Journal articles: 'The One (Philosophy)'

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Bencivenga, Ermanno. "Philosophy One and Two." Noûs 21, no. 2 (June 1987): 161. http://dx.doi.org/10.2307/2214912.

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Sugirtharajah, Sharada. "The One and the Many in Radhakrishnan’s and Hick’s Thinking." Expository Times 131, no. 6 (August 20, 2019): 235–46. http://dx.doi.org/10.1177/0014524619866572.

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This essay focuses on two eminent thinkers whose perspectives on religious pluralism have attracted much attention: Sarvepalli Radhakrishnan (1888–1975), a prominent Indian philosopher, statesman and cultural ambassador to the West, interpreting Indian philosophy and religion to a Western audience, and John Hick (1922–2012), a world renowned British theologian and philosopher of religion, known for his contentious views on Christian beliefs and philosophy of religious pluralism. The paper draws attention to some significant convergences and divergences in their thinking on religious pluralism, which can be seen in how they conceptualise the relation between the One and the Many in their writings.

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Tompkins, Gary R. "One Unified Philosophy of Nursing." Nursing Management (Springhouse) 18, no. 11 (November 1987): 15???16. http://dx.doi.org/10.1097/00006247-198711000-00004.

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Wylie, Alison. "Between Philosophy and Archaeology." American Antiquity 50, no. 2 (April 1985): 478–90. http://dx.doi.org/10.2307/280505.

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The journal of the Philosophy of Science Association,Philosophy of Science, celebrates its fiftieth anniversary this year, and in honor of this has reprinted the Table of Contents from its first issue as well as the lead article, “On the Character of Philosophic Problems” by Rudolf Carnap (1984). Carnap's object in this article is to determine just whatphilosophicalproblems in science are. He took this to be a question about what distinguishes the “standpoint” of a philosopher from that of the empirical investigator (1984:6). He begins with the observation that “philosophers have ever declared that their problems lie at a different level from the problems of the empirical sciences . . . the question is, however, where one should seek this level” (1984:5).

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Katz, Jonathan. "The One That Got Away: Leslie's Universes." Dialogue 29, no. 4 (1990): 589–95. http://dx.doi.org/10.1017/s0012217300048290.

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According to the jacket cover, John Leslie's Universes is “the first book by a philosopher on these controversial affairs.” Sadly, I must report, the controversy has gotten the better of his philosophy. Leslie's contribution to this area is merely to see, within the dispute, a narrow window through which to promote his own curious view of extreme axiarchism. This alone would not disturb me, were it not for the apparent disdain with which Leslie depicts views opposed to his own, and his infuriating technique of responding to those critics who fail to see the point of his tremendously contrived examples by dogmatically waving these same examples.

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Alekseeva, Tatiana. "What is political philosophy? Article one." Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 30, no. 3 (2003): 119–57. http://dx.doi.org/10.30570/2078-5089-2003-30-3-119-157.

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Reiff, Mark R. "Twenty-One Statements about Political Philosophy." Teaching Philosophy 41, no. 1 (2018): 65–115. http://dx.doi.org/10.5840/teachphil201832384.

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While the volume of material inspired by Rawls’s reinvigoration of the discipline back in 1971 has still not begun to subside, its significance has been in serious decline for quite some time. New and important work is appearing less and less frequently, while the scope of the work that is appearing is getting smaller and more internal and its practical applications more difficult to discern. The discipline has reached a point of intellectual stagnation, even as real-world events suggest that the need for what political philosophy can provide could not be more critical. What follows then is a set of statements about how I believe that we, as political philosophers, should approach what we do. It contains my view as to what political philosophy should be about, how political philosophy should be done, and how courses in political philosophy should be taught, interlaced with commentary on the current state of the profession.

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Smith, John E. "Philosophy and religion: One central reflection." International Journal for Philosophy of Religion 38, no. 1-3 (December 1995): 103–8. http://dx.doi.org/10.1007/bf01322951.

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Hall, John C. "One surgeon's philosophy of surgical education." American Journal of Surgery 187, no. 4 (April 2004): 486–90. http://dx.doi.org/10.1016/j.amjsurg.2003.12.037.

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Smith, Matthew Noah. "One dogma of philosophy of action." Philosophical Studies 173, no. 8 (December 16, 2015): 2249–66. http://dx.doi.org/10.1007/s11098-015-0608-9.

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Edwards, Mark. "Michael Psellus on Philosophy and Theology." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 1 (June 30, 2021): 81–100. http://dx.doi.org/10.24193/subbto.2021.1.03.

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"This paper explores the use of the terms theologia and philosophia in the philosophic opuscula of Michael Psellus, especially those which are dedicated to the Chaldaean Oracles. It begins with a review of previous pagan and Christian usage, the conclusion of which is that Christians rejected the pagan distinction between theologoi, as inspired conduits of divine truth, from philosophers who interpreted such revelations under the rubric of theologia. For Christians Greek theologoi were mere purveyors of myth; theologia was not a branch of philosophy but the exposition of truths revealed in scripture. Since the revealers were already theologians, and the interpreters were theologoi in their own right, the terms became synonymous when applied to Christian practice. Psellus is on the whole faithful to this tradition, reserving the term theologia for Christian teaching in contrast to philosophy, except in one passage that speaks of the ""philosophy and theology"" of the Chaldaeans. The purpose of this phrase, in which the latter term seems to be epexegetic to the former, is to intimate that even the best theology of the pagans, being ignorant of the biblical revelation, can rise no higher than philosophy. Keywords: Chaldaean Oracles, Opuscula, philosophy, theology, revelation. "

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Havelock, Eric A. "Plato’s Dialogues One by One." International Studies in Philosophy 22, no. 1 (1990): 139–40. http://dx.doi.org/10.5840/intstudphil1990221132.

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Büttner, Kai. "Equinumerosity and One-One Correlatability." Grazer Philosophische Studien 93, no. 1 (March 11, 2016): 152–77. http://dx.doi.org/10.1163/18756735-09301008.

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The author critically examines Wittgenstein’s and Waismann’s objections to the explanation of equinumerosity in terms of one-one correlations. They are right to maintain that the actuality of a one-one correlation is not a necessary condition for equinumerosity. But, contrary to what they claim, the possibility of such a correlation is equivalent with equinumerosity. The author shows how this equivalence can be used to explain the use of ‘just as many’, thereby also responding to Husserl’s objection that this phrase is indefinable. And against all three authors it is argued that there are no semantically relevant equinumerosity criteria besides one-one correlatability.

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Ryding, Erik. "Discussion:The distinction between one-one relation and one-many relation." Theoria 24, no. 1 (February 11, 2008): 48–50. http://dx.doi.org/10.1111/j.1755-2567.1958.tb00400.x.

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Tae-Pyeung Lim. "How should one do Philosophy of Education?" Journal of Educational Idea 22, no. 3 (December 2008): 199–218. http://dx.doi.org/10.17283/jkedi.2008.22.3.199.

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van Fraassen, Bas C. "One hundred and fifty years of philosophy." Topoi 25, no. 1-2 (May 29, 2006): 123–27. http://dx.doi.org/10.1007/s11245-006-0008-z.

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Goddu, André. "Teaching Western Philosophy in Japan—One Experience." MANUSYA 4, no. 3 (2001): 146–55. http://dx.doi.org/10.1163/26659077-00403009.

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Alvis, John. "The Philosopher's Literary Critic." Review of Politics 78, no. 4 (2016): 681–84. http://dx.doi.org/10.1017/s0034670516000620.

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Leon Craig's five books are interrelated by a common approach: Craig writes of philosophic matters juxtaposing them with literary works, or one may reverse the order—whichever way, the exegesis proceeds in tandem. Moreover, he has intertwined the books in a sequential development. One can perceive Craig discovered his fountainhead in Plato. His first book, in 1993, The War Lover: A Study of Plato's “Republic,” has left its genetic pattern upon the next four, Of Philosophers and Kings: Political Philosophy in Shakespeare's “Macbeth” and “King Lear” (2001), The Platonian Leviathan (2010), Philosophy and the Puzzles of “Hamlet” (2014), and his latest, The Philosopher's English King: Shakespeare's “Henriad” as Political Philosophy (2015). In this latest effort, Shakespeare is the philosopher and Henry V the best of Shakespeare's English kings. But you will not appreciate the extent and intricacy of Craig's web unless you recognize that Plato's thought, especially as that thought has been conveyed in The Republic, runs through every filament. To be precise, taking such themes of that dialogue as Socrates's notion of a tripartite human soul, his taxonomy of defective regimes, his all but best regime of “Guardians,” and Socrates's ultimately best constitution, rule by a philosopher become king or king become philosopher, or only somewhat less improbably, a king become an understanding student of a counselor philosopher. Then, best self-government within the individual soul is likewise worked out in The Republic as Craig reads it. To my mind he has read Plato aright.

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Singer, Marcus G. "Moral Issues and Social Problems: The Moral Relevance of Moral Philosophy." Philosophy 60, no. 231 (January 1985): 5–26. http://dx.doi.org/10.1017/s0031819100068169.

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At the beginning of one of his inimitable discourses William James once said, ‘I am only a philosopher, and there is only one thing that a philosopher can be relied on to do, and that is, to contradict other philosophers’.1 In his succeeding discourse James himself departed from this theme. And so shall I. I shall not be contradicting other philosophers—at least not very often. What I aim to do is to take a fresh look at one of the main traditions in American philosophy for insight and illumination on a way of dealing with some of the most serious issues of our time. But before I turn to that, my main theme, I want to pursue for a bit some variations on another, the cultural relevance of philosophy, for, as I view the matter, they are related.

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Wermuth, Camille G. "Multitargeted drugs: the end of the ‘one-target-one-disease’ philosophy?" Drug Discovery Today 9, no. 19 (October 2004): 826–27. http://dx.doi.org/10.1016/s1359-6446(04)03213-1.

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Freimiller, Jane. "The One Page Philosopher." Teaching Philosophy 20, no. 3 (1997): 269–76. http://dx.doi.org/10.5840/teachphil199720331.

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Rashkovsky, Eugene B. "Philosophical Fragments: from Diaries of Recent Years." Voprosy Filosofii, no. 6 (2021): 207–19. http://dx.doi.org/10.21146/0042-8744-2021-6-207-219.

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The paper presents few extracts from the philosophical diaries of Russian historian, philosopher and poet Eugene Rashkovsky during 2017‒2020. The pivotal problems of his diary are connected with three branches of philosophical knowledge: Philosophy of human person, Philosophy of poetry, Philosophy of history. An idea of human spontaneous creative activity (ποιησις) as well as interconnected with it idea of freedom – these both ideas seem to be central theoretical interest of the diaries’ author. Human ποιησις (in the broad approach to this notion) seems to be important field where our feelings, intuitions, reason and praxis interconnected and finding themselves in the main streams and trends of history. “A Study of Poetry” with poetry’s special, non-linear connections of semantic chains, images and rhythms is presented by author as one of hermeneutic keys to philosophical understanding of history. Philosophy of Vladimir Solovyev as well as Pushkin’s and Pasternak’s poetical heritage are the subjects of author’s special interest. A philosophical diary that does not require a scientific apparatus or detailed argumentation is a unique genre. Self-interview genre. Or, as I tried to show in one of my books, the genre of “raising the interlocutor” in oneself. Sure, it also happens that a natural, non-fictional interlocutor can sometimes continue in a casual (or not casual) diary reader. The interview with oneself continues in the reader…

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Hickson, Matthew. "The Necessity of Philosophy in the Exercise Sciences." Philosophies 4, no. 3 (August 7, 2019): 45. http://dx.doi.org/10.3390/philosophies4030045.

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The pervasive and often uncritical acceptance of materialistic philosophical commitments within exercise science is deeply problematic. This commitment to materialism is wrong for several reasons. Among the most important are that it ushers in fallacious metaphysical assumptions regarding the nature of causation and the nature of human beings. These mistaken philosophical commitments are key because the belief that only matter is real severely impedes the exercise scientist’s ability to accurately understand or deal with human beings, whether as subjects of study or as data points to be interpreted. One example of materialist metaphysics is the assertion that all causation is physical- one lever moving another lever, one atom striking another atom, one brain state leading to another (Kretchmer, 2005). In such a world, human life is reduced to action and reaction, stimulus and response and as a result, the human being disappears. As such, a deterministic philosophy is detrimental to kinesiologists’ attempts to interpret and understand human behavior, for a materialistic philosophy, must ignore or explain away human motivation, human freedom and ultimately culture itself. In showing how mistaken these philosophic commitments are, I will focus on the sub-discipline of sport psychology for most examples, as that is the field of exercise science of which I am paradigmatically most familiar. It is also the field, when rightly understood that straddles the “two cultures” in kinesiology (i.e., the sciences and the humanities). In referencing the dangers of the materialistic conception of human beings for sport psychology, I will propose, that the materialist’s account of the natural world, causation and human beings stems from the unjustified and unnecessary rejection by the founders of modern science of the Aristotelian picture of the world (Feser, 2012). One reason that this mechanistic point of view, concerning human reality has gained ground in kinesiology is as a result of a previous philosophic commitment to quantification. As philosopher Doug Anderson (2002) has pointed out, many kinesiologists believe that shifting the discipline in the direction of mathematics and science would result in enhanced academic credibility. Moreover, given the dominance of the scientific narrative in our culture it makes it very difficult for us not to conform to it. That is, as Twietmeyer (2015) argued, kinesiologists do not just reject non-materialistic philosophic conceptions of the field, we are oblivious to their possibility. Therefore, I will propose two things; first, Aristotelian philosophy is a viable alternative to materialistic accounts of nature and causation and second, that Aristotle’s holistic anthropology is an important way to wake kinesiologists from their self-imposed philosophic slumber.

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Aspray, Barnabas. "‘No One Can Serve Two Masters’: The Unity of Philosophy and Theology in Ricœur’s Early Thought." Open Theology 5, no. 1 (January 1, 2019): 320–31. http://dx.doi.org/10.1515/opth-2019-0025.

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Abstract While the French philosopher Paul Ricœur is not usually thought of as an existentialist, during his early career he engaged deeply with existentialist thought, and published two articles on the relationship between existentialism and Christian faith. Ricœur’s attempts to relate philosophy and theology often led to great personal distress, which he occasionally referred to as “controlled schizophrenia,” in which he struggled to remain faithful to both philosophical and theological discourse without compromising one for the sake of the other. This essay first explores the influence of existentialist philosophy on Ricœur before surveying how Ricœur understood existentialism, and how in his view it transforms the relationship between philosophy and theology. It then shows how Ricœur is ultimately able to retain his “dual allegiance” to both discourses through active hope in how the Christian doctrine of creation ex nihilo testifies to their original and final unity.

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Hamacher, Werner, and Julia Ng. "The One Right No One Ever Has." Philosophy Today 61, no. 4 (2017): 947–62. http://dx.doi.org/10.5840/philtoday2017614181.

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DeBruin, Debra A. "Can One Justify Morality To Fooles?" Canadian Journal of Philosophy 25, no. 1 (March 1995): 1–31. http://dx.doi.org/10.1080/00455091.1995.10717402.

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A note of urgency can sometimes be heard, even in otherwise unhurried writers, when they ask for a justification of morality. Unless the ethical life, or (more narrowly) morality, can be justified by philosophy, we shall be open to relativism, amoralism, and disorder. As they often put it: when an amoralist calls ethical considerations in doubt, and suggests that there is no reason to follow the requirements of morality, what can we say to him?Why should one be moral? This question is nearly as old as the discipline of moral philosophy itself; it has been troubling ethicists ever since Glaucon challenged Socrates to disprove that “the life of the unjust man is much better than that of the just.” To find an answer to the question of why one should be moral has been taken to be one of the most fundamental tasks of moral philosophy. And even a casual survey of the history of ethics will reveal that there are many ways of trying to answer the question.

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Campagnolo, Gilles. "Du «spectateur impartial» au «travailleur impartial», un commentaire sur la relation entre philosophie morale et économie politique chez Adam Smith selon Jean Mathiot." Dialogue 50, no. 3 (September 2011): 469–509. http://dx.doi.org/10.1017/s0012217311000515.

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ABSTRACT: As Smith freed moral philosophy from former control bodies (the Church, the state), the Scottish philosopher opened the field for a scientific political economy. In hisAdam Smith. Philosophie et économie(Paris, Presses universitaires de France, 1990, p. 45), Jean Mathiot asked :«Should then one wonder that his [Smith’s] audacious stand became the historical grounding stone for political economy, then bringing recognition as an objectively-grounded field of knowledge?»Mathiot’s text and thought have been little debated to this day; this essay is meant to fill that gap, in particular with regard to the history of Smith’s reception in France. Mathiot sought to understand better the “impartial spectator” using a new character whom he claimed Smith was implicitly sketching, and whom he called “the impartial laborer”. To Mathiot’s mind, from theTheory of moral sentiments(1759) to theWealth of Nations(1776), the link is nothing else than Smith’s own philosophy.

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Piekarski, Michał. "One or many normativities?" Studia Philosophiae Christianae 54, no. 1 (March 29, 2019): 5. http://dx.doi.org/10.21697/2018.54.1.11.

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The aim of the present investigation is to sketch a new approach to analysing normativity. First (§1–2) I locate the problem of normativity in the landscape of contemporary philosophy and focus on the dispute between naturalism and antinaturalism. Then (§3) I discuss the so-called top-down approach to studying normativity, to which I oppose the bottom-up approach inspired by contemporary philosophy of science (§4). I see the integration of these approaches as enabling investigations of normative phenomena that do not reduce them to just one type of normativity (e.g. morality).

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Arieti, James A. "Plato’s Dialogues One by One." Ancient Philosophy 20, no. 2 (2000): 479–84. http://dx.doi.org/10.5840/ancientphil200020243.

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Malcolm, John. "Plato’s Dialogues One by One." Ancient Philosophy 10, no. 1 (1990): 135–37. http://dx.doi.org/10.5840/ancientphil199010143.

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Rabb, J. Douglas. "The Polycentric Perspective: A Canadian Alternative to Rorty." Dialogue 28, no. 1 (1989): 107–16. http://dx.doi.org/10.1017/s0012217300015626.

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Canadian philosopher Rupert C. Lodge (1886–1961) developed a pluralistic or “comparative philosophy” in which he adopted what I shall call the polycentric perspective. The polycentric perspective recognizes that since philosophical discourse, indeed all discourse, is necessarily linear, “of only one dimension”, it follows that no one metaphysical system, no one philosophical perspective, can ever be considered adequate on its own. In this paper I argue that the philosophy of pluralism, the adoption of the polycentric perspective by Lodge and other early Canadian philosophers, can and does serve as an adequate answer and intriguing alternative to Richard Rorty's challenge to Speculative Philosophy in The Consequences of Pragmatism and Philosophy and the Mirror of Nature.

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Moore, A. W. "One World." European Journal of Philosophy 24, no. 4 (December 2016): 934–45. http://dx.doi.org/10.1111/ejop.12201.

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Shakespeare, Karen. "One Army?" Practical Theology 7, no. 2 (June 2014): 96–108. http://dx.doi.org/10.1179/1756073x14z.00000000034.

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Paskins, Barrie. "Philosophy in the Nuclear Age." Royal Institute of Philosophy Lecture Series 22 (September 1987): 95–116. http://dx.doi.org/10.1017/s1358246100003696.

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I have chosen this title to set myself the task of commenting on the practice of philosophy in the light of my work as a philosopher in a university postgraduate department of war studies. I shall begin with some general remarks on how we are to understand ‘philosophy’, then discuss a neglected one-sidedness in the commentary which philosophers have attempted on such topics as the problems of the nuclear age.

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Paskins, Barrie. "Philosophy in the Nuclear Age." Royal Institute of Philosophy Lecture Series 22 (September 1987): 95–116. http://dx.doi.org/10.1017/s0957042x00003692.

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I have chosen this title to set myself the task of commenting on the practice of philosophy in the light of my work as a philosopher in a university postgraduate department of war studies. I shall begin with some general remarks on how we are to understand ‘philosophy’, then discuss a neglected one-sidedness in the commentary which philosophers have attempted on such topics as the problems of the nuclear age.

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Gunnarsson, Logi. "The Philosopher as Pathogenic Agent, Patient, and Therapist: The Case of William James." Royal Institute of Philosophy Supplement 66 (April 9, 2010): 165–86. http://dx.doi.org/10.1017/s1358246109990300.

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One way to understand philosophy as a form of therapy is this: it involves a philosopher who is trying to cure himself. He has been drawn into a certain philosophical frame of mind—the ‘disease’—and has thus infected himself with this illness. Now he is sick and trying to employ philosophy to cure himself. So philosophy is both: the ailment and the cure. And the philosopher is all three: pathogenic agent, patient, and therapist.

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Fajdek, Piotr. "Philosophy of marathon runs." Health Promotion & Physical Activity 10, no. 1 (March 26, 2020): 1–6. http://dx.doi.org/10.5604/01.3001.0014.0492.

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The inquiry concerns the role of philosophy in the modern sport. It brings the heritage of great philosophers closer and emphasizes their relationships with people practicing running. It describes the mental zone of participants in marathon races, their motives and feelings, about the sport. The purpose of this study, was to investigate Does sport and philosophy may have something in common? Two totally different branches at first sight, gives us a chance to have a closer look on themselves. A wider perspective on sport by philosopher, on one hand and on the other, – chance to deep search in the mental zone of the athlete. Surprisingly running and philosophy have a lot in common. Both of branches are recognized as difficult, but results achieved may be very satisfying. In both disciplines patience and commitment is needed, and success comes very slowly. Every man is a philosopher, cause every one of us believes in natural law. We all as a mankind can conclude which kind of life is the best for us. Therefore, many of people decided to consciously engage in physical activity. As a way to enrich their personality, the way to discover their own self. As a way to response to the stresses of everyday life. Below we can find short comparison of two worlds – one which covers human mind, and other human body.

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Clayton, Philip. "Philosophy of Science: What One Needs to Know." Zygon® 32, no. 1 (March 1997): 95–104. http://dx.doi.org/10.1111/0591-2385.731997073.

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Bryson, Anthony, and David Alexander. "The View from the Armchair." Essays in Philosophy 13, no. 1 (2012): 162–82. http://dx.doi.org/10.5840/eip201213110.

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In the last two decades, the greatest threat to armchair philosophy has been the natural kinds approach. On this view, philosophic theorizing should not be obsessed with the ideas of justice, goodness, and truth but should look outward to the world of objects to find these things. And if these things happen to be natural kinds, like kinds of rock or fish for instance, then clearly we should reject the armchair for the lab. The philosopher should leave the office and join the scientist out in the field. Philosophy should become a species of science. We attempt to defend traditional/armchair philosophy by examining Hilary Kornblith’s naturalistic methodological approach to epistemology. Among other things, we argue that Kornblith’s approach leads to some surprising, undesirable results (at least undesirable to the naturalist), one of which is that Kornblith cannot discount epistemic internalism as a viable contender in the search for the nature of knowledge. His methodology actually requires that we take epistemic internalism seriously.

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Kuznetsov, S. "Lambek grammars with one division and one primitive type." Logic Journal of IGPL 20, no. 1 (August 9, 2011): 207–21. http://dx.doi.org/10.1093/jigpal/jzr031.

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Ewegen, S. Montgomery. "Colloquium 4 A Man of No Substance: The Philosopher in Plato’s Gorgias." Proceedings of the Boston Area Colloquium of Ancient Philosophy 33, no. 1 (July 24, 2018): 95–112. http://dx.doi.org/10.1163/22134417-00331p11.

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Abstract At the center of Plato’s Gorgias, the shameless and irascible Callicles offers an attack against philosophy (484c and following). During this attack, he describes philosophy as a pastime fit only for the young which, if practiced beyond the bloom of youth, threatens to render those who practice it politically inept and powerless. Moreover, when taken too far, philosophy provokes the city into stripping the philosopher of all of his rights and property, leaving him with no οὐσία at all (486c). Thus, according to Callicles, far from making one powerful within the city, philosophy ultimately renders one impotent and utterly without substance. In what follows I argue that the Socrates of the Gorgias agrees with this characterization of the philosopher as the one who lacks power and οὐσία. However, whereas Callicles sees such a condition as the most worthless and pitiable sort, Socrates sees it as the unique and singular posture from out of which true philosophical thinking, and true political power, are possible. As I will show, through the course of the Gorgias as a whole, Socrates offers a counter-discourse that presents the philosopher as a powerless person lacking οὐσία who is precisely thereby able to undertake a pursuit of the truth and the good. Phrased otherwise: Socrates takes ignorance understood as lack or powerlessness to be the very condition for the possibility of philosophy and true political power, while showing rhetoric understood as the pretense of wisdom to be an obstruction to these.

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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.

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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.

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Kyrychok, Oleksandr. "“Philosopher” and “Philosophy” in Kyivan Rus’ Written Sources: of the 11-14th centuries. The Need for a new Asking of the “Old” Question." Sententiae 40, no. 1 (April 1, 2021): 6–27. http://dx.doi.org/10.31649/sent40.01.006.

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The author justifies the need to return to an analysis of the meaning of such words as “philosophy” and “philosopher” in the Kyivan Rus’ written sources of the 11th–14th centuries. In the author’s view, this is explained not only by the inaccuracies the earlier research committed but also by the necessity to take contemporary achievements of Byzantine philosophical historiography into account. The author concludes that the preserved Kyivan Rus’ written sources reflect certain Byzantine interpretations of the words “philosopher” and “philosophy” as understood within particular interpretive frameworks: philosophy may refer to a specifically “Christian” or “external” philosophy, presuppose rational or mystical comprehension of divine wisdom, become verbalized or not. Some sources probably espouse an understanding of philosophy as a practice of true life. The word “philosopher” had different connotations, as well. It referred to advisers or officeholders at the court of the Byzantine emperor, wise princes, church intellectuals, connoisseurs of biblical books, etc. The author invalidates the idea that in Kyivan Rus’, there existed a holistic understanding of philosophy and philosophers. Instead, one should interpret these words as having a limited plurality of meanings.

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Kummer, Martin. "Some applications of computable one-one numberings." Archive for Mathematical Logic 30, no. 4 (July 1990): 219–30. http://dx.doi.org/10.1007/bf01792984.

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Watier, Patrick, Matthieu Amat, and Emanuela Mora. "Philosophy, Cultural Philosophy and Sociology." Simmel Studies 22, no. 1 (August 29, 2018): 97–134. http://dx.doi.org/10.7202/1051008ar.

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Every sociology rests on representations that are not explicitly thematised, and are in concordance with an atmosphere and cultural formations. These representations correspond to what Panofsky called a mental habit. which is transferable from one field of activity or thought to another. The essay shows how both the themes of individuality and of Bildung play back on G. Simmel's conception and place of the "social" and, consequently, on his sociological view.

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Kukla, André. "The One World, One Science Argument." British Journal for the Philosophy of Science 59, no. 1 (March 1, 2008): 73–88. http://dx.doi.org/10.1093/bjps/axn001.

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Holland, Nancy J. ""With One Headlight"." Philosophy Today 46, no. 9999 (2002): 28–33. http://dx.doi.org/10.5840/philtoday200246supplement4.

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PAJIN, DUŠAN. "ONE IS ALL." Journal of Chinese Philosophy 19, no. 1 (March 1992): 81–108. http://dx.doi.org/10.1111/j.1540-6253.1992.tb00112.x.

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O’Brien, Denis. "One Man’s Parmenides." International Journal of the Platonic Tradition 7, no. 1 (2013): 108–19. http://dx.doi.org/10.1163/18725473-12341252.

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Pajin, Dušan. "One is All." Journal of Chinese Philosophy 19, no. 1 (February 10, 1992): 81–108. http://dx.doi.org/10.1163/15406253-01901005.

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Journal articles on the topic 'The One (Philosophy)'

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