx.doi.org/10.1075/prag.23.3.01adl.

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This study focuses on the iconographic channel of the graphic novel as a particular occurrence of silence. In Comics, images provide not only the data required for the development of narration; they also render available the concrete circumstances of the enunciation and often orient the reader towards the identification of language in action, or towards the selection of a particular communicative intention, a process which coincides with Saville-Troike’s silences carrying illocutionary force and perlocutionary effect (1985), or with Kurzon’s silences – intentional signifiers alternating with a

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Abd al mohsen ali, Ali. "Effectiveness Silence Select in Iraqis Theatre Actor." Al-Academy, no. 108 (June 14, 2023): 161–74. http://dx.doi.org/10.35560/jcofarts108/161-174.

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The philosophies don’t forgets the subject silence because it effecting in life human , the kinds artist don’t lost the silence , exactly the theatrical arts because if the actor don’t the select silence he is don’t effect in the audience , this study giving the important for active the select silence in Iraqis theatre , so this search composed of : the preface that composed of : the search problem , and important the search and need it , aimed the search , lines search it composed of the lines time , lines place , and lines subject , and the terms limited . the theatrical line that composed T

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Duarte Lacerda, José Augusto. "Isolation." Per Musi 24 (December 8, 2023): 1–20. http://dx.doi.org/10.35699/2317-6377.2023.48481.

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The life and work of North American composer Stuart Saunders Smith (1948) have shown features reminiscent of the 19th century philosophical movement known as New England Transcendentalism. Here I discuss how ideas divulged by Transcendentalism and transcendentalist philosophies, in particular oneness, freethinking, anti-materialism, anti-technologism, and silence reflect in Smith’s life stances and compositional process. Based on a belief that oneness binds all living beings via a universal soul, Smith seeks to symbolically unify composer, performer, and audience through the use of silence and

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Dufour, Richard. "Philosophic Silence and the ‘One’ in Plotinus, written by Banner, N." International Journal of the Platonic Tradition 13, no. 1 (2019): 99–102. http://dx.doi.org/10.1163/18725473-12341429.

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Reames, Robin. "Speech in Pursuit of Silence." Philosophy & Rhetoric 55, no. 1 (2022): 32–39. http://dx.doi.org/10.5325/philrhet.55.1.0032.

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ABSTRACT In the West’s Will to Know and its attendant rhetorical forms, speech has been related to silence in primarily three ways. In rhetoric and dialectic, speech pursues speech; in rhetorical education, silence pursues speech; and in sacred, ascetic rhetoric, silence pursues silence. These three relations of speech to silence as a form of knowledge in the Western rhetorical tradition leave a fourth untraversed. Yet to be explored is speech in pursuit of silence. This essay turns to the Buddhist tradition of rhetoric and dialectic to identify a form of knowledge where speech—negation—pursue

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Došen, Ana. "Silent Bodies: Japanese taciturnity and image thinking." Issues in Ethnology and Anthropology 12, no. 1 (2017): 113. http://dx.doi.org/10.21301/eap.v12i1.5.

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A nonverbal transmission and an implicit way of communication are highly encouraged in Japanese society. The reason for this “silence prerogative” is often found in historical facts of lengthy feudal era or in ancient philosophies and religions such as Buddhism and Confucianism and their various concepts which privilege taciturn way of communication. Moreover, the unspoken comprehension is often complemented by the attitude which equates truthfulness with silence. This paper explores the silence as a communicative act in the domain of Japanese art, where the body takes over the place of the la

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Decker, Jason, and Charles Taliaferro. "When Should Philosophers Be Silent?" Philosophy 87, no. 2 (2012): 163–87. http://dx.doi.org/10.1017/s0031819112000034.

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AbstractAre there general precepts governing when philosophers should not conduct inquiry on a given topic? When, if ever, should a philosopher just be silent? In this paper we look at a number of practical, epistemic, and moral arguments for philosophical silence. Some are quite general, and suggest that it is best never to engage in philosophical inquiry, while others are more domain – or context – specific. We argue that these arguments fail to establish their conclusions. We do, however, try to identify and defend several substantive constraints on philosophical dialogue and inquiry. In pr

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Louw, Jaco. "Expanding the literature on philosophical counselling through African hermeneutic philosophy and conversationalism." Arụmarụka: Journal of Conversational Thinking 3, no. 2 (2024): 21–46. http://dx.doi.org/10.4314/ajct.v3i2.2.

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Philosophical counselling, a contemporary movement in practical philosophy, continually expands its discourse by introducing novel philosophical ideas and different traditions. Nevertheless, a conspicuous silence persists regarding the introduction of African philosophies in its discourse. This issue becomes apparent when the question “How might one live?”—a fundamental question that the philosophical counsellor deals with—is adequately investigated. However, its current formulation suffers greatly from a much-needed nuance concerning temporal and contextual awareness. To address and transcend

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Brown, Alexander A. "A Prison Philosopher: A Personal Essay." Religions 14, no. 4 (2023): 492. http://dx.doi.org/10.3390/rel14040492.

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Prison is often thought of as hell behind barbed wire, housing the most nefarious of sorts who have thrown away any inkling of wisdom. Nevertheless, a number of reasons can make prison an ideal place to develop an appreciation for, and put into practice, philosophy, the love of wisdom. I offer a rough characterization of the practice of philosophy in the context of prison. The removal of persons from a world that is comparatively unfettered to a place of silence and solitude can lead to wonder and questioning. I then consider how I, as a prison philosopher, develop questions and reflection aro

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