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Lieberman, Carole. "The Existentialist “School” of Thought: Existentialism and Education". Clearing House: A Journal of Educational Strategies, Issues and Ideas 58, n.º 7 (marzo de 1985): 322–26. http://dx.doi.org/10.1080/00098655.1985.9955573.
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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, n.º 1 (1 de enero de 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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Hossain, Md Amir. "The Impact of Existentialism in Shakespeare’s Hamlet". Journal of English Language and Literature 3, n.º 1 (28 de febrero de 2014): 205–12. http://dx.doi.org/10.17722/jell.v3i1.40.
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This article attempts to treat Shakespeare as existentialism’s prolific precursor, as a writer who focuses on existentialist ideas in his own distinctive theatrical and poetic terms long before they were fully developed in the philosophical and literary terms of the 20th century. The plays of Shakespeare and existentialist philosophy are equally fascinated by issues such as authenticity and in-authenticity, freedom of thought, being and nothingness, authenticity, freedom, and self-becoming. In recent years, Shakespearean criticism has shied away from these fundamental existentialist concerns as reflected in his play, Hamlet, preferring to investigate the historical and cultural conditioning of human subjectivity. It aims to provide a sketch of existentialist thought and survey the influence of existentialism on readings of Shakespeare’s Hamlet. It also suggests that Shakespeare and modern existentialist philosophers and thinkers share a deep interest in the creative fusion of fiction and philosophy as the most faithful means of articulating the existentialist immediacy of experience and the philosophical quandaries. My attempt is to offer the critical viewpoints of Shakespearean critics, scholars, and some well-reputed existentialist philosophers and thinkers with a view to signifying existentialist readings of Shakespeare’s Hamlet.
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Rohmah, Lailatu. "Eksistensialisme dalam Pendidikan". Edugama: Jurnal Kependidikan dan Sosial Keagamaan 5, n.º 1 (1 de julio de 2019): 86–100. http://dx.doi.org/10.32923/edugama.v5i1.960.
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The philosophy of existentialism, is a philosophy with the main thought being "existence precedes the essence" that man exists first, then in life he gives meaning or essence to his life by focusing on individual experiences. Existentialism gives individuals a way of thinking about life, what it means to me, what is true for me. Existentialist epistemology assumes that individuals are responsible for their own knowledge. The main source of knowledge is personal experience. An idealist teacher according to existentialists is a teacher who provides an open dialogue space for students to find their meaning. Students get broad opportunities to learn something that interests them, so they can find their identity. Appropriate learning methods according to existentialists are dialogue, role playing, and other methods that give freedom for students to explore meaning in themselves. Because the main task of education is to stimulate every human being to be aware of the responsibility to create meaning and definition of himself.
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Duran, Jane. "Beauvoir on Existential Thought". Philosophica: International Journal for the History of Philosophy 29, n.º 57 (2021): 69–81. http://dx.doi.org/10.5840/philosophica202128575.
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It is argued that some of Beauvoir’s short, journalistic pieces shed new light on her overall philosophical positions. Special analysis is made of “Existentialism and Popular Wisdom”, with its advertence to our standard take on human affairs. Part of the argument is that Beauvoir expands on notions taken from the common culture, and that she does so in a way that sheds new light on existentialist concepts. Taking into consideration the extent of her work with Sartre, we can assume that Beauvoir is making powerful statements with her analysis. It is also important to note that this work represents a level of publication intended for the average French reader, and that much of her writing in this vein has received very little comment.
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Çelebi, Vedat. "Existentialist Thought According to Jean Paul Sartre". Beytulhikme An International Journal of Philosophy 4, n.º 2 (30 de diciembre de 2014): 63. http://dx.doi.org/10.18491/bijop.50887.
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Mahnaz Soqandi y Shiva Zaheri Birgani. "Lost Hope in Hemingway`s A Farewell to Arms: Existentialism Study". Britain International of Linguistics Arts and Education (BIoLAE) Journal 2, n.º 2 (13 de julio de 2020): 616–21. http://dx.doi.org/10.33258/biolae.v2i2.277.
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This research paper attempts to explore the novel, A Farewell to Arms through the lens of Existential approach and it explores the role played by Existentialism in the novel. Hemingway is one of the greatest American writers in the twentieth century. A Farewell to Arms, his most famous anti-war novel. An American volunteer joining Italian army falls in love with a British nurse but their love is destroyed mercilessly by the war. Hemingway expresses his outlooks on the world, on life and on individual in this novel. The world under Hemingway’s pen is a chaotic and irrational world. People living in this world discard traditional values and faith, living a nihilistic and miserable life. Although the world is absurd and life is nihilistic, the protagonist has fighting spirit. He actively participates in life and pursues the meaning of life. He fights courageously against the danger and death in adversity to realize his existential values. These views are in accordance with existentialist philosophy rising in the twentieth century. Existentialism mainly explores human existence, the absurdity of the world and the meaninglessness and purposelessness of life. Meanwhile it greatly emphasizes man’s freedom of choice and action. Living in a chaotic and absurd world, man can never get rid of the sense of nihility. Man has to face it bravely. There is existentialist tendency in A Farewell to Arms, and Hemingway is indeed a writer with existentialist thought.
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Rumelili, Bahar. "Integrating anxiety into international relations theory: Hobbes, existentialism, and ontological security". International Theory 12, n.º 2 (julio de 2020): 257–72. http://dx.doi.org/10.1017/s1752971920000093.
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This article draws on Hobbes and existentialist philosophy to contend that anxiety needs to be integrated into international relations (IR) theory as a constitutive condition, and proposes theoretical avenues for doing so. While IR scholars routinely base their assumptions regarding the centrality of fear and self-help behavior on the Hobbesian state of nature, they overlook the Hobbesian emphasis on anxiety as the human condition that gives rise to the state of nature. The first section of the article turns to existentialist philosophy to explicate anxiety's relation to fear, multiple forms, and link to agency. The second section draws on some recent interpretations to outline the role that anxiety plays in Hobbesian thought. Finally, I argue that an ontological security (OS) perspective that is enriched by insights from existentialism provides the most appropriate theoretical venue for integrating anxiety into IR theory and discuss the contributions of this approach to OS studies and IR theory.
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Machlis, Elisheva. "ʿAlī Sharīʿatī and the Notion of tawḥīd: Re-exploring the Question of God’s Unity". Die Welt des Islams 54, n.º 2 (24 de agosto de 2014): 183–211. http://dx.doi.org/10.1163/15700607-00542p03.
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This paper evaluates the intellectual roots of ʿAlī Sharīʿatī, the leading ideologist of the Islamic revolution in Iran. It focuses on his unique worldview of tawḥīd and places his writings within the broader context of both Western and Muslim thought. Sharīʿatī created a new merger between a holistic approach to Islam promoted by both Sunni and Shiʿi reformists, and an existentialist worldview, tied to a religious-philosophical basis. Through this exchange with existentialism, Sharīʿatī sought to transform Shiʿi Islam into an all-encompassing faith, anchored in human existence and reaching its full realization through political action. His aim was to mobilise the Iranian intelligentsia towards an Islamic revolution by relying on a dualist Muslim-existentialist vocabulary. The outcome was a new blend between ontology, ethics, society and politics, and a new inter-connectivity between God, man, this world and the hereafter, resulting from Sharīʿatī’s effort to promote religious renewal and social justice, through his innovative interpretation to tawḥīd.
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Abbas, Sarim. "Existence and Being: A Philosophical View". International Journal of Social Sciences and Management 2, n.º 2 (25 de abril de 2015): 74–77. http://dx.doi.org/10.3126/ijssm.v2i2.12295.
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In the contemporary philosophy of existence which coinciding with the thought of the loss of God widely disseminated in the philosophies like that of atheism, materialism and naturalistic humanism have put a modern man into a situation of the dilemma of his existence. Some philosophers have repeatedly disavowed their association with existentialism insisting that their philosophy is primarily concerned with “being” rather than with existence. Terminologies, related to existentialist themes, as coined by like contingency, insecurity, self-extrangement and dereliction of human existence leads to ultimate meaning to temporality, historicity and authenticity has provoked to think about the thought of freedom towards death, the interrelation of ‘being’ and ‘existence’, ‘being’ and ‘truth’, ‘being’ and ‘nothing’, ‘being’ and ‘transcendence’ which ultimately might gave the thinkers the thought of ‘being’, in reality. DOI: http://dx.doi.org/10.3126/ijssm.v2i2.12295 Int. J. Soc. Sci. Manage. Vol-2, issue-2: 74-77
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Beauvais, Clémentine. "Simone de Beauvoir and the Ambiguity of Childhood". Paragraph 38, n.º 3 (noviembre de 2015): 329–46. http://dx.doi.org/10.3366/para.2015.0171.
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This article explores Simone de Beauvoir's conceptualization of childhood and its importance for her existentialist thought. Beauvoir's theorization of childhood, I argue, offers a sophisticated portrayal of the child and of the adult–child relationship: the child is not a normal ‘other’ for the adult, but what I call a temporal other, perceived by adults as an ambiguous being; in turn, childhood is conceptualized as the origin of the ambiguity of adulthood. This foregrounding of childhood has important implications for Beauvoir's existentialism, in particular regarding her ethics. Through the adult–child relationship, her vision of an ethical relation to otherness emerges — one which foregrounds both the violence and the mutual liberation involved in encounters with the other.
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Gul, Fikri. "THE REFLECTIONS OF EXISTENTIALIST PHILOSOPHY ON THE TURKISH THOUGHT LİFE". Pamukkale University Journal of Social Sciences Institute 2014, n.º 18 (2014): 27–32. http://dx.doi.org/10.5505/pausbed.2014.27247.
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Logan, Nicholas. "An Existentialist Critique of Punishment". Stance: an international undergraduate philosophy journal 7, n.º 1 (18 de abril de 2014): 69–77. http://dx.doi.org/10.33043/s.7.1.69-77.
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In this paper, I provide an account of the way in which practices of punitive justice in the United States permanently foreclose the possibility of an open future for the punished. I argue that participation in a system where those forms of punishment are utilized is an act of bad faith because it involves the denial of the existential freedom of others as well as our own. Using Hannah Arendt’s account of Adolf Eichmann I show how such acts of bad faith are both natural modes of thought as well as inherently dangerous. Finally, I demonstrate that existentialism provides us with the ability to recreate our relationship to others and resist acts of bad faith, especially when it comes to crime and punishment.
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Bonetskaya, Natalia. "N.A. Berdyaev: mystic, gnostic, existentialist". Herald of Culturology, n.º 1 (2021): 105–39. http://dx.doi.org/10.31249/hoc/2021.01.05.
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The article presents the philosophical idea of N. Berdyaev in its internal logic. The author of the article determines the gnoseological origins of Berdyaev’s existentialism, that was initially aiming to overcome Kant's phenomenalism and agnosticism through the connection of philosophical thinking with religious experience. On one hand N. Bonetskaya shows that Berdyaev, the author of the book «Philosophy of freedom» (1911), in search of the freedom conditions for the cognizing person used the conception by R. Steiner, developed for example in his work «Philosophy of freedom» (1894). On the other hand, Berdyaevʼs gnostic thought had its source in his own spontaneous inner experience, which the thinker himself considered as a revelation of «creativity». Berdyaevʼs existentialism developed as a reflection of his philosophical creativity and in this sense, it can be interpreted as selfknowledge.
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Hinchman, Lewis P. y Sandra K. Hinchman. "Existentialism Politicized: Arendt's Debt to Jaspers". Review of Politics 53, n.º 3 (1991): 435–68. http://dx.doi.org/10.1017/s0034670500015242.
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There has been much debate about how to locate Hannah Arendt within the tradition of political philosophy. This article argues for an “existentialist” reading, claiming that Karl Jaspers's categories reappear, politicized, in Arendt's own thought. Her language and arguments do not, in fact, become completely intelligible until read in the context of Jaspers's Existentz philosophy. The authors contend that the apparent obscurity and ambiguity of Arendt's writings owe to her attempt to stretch the framework of existentialism to fit the milieu of classical antiquity, to which it is fundamentally alien. Conversely, Arendt appropriated only those aspects of Aristotelian theory that suited her existentially defined concerns while ignoring the rest, a procedure that accounts for many of the tensions and contradictions found in her work.
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BENBASSAT, ROI. "Yeshayahu Leibowitz: Jewish existentialism". Religious Studies 51, n.º 2 (14 de julio de 2014): 141–63. http://dx.doi.org/10.1017/s0034412514000213.
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AbstractThis article presents Yeshayahu Leibowitz's conception of Judaism and characterizes his position as typically religious-existentialist. It confronts Leibowitz's conception with Kantian ethics, refutes the analogy made between these two conceptions, and shows that Leibowitz's response to Kant is analogous to that of Kierkegaard, the Christian existentialist thinker. It considers Leibowitz's religious position a Jewish variation of Kierkegaard's notion of faith in the absurd. Such an analogy enables us not only to elucidate Leibowitz's religious conception but also to evaluate the implications of Kierkegaard's religious thought in a broader context.
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Uddin, Mohammad Taj. "Note of Existentialism in the Poetry of Philip Larkin". IIUC Studies 6 (19 de octubre de 2012): 97–110. http://dx.doi.org/10.3329/iiucs.v6i0.12251.
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Existentialism became popular in the twentieth century, and it captured virtually every form of human thought and expression, including the novel, the theatre, poetry, art and theology. Though this philosophy had no specific system or sets of systems, yet it got a wide range of responses due to contemporary social circumstances. Individuals of the 20th century had a problematic existence with anguish, uncertainty, fear, alienation and despair because of different negative socio-political and cultural events that affected every aspect of life in Europe. Philip Larkin belonged to the same century and most of his poems present the typical problems of existence of an individual in the contemporary society. With an aim of better understanding of the poetry of Philip Larkin this paper explores how the poet, while dealing with the themes of his poetry, reflects the mood and ideas of existentialist philosophers. Since philosophy is closely connected with literature, as with other branches of knowledge, this study may help the readers understand Larkins poetry from a new perspective. DOI: http://dx.doi.org/10.3329/iiucs.v6i0.12251 IIUC Studies Vol.6 2010: 97-110
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Newman, Jane O. "The Gospel according to Auerbach". PMLA/Publications of the Modern Language Association of America 135, n.º 3 (mayo de 2020): 455–73. http://dx.doi.org/10.1632/pmla.2020.135.3.455.
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Erich Auerbach's Mimesis (1946) can usefully be read in the context of the Christian existentialist thought to which Auerbach was exposed during his years as a professor at the University of Marburg between 1929 and 1935–36. Specifically, placing Auerbach's account of Peter's denial of Christ as related in the Gospel of Mark in conversation with the work of Auerbach's Marburg colleague Rudolf Bultmann (1884–1976) helps us to understand Auerbach's indebtedness to Bultmann and to see Mimesis in new ways, as a project with a longer collaborative history that concerns not only literary “realism” but also the dargestellte Wirklichkeit (“represented reality”) of the finitude of the human condition. Acknowledging the importance of early-twentieth-century Christian existentialism in Germany for Auerbach's work helps explain the affective hold that Mimesis has had on lay and professional readers alike.
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Masduri, Masduri. "Telaah Kritis Konstruksi Eksistensialisme dalam Teologi Antroposentris Ḥasan Ḥanafī". Islamika Inside: Jurnal Keislaman dan Humaniora 4, n.º 1 (10 de junio de 2018): 50–73. http://dx.doi.org/10.35719/islamikainside.v4i1.46.
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Anthropocentric theological reconstruction of Ḥasan Ḥanafī introduces us a set of humanity themes as a stand point to build and develop human’s religious-spiritual reason in order to respond to spiritual emptiness of the West and material desolation of the East. Human beings possess what so-called authenticity of actions. It is—within Ḥanafī’s anthropocentric theological reconstruction—termed as independent human; a human who has independence in every action and makes the Islamic theology as the basis of his/her spiritual and practical values. Critical reading through the theory of hermeneutics promulgated by Jurgen Habermas brings this article to a finding of epistemological correlation between the independent human (within Ḥanafī’s anthropocentric theological reconstruction) and the construction of thought the West’s existentialism philosophy. Critical-constructive reading of this article puts Ḥanafī as a theistic-existentialist philosopher along with Islamic theology as his fundamental basis.
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Shuttleworth, Kyle Michael James y Nik Farrell Fox. "Book Reviews". Sartre Studies International 26, n.º 1 (1 de junio de 2020): 89–97. http://dx.doi.org/10.3167/ssi.2020.260108.
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George Pattison and Kate Kirkpatrick, The Mystical Sources of Existentialist Thought: Being, Nothingness, Love (New York: Routledge, 2019) 228 pp., ISBN-13: 978-1138092372 (hardback)Oliver Davis and Colin Davis, eds, Freedom and the Subject of Theory: Essays in Honour of Christina Howells (Cambridge: Legenda, 2019) vii + 216 pp. ISBN: 978-178188-7332 (hardback)
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Flores Sierra, Ernesto. "CRÍTICA NEGATIVA DEL SUJETO MODERNO". Revista Cognosis. ISSN 2588-0578 3, n.º 2 (27 de julio de 2018): 15. http://dx.doi.org/10.33936/cognosis.v3i2.1245.
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El artículo realiza un análisis del desarrollo del pensamiento crítico marxista, psicoanalítico y existencialista desde la perspectiva de la filosofía de la sospecha, describiendo la dialéctica entre la crítica que las tres escuelas de pensamiento establecen con la modernidad y las consecuencias de sus descubrimientos, que en el caso del marxismo conllevan el desarrollo de una profundización crítica que desencadena en una práctica concreta transformadora, mientras que en el caso del psicoanálisis llevan a una profundización crítica y un repliegue conservador, y en el existencialismo a un proceso de crítica y escape esquizoide de la realidad criticada, articulando en estos movimientos importantes procesos de crítica ideológica al mismo tiempo que procesos de desarrollo de movimientos de pensamiento conservador.
PALABRAS CLAVE: Marxismo; Psicoanálisis; Existencialismo; Pensamiento Crítico; Modernidad.
NEGATIVE CRITICISM OF THE MODERN SUBJECT
ABSTRACT
The paper analyzes the critical philosophy development. The Marxist, psychoanalytic and existentialist theories are analyzed from the philosophy of suspicion. The paper describes the dialectic between the criticism established by the three schools of thought and the consequences of the modernity discoveries, that in the Marxism entails a development of the criticism deepening and a concrete transforming practice, while in the Psychoanalysis lead a criticism deepening and a conservative retreat, and in the Existentialism makes a process criticism and a schizoid escape from the reality criticized, articulating in these movements an important processes of ideological criticism at the same time as a development processes of the conservative thought movement.
KEYWORDS: Marxism; Psychoanalysis; Existentialism; Critical Philosophy; Modernity.
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Herskowitz, Daniel y Alon Shalev. "Being-towards-Eternity: R. Isaac Hutner’s Adaptation of a Heideggerian Notion". Journal of Jewish Thought and Philosophy 26, n.º 2 (18 de octubre de 2018): 254–77. http://dx.doi.org/10.1163/1477285x-12341234a.
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Abstract In his writings, Rabbi Isaac Hutner integrated various insights from secular philosophy and particularly from existentialist thought. Concerns regarding temporality, authenticity, and death permeate his thought. This article deals with what we call “being-towards-eternity,” a modification of Martin Heidegger’s “being-towards-death,” through which Hutner seeks to reconcile genuine anxiety in the face of finitude with an unwavering belief in resurrection and life after death. Hutner’s appropriation and adaptation of this Heideggerian notion demonstrates how he adopted secular ideas while cautiously remaining within the boundaries of traditional Jewish concerns and vocabulary.
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Roswantoro, Alim. "Kritik terhadap Eksistensialisme Ateistik tentang Penolakan Eksistensi Tuhan". Al-Jami'ah: Journal of Islamic Studies 43, n.º 1 (6 de junio de 2005): 207. http://dx.doi.org/10.14421/ajis.2005.431.207-239.
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The article describes the atheist existentialists’ concept of God, arguments of taking away God, and then tries to criticize their concepts and arguments. General account on existentialists’ concept of God, which is represented in Nietzsche’s statement on the death of God, begins the paper. The following part is about arguments in denying the existence of God, followed by some critiques of them. The criticism of Muhammad Iqbal, who is a Muslim existentialist, on atheistic existentialistic concept of God ends the thoroughly paper. The result of this research is that atheist existentialists understand God in anthropomorphic explanation; the relation between God and human is identical with that of human and human. Even though they denied the existence of God with the reason of determinism, their arguments implied a new determinism, and the freedom they struggled indicated pseudo freedom.
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Consolaro, Alessandra. "Immanence, Abjection and Transcendence through Satī/Śakti in Prabha Khaitan’s Autobiography "Anyā se ananyā"". Cracow Indological Studies 20, n.º 2 (31 de diciembre de 2018): 231–56. http://dx.doi.org/10.12797/cis.20.2018.02.11.
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This article aims to explore embodiment as articulated in Prabha Khaitan’s autobiography Anyā se ananyā, inscribing it in a philosophical journey that refuses the dichotomy between Western and Indian thought. Best known as the writer who introduced French feminist existentialism to Hindi-speaking readers through her translation of Simone de Beauvoir’s The Second Sex, Prabha Khaitan is positioned as a Marwari woman, intellectual, successful businesswoman, poet, novelist, and feminist, which makes her a cosmopolitan figure. In this article I use three analytical tools: the existentialist concepts of ‘immanence’ and ‘transcendence’—as differently proposed by Jean-Paul Sartre and Simone de Beauvoir; Julia Kristeva’s definition of ‘abjection’—what does not ‘respect borders, positions, rules’ and ‘disturbs identity, system, order;’ and the satī/śakti notion—both as a venerated (tantric) ritual which gains its sanction from the scriptures, and as a practice written into the history of the Rajputs, crucial to the cultural politics of Calcutta Marwaris, who have been among the most vehement defenders of the satī worship in recent decades.
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Aich, Tapas Kumar. "Existential Psychology & Buddha Philosophy: It's Relevance in Nurturing a Healthy Mind". Journal of Psychiatrists' Association of Nepal 3 (2 de enero de 2015): 22–28. http://dx.doi.org/10.3126/jpan.v3i3.11836.
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The term "existentialism" have been coined by the French philosopher Gabriel Marcel in the mid-1940s and adopted by Jean-Paul Sartre. The label has been applied retrospectively to philosophers like Martin Heidegger, Karl Jaspers and Søren Kierkegaard and other 19th and 20th century philosophers who, despite profound doctrinal differences, generally held that the focus of philosophical thought should be to deal with the conditions of existence of the individual person and his or her emotions, actions, responsibilities, and thoughts. The early 19th century philosopher Søren Kierkegaard, posthumously regarded as ‘the father of existentialism’, maintained that the individual solely has the responsibilities of giving one's own life meaning and living that life passionately and sincerely, in spite of many existential obstacles and distractions including despair, angst, absurdity, alienation, and boredom. Over the last century, experts have written on many commonalities between Buddhism and various branches of modern western psychology like phenomenological psychology, psychoanalytical psychotherapy, humanistic psychology, cognitive psychology and existential psychology. In comparison to other branches of psychology, less have been studied and talked on the commonalities between Buddhist philosophy and modern existential psychology that have been propagated in the west. Buddha said that the life is ‘suffering’. Existential psychology speaks of ontological anxiety (dread, angst). Buddha said that ‘suffering is due to attachment’. Existential psychology also has some similar concepts. We cling to things in the hopes that they will provide us with a certain benefit. Buddha said that ‘suffering can be extinguished’. The Buddhist concept of nirvana is quite similar to the existentialists' freedom. Freedom has, in fact, been used in Buddhism in the context of freedom from rebirth or freedom from the effects of karma. For the existentialist, freedom is a fact of our being, one which we often ignore. Finally, Buddha says that ‘there is a way to extinguish suffering’. For the existential psychologist, the therapist must take an assertive role in helping the client become aware of the reality of his or her suffering and its roots. As a practising psychiatrist, clinician, therapist we often face patients with symptoms of depression where aetiology is not merely a reactive one, not an interpersonal conflict, not simply a cognitive distortion! Patients mainly present with some form of personal ‘existential crisis’. Unless we understand and address these existential questions, we probably, will fail to alleviate the symptoms of depression, by merely prescribing drugs, in these patients! DOI: http://dx.doi.org/10.3126/jpan.v3i3.11836
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Khue, Nguyen Dinh Minh. "Lê Tuyên’s literary criticism and Camus’s existentialist philosophy". Science & Technology Development Journal - Social Sciences & Humanities 4, n.º 2 (29 de junio de 2020): 376–86. http://dx.doi.org/10.32508/stdjssh.v4i2.554.
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Lê Tuyên was among the most notable literary critics of South Vietnam during the period 1954 – 1975. He has been best known for being one of the first Vietnamese to adopt and apply phenomenological criticism, especially Bachelardian analysis of the imaginaire and poetic reveries. However, in our opinion, there are other philosophical views rather than Bachelardian thought embedded in Lê Tuyên’s literary criticism, one of which is existentialist ideas. In this paper, based on the fact that Lê Tuyên frequently cited Camus and published several articles introducing Camus’s ideas, we would like to discover the notable relationship between Lê Tuyên and Albert Camus with an aim to get deeper insight into the existential perspective in Lê Tuyên’s literary criticism. We thus make a comparison between Camus’s existentialist philosophy and Lê Tuyên’s view of human life presented in his works of literary criticism. There are two main similarities. Firstly, Camus and Lê Tuyên both focused on discovering and analyzing the absurdity of human condition. They also both argued that absurdity is not a property of life, but an experience formed in our relationship with the world. Secondly, while analyzing the revolt of heroes and heroines in Vietnamese late-medieval literature agaisnt absurdity, Lê Tuyên agreed with Camus that illusory hopes, metaphysical beliefs and ignorant rebellions should be criticized, but it is crucial to dialogue with life, to fully understand what life is and what we truly are.
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Guizhen, Jiang. "The Impact of Existentialist Philosophical Thought on Some of the Young People in Our Country". Chinese Education 23, n.º 1 (abril de 1990): 67–68. http://dx.doi.org/10.2753/ced1061-1932230167.
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Loginova, Elena Gennadyevna y Elena Nikolaevna Gvozdeva. "Communication as existential and social phenomenon in the philosophy of the XX century". KANT 38, n.º 1 (marzo de 2021): 130–34. http://dx.doi.org/10.24923/2222-243x.2021-38.27.
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The article provides the results of a comparative study of the main theories of language and communication in the philosophical thought of the twentieth century. The authors focus on the social significance of the considered phenomena, their role in the transformation and consolidation of society. An analysis of the ideas of existentialist thinkers, analytical philosophy, the theory of communicative action by J. Habermas and others shows their relevance and practical importance for creating a universal mechanism for the development of modern society based on the principles of agreement, mutual understanding and openness.
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Florian, Victor, Mario Mikulincer y Gilad Hirschberger. "An existentialist view on mortality salience effects: Personal hardiness, death-thought accessibility, and cultural worldview defence". British Journal of Social Psychology 40, n.º 3 (septiembre de 2001): 437–53. http://dx.doi.org/10.1348/014466601164911.
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Rendtorff, Jacob Dahl. "Paul Ricœur and Danish Philosophy". Danish Yearbook of Philosophy 53, n.º 1 (26 de noviembre de 2020): 84–107. http://dx.doi.org/10.1163/24689300-05301002.
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This article presents the influence on Danish philosophy of the French phenomenologist and hermeneutic philosopher Paul Ricœur. Paul Ricœur’s poetic hermeneutics was an inspiration for Danish phenomenology and existentialist thought. Moreover, Ricœur had an influence on the development of poetic and narrative research in theology and the human and social sciences in Denmark. In addition, Ricœur provided a hermeneutic framework for research in the different disciplines of bioethics and biolaw, philosophy of law, philosophy of education and nursing philosophy. In particular, Peter Kemp has been important for presenting and promoting Ricœur’s narrative philosophy. The article gives an overview of the influence of the different aspects of Ricœur’s philosophy in Denmark, related to different schools of thought and to individual philosophers and researchers in theology and the human and social sciences in Denmark.
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Gilbert, Paul. "Xavier Tilliette, la liberté et le fondement. Études sur Lequier et Schelling". Revista Portuguesa de Filosofia 76, n.º 4 (31 de enero de 2021): 1263–96. http://dx.doi.org/10.17990/rpf/2020_76_4_1263.
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Xavier Tilliette, a French Jesuit, recognized for his expertise in the history of German idealism – Schelling in particular – taught in both Paris and Rome. He is also known for his studies in philosophical Christology. These two dimensions of his thought, both philosophical and theological, are united in a spiritual attitude that existentialist concern brought to philosophy. Schelling’s texts on evil offer him arguments to develop his thinking. This is born in the mentality of French reflexive analysis (Lequier). It is developed in France when Schelling’s studies multiplied there (Bruaire). It energizes his philosophical friendships with Italian philosophers such as Luigi Pareyson.
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Ka-Pok-Tam, Andrew. "On the Limitations of Lao Sze Kwang’s “Trichotomy of the Self” in His Interpretation of Kierkegaard". Kierkegaard Studies Yearbook 26, n.º 1 (11 de agosto de 2021): 523–45. http://dx.doi.org/10.1515/kierke-2021-0022.
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Abstract In 1959, Lao Sze-Kwang (1927 – 2012), a well-known Chinese Kantian philosopher and author of the New Edition of the History of Chinese Philosophy, published On Existentialist Philosophy introducing existential philosophers to Chinese readers. This paper argues that Lao misinterpreted Kierkegaard’s ultimate philosophical quest of “how to become a Christian” as a question of ‘virtue completion,’ because he failed to recognize and acknowledge Kierkegaard’s distinction between aesthetic, moral and religious passion. By describing and clarifying Lao’s misinterpretation, the paper then argues that Lao’s trichotomy of the self fails to give due credit to the independence of religiousness from morality and aesthetics in Kierkegaard’s thought.
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Salazar, Joseph. "Sujeto y resistencia en la obra de Michel Foucault". Theorein. Revista de Ciencias Sociales. 1, n.º 1 (8 de agosto de 2017): 33–71. http://dx.doi.org/10.26807/theorein.v1i1.2.
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The objective of this paper is to show that both the archaeological method and the genealogical method developed by Michel Foucault do not provide an appropriate approach to think the resistance of subjectivity nor it is possible to explain it from those perspectives for the lack of appropriate theoretical devices. Thus, it is necessary to go against those who see both methods either as totally different or as a part of an evolutionary process in the thought of Foucault. It is argued that the impossibility to think seriously the resistance lays down in the fact that the French thinker was involved in a tradition which aim was to undermine the Humanist, Existentialist and Phenomenological philosophies. To expose this problem in the thought of Foucault, some of Judith Butler’s ideas are recovered to show the necessity of thinking the resistance as a constitutive part of the process of configuration of the subjectivity. This does not mean to abandon the Foucauldian thought, but to make it more complex by looking its weak points.
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Marcar, G. P. "Climacus’ Miracle: Another Look at “the Wonder” in Philosophical Fragments through a Spinozist Lens". Kierkegaard Studies Yearbook 24, n.º 1 (12 de septiembre de 2019): 59–84. http://dx.doi.org/10.1515/kierke-2019-0003.
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AbstractIn Chapter 2 of the Philosophical Fragments, Søren Kierkegaard’s pseudonym Johannes Climacus poetises about a “king who loved a maiden.” Climacus concludes this venture with a bold claim: what he has just described is “so different from any human poem” that it should not be regarded as a poem at all, but as “the wonder” [Vidunderet] which leads one to exclaim in adoration that “[t]his thought did not arise in my own heart!” In the subsequent chapter of Philosophical Fragments, Climacus proceeds to offer a number of arguments against demonstrations of God’s existence, leading many scholars to conclude that he represents an unequivocally anti-rationalist perspective. Against such interpretations, this paper will seek to highlight how Climacus’ claims track those of the seventeenth century Dutch lens-grinder and rationalist philosopher, Baruch Spinoza. From this, it will be argued that “the wonder” in Climacus’ thought takes the form of an indirect, ethico-existentialist argument for the truth of Christianity’s incarnate God.
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Russo, Maria. "Does the City of Ends Correspond to a Classless Society?" Sartre Studies International 25, n.º 1 (1 de junio de 2019): 52–68. http://dx.doi.org/10.3167/ssi.2019.250105.
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In the Critique of Dialectical Reason and in many interviews, Sartre upheld the proletariat’s attempts at emancipation in Western societies and their revolts in the developing world. In these texts, counter-violence is considered the only way to exercise concrete engagement, and a classless society is presented as the only possibility of reducing social inequalities. However, this radical point of view was not the only perspective he tried to develop. He also sought to elaborate an existentialist ethics, which does not correspond to the Marxist theory. This article aims to show that Sartre evoked Notebooks’ ideas in his last interview, Hope Now, in which he envisaged a different typology of democracy and society. This article will examine this new and last direction of Sartre’s political thought.
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Berrebbah, Ishak Adel. "The Fourth Space as an Escape from Colliding Cultures in Mohja Kahf's "The Girl in the Tangerine Scarf"". Lublin Studies in Modern Languages and Literature 43, n.º 4 (30 de diciembre de 2019): 63. http://dx.doi.org/10.17951/lsmll.2019.43.4.63-75.
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<p>The main axis of Arab American literature is its portrayal of the experiences that Arab Americans go through in their daily life inside and outside the USA. Taking Mohja Kahf’s novel as a literary sample, this paper examines the extent to which triple consciousness, faith development, and existentialist thought forge Khadra’s perplexity in understanding her identity – she struggles to explore her true self in two different cultural realms i.e., Mecca and Indianapolis. By employing points of view and criticism of well-known scholars and critics such as Erik Erikson, Henri Tajfel and James Fowler, this paper concludes that Khadra, as an escape from her psychological unrest in two incompatible cultures, locates herself in what I call as the fourth space.</p>
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Fuadi, Abdulloh. "Quraish Shihab’s Quranic Exegesis on Interreligious Harmony and its Relevance to the Contemporary Western Hermeneutics". Ulumuna 25, n.º 1 (30 de junio de 2021): 137–61. http://dx.doi.org/10.20414/ujis.v25i1.441.
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This paper discusses Quraish Shihab's Quranic Exegesis and its relevance to the hermeneutics framework of Martin Heidegger and Jurgen Habermas to trace Islamic moderation in Indonesia. The issue of interreligious harmony is the main theme of discussion. The type of library research is used in this research, where data is drawn from books, journal articles, and audio-video files. This paper is divided into three parts. The first part presents Quraish Shihab's qur’anic exegesis on inter-religious harmony, which was delivered at Lentera Hati and written in some of his works. The second part of the paper discusses Heidegger's facticital hermeneutics and Habermas's critical hermeneutics. The third part tries to integrate the qur’anic exegesis of Shihab with the hermeneutics concepts of Heidegger and Habermas. This effort of relevance is divided into two points of analysis. The first point juxtaposes Shihab and Heidegger in existentialist philosophical analysis. The second point juxtaposes Shihab and Habermas in intersubjective communication analysis. The paper shows the stringing network of meaning expressed by Quraish Shihab with contemporary western hermeneutics. Therefore, the paper argues that the religious thought of contemporary Indonesian exegete, M. Quraish Shihab, is relevant to the philosophical thoughts of contemporary philosophers, such as Heidegger and Habermas.
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Bunyan, Paul. "Hallmarks of the Political in Community Organizing: An Arendtian Perspective". VOLUNTAS: International Journal of Voluntary and Nonprofit Organizations 32, n.º 4 (22 de junio de 2021): 910–20. http://dx.doi.org/10.1007/s11266-021-00372-4.
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AbstractDrawing upon Hannah Arendt’s adherence to existential phenomenology, the article advances a political understanding and interpretation of community organizing. Arendt, it is maintained, offers valuable insight into political phenomena which are constitutive of community organizing. Four aspects, in particular, are highlighted—what I refer to as the four “A”s of association, action, appearance and authenticity—understood in existentialist, phenomenological, ontological and ultimately political terms, as primary ways of being-together-politically. The first part of the article examines Arendt’s existential phenomenological approach in shaping her understanding of the political. This provides the theoretical basis for examining in the second part of the article, phenomena which are constitutive of community organizing, highlighting how association, action, appearance and authenticity form distinctive political characteristics of community organizing as an approach. At different points, brief reference is made to the work of London Citizens, the largest broad-based organization in the UK, in order to illustrate the connections between Arendtian thought and community-based organizing.
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Aho, Kevin. "Recovering Play". Janus Head 10, n.º 1 (2007): 217–38. http://dx.doi.org/10.5840/jh200710114.
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This paper attempts to reconcile, what appear to be, two conflicting accounts of authenticity in Heidegger's thought. Authenticity in Being and Time (1927) is commonly interpreted in 'existentialist' terms as willful commitment and resoluteness (Entschlossenheit) in the face of one's own death but, by the late 1930's, is reintroduced in terms of Gelassenlieit, as a non-willful openness that "lets beings be." By employing Heidegger's conception of authentic historicality (Geschiclidichkeit), understood as the retrieval of Dasein's past, and drawing on his writings on Hölderlin in the 1930'sand 1940's, I suggest that the ancient interpretation of leisure and festivity may play an important role in unifying these conflicting accounts. Genuine leisure, interpreted as a form of play (Spiel), frees us from inauthentic busy-ness and gives us an opening to face the abyssal nature of our own being and the mystery that "beings are" in the flrst place. To this end, leisure re-connects us with wonder (Erstaunen) as the original temperament of Western thought. In leisurely wonder, the authentic self does not seek purposive mastery and control over beings but calmly accepts the unsettledness ofbeing and is, as a result, allowed into the original openness or space of play of time (Zeit-Spiel-Raum) that lets beings emerge-into-presence on their own terms.
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Seidler, Meir. "Eliah Benamozegh, Franz Rosenzweig and Their Blueprint of a Jewish Theology of Christianity". Harvard Theological Review 111, n.º 2 (abril de 2018): 242–63. http://dx.doi.org/10.1017/s001781601800007x.
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AbstractIn Jewish philosophy, be it medieval or modern, a comprehensive Jewish theological discourse about Christianity is conspicuously absent. There are, however, two prominent exceptions to this rule in modern Jewish philosophy: The Italian Sephardic Orthodox Rabbi Eliah Benamozegh (1823–1900) and the German-Jewish philosopher Franz Rosenzweig (1886–1929). In both men's thought, Christianity plays a pivotal (and largely positive) role, so much so that their Jewish philosophies would not be the same without Christianity, which has no precedent in Jewish thought. Though Rosenzweig was not aware of his Sephardic predecessor, there are some striking parallels in the two thinker's Jewish theologies of Christianity that have far-reaching interreligious implications. These parallels concern as well the basic paradigm for a positive evaluation of Christianity—the paradigm of the fire (particularist Judaism) and its rays (universal Christianity)—as well as the central flaw both of them attribute to Christianity: a built-in disequilibrium that threatens the success of its legitimate mission. These parallels are all the more striking as two thinkers arrived at their conclusions independently and by different paths: the one (Benamozegh) took recourse to Kabbalah, the other (Rosenzweig) to proto-existentialist philosophy. A comparative study of these two protagonists’ Jewish theologies of Christianity seems thus imperative.An “interreligious epilogue” at the end of the article exposes the contemporary need for a reassessment of the relationship between Judaism and Christianity from a Jewish perspective—especially in light of the deep theological revision that characterizes the approach of the Catholic Church towards Jews and Judaism following “Nostra Aetate”—but at the same time delineates the theological limits of the current Christian-Jewish interreligious endeavor. In this light, the pioneering theology of Christianity in the works of Rosenzweig and Benamozegh might yield some relevant insights.
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Kenzhetayev, D. "Religious Knowledge of Abai". Turkology 6, n.º 104 (15 de diciembre de 2020): 106–19. http://dx.doi.org/10.47526/2020/2664-3162.022.
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Recognition of the heritage of Abai from the point of view of Islamic theology and philosophy, the Muslim and civilizational nature of the Kazakh people is a very urgent issue. It is important to reveal the place and role of Abai's heritage in order to give a scientific and historical assessment of the traces of modern Kazakh religious knowledge and religious experience. Therefore, a holistic consideration of the concepts and categorical complex in the works of Abai and its differentiation with systemic historical and philosophical forms make it possible to recognize his existential and religious and civilizational appearance. The article examines the opinion of mankind against those who want to explain the general views of Abai with the templates of existentialist philosophy, referring to well-known representatives of an important layer about being in the history of thought. In his review of the history of philosophy, as well as in the question of what essence is, Abai stressed the importance of the truth underlying the definition of love as a single meaning.
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Dege, Carmen Lea. "Diversity in unity in post-truth times: Max Weber’s challenge and Karl Jaspers’s response". Philosophy & Social Criticism 46, n.º 6 (7 de julio de 2019): 703–33. http://dx.doi.org/10.1177/0191453719860225.
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Max Weber famously diagnosed both an excess and a subordination of meaning in modernity when he coined the term disenchantment next to the fragmentation and irreconcilability of value spheres. Unlike Weber, however, who sought to keep the ideological and the rationalist sides of the modern divide together, his immediate followers capitalized either on his decisionism (i.e. Carl Schmitt) or on his universalism (i.e. Jürgen Habermas). In an attempt to develop a constructive perspective on the question of how we can conceive of irreconcilable values within a larger normative horizon, this article introduces Karl Jaspers’s interpretation and refinement of Weber’s work. Most fundamentally, Jaspers’s existentialist philosophy of communication sought to turn Weber’s warring gods into a source of solidarity rather than divisiveness. I argue that Jaspers did so in rooting human freedom not in the decision or the law but in an experiential uncertainty and the knowledge not to know. The article closes with a discussion of some practical and theoretical implications of Jaspers’s thought for our understanding of diversity in unity in post-truth times.
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Latifi, Yulia Nasrul. "PUISI ANA KARYA NAZIK AL-MALA’IKAH (Analisis Semiotik Riffaterre)". Adabiyyāt: Jurnal Bahasa dan Sastra 12, n.º 1 (31 de julio de 2013): 25. http://dx.doi.org/10.14421/ajbs.2013.12102.
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The material object of this writing is Ana, written by Nazik al Mala’ikah, an Iraqi poet. The formal object is Riffaterre’s semiotics. In his theory, Michael Riffaterre introduces two level of reading, namely heuristic (a mimesis reading which is based upon dictionary meaning with ungrammatical characteristics) and retroactive or hermeneutic (the decoding-process reading, which searches for a model, matrix, and hypogram for acquiring the poetic unity). The result shows that the meaning of Ana in heuristic reading is still spreaded, separated, and unfocused. In retroactive or hermeneutic reading, potential hypogram has shown the ide that Ana is mysterious. The Model (the poetic monumental sentence) is ‘baqaytu sahimatan huna’ and ‘abqa usa’ilu’. The Matrix is ‘the essence of human being’ on philosophical perspective. The actual hypogram, that the matrix is based on, is the existentialist thought on human being. The characteristic of this ideology is its acceptance and confession of human being as an existence. Despite his confusion, Ana> says that he is a contributor, creator, and determiner of history.
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Kenzhetayev, D. "Religious Knowledge of Abai". Turkology 6, n.º 104 (15 de diciembre de 2020): 106–19. http://dx.doi.org/10.47526/2020/2664-3162.022.
Texto completoResumen
Recognition of the heritage of Abai from the point of view of Islamic theology and philosophy, the Muslim and civilizational nature of the Kazakh people is a very urgent issue. It is important to reveal the place and role of Abai's heritage in order to give a scientific and historical assessment of the traces of modern Kazakh religious knowledge and religious experience. Therefore, a holistic consideration of the concepts and categorical complex in the works of Abai and its differentiation with systemic historical and philosophical forms make it possible to recognize his existential and religious and civilizational appearance. The article examines the opinion of mankind against those who want to explain the general views of Abai with the templates of existentialist philosophy, referring to well-known representatives of an important layer about being in the history of thought. In his review of the history of philosophy, as well as in the question of what essence is, Abai stressed the importance of the truth underlying the definition of love as a single meaning.
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Moniruzzaman y Safi Ullah. "Portrayal of Bangladeshi Existentialism: “Like a Diamond in the Sky” in Context". ABC Research Alert 9, n.º 2 (17 de julio de 2021): 51–58. http://dx.doi.org/10.18034/abcra.v9i2.561.
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Shazia Omar, a Bangladeshi novelist, depicts the less-known imagery of modern Dhaka in her debut novel “Like a Diamond in the Sky” (2009) where she portrays Bangladesh infected with depression, drug addiction, power-play, corruption and fundamentalism. Deen, the protagonist, is lost in addiction, isolated from his mother and outer world but in love with Maria, aware of the future of Bangladesh and eager to search for the meaning of life. Deen, which literally implies the earthly life in Bangla, is an existentialist who is conscious of himself and the people around him. He is aware of his capacity, limitation, existence and essence. He comments on different orders and institutions that hinder at the path of freedom, and about politicization and islamisation in Bangladesh. Not only Deen but also his widowed mother, his friend AJ, drug peddler Falani, the sergeant of the Police, Deen’s girlfriend Maria- all are conscious of their existence and essence. This novel is about a journey from a dark and aimless world to redemption, to a meaningful life. Omar presents existentialism and existential crisis as noticed in Bangladesh in her novel where almost all characters try to find the meaning of life, though in different ways. Omar says in an interview that the novel “explores their feeling of alienation in the chaotic metropolis of Dhaka city” and her protagonist struggles “to find a spiritual connection”. Before writing this novel, Shazia Omar researched in a rehab in Mumbai, visited slums of Bangladesh and thus shaded light on the darker and less-discussed imagery of Bangladesh. “Like a Diamond in the Sky” is thoroughly examined in the light of existentialism, developed by Descartes, Kierkegaard, Sartre and Heidegger. This paper analyses how “Like a Diamond in the Sky” represents Bangladeshi existentialism, and existentialists who are conscious of existence and essence. It also discusses the observation, of Omar’s characters projected in the novel, about established orders and institutions and finally, desire for freedom and searching for meaning of life.
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Swaminathan, Pillai Rajammal y Dr K. Thiyagarajan. "Existentialism- The Struggle Remains in Mulk Raj Anand’s Major Novels". SMART MOVES JOURNAL IJELLH 7, n.º 11 (28 de noviembre de 2019): 11. http://dx.doi.org/10.24113/ijellh.v7i11.10098.
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Existentialism is a philosophy that emphasizes individual existence, freedom and choice. It is centered upon the analysis of existence and of the way humans find themselves existing in the world. The perception is that, humans exist first and then each individual spends a lifetime changing their essence or nature. Existentialism is a philosophy concerned with finding self and the meaning of life through free will, choice, and personal responsibility. Existentialism is a quest for authentic existence. Jean-Paul Sartre says, ‘Man is nothing else but what he makes of himself. Such is the first principle of existentialism.’ Man’s sufferings and humiliations comes under the aspect of existentialism, which is found in the novels of Anand. Anand is a humanist and his humanism manifests itself in a realistic representation of the inhumanity of the situation of the oppressed masses, suffering, various types of disability, discrimination and alienation. Existentialism is an aspect of humanism and Anand has portrayed it through human beings pathetic sufferings and miseries. Anand’s humanism dwells into the survival of human love through existentialism. The humanism of Anand showcases the concerns of existentialism, exposing the reality of life and its tragic condition of suffering and misery. The pathetic condition of suffering and misery is existential since it has the elements of chance, absurdity and nothingness in them. Their alienated conditions are shaped by fear and loneliness. Though Anand denies of being an existentialist, his most of the works reveal existential ideologies of Sartre and Heidegger.
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Stewart, Jon. "Kierkegaard as a Thinker of Alienation". Kierkegaard Studies Yearbook 24, n.º 1 (12 de septiembre de 2019): 193–216. http://dx.doi.org/10.1515/kierke-2019-0008.
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AbstractAlienation is a key theme in both the philosophical tradition of the 19th century that begins with Hegel and Marx and in the heterogenous school of existentialist thought in the 20th century. Kierkegaard is often included in narratives of these philosophical traditions, but his contribution to this topic is problematic. Unlike figures such as Marx or Sartre, he almost never uses the term “alienation” explicitly. The question then becomes one of interpretation: what ideas in Kierkegaard bear a meaningful family resemblance to the concept as it is found in other thinkers in these traditions? In this article I have identified three different texts from Kierkegaard in which concepts are discussed that I believe can be rightfully designated as forms of alienation: “The Unhappiest One,” from Either/Or, “The Present Age” from A Literary Review, and the different stages of despair in The Sickness unto Death. The goal is simply to use these texts as the basis or starting point for developing an understanding of Kierkegaard’s concept of alienation. This will then in turn help us to determine more precisely his contribution to the development of philosophy in the 19th and 20th centuries.
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Editorial Submission, Haworth. "Traditional Western Thought and Existentialism". Gerontology & Geriatrics Education 9, n.º 1-2 (13 de marzo de 1989): 11–22. http://dx.doi.org/10.1300/j021v09n01_02.
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Villela-Petit, Maria Da Penha. "UMA FILOSOFIA A DESCOBRIR OU A RE-DESCOBRIR: A FENOMENOLIGA HUSSERLIANA". Síntese: Revista de Filosofia 37, n.º 118 (9 de septiembre de 2010): 197. http://dx.doi.org/10.20911/21769389v37n118p197-214/2010.
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Se o movimento fenomenológico foi dos mais fecundos do século XX, isto porém não significou que a filosofia de Husserl tivesse sido bem conhecida nem mesmo pelos seus colaboradores. Tal limite deve-se em parte ao fato que só em nossos dias, graças ao trabalho constante dos Arquivos Husserl de Louvain, os milhares de manuscritos deixados por Husserl e que revelam aspectos inéditos de seu pensamento, puderam ser melhor conhecidos. Mas existiram outros motivos para que a filosofia de Husserl fosse deixada de lado, ou mesmo estigmatizada, tanto nos meios católicos neo-tomistas quanto em meio aos pensadores existenciais. O motivo comum a uns e a outros foi a denominação de «idealismo transcendental» atribuída pelo próprio Husserl a sua filosofia. O exame dos malentendidos daí decorrentes pareceu-nos uma boa via de acesso a uma apresentação da fenomenologia husserliana visando mostrar em que o pensamento de Husserl é incontornável, dado que nos possibilita compreender as razões filosóficas profundas da crise civilizacional que atravessamos.Abstract: Although the phenomenological movement was one of the most fecund in the XX century, it does not mean that Husserl’s philosophy was well known, even by his collaborators. This failure of understanding is partly due to the fact that it is only recently that the thousands of manuscripts Husserl left us, and in which fresh aspects of his thought are revealed, could be better known, thanks to the constant work undertaken by the Husserl-Archives in Leuven. But, there have also been other reasons why Husserl’s philosophy was left aside, or even stigmatized by both the neo-Thomist Catholics and the existentialist thinkers. Their common reason was the denomination of “transcendental idealism” that Husserl himself gave to his philosophy. The examination of the subsequent misunderstandings seems to be a good way to introduce Husserlian philosophy, showing that we cannot do without Husserl’s thought, for it allows us to comprehend the deep philosophical reasons behind the civilizational crisis we are going through.
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Pihlainen, Kalle. "The ethics of fictionality in history writing". Prometeica - Revista de Filosofía y Ciencias, n.º 22 (22 de diciembre de 2020): 50–64. http://dx.doi.org/10.34024/prometeica.2021.22.11549.
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Fictionality has long been viewed in history writing as near-synonymous with abandoning truth and any supposedly consequent, ethical commitments. Understandably, this attitude has impeded the acceptance of theoretical approaches that aim, instead, to reveal the fundamental connectedness of history’s fictional aspects with ethical concerns. This line of thought is nowhere more evident than in the reception of Hayden White. While instrumental in arguing for the similarities between history writing and literary fiction, White has also consistently defended the vital importance of rethinking history’s fictionality. His approach considers that historians might work in more consciously emancipatory and ethically informed ways. This article seeks to improve understanding of White’s complicated position in two distinct ways: firstly, by rehearsing his critical arguments in the context of their general and far-too-often hostile reception; here, the main goal is to address worries relating, in turn, to the claimed extreme textualism, the assumed denial of reality and the supposedly excessive formalism of his positions. Given the generational demand for reiterating these basics, some of this discussion may prove familiar to readers for whom White’s place is already evident. Secondly, the article hopes to contribute to the continuation of White’s legacy by indicating a way to by-pass these controversies through a reconceptualization of White’s ethical objectives and the responsibility he attributes to historians. This view includes examining an unwarranted tension between interpretations of White’s existentialist and poststructuralist commitments in previous readings. The article also identifies the point at which the overlap of these aspects constitutes his expressly ethically motivated relativism.