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Journal articles on the topic 'Theory (Philosophy)'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Han, Kwangtaek. "Aporias of Habermas’s Political Philosophy." Criticism and Theory Society of Korea 28, no. 2 (June 30, 2023): 363–93. http://dx.doi.org/10.19116/theory.2023.28.2.363.

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The aim of this essay is to critically examine the aporias in Jürgen Habermas’s concept of “universal consensus,” which has played a central role in the discussion of deliberative democracy. The first section analyzes the constitutive lacuna and exception, the fundamental dilemma in political ontology that impede the realization of practical universal consensus due to the enduring and irreconcilable political conflicts embedded in democratic conditions and contexts. The second section delves into the fallacy of universal consensus and its psychoanalytic significance, illuminating how Lacanian notion of fantasy constructs illusory plenitude, manipulates causality, and validates the substantive pursuit of elusive substance. Drawing upon Immanuel Kant’s notion of aesthetic consensus and common sense, which posit an imaginary common consensus shaped by affective reactions, the following section serves to examine an intersection between Kantian aesthetics and the conceptual and practical aporias of Habermas’s philosophical and political notion. Lastly, this essay concludes by suggesting affective hegemony as a new framework for comprehending the intricate dynamics of modern affective politics.

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2

Park, Youngjin. "Lacan and Badiou: Philosophy and Antiphilosophy." Criticism and Theory Society of Korea 28, no. 3 (October 31, 2023): 29–53. http://dx.doi.org/10.19116/theory.2023.28.3.29.

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This article attempts to shed light upon the relationship between Jacques Lacan and Alain Badiou from the perspective of philosophy and antiphilosophy. According to Badiou, the history of Western thought is constituted by the ceaseless dialogue between philosophy and antiphilosophy. It is well-known that Badiou elaborated on his philosophy through the critical dialogue with Lacanian psychoanalysis. In Lacan: Anti-Philosophy 3, Badiou addresses Lacan through the lens of antiphilosophy. According to Badiou, Lacanian antiphilosophy deposes the authority of philosophical truth, discloses the philosophical operation, and presents his analytic act against the philosophical operation. However, Lacan himself used the term “antiphilosophy” only twice in his entire intellectual itinerary. Moreover, he did not leave any systematic discussion about his antiphilosophy. How can one address Lacan’s position regarding philosophy and antiphilosophy, then? This article engages with this question. The author first reviews the main points of Lacanian antiphilosophy as presented by Badiou, classifies Lacan’s extensive and inconsistent comments on philosophy, and shows how Lacan and Badiou have an interlaced relationship, which cannot be reduced to the simple antagonism “philosophy vs. antiphilosophy.” This will not only serve as a critical reading of the Badiouian version of Lacanian antiphilosophy but also contribute to the exploration of the relationship between Lacan and Badiou, philosophy and antiphilosophy.

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Mol, Annemarie, and Ada Jaarsma. "Empirical Philosophy and Eating in Theory." Symposium 27, no. 1 (2023): 189–211. http://dx.doi.org/10.5840/symposium202327110.

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This interview, conducted over email, is an exchange between Annemarie Mol, a philosopher and Professor of Anthropology of the Body at the University of Amsterdam, and Ada Jaarsma, associate editor of Symposium. While the questions reflect Jaarsma’s interests in Mol’s account of “empirical philosophy” and its import for contemporary Continental philosophy, Mol’s responses raise questions, in turn, about how phrases like “Continental philosophy” betray geographical and canonical presumptions. Reflecting on the import of wonder, of reading, of intervening in philosophy’s set tropes, and of decentring the subject, Mol draws readers into an array of ways to reconsider the cultural repertoires and social realities by which philosophical activities take place.

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Park, Moonjung. "The biopolitics of ‘Italian theory’ and ‘community’ discourses: Focusing on Agamben and Esposito." Criticism and Theory Society of Korea 28, no. 2 (June 30, 2023): 171–92. http://dx.doi.org/10.19116/theory.2023.28.2.171.

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Esposito’s “immune paradigm” and Agamben’s concepts of “Homo sacer” and “biosecurity” have gained increasing attention in the wake of the coronavirus 2019 pandemic. The biopolitics presented by these Italian philosophers has been discussed actively on a global scale and not merely in the Italian context. This study aims to examine whether Agamben and Esposito’s discourse on community can be universalized. Agamben and Esposito represent the individuality and non-mainstreamness of Italian philosophy, called “Italian theory,” which Negri visualized in The Italian Difference in 2005. This is different from the so-called European universal philosophy. To this end, this study examines the individuality and non-mainstreamness of Italian philosophy in the construction of modern philosophy as well as the boundaries and characteristics of what is now known as “Italian theory.” It further discusses the ways in which Agamben and Esposito’s collective discourse, which represents it, has been discussed on a global scale.

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Delpierre, Maxime. "Philosophie / Philosophy." Studia Islamica 115, no. 2-3 (December 21, 2020): 272–78. http://dx.doi.org/10.1163/19585705-12341429.

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6

Fortino, Mirella. "Philosophie, connaissance et nouvelle histoire des sciences." Revue des questions scientifiques 190, no. 1-2 (January 1, 2019): 83–98. http://dx.doi.org/10.14428/qs.v190i1-2.69453.

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Expression de l’esprit positiviste, la pensée du philosophe et historien des sciences Abel Rey est caractérisée par « l’affirmation philosophique de l’histoire des sciences ». L’histoire des sciences, selon Rey, n’est pas érudition, ni histoire événementielle, mais philosophie. Bien loin de réduire toutefois la philosophie à la science, il s’agit, selon la nouvelle perspective critique de Rey, de considérer que « la théorie de la connaissance ne peut sortir que de son histoire ». Dans cet article, nous aimerions souligner que la liaison étroite, que Rey a défendu, entre la philosophie et l’histoire des sciences comme histoire de la raison humaine et fait de civilisation promeut une valeur pédagogique et se traduit, donc, en humanisme. * * * As an expression of the positivist spirit, the thinking of the philosopher and science historian, Abel Rey, is characterized by “the philosophical affirmation of the history of science”. The history of science, according to Rey, does not stem from erudition, nor event-driven history, but from philosophy. Far from reducing philosophy to science, however, according to Rey’s new critical perspective, it is a matter of considering that “the theory of knowledge can only emerge from its history”. In this article, we would like to draw attention to the fact that the strong connection, which Rey upheld, between philosophy and the history of science as the history of human reason and a result of civilization, promotes pedagogical value and thus translates into humanism.

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7

Lee, Taek-Gwang. "Critical Theory in the Age of Big Data." Criticism and Theory Society of Korea 27, no. 3 (October 31, 2022): 241–60. http://dx.doi.org/10.19116/theory.2022.27.3.241.

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This essay discusses the rise of neoliberalism and globalization and its effects on the reconstruction of critical theory. This consideration will be about how the desire for critical theory, or the desiring critique, could intervene in the cognitive or surveillance capitalism phase based on big data technology. For this purpose, I will clarify the fact that the revival of critical theory should be the reconsideration of French philosophy (or French theory) and its political foundation since the 1950s. The vital link between critical theory and political conjunctures is revealed in the CIA’s report on French philosophy in the 1980s. The failure of radical French philosophy led to the decline of intellectuals and the reification of critical theory. I will relate this situation to the advent of cognitive or surveillance capitalism and its changed mode of accumulation. My conclusion will focus on the role of critical theory in understanding the function of big data capitalism and imposing its political implication on the celebration of technological advances.

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8

Costa, Marcos Roberto Nunes, and Ricardo Evangelista Brandão. "The Theory of Creation, according to Saint Augustine." Revista Ágora Filosófica 7, no. 1 (November 29, 2007): 7–26. http://dx.doi.org/10.25247/p1982-999x.2007.v7n1.p7-26.

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We know backwards that in olden times Saint Augustin was aManiqueism partisan thus as the Neo-Platonism philosophic line and adopt thecosmology on both lines of thought consequently. After his conversion to theChristians he has heed the creation ex nihilo thesis making use of the GenesisWrit Book towards a revelational foundation and Plotoninean Neo-Platonismphilosophy looking to a philosophic foundation on mentioned thesis. Augustinwas not the first to comment about the ex nihilo creation even thus the best onewho justified in a such manner in philosophy as it infoldness along hisantimaniqueans collision in his works during the Cassian philosophic seclusion.Besides make use of several Neo-Platonism philosophy principles he away fromand refuted them when there was a struggle with the Bible Revelation.

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9

Rodowick, David N. "Of which we cannot speak … Philosophy and the humanities." ZMK Zeitschrift für Medien- und Kulturforschung 2/2/2011: Medien des Rechts 2, no. 2 (2011): 9–22. http://dx.doi.org/10.28937/1000106337.

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Philosophie und Geisteswissenschaften finden in Bezug auf Theorie kaum eine gemeinsame Gesprächsgrundlage. Der Beitrag zeigt, dass der späte Wittgenstein ebenfalls »Theorie« hinterfragt, dies aber als eine Weise begreift, den Dialog zwischen Philosophie und Geisteswissenschaft wiederherzustellen. Wittgenstein zielt in seinen Philosophischen Untersuchungen nicht – wie in der Analytischen Philosophie üblich – auf Gewissheit, sondern sucht Wege, die Philosophie zu Fragen des menschlichen Verstehens und Interpretierens zurückzuführen. </br></br>Philosophy and the humanities have not found much common ground for conversation in theory. I argue that the late Wittgenstein also questions »theory« but as a way of restoring a dialogue between philosophy and the humanities. Wittgenstein aimed his not at the quest for certainty, so characteristic of the history of analytic philosophy, but rather at ways for returning philosophy to questions of human understanding and interpretation through ethical questioning.

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10

Von Eggers, Nicolai. "Lived Ontologies." Symposium 24, no. 2 (2020): 100–123. http://dx.doi.org/10.5840/symposium202024214.

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In this article, I analyze the relation between ontology and practical philosophy in Cicero’s work and the role Hellenistic philosophy plays within the work of Giorgio Agamben. I discuss the relation between life and ontology, between philosophy as a guide to living and philosophy as the study of being. Unlike philosophers who treat Hellenistic philosophy as a form of therapy (Nussbaum, Foucault, Hadot), I show how Agamben interprets Hellenistic philosophy as oppressive by turning the theory of being into an injunction of having-to-be. For Agamben, every philosophy implies a certain form of life, and it is thus impossible to distinguish between ontology and living. The aim of philosophy, therefore, is not to be therapeutic but rather to develop an ontology that will allow for humanity to live without oppression. Through a detailed reading of Cicero’s concept of “nature,” I develop the reading and critique of Cicero suggested by Agamben.Cet article analyse la relation entre l’ontologie et la philosophie pratique dans l’oeuvre de Cicéron et le rôle joué par la philosophie hellénistique dans l’oeuvre de Giorgio Agamben. Il discute la relation entre la vie et l’ontologie, entre la philosophie comme guide de savoir-vivre et la philosophie comme étude de l’être. Contrairement aux philosophes qui traitent la philosophie hellénistique comme une forme de thérapie (Nussbaum, Foucault, Hadot), je montre que Agamben interprète la philosophie hellénistique comme essentielle-ment oppressive en transformant la théorie de l'être en une injonction normative de devoir-être. Pour Agamben, toute philosophie implique une certaine forme de vie, rendant alors la distinction entre l’ontologie et la vie impossible. Ainsi, le but de la philosophie n'est pas d’être thérapeutique mais plutôt de développer une ontologie qui permettra à l’humanité de vivre sans oppression. Par une lecture du concept de la « nature » de Cicéron, je développe l’interprétation et la critique de Cicéron proposé par Agamben.

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11

Reginster. "Philosophy, Psychology, and Theory." Journal of Nietzsche Studies 49, no. 2 (2018): 260. http://dx.doi.org/10.5325/jnietstud.49.2.0260.

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12

Freeland, Cynthia A., Richard Allen, and Murray Smith. "Film Theory and Philosophy." Philosophical Review 109, no. 1 (January 2000): 144. http://dx.doi.org/10.2307/2693575.

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13

Sullivan, Kevin. "Critical Theory and Philosophy." Radical Philosophy Review of Books 4, no. 4 (1991): 62–63. http://dx.doi.org/10.5840/radphilrevbooks1991416.

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14

Freeland, C. A. "FILM THEORY AND PHILOSOPHY." Philosophical Review 109, no. 1 (January 1, 2000): 144–47. http://dx.doi.org/10.1215/00318108-109-1-144.

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15

AIZAWA, KENNETH. "Philosophy and Connectionist Theory." Mind & Language 7, no. 3 (September 1992): 286–97. http://dx.doi.org/10.1111/j.1468-0017.1992.tb00209.x.

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16

Bruin, Boudewijn de. "Game Theory in Philosophy." Topoi 24, no. 2 (September 2005): 197–208. http://dx.doi.org/10.1007/s11245-005-5055-3.

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17

Guseynov, Abdusalam A. "Philosophy: history and theory." Studies in East European Thought 68, no. 2-3 (June 27, 2016): 107–17. http://dx.doi.org/10.1007/s11212-016-9251-z.

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18

Siebers, Johan. "Philosophy as communication theory." Sign Systems Studies 48, no. 1 (June 30, 2020): 146–58. http://dx.doi.org/10.12697/sss.2020.48.1.08.

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There has been comparatively little attention for the fundamental ontology of communication in recent philosophy. Nevertheless, from classical metaphysical accounts of relationality and communal being to the analysis of intersubjectivity in phenomenology and to concrete existence as understood by process philosophy, the communicative structure of the act of being has been, if not explicitly then implicitly, a perennial component of metaphysical reflection. Communication theory can be conceived in such a way that it takes this ontological dimension into account. The ramifications of connecting being to communication in this way are explored in discussion with the conceptualizations of communication in integrationism and biosemiotics. An interpretation of Gabriel Marcel’s existential analysis of “my life” is used to show what philosophy as communication theory (in the strong sense of the notion elaborated here) might look like.

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19

Sankowski, Edward, Richard Allen, and Murray Smith. "Film Theory and Philosophy." Journal of Aesthetic Education 34, no. 2 (2000): 116. http://dx.doi.org/10.2307/3333583.

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20

Rennie, Bryan. "The History (and Philosophy) of Religions." Studies in Religion/Sciences Religieuses 41, no. 1 (March 2012): 24–32. http://dx.doi.org/10.1177/0008429811430055.

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In a paper given at a Roundtable at the American Academy of Religion (AAR) National Annual Conference in Montreal in November of 2009, jointly organized by the North American Association for the Study of Religion and the Critical Theory and Discourses in Religion Group of the AAR, I argued for the ineluctably philosophical nature of what is most commonly called ‘method and theory in the study of religion.’ That paper ( Rennie, 2010 ) also argues that what is conventionally referred to as ‘philosophy of religion’ does not, strictly speaking, warrant that name since it is in fact a form of theology that utilizes philosophical methodologies to consider principally, if not exclusively, Christian concerns. I also argued that a philosophy of religion(s) constituted along the lines of the philosophy of science would be a potential improvement in both ‘philosophy of religion’ and ‘method and theory in the study of religion.’ In this paper I would like to consider—with the help of a closer look at contemporary philosophy of science—precisely what a reconstituted history (and philosophy) of religions might look like, how it might differ from current scholarship, and what it might achieve. Dans une communication donnée lors d’une table ronde à l’American Academy of Religion (AAR) National Annual Conference à Montréal en novembre 2009, organisée conjointement par le North American Association for the Study of Religion et le groupe de Critical Theory and Discourses in Religion de l’AAR, j’avais argué la nature inéluctablement philosophique de ce qui est couramment appelé « Method and Theory in the Study of Religion ». Cet article ( Rennie, 2010 ) soutient également la thèse que ce qu’on appelle couramment « Philosophie de la religion » ne correspond pas stricto sensu à ce qu’une telle dénomination recouvre puisqu’il s’agit en fait d’une forme de théologie recourant à des méthodes philosophiques pour envisager des préoccupations principalement, sinon exclusivement, chrétiennes. Je soutiens aussi qu’une philosophie des religions constituée à partir des lignes de force de la philosophie des sciences pourrait apporter une amélioration potentielle de la philosophie de la religion, de la méthode et de la théorie dans l’étude des religions. Dans cet article, j’aimerais examiner précisément —par le biais des apports de la philosophie des sciences contemporaine— ce à quoi l’histoire (et la philosophie) des religions pourrait ressembler, les termes dans lesquels elle se distinguerait des approches actuelles et ce à quoi nous pourrions ainsi aspirer.

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Han, Kwangtaek. "Pandemic and Face: The Blind Spots and Limits of Agamben’s Political Philosophy." Criticism and Theory Society of Korea 27, no. 2 (June 30, 2022): 175–99. http://dx.doi.org/10.19116/theory.2022.27.2.175.

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The purpose of this paper is to examine the blind spots and limits of Giorgio Agamben’s political philosophy, which were recognized in a series of debates caused by himself during the COVID-19 pandemic situation. The controversy was brought about by the core concepts of Agamben’s political philosophy. He criticized the government-led containment measures and quarantine guidelines as deriving individual citizens of their right of freedom. The problem underlying his concepts is that he only focuses on the abstract conceptual universality of humanity and politics, ignoring their historical conditions and contexts. Moreover, he employs the politico-philosophical significance of particular historical events as a tool for philosophical abstraction. He also disregards the various factors and causes by which the COVID-19 pandemic is conditioned and contextualized, failing to overcome the dichotomy of domination and oppression. As a consequence, he cannot recognize or explain the various and complex problems with regard to the working of state power. In particular, the concept of face is predicated upon the universal and abstract concept of politics itself, which proves the blind spots and limits of Agamben’s humanism and reductionism.

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22

Kurbanova, L. A. "IMPLICATIONS OF ELITE EDUCATION THEORY ON SOCIAL PROCESSES." American Journal Of Social Sciences And Humanity Research 03, no. 02 (February 1, 2023): 40–44. http://dx.doi.org/10.37547/ajsshr/volume03issue02-07.

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At the core of the “elite education philosophy” is the idea of “selectivity” formed in the course of historical development. The criterion of “philosophy of selectivity” was defined by Plato in the IV century BC and reads as follows: “Philosophy is not inherent in the crowd” (State, 494 a). In the XX century, N.A. Berdyaev, while developing this tradition, in his book “The Kingdom of Spirituality and the Kingdom of the Stubborn’, touched upon the problem of the philosophy of choice and wrote: There are two kinds of philosophy - the philosophy of values and the philosophy of profit. Value means quality, and in practice the philosophy of quantity prevails. This article discusses this.

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23

Baek, Jong-Ryun. "Derrida’s Critique of Vegetarianism and the Ethics of Ecofeminist Contextual Vegetarianism." Criticism and Theory Society of Korea 29, no. 2 (June 30, 2024): 53–85. http://dx.doi.org/10.19116/theory.2024.29.2.53.

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This article aims to interpret the implications of the critique of vegetarianism in Derrida’s animal philosophy and to consider it alongside the contextual vegetarian/vegan ethics of ecofeminism in order to propose a new vegetarian ethics that is constantly renewed through critical dialogues. In the current trend of the posthuman or animal turn in the humanities and social sciences at home and abroad, Derrida’s late philosophy of the animal has attracted attention in that it strongly criticizes the anthropocentrism of existing Western philosophy and sharply problematizes the limit and relations between the human and the animal. However, Derrida’s “ambiguous” stance on vegetarianism, a practice that resists meat eating as the most common form of human-animal relationship in modern urban society, is little known in Korea. By introducing Derrida’s position on vegetarianism and the critical dialogues surrounding it, this article argues for a move away from the rule-based and universalist ethics that dominate academic discussions on the topic in Korea. It also seeks to provide a richer theoretical foundation for vegetarianism as a practice that puts the brakes on the global capitalist system that exhausts the lives of humans and nonhuman animals alike, through a connection to ecofeminist ethics that emphasizes the importance of context. In doing so, this study would go a step further than repeating the familiar and valid argument that vegetarianism is not an obligation, and argue that, at least in the specific context of the here and now, practicing vegetarianism as much as possible is “eating well.”

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Lee, Jae-seong. "From Aesthetics of Postmodern Ethics to Buddhist Philosophy: Deepening the Vision of Nonduality." Criticism and Theory Society of Korea 25, no. 3 (October 30, 2020): 175–94. http://dx.doi.org/10.19116/theory.2020.25.3.175.

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25

ZINKERNAGEL, Henrik. "The Philosophy behind Quantum Gravity." THEORIA 21, no. 3 (September 6, 2006): 295–312. http://dx.doi.org/10.1387/theoria.522.

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This paper investigates some of the philosophical and conceptual issues raised by the search for a quantum theory of gravity. It is critically discussed whether such a theory is necessary in the first place, and how much would be accomplished if it is eventually constructed. I argue that the motivations behind, and expectations to, a theory of quantum gravity are entangled with central themes in the philosophy of science, in particular unification, reductionism, and the interpretation of quantum mechanics. I further argue that there are —contrary to claims made on behalf of string theory— no good reasons to think that a quantum theory of gravity, if constructed, will provide a theory of everything, that is, a fundamental theory from which all physics in principle can be derived.

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Frølund, Sune. "Teori-praksis-distinktionen og pædagogisk filosofi." Studier i Pædagogisk Filosofi 2, no. 2 (January 13, 2014): 34. http://dx.doi.org/10.7146/spf.v2i2.15447.

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Educational philosopher Wilfred Carr claims that the formation of philosophy of education in accordance with the theory-centered paradigm of modernist philosophy is responsible for the miserable fact that educational practitioners take no interest in philosophy of education. A real contemporary philosophy of education, Carr suggests, would give up theory and the “foundationalist” idea of seeking a firm ground for practice outside of practice. The paper, firstly, takes up Carr’s debate with Paul Hirst on Carr’s notion of philosophy of education, and, secondly, moves on to inquire the interpretation of Aristotle’s practical philosophy by Hans-Georg Gadamer, whom Carr refers to. Finally, the paper outlines some merits of Gadamer’s hermeneutics that philosophy of education should adapt

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27

Nordmann, Alfred. "How to Make Peace – Alexander Kluge‘s Philosophy of Technology." Semiotic studies 4, no. 2 (July 7, 2024): 8–18. http://dx.doi.org/10.18287/2782-2966-2024-4-2-8-18.

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Alexander Kluge does not call himself a philosopher, yet his artistic work, filmmaking, and journalism reveal significant ideas related to the philosophy of technology. This paper offers an introduction to the philosophy of Kluge, our contemporary, through the prism of Jürgen Habermas's ideas. They both develop approaches of the Frankfurt School. Habermas develops a critical theory of discourse and communicative reason. Kluge develops a critical theory of feeling and instrumental reason.

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Gabel, Isabel. "From evolutionary theory to philosophy of history." History of the Human Sciences 31, no. 1 (December 27, 2017): 3–18. http://dx.doi.org/10.1177/0952695117741042.

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Well into the 1940s, many French biologists rejected both Mendelian genetics and Darwinism in favour of neo-transformism, the claim that evolution proceeds by the inheritance of acquired characteristics. In 1931 the zoologist Maurice Caullery published Le Problème d’évolution, arguing that, while Lamarckian mechanisms could not be demonstrated in the present, they had nevertheless operated in the past. It was in this context that Raymond Aron expressed anxiety about the relationship between biology, history, and human autonomy in his 1938 Introduction à la philosophie de l’histoire: essai sur les limites de l’objectivité historique, in which he rejected both neo-Kantian and biological accounts of human history. Aron aspired to a philosophy of history that could explain the dual nature of human existence as fundamentally rooted in the biological, and at the same time, as a radical transcendence of natural law. I argue that Aron’s encounter with evolutionary theory at this moment of epistemic crisis in evolutionary theory was crucial to the formation of his philosophy of history, and moreover that this case study demonstrates the importance of moving beyond the methodological divisions between intellectual history and history of science.

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Gabrielyan, Oleg A., and Dmitry V. Garbuzov. "Philosophy as theory and practice: history, substance and prospects." Вестник Пермского университета. Философия. Психология. Социология, no. 4 (2023): 469–81. http://dx.doi.org/10.17072/2078-7898/2023-4-469-481.

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The article considers philosophy as a special mode of perception-awareness of the human psyche and a form of cognitive activity. Its structure and main directions of updating are revealed. The result of philosophical thinking and experience is theoretical knowledge, on the one hand, and practical activity, on the other hand. The definition of the classical philosophical tradition (metaphysics) and the reasons for its crisis are given. The criticism of the classical philosophical tradition in modern philosophy and its results are analyzed. All lines of philosophizing that deploy the basic model of philosophical thinking and the forms and modes of cognitive activity associated with it formed the classical philosophical tradition. Separate schools and areas of philosophy developed different possibilities and structures of this way of thinking and perception-awareness. A feature of the modern stage of philosophy is that the cognitive theoretical resources of this way of thinking and the mode of cognitive activity have already been realized to a great extent. The creative field of philosophy is not so much the creation of new theoretical constructions, but the practical application of existing ones, involving their operationalization and modification for specific problems. Based on the findings, the specifics of philosophical theory and practice in the modern world are determined. The place and status of the philosopher in previous historical epochs and in the modern world is analyzed. The practical role of philosophy in the modern worlds of everyday life and the global world is determined. It is concluded that philosophers today, if they want to remain relevant and not fall out of modernity into a kind of «bookish eternity», not only can, but must not only cognize reality, but also change it. The role of the Department of Philosophy at the modern university and within the educational system is analyzed. A number of basic provisions are formulated that can and should guide the staff of the Department of Philosophy in their current work.

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Ananieva, Alina. "Bernard Williams as a political philosopher (analysis of the current state of foreign and Russian research)." Polylogos 6, no. 1 (19) (2022): 0. http://dx.doi.org/10.18254/s258770110017971-0.

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The article examines in detail the current state of foreign and Russian studies on the political theory of the famous British philosopher Bernard Williams. The history of the study of this theory is short and is actively developing at the present time, since the political and philosophical ideas of Williams for a long time remained in the shadow of his moral philosophy. The key themes of Williams 'political philosophy were the problem of self-determination of political philosophy, the relationship between the arguments of political moralism and political realism, the role of historical knowledge in political theory, in accordance with which the existing research areas of Williams' political ideas should be considered in the context of modern political philosophy.

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Chimakonam, Jonathan Okeke. "What Is Conversational Philosophy? A Prescription of a New Theory and Method of Philosophising, in and Beyond African Philosophy." Phronimon 18 (January 17, 2018): 115–30. http://dx.doi.org/10.25159/2413-3086/2874.

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In this paper I discuss the meaning of the theory of conversational philosophy. I show that its background inspiration is derived from an under-explored African notion of relationship or communion or interdependence. I argue that conversational philosophy forms a theoretic framework on which most ethical, metaphysical and epistemological discourses in African philosophyâ€”and by African philosophersâ€”could be grounded. I call this framework the method of conversationalism. I unveil some of its basic principles and show its significance in and beyond African philosophy.

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HJ, Ribeiro. "Wittgenstein’s Ignorance of Argumentation Theory and Toulmin’s Rehabilitation of Wittgenstein." Philosophy International Journal 7, no. 2 (April 1, 2024): 1–5. http://dx.doi.org/10.23880/phij-16000326.

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The author- following his own research on the subject- argues that Wittgenstein ignores argumentation theory and in general, the problems of rhetoric and argumentation. From this point of view, he frames Stephen Toulmin’s reading of Wittgenstein, arguing that the British philosopher- who was a student of the Austrian- advocates precisely the same thesis. He explains that this happens in a very peculiar (rhetorical) context on Toulmin’s part; a context in which, in essence, Wittgenstein’s philosophy is being rehabilitated.

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MH, Mitias. "Roots of the Crisis of Ethical Theory." Philosophy International Journal 6, no. 1 (January 3, 2023): 1–16. http://dx.doi.org/10.23880/phij-16000290.

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This essay is an analytical, critical, and evaluative exploration of the roots of the crisis of ethical theory. By crisis, the author means a state of inner separation or alienation. In what sense is ethical theory separated or alienated from itself? What is the self from which it is alienated? The thesis the author defends is that the crisis of ethical theory is embedded in the crisis of philosophy, the crisis of philosophy is embedded in the crisis of culture, and the crisis of culture is embedded in the growth and development of modernity. A theory is in crisis when it is alienated from its function. A theory’s reason for being is its function. Thus, an understanding of this kind of crisis should be attained in the context in which it has taken place, viz., the crisis of philosophy and the crisis of culture. This is based on the assumption that ethical theory is an integral part of philosophy and philosophy is an integral part of culture.

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Jacobsen, Jørn. "Philosophy, Theory and Criminal Law." Jurisprudence 5, no. 1 (July 8, 2014): 209–16. http://dx.doi.org/10.5235/20403313.5.1.209.

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Ferreira, Giorgio Gonçalves. "Distinction Theory in Descartes' Philosophy." Mediaevalia Textos e estudos 37 (2018): 215–34. http://dx.doi.org/10.21747/21836884/med37a10.

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The aim of this article is to think the theory of distinctions in the philosophy of Descartes, and, from this theory, to make considerations to subjects related to Cartesian metaphysics. In this way, in the first instance, the article deals with the difference between the procedures of exclusion and abstraction, since it is a crucial difference to understand the real distinction as it is thought by Descartes. In the sequence the discussion is directed towards the real distinction, at which point, in addition to the definition and functioning of the real distinction, its conflict with the substantial union is raised. In a third, the article addresses the modal distinction and its relation with the philosophy of Francisco Suárez. Finally, it enters into the theme of the distinction of reason. At this point, the article seeks to clarify difficulties presents in the philosophy of Descartes and that concern the relations between distinction of reason, formal distinction, distinctio rationis ratiocinantis and distinctio rationis ratiocinatae.

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M O’Reilly, Barry. "The Philosophy of Residuality Theory." Procedia Computer Science 184 (2021): 809–16. http://dx.doi.org/10.1016/j.procs.2021.03.101.

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Nicklis, Werner S. "Between Philosophy and Educational Theory." Philosophy and History 24, no. 1 (1991): 4. http://dx.doi.org/10.5840/philhist1991241/235.

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Warren, Mark E. "What Is Political Theory/Philosophy?" PS: Political Science and Politics 22, no. 3 (September 1989): 606. http://dx.doi.org/10.2307/419629.

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Walstad, Allan. "Philosophy of Physics: Quantum Theory." American Journal of Physics 87, no. 11 (November 2019): 939–40. http://dx.doi.org/10.1119/1.5121386.

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Furst, Lyndon G. "Theory, Philosophy, and Descriptive Research." Journal of Research on Christian Education 13, no. 2 (September 2004): 145–47. http://dx.doi.org/10.1080/10656210409484966.

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Wolfson, Robert J. "Philosophy, Economics and Capital Theory." Philosophy of the Social Sciences 17, no. 4 (December 1987): 501–14. http://dx.doi.org/10.1177/004839318701700404.

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Rosenberg, Alexander. "Economic theory as political philosophy." Social Science Journal 36, no. 4 (December 1, 1999): 575–87. http://dx.doi.org/10.1016/s0362-3319(99)00039-7.

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Thomas, Huw. "Analytical philosophy and planning theory." Planning Outlook 28, no. 2 (January 1985): 55–59. http://dx.doi.org/10.1080/00320718508711744.

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Smith, Vardaman R. "Economic theory and natural philosophy." Journal of Economic Behavior & Organization 25, no. 3 (December 1994): 477–80. http://dx.doi.org/10.1016/0167-2681(94)90113-9.

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Bussey, Peter J. "Philosophy of physics: quantum theory." Contemporary Physics 60, no. 2 (April 3, 2019): 195–96. http://dx.doi.org/10.1080/00107514.2019.1621948.

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Sucarrat, Genaro. "Econometric reduction theory and philosophy." Journal of Economic Methodology 17, no. 1 (March 2010): 53–75. http://dx.doi.org/10.1080/13501780903528978.

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Hayes, Linda J. "Theory and philosophy: Future directions." Behavior Analyst 36, no. 2 (October 2013): 373–74. http://dx.doi.org/10.1007/bf03392321.

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Erickson, Helen L. "Philosophy and Theory of Holism." Nursing Clinics of North America 42, no. 2 (June 2007): 139–63. http://dx.doi.org/10.1016/j.cnur.2007.03.001.

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Woleński, Jan. "Theory or philosophy of law?" Ruch Prawniczy, Ekonomiczny i Socjologiczny 85, no. 2 (June 30, 2023): 7–16. http://dx.doi.org/10.14746/rpeis.2023.85.2.02.

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The article discusses the theory of law in terms of the extent to which it is part of jurisprudence, on the one hand, and a philosophical pursuit, on the other. The question is explored considering the historical development of the legal sciences and the situation of Polish theory of law in the latter half of the twentieth century. Also, the author relies on the analysis of selected theoreticallegal concepts, notably the so-called multiplane theory of law and the views thought of Zygmunt Ziembiński. The conclusions suggest that philosophy is inevitable in jurisprudence.

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Warren, Mark E. "What Is Political Theory/Philosophy?" PS: Political Science & Politics 22, no. 03 (September 1989): 606–12. http://dx.doi.org/10.1017/s1049096500031115.

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