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Artículos de revistas sobre el tema "Self (Philosophy)"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 31 de julio de 2024

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1

Joo, Kwang-Sun. "Intercultural Philosophy and Self-theologizing." Journal of the Daedong Philosophical Association 94 (March 31, 2021): 393–421. http://dx.doi.org/10.20539/deadong.2021.94.016.

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2

Hughes, James J. "Self-Absorption in the Digital Era: A Review of "Self-Improvement." Journal of Ethics and Emerging Technologies 33, no. 1 (June 20, 2023): 1–2. http://dx.doi.org/10.55613/jeet.v33i1.128.

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Mark Coeckelbergh is a Belgian philosopher who specializes in the philosophy of technology. His work primarily explores the intersection of technology and society, specifically the philosophical implications of emerging technologies such as AI and robotics. He has written on whether machines can be moral agents and how ethical frameworks should be applied to autonomous machines. He has a broad philosophical perspective drawing on classical sources, Eastern philosophy, Marxism, Foucault, phenomenology, and the postmodernists. In this short text, he brings his remarkable insights and erudition t

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3

Lee, Taesoo. "Philosophy as Self-examination and Korean Philosophy." Journal of Philosophical Research 37, no. 9999 (2012): 353–60. http://dx.doi.org/10.5840/jpr201237supplement53.

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4

Bowen, Amber. "Reviving the Dead: A Kierkegaardian Turn from the Self-Positing to the Theological Self." Religions 10, no. 11 (November 15, 2019): 633. http://dx.doi.org/10.3390/rel10110633.

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Kierkegaard scholars have traditionally chosen to read Kierkegaard as either a theologian or a philosopher. As a result, his corpus is bifurcated as theologians and philosophers lean on their preferred texts. Beneath this practice is an underlying assumption that philosophy and theology “make two,” or should be kept in separate corners. However, a contemporary movement in philosophy known as New Phenomenology has challenged this dualistic maxim and instead finds it appropriate for phenomenology to draw from a theological archive. This article suggests that the possibilities New Phenomenology m

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5

Mungwini, Pascah. "Philosophy, Openness, and the imperative of continuous self-renewal." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 2 (September 23, 2022): 27–42. http://dx.doi.org/10.4314/ft.v11i2.3.

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Philosophy premises itself on the ideals of openness and continuous self-renewal. And yet, the story of philosophy has been an endless struggle against the violence of systematic exclusion and erasure. This article deploys the principle of openness as an analytic category to reflect on the broader question of epistemic decolonisation and the imperative this imposes on the practice of philosophy. There are important ontological, epistemological, and ethical dimensions to the principle of openness with a bearing on the enterprise and how to conceptualise its future. Whether at the global level o

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6

Welsh. "Philosophy as Self-Transformation:." Journal of Speculative Philosophy 28, no. 4 (2014): 489. http://dx.doi.org/10.5325/jspecphil.28.4.0489.

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7

Bolotnikova, Elena N. "Philosophy as Self-Care." Dialogue and Universalism 24, no. 3 (2014): 50–56. http://dx.doi.org/10.5840/du201424357.

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8

Polka, Brayton. "Self-Referentiality and Philosophy." European Legacy 19, no. 7 (October 2, 2014): 906–9. http://dx.doi.org/10.1080/10848770.2014.965527.

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9

Laitinen, Arto. "Philosophy and self-expression." Philosophy & Social Criticism 44, no. 7 (August 20, 2018): 764–66. http://dx.doi.org/10.1177/0191453718781244.

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10

Tauber, Alfred I. "Philosophy as Self-Knowledge." Philosophia 42, no. 1 (August 11, 2013): 1–23. http://dx.doi.org/10.1007/s11406-013-9474-x.

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11

BMN, Kumar. "Concept of Atman (Self) in Indian Philosophy: A Review." Journal of Natural & Ayurvedic Medicine 6, no. 2 (April 29, 2022): 1–6. http://dx.doi.org/10.23880/jonam-16000344.

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For a long time, the human being has been hedonistic and optimistic nature but he had been surrounded by several fears, grieves, and challenges over the thousand thousands of years. His entire effort had been continuing to get the pleasure to be free from all kinds of sorrows. Over passed time, a burning reaction appeared against the Vedic regime and it was considered that the cause of whole human grieves is connected with the internal world not external. Under this consideration, it is declared that the entire fear and grieves of human lives is due to the acquired Karma of previous lives. And

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12

Gavrilov, Mikhail. "Topicality of philosophic practice for self-determination of modern philosophy." Socium i vlast, no. 1 (2018): 88–93. http://dx.doi.org/10.22394/1996-0522-2018-1-88-93.

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13

Matsyna, Andrey I. "“Natural Work” as Self-capability." Dialogue and Universalism 30, no. 1 (2020): 105–17. http://dx.doi.org/10.5840/du20203017.

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A great wandering humanist philosopher, enlightener and outstanding poet Grigory Savvich Skovoroda’s work pertains to a difficult period in the life of the 18th century Eastern Ukraine. Against the background of growing injustice and evil, the decline of spiritual values, an authentic practical philosophy of individual opposition to a self-serving world steeped in vice was born. Skovoroda’s philosophy completely lacks the intention to consider proprietary interests as the driving force of human development. Its key principle of human development is self-examination within one’s own energy-acti

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14

Crisp, Roger. "Sidgwick and Self-interest." Utilitas 2, no. 2 (November 1990): 267–80. http://dx.doi.org/10.1017/s0953820800000698.

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The notion of self-interest has not received from philosophers of this century the attention it deserves. In this paper, I shall first elucidate the views on self-interest of a philosopher who nourished in the last century. It could be argued that Henry Sidgwick's views on this topic are the most considered in the history of philosophy. I shall then point to a number of misconceptions in his position, and suggest a more satisfactory account. I shall attempt also to solve a problem for this new account with the aid of a Sidgwickian distinction.

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15

Daujotytė-Pakerienė, Viktorija. "Between Philosophy and Self-Reflection." Literatūra 62, no. 1 (December 28, 2020): 24–33. http://dx.doi.org/10.15388/litera.2020.1.2.

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The article aims at highlighting the uniqueness of thinking and academic activity of Donatas Sauka, who for many years was a professor at the Department of Lithuanian Literature of Vilnius University. The article reveals his scholarly ambitions – broad interests, good knowledge of classic Western literature, and an attempt to keep the achievements of natural sciences on the horizon of humanities. However, he harboured artistic and poetic inclinations in his nature; he has translated a number of classical texts required for his research. The philological interests of the professor were permeate

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16

Flage, Daniel E. "Hume’s Philosophy of the Self." International Philosophical Quarterly 44, no. 2 (2004): 276–78. http://dx.doi.org/10.5840/ipq200444217.

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17

Breazeale, Daniel. "Philosophy and the Divided Self." Fichte-Studien 6 (1994): 117–47. http://dx.doi.org/10.5840/fichte199469.

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18

Daujotytė-Pakerienė, Viktorija. "Between Philosophy and Self-Reflection." Literatūra 62, no. 1 (December 28, 2020): 24–33. http://dx.doi.org/10.15388/litera.2020.1.2.

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The article aims at highlighting the uniqueness of thinking and academic activity of Donatas Sauka, who for many years was a professor at the Department of Lithuanian Literature of Vilnius University. The article reveals his scholarly ambitions – broad interests, good knowledge of classic Western literature, and an attempt to keep the achievements of natural sciences on the horizon of humanities. However, he harboured artistic and poetic inclinations in his nature; he has translated a number of classical texts required for his research. The philological interests of the professor were permeate

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19

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

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20

Degenhardt, M. A. B. "Should Philosophy Express the Self?" Journal of Philosophy of Education 37, no. 1 (February 2003): 35–51. http://dx.doi.org/10.1111/1467-9752.3701003.

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21

Hansen, Jennifer, and Jeffrey Maynes. "Psychiatry, philosophy and the self." Current Opinion in Psychiatry 18, no. 6 (November 2005): 649–52. http://dx.doi.org/10.1097/01.yco.0000184415.44329.11.

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22

Stepin, Vyacheslav S. "Philosophy as Cultural Self-Awareness." Russian Studies in Philosophy 53, no. 2 (April 3, 2015): 151–58. http://dx.doi.org/10.1080/10611967.2015.1096699.

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23

BRENDEL, Elke. "SELF-REFERENTIAL ARGUMENTS IN PHILOSOPHY." Grazer Philosophische Studien 74, no. 1 (2007): 177–97. http://dx.doi.org/10.1163/9789401204651_010.

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24

Yu, Jiyuan. "Soul and Self: Comparing Chinese Philosophy and Greek Philosophy." Philosophy Compass 3, no. 4 (July 2008): 604–18. http://dx.doi.org/10.1111/j.1747-9991.2008.00152.x.

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25

Fořtová, Hana. "Být člověkem a být filosofem podle J.-J. Rousseaua." REFLEXE 2021, no. 60 (September 16, 2021): 97–119. http://dx.doi.org/10.14712/25337637.2021.19.

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The present paper aims to analyse how Rousseau conceives the possibility of being a philosopher and how he views the task of philosophy. While Rousseau is very critical towards contemporary philosophers and philosophy in general, he does describe his own enquiry as a philosophical one. In his view, the proper task of philosophy is ‘the knowledge of man’ that can be also understood as ‘the knowledge of oneself’. As Rousseau states in the Second Discourse, such knowledge is to be accomplished through our reason, yet the philosophy of his time fails in this task because the philosophers let thems

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26

Nemtsev, Mikhail. "On Professional Self-Determination of Philosophy Teachers in Russia." Ideas and Ideals 13, no. 1-1 (March 19, 2021): 24–41. http://dx.doi.org/10.17212/2075-0862-2021-13.1.1-24-41.

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In the beginning of this paper, the author presents a critical analysis of “The Carnival Time: Russian High School and Science in the Postmodern Era” by P. A. Orekhovsky and V. I. Razumov who scrutinize ongoing degradation in Russian science and education. This crisis is a local variation of deep global crisis (described among others by B. Readings (1996)). Their article represents such a particular feature of humanities in Russian higher educational institutions, as systematic lack of attention to personal educational interests of students that unavoidably leads to certain monologicity. Befor

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27

ARGY, ANNE-GAËLLE. "On the Uses and Abuses of Nietzsche in Self-Help Literature." PhaenEx 11, no. 2 (December 1, 2016): 49–69. http://dx.doi.org/10.22329/p.v11i2.4781.

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This paper investigates the uses that self-help literature makes of Nietzsche’s philosophy. Some specific concepts of his philosophy, as well as his choices in terms of expression, made Nietzsche a topmost reference for self-help authors in the U.S. and in France. As a philosopher and a nearly legendary figure, Nietzsche, in a strange way, fits more easily than other philosophers in the self-help project of leading people, through practical advices, to peace and happiness. Through examples taken from American and French self-help literature, and with comparisons made with other philosophers, t

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28

Amir, Lydia. "Transformative Philosophy." Interdisciplinary Research in Counseling, Ethics and Philosophy - IRCEP 3, no. 8 (September 1, 2023): 43–57. http://dx.doi.org/10.59209/ircep.v3i8.54.

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The contemporary relevance of unraveling the transformative power of philosophy lies in helping to secure its place in the academe and in enabling personal change for the benefit of the individual and the society in which we live. Yet formulating the transformative power of various philosophies, of different philosophic notions, and of philosophy itself as a rational discipline which addresses the mind leads to laying the ground for a new field. This is what I attempt to do on my own, yet briefly, in this article, and at length, with the help of others, in the Handbook for Transformative Philo

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29

Kuzin, Yu V. "Thought: Parmenides' prohibition / Gorgias' self-will." Voprosy kul'turologii (Issues of Cultural Studies), no. 8 (July 28, 2023): 602–15. http://dx.doi.org/10.33920/nik-01-2307-06.

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The paper presents the philosophical arguments of the Sophist Gorgias of Leontius. For a long time, he was considered a judicial orator, rhetorician, teacher of eloquence. It's time to talk about Gorgias as a philosopher. His ontology, epistemology, and epistemology are as important as his rhetorical legacy. In this article, Gorgias appears as a broad-minded thinker. His ideas were echoed in German classical philosophy and French existentialism. Its cosmology was in tune with the concepts of physics of the XXI century. Gorgias is at the origin of the idea of an infinite number of Universes and

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30

Hentrup, Miles. "Self-Completing Skepticism." Epoché: A Journal for the History of Philosophy 23, no. 1 (2018): 105–23. http://dx.doi.org/10.5840/epoche2018725122.

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In his 1802 article for the Critical Journal of Philosophy, “Relationship of Skepticism to Philosophy,” Hegel attempts to articulate a form of skepticism that is “at one with every true philosophy.” Focusing on the priority that Hegel gives to ancient skepticism over its modern counterpart, Michael Forster and other commentators suggest that it is Pyrrhonism that Hegel views as one with philosophy. Since Hegel calls attention to the persistence of dogmatism even in the work of Sextus Empiricus, however, I argue that it is only a sublated form of Pyrrhonism, what in the Phenomenology of Spirit

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31

Howes, Moira. "The Self of Philosophy and the Self of Immunology." Perspectives in Biology and Medicine 42, no. 1 (1998): 118–30. http://dx.doi.org/10.1353/pbm.1998.0046.

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32

Ogura, Michiko. "Him self him selfe,andhim selfa: A reflexive pronoun + uninflected or nominativeself∗." Studia Neophilologica 60, no. 2 (January 1988): 149–57. http://dx.doi.org/10.1080/00393278808587995.

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33

Tulchinskii, G. L. "The philosophy of the text as texts of philosophy." Slovo.ru: Baltic accent 10, no. 4 (2019): 7–17. http://dx.doi.org/10.5922/2225-5346-2019-4-1.

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The conceptualization of the philosophy of the text requires a preliminary idea about the ways of the textual presentation of philosophy as such. At the same time, philosophical views per se are difficult to classify and systematize — at best, they are arranged by eras and cultural-ethnic factors. In this regard, it seems fruitful and justified not to build various rationalistic constructions but to take an open look at the very existence of philosophizing. From such perspectives, philosophy appears not so much a single, monolithic, and strictly ordered system as a ‘system of systems’ that are

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34

Velleman, J. David. "Self to Self." Philosophical Review 105, no. 1 (January 1996): 39. http://dx.doi.org/10.2307/2185763.

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35

McDonald, Christie. "Sarah Kofman: Effecting Self Translation." TTR : traduction, terminologie, rédaction 11, no. 2 (February 27, 2007): 185–97. http://dx.doi.org/10.7202/037340ar.

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Abstract Sarah Kofman : Effecting Self Translation — In Sarah Kofman's work, philosophical and psychoanalytical analysis modulate into "life writing" and create a kind of translation which neither alone can fully explain. For Kofman, translation in this sense goes back to readings in philosophy, psychoanalysis and linguistics in order to effect change. Reading Nietzsche through Freud, and Freud through Nietzsche, Sarah Kofman unleashes powerful analytical tools from which emerge a very personal kind of writing in Rue Ordener, rue Labat. What is at stake is the destiny of woman, the extraordina

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36

Azhimov, Felix E. "International Congress of Philosophy as a Self-Consciousness of Philosophy." Voprosy Filosofii, no. 12 (2020): 16–19. http://dx.doi.org/10.21146/0042-8744-2020-12-16-19.

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The author suggests rethinking the institutional status of philosophy in the context of the analysis of International philosophical congresses as collective forms of expression of thought. It is stated that communication platforms for philosophical debates such as seminars, conferences, congresses, etc. largely determine the content of philosophical knowledge, therefore it is impossible to raise the question of “pure” philosophy, free from the sphere of conversation (Tatiana G. Shchedrina), in which philosophy is produced as an event. Science and philosophy as communicative phenomena requi

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37

Kosilova, Elena. "From Philosophy of Mind to Philosophy of Subject: Self-Attitude." Ideas and Ideals 16, no. 2-1 (June 26, 2024): 11–25. http://dx.doi.org/10.17212/2075-0862-2024-16.2.1-11-25.

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Modern philosophy of mind focuses on such aspects of consciousness as perception, information processing, and qualia (also occurring in perception). At the same time, insuffi cient attention is paid to such conscious actions of the subject as decision-making and action. However, action requires no less consciousness than perception. It is not so much the philosophy of mind that deals with action as the philosophy of subject. This article makes a connection between the philosophy of mind and the philosophy of subject through the concepts of freedom and selfrelationship. The subject is essential

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38

Garfield, Jay L. "A. C. Mukerji on the Problem of Skepticism and Its Resolution in Neo-Vedānta." International Journal for the Study of Skepticism 12, no. 1 (December 23, 2021): 90–100. http://dx.doi.org/10.1163/22105700-bja10031.

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Abstract This paper examines the work of the unsung modern Indian Philosopher A. C. Mukerji, in his major works Self, Thought and Reality (1933) and The Nature of Self (1938). Mukerji constructs a skeptical challenge that emerges from the union of ideas drawn from early modern Europe, neo-Hegelian philosophy, and classical Buddhism and Vedānta. Mukerji’s worries about skepticism are important in part because they illustrate many of the creative tensions within the modern, synthetic period of Indian philosophy, and in part because they are truly profound, anticipating in interesting ways the wo

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39

Weinstein, Nicole. "Self-sufficient." Nursery World 2022, no. 8 (August 2, 2022): 24–25. http://dx.doi.org/10.12968/nuwa.2022.8.24.

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40

Özgen, Mehmet Kasım. "The Philosophy of Self or Truth." Beytulhikme An International Journal of Philosophy 5, no. 2 (December 31, 2015): 1. http://dx.doi.org/10.18491/bijop.62643.

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41

von der Luft, Eric. "Self and World in Schopenhauer’s Philosophy." International Studies in Philosophy 23, no. 2 (1991): 138–39. http://dx.doi.org/10.5840/intstudphil199123263.

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42

Velleman, J. David. "From Self Psychology to Moral Philosophy." Nous 34, s14 (October 2000): 349–77. http://dx.doi.org/10.1111/0029-4624.34.s14.18.

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43

Laursen, Simon. "SELF AND NATURE IN STOIC PHILOSOPHY." DANISH YEARBOOK OF PHILOSOPHY 28, no. 1 (August 2, 1993): 115–24. http://dx.doi.org/10.1163/24689300_0280108.

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44

Wright, Tamra. "Self, Other, God: 20thCentury Jewish Philosophy." Royal Institute of Philosophy Supplement 74 (June 30, 2014): 149–69. http://dx.doi.org/10.1017/s1358246114000137.

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AbstractMartin Buber, Franz Rosenzweig and Emmanuel Levinas are three of the most prominent Jewish philosophers of the 20thcentury. This paper looks at the different understandings each author offers of intersubjectivity and authentic self-hood and questions the extent to which for each author God plays a role in interpersonal relationships.

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45

Morgan, Michael L. "Jewish Philosophy and Historical Self-Consciousness." Journal of Religion 71, no. 1 (January 1991): 36–49. http://dx.doi.org/10.1086/488538.

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46

Bricke, J. "Review: Hume's Philosophy of the Self." Mind 113, no. 450 (April 1, 2004): 384–87. http://dx.doi.org/10.1093/mind/113.450.384.

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47

Silverman, M. P. "Self-directed learning: Philosophy and implementation." Science and Education 5, no. 4 (October 1996): 357–80. http://dx.doi.org/10.1007/bf00625607.

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48

Yansori, Ali. "Forgoing the Self in Kierkegaard’s Philosophy." Filozofia 78, no. 2 (February 14, 2023): 115–27. http://dx.doi.org/10.31577/filozofia.2023.78.2.4.

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49

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

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Leon Craig's five books are interrelated by a common approach: Craig writes of philosophic matters juxtaposing them with literary works, or one may reverse the order—whichever way, the exegesis proceeds in tandem. Moreover, he has intertwined the books in a sequential development. One can perceive Craig discovered his fountainhead in Plato. His first book, in 1993, The War Lover: A Study of Plato's “Republic,” has left its genetic pattern upon the next four, Of Philosophers and Kings: Political Philosophy in Shakespeare's “Macbeth” and “King Lear” (2001), The Platonian Leviathan (2010), Philos

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50

Mezei, Balazs. "Two Models of Radical Revelation in Austrian Philosophy." European Journal for Philosophy of Religion 1, no. 1 (March 21, 2009): 99–120. http://dx.doi.org/10.24204/ejpr.v1i1.332.

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In this paper I highlight two opposing models of the notion of divine revelation: the propositional and the radical. The propositional understanding of revelation was central to theology and philosophy until the 19th century. Since then, a number of other models of revelation have emerged. I define as radical the understanding of revelation which emphasizes two features of revelation: 1) God’s existence is *per se* revelatory; 2) God’s revelation is *per se* self-revelation. I propose too an assessment of the notion of propositional revelation as presented by Richard Swinburne. And I offer det

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