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Artículos de revistas sobre el tema "Thinking Freedom"

Autor: Grafiati

Publicado: 26 de julio de 2024

Última modificación: 31 de julio de 2025

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1

Boesche, Roger. "Thinking About Freedom." Political Theory 26, no. 6 (1998): 855–73. http://dx.doi.org/10.1177/0090591798026006007.

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Lange, Lis. "Thinking academic freedom." Arts and Humanities in Higher Education 15, no. 2 (2016): 177–86. http://dx.doi.org/10.1177/1474022215613598.

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Breskaya, Olga, Giuseppe Giordan, and Siniša Zrinščak. "Religious freedom: thinking sociologically." Religion, State and Society 50, no. 3 (2022): 246–53. http://dx.doi.org/10.1080/09637494.2022.2112886.

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4

TURNER, Zeynep TALAY. "Nietzsche and Spinoza: Thinking Freedom." Kaygı Uludağ Üniversitesi Fen-Edebiyat Fakültesi Felsefe Dergisi, no. 26 (April 15, 2016): 1. http://dx.doi.org/10.20981/kuufefd.21936.

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Hoffman, Frank. "Future Threats and Strategic Thinking." Military Strategy Magazine 1, no. 4 (2011): 1. https://doi.org/10.64148/msm.v1i4.4.

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Frank Hoffman extends his own interpretation of the hybrid threat construct, and examines its strategic utility and implications in the context of four contending schools inside the U.S. defense establishment, which are competing in the post-Operation Enduring Freedom and Iraqi Freedom environment.

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6

Taylor, Paul. "Thinking Allowed in the Academy." University of Queensland Law Journal 39, no. 1 (2020): 117–46. http://dx.doi.org/10.38127/uqlj.v39i1.3893.

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The recent Review of Freedom of Speech in Australian Higher Education Providers (‘the Review’), overseen by the Hon Robert French AC, identified areas for improving freedom of speech and academic freedom, and to that end proposed the adoption of umbrella principles embedded in a Model Code. The Review’s engagement with international human rights law standards was confined, even though many are binding on Australia. As universities consider implementing the Review’s recommendations, this article reflects on the Model Code in the light particularly of the standards established by the Internation

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Schmidt, Stefan. "Thinking Transcendence: Heidegger’s Ontological Concept of Freedom." Heidegger Circle Proceedings 53 (2019): 247–60. http://dx.doi.org/10.5840/heideggercircle20195321.

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According to Hans Ruin, there are two ways to approach the examination of freedom in Heidegger’s writings: One can use the notion of freedom as a heuristic concept to interpret the entirety of Heidegger’s work as a philosophy of freedom, which was famously done by Günter Figal, or one can reconstruct Heidegger’s actual use of the notion of freedom. In my paper I’ll focus on the second approach and show that although “freedom” or, rather, “being-free” can already be found in Being and Time, his more elaborate concept of freedom as transcendence is developed in the years 1928-1930. These years a

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Kosilova, Elena. "Philosophical Thinking on the Way to Freedom." Voprosy Filosofii, no. 10 (October 2024): 187–97. http://dx.doi.org/10.21146/0042-8744-2024-10-187-197.

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The article considers one of the ways to achieve philosophical truth – the inner freedom of the subject. The doctrines of evolutionary epistemology and radical constructivism equate thinking with a means of adaptation. The best thinking is the one, thanks to which the organism survives and leaves maximum offspring. Freedom of thinking in such doctrines is absent, it is determined by the brain and its adaptive tasks. However, at a higher level of analyzing the human personality, one can speak of freedom. Heidegger establishes an inseparable connection between freedom and truth: freedom is “let

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Sosnowska, Paulina. "Academic freedom and the ethical value of thinking." Kwartalnik Pedagogiczny, no. 2 (August 1, 2017): 0. http://dx.doi.org/10.5604/01.3001.0010.3397.

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The purpose of this article is to analyse the changes in the conditions of academic freedom that occurred over the last several decades and to point out the possible ramifications of those changes. Firstly, the author begins by depicting the origins and the meaning of the neohumanistic modern idea of academic freedom and with outlining some of its paradoxes and limitations. Secondly, the classical neohumanistic concept of academic freedom is juxtaposed with new premises of economic neoliberalism, as diagnosed by Michel Foucault. Also the consequences of economic legitimisation of political ord

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Treadwell, Greg. "Freedom of information. What were they thinking?" Back Story Journal of New Zealand Art, Media & Design History, no. 8 (December 1, 2020): 19–35. http://dx.doi.org/10.24135/backstory.vi8.55.

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“The right to know is the right to live.”Aruna Roy (1946— ), Indian social activist Ongoing dissatisfaction among information requesters, including journalists, has discredited the early and partially heroic narratives of the Aotearoa New Zealand freedom-of-information (FOI) regime. The revolutionary and celebrated Official Information Act 1982 (OIA 1982) has remained virtually unchanged since its inception, despite ongoing calls for reform. This article examines why the OIA 1982 was so transformative, calling on the literature and two thematic analyses of historic parliamentary debates

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Murchadha, Felix Ó. "Hegel, Nietzsche, Heidegger: Thinking Freedom and Philosophy." British Journal for the History of Philosophy 13, no. 2 (2005): 361–73. http://dx.doi.org/10.1080/09608780500093319.

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Cooke, Miriam. "Academic Freedom: The "Danger" of Critical Thinking." International Studies Perspectives 8, no. 4 (2007): 396–400. http://dx.doi.org/10.1111/j.1528-3585.2007.00306.x.

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13

Lee, D. E. "Academic Freedom, Critical Thinking and Teaching Ethics." Arts and Humanities in Higher Education 5, no. 2 (2006): 199–208. http://dx.doi.org/10.1177/1474022206064037.

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14

Miklowitz, Paul S. "Hegel, Nietzsche and Philosophy: Thinking Freedom (review)." Journal of the History of Philosophy 42, no. 2 (2004): 226–27. http://dx.doi.org/10.1353/hph.2004.0032.

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15

Lemann, Nicholas. "Thinking the Unthinkable about the First Amendment." Daedalus 153, no. 3 (2024): 105–18. http://dx.doi.org/10.1162/daed_a_02092.

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Abstract The First Amendment's press clause has long played second fiddle to the speech clause. With the professional press in steep economic decline, it may be time to consider freedom of speech and freedom of the press separately, in order to shore up journalism's distinctive, and imperiled, role in a healthy democracy.

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16

Ivanov, Mikhail A. "Kant on free thinking and its boundaries." SHS Web of Conferences 161 (2023): 06002. http://dx.doi.org/10.1051/shsconf/202316106002.

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The concept of “free thinking” in the context of Kant’s philosophy presents a theoretical and practical problem. Kant applies the concept of freedom primarily to practical reason and moral philosophy, but elements of freedom (in thinking) can be identified in other sections of his teaching. Free thinking, according to Kant, can be interpreted as thinking activity conducted in the absence of any prerequisites, utmost unboundedness and independence, but having definite boundaries in various areas. The analysis of this ambivalence of free thinking is carried out in such sections of Kant’s teachin

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17

Ilyina, Anna. "TRANSCENDENTAL IMPLICATIONS OF J.-L. NANCY-S CONCEPTION OF FREEDOM: DECONSTRUCTIVE PERSPECTIVE." Bulletin of Taras Shevchenko National University of Kyiv. Philosophy, no. 6 (2022): 21–30. http://dx.doi.org/10.17721/2523-4064.2022/6-4/13.

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The article undertakes theoretic and historico-philosophical reconstruction of J.-L. Nancy's conception of freedom in the scope of transcendental way of thinking, namely in its deconstructive mode. Examining Nancy-s work "Experience of Freedom", as well as text by J. Derrida "On Touching – Jean-Luc Nancy" the author, by the use of her own methodological approach to transcendental discourse, brings to light a number of transcendental and deconstructive motives, inherent in Nancy-s discourse of freedom. The paper establishes that one of transcendental traits of Nancy's conception is a conferring

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18

Guerra Tejada, Ricardo. "Ontología: ser, lenguaje e historia." Theoría. Revista del Colegio de Filosofía, no. 11-12 (December 31, 2001): 55–65. http://dx.doi.org/10.22201/ffyl.16656415p.2001.11-12.267.

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The main theme of this paper answers the question about the different ways today’s philosophy can take. One of these is the ontology, as the fundamental way towards freedom. This paper presents a critical point of view against the usual way of thinking in science, in other philosophical areas and political or ethical positions. Why do we write about freedom? Because it is the thinking and action’s oversight basis. We propose that the concept of freedom can create a new possibility for human being’s development. The end of metaphysics, the nihilisms, the death of God, the value’s crisis point t

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19

Ordóñez, Kruzcaya, Abel Suing, Jorge Cueva, and Lilia Carpio. "Vulneración a la libertad de expresión en China. Periodistas en la mira." HUMAN REVIEW. International Humanities Review / Revista Internacional De Humanidades 15, no. 5 (2022): 1–12. https://doi.org/10.37819/revhuman.v15i5.1385.

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This research presents a qualitative analysis of emblematic cases of censorship and violation of freedom of expression of journalists in China. In this nation, journalism has been repressed and censored under the justification of disrespect for the policy based on Xi Jinping’s thinking, which promotes through the law: to fight political corruption and bribery. The aim is to establish an authoritarian policy. Qualitative methodology is applied to identify emerging themes and categories and monitor legal and extralegal restrictions through violations of civic freedoms identified by Freedom House

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20

Matherne, Samantha, and Nick Riggle. "Schiller on Freedom and Aesthetic Value: Part I." British Journal of Aesthetics 60, no. 4 (2020): 375–402. http://dx.doi.org/10.1093/aesthj/ayaa006.

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Abstract In his Letters on the Aesthetic Education of Man, Friedrich Schiller draws a striking connection between aesthetic value and individual and political freedom, claiming that, ‘it is only through beauty that man makes his way to freedom’. However, contemporary ways of thinking about freedom and aesthetic value make it difficult to see what the connection could be. Through a careful reconstruction of the Letters, we argue that Schiller’s theory of aesthetic value serves as the key to understanding not only his view of aesthetic engagement, but also his distinctive account of individual a

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21

Carr, Neil. "Re-thinking the relation between leisure and freedom." Annals of Leisure Research 20, no. 2 (2016): 137–51. http://dx.doi.org/10.1080/11745398.2016.1206723.

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Tsagdis, Georgios. "Mineral Freedom." Cultural Politics 21, no. 1 (2025): 49–63. https://doi.org/10.1215/17432197-11557657.

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Abstract The essay examines Jean-Luc Nancy's ontology of matter. In the aphorism “the stone is free,” Nancy entangles the oppositional orders of nature and of human historico-political becoming that philosophy still lacks the resources to make converge, even as this convergence becomes imperative in the face of the ecological predicament of the Anthropocene. The essay traces the ways in which Nancy takes on this task across his corpus, recasting the concept of freedom and the figure of the stone—both integral to the history of occidental philosophy. Minerality emerges accordingly as the free s

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23

Wijaya, Arif. "Kemerdekaan Berfikir dalam Hak Asasi Manusia dan Islam." al-Daulah: Jurnal Hukum dan Perundangan Islam 3, no. 2 (2013): 241–59. http://dx.doi.org/10.15642/ad.2013.3.2.241-259.

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Abstract: In Islam, reason is put on the most honor place and make it as one of the valuable means to realize the exixtance of God. It is inevitable that some of the Islamic teachings are mobilizing sense, opening mind, and opening human reason, body and soul. Islam does not like the people who do not use their minds, the people whose minds are bound by beliefs and isms that are not based on a correct basis. The independence of thinking can reinforce and strengthen the faith, humility 'and awareness of the greatness of Allah. Independence of thinking is quite important. Because without it, the

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24

Victor, J. PITSOE. "HEIDEGGER'S PERSPECTIVE ON ACADEMIC FREEDOM." Social Sciences and Education Research Review 11, no. 1 (2024): 119–27. https://doi.org/10.5281/zenodo.15258149.

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Martin Heidegger's lack of a systematic approach to philosophy of education has led many to believe he had little to offer on schooling and teaching. However, this assumption overlooks the implications of his fundamental ontology for academic freedom and education. Heidegger's ontological project, focusing on the investigation of Being, holds scattered implications for education. Integrating his insights reveals a Heideggerian perspective on educational philosophy, aiding the ontological investigation of human endeavour. Heidegger critiques modern academia's loss of authenticity due to technol

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25

Halchenko, M. "The idea of freedom in education: thinking, education, values choice." Osvitolohiya, no. 7 (2018): 8–14. http://dx.doi.org/10.28925/2226-3012.2018.7.814.

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The article examines the problem of freedom and autonomy of the individual in terms of education. In the context of freedom, the problem of the formation and development of a person, who will have to become the author of his or her life, is solved. Freedom manifests itself not only in the acts of choice, but in all activities, including thinking. Freedom of thinking involves the responsibility of individuals for what they think,since the thought becomes objective with the time. This process requires control, which is carried out at the expense of a critical reflection of thinking. In its turn,

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26

Levy, Lior. "Thinking with Beauvoir on the Freedom of the Child." Hypatia 31, no. 1 (2016): 140–55. http://dx.doi.org/10.1111/hypa.12220.

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Among philosophers, Simone de Beauvoir is unique in treating childhood as a philosophical phenomenon. In both The Ethics of Ambiguity and The Second Sex, she examines the relationship between childhood and human freedom and considers its role in the development of subjectivity. Despite this, few sustained analyses of her treatment of the phenomenon exist. I argue that Beauvoir's conception of childhood is not uniform, but changes from The Ethics of Ambiguity to The Second Sex. Whereas the former presents children as lacking moral freedom, as not fully sovereign individuals, the latter suggests

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27

Ozola, Zane. "Freedom as a Mode of Thought: Hannah Arendt." Athens Journal of Philosophy 2, no. 4 (2023): 221–33. http://dx.doi.org/10.30958/ajphil.2-4-1.

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This paper focuses on Hannah Arendt’s ideas concerning freedom and the political in the Greek polis. By outlining the structure of the notions of labour, work, and action in relation to thinking, responsibility, and necessity, it aims to explore the possibility of thinking about freedom in the context of contemporary society. Arendt’s phenomenological reflections on the nature of human beings and the significance of the political in Western society within the framework of the decline of Europe encompass a broad spectrum of themes. It traces the origins of Western culture and exposes how the ev

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Winkiel, Laura. "Shoreline Thinking." English Language Notes 59, no. 1 (2021): 146–65. http://dx.doi.org/10.1215/00138282-8815038.

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AbstractThis article explores the relation between the dockside denizens of Claude McKay’s Marseille and the violent history of slavery and racism. It takes a longue durée approach to modernism by arguing that the previous five hundred years of colonization and conquest of Black and Indigenous life continue to constrain the possibilities of freedom imagined in the art and literature of the early twentieth century. Using Édouard Glissant’s poetics of relation, it considers how the shoreline in Romance in Marseille provides a fecund location for sifting through the residues of slavery to salvage

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Yue, Cai Qing. "Thinking about the Calculating Formula of Degree of Freedom of Plane Mechanism." Applied Mechanics and Materials 740 (March 2015): 150–53. http://dx.doi.org/10.4028/www.scientific.net/amm.740.150.

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Organization is an organization with a parameter independent degrees of freedom movement, mechanical design and analysis of important concepts, the degree of freedom for the agency when analyzing problems illustrate the organization's scope of application and freedom of formula should pay attention to the issue, and based on this proposed the Reflections, in order to better use and master.

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Muhammad Husni and Akh Fahrur Rozi. "MEMAHAMI PEMIKIRAN ABDURRAHMAN WAHID (Pendidikan Menjadi Sumber Kebebasan Manusia)." Jurnal Studi Pesantren 2, no. 1 (2022): 63–80. http://dx.doi.org/10.35897/studipesantren.v2i1.708.

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Human freedom is Gus Dur's fundamental thinking in giving a broad appreciation of all things, both in human life and in paying attention to the well-being of each individual, man is the only being who has the highest perfection of circumstances in every creation of God. To become a full human being, man must provide enough wiggle room for himself outside and within himself According to Gus Dur Human freedom is not unlimited freedom. But the human freedom that Gus Dur refers to is nothing but freedom that is limited by other human freedoms. Freedom can also be defined as self-determinatio

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Weiner, Eric J. "Paths From Erich Fromm: Thinking Authority Pedagogically." Journal of Educational Thought / Revue de la Pensée Educative 37, no. 1 (2018): 59–76. http://dx.doi.org/10.55016/ojs/jet.v37i1.52690.

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Critical psychologist, Erich Fromm, addresses the notion of authority in a way that reveals it as an ethical issue, one that teachers and other political workers must confront everyday. When combined with his work on negative freedom, Fromm provides an important contribution to the way we might think authority pedagogically, using power productively and non-authoritatively in the service of democratic ideals. Drawing from Fromm's work, this article confronts the disturbing relationship between individualism on one hand, and the ability for individuals to think collectively and transform social

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Wildfeuer, Armin G. "Die Fragilität von Ordnungen als Preis der Freiheit." Vierteljahrsschrift für wissenschaftliche Pädagogik 96, no. 1 (2020): 9–24. http://dx.doi.org/10.30965/25890581-09601003.

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Abstract The Fragility of Orders as the Price of Freedom. From the Ordo Thought of the Middle Ages to the Modern Order Concepts The basic tension between order and freedom, which still lies behind today’s talk of the fundamental fragility of all orders, results from the superficial immediacy of medieval order thinking and modern freedom thinking. In close connection to the concept of reason and its instances of attribution, God (›absolute reason‹), the world (›objective reason‹) and man (›subjective finite reason‹), the epochal transitions in the history of the dialectic of freedom and order c

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33

Meilaender, Gilbert. "Freedom for the Command of God: Thinking with Johannes." Dialog: A Journal of Theology 39, no. 4 (2000): 257–61. http://dx.doi.org/10.1111/0012-2033.00043.

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34

Seidler, Victor Jeleniewski. "Groundings: Embodying Desert Thinking and Hebraic Practices of Freedom." Literature and Theology 32, no. 2 (2018): 226–43. http://dx.doi.org/10.1093/litthe/fry012.

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35

Sartori, Paolo. "¡Viva La Filología! Or, The Freedom of Critical Thinking." Ab Imperio 2018, no. 3 (2018): 427–35. http://dx.doi.org/10.1353/imp.2018.0071.

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Glauser, Richard. "Thinking and Willing in Locke's Theory of Human Freedom." Dialogue 42, no. 4 (2003): 695–724. http://dx.doi.org/10.1017/s0012217300005710.

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RésuméLocke a apporté des changements significatifs à plusieurs points de sa psychologie morale au fil des cinq premières editions de l'Essay. Je ferai valoir qu'en acceptant une certaine liberté de la volonté (willing) dans sa correspondance avec van Limborch (1702) et en concédant une certaine «liberté eu égard à la volonté» dans la cinquième édition de l'Essay (1706), Locke ne comprometpas la cohérence de sa position définitive, contenue dans la cinquième édition, ces libertés étant distinctes du genre de libre arbitre qu'il rejette à maintes reprises. Je tenterai de souligner la continuité

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Beaman, Lori G. "Thinking critically about (non-)religion: moving beyond religious freedom." Journal of Religious and Political Practice 2, no. 3 (2016): 337–40. http://dx.doi.org/10.1080/20566093.2016.1222730.

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38

Zharinov, S. A. "Hannah Arendt: Eros for freedom of thought and love for political freedom = Hannah Arendt: Erôs de la liberté de penser et amour de la liberté politique / trans. from Fr. S. A. Zharinov." Omsk Scientific Bulletin. Series Society. History. Modernity 10, no. 2 (2025): 132–43. https://doi.org/10.25206/2542-0488-2025-10-2-132-143.

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The article examines the concept of love in the political theory of Hannah Arendt. The author focuses not on love-passion, which is a limited to the private sphere, but on political love, which Arendt presents in two forms associated with two forms of freedom: love for freedom of thought and love for political freedom. The author shows how Arendt, based on Socrates’ reflections on eros as a desire for what is lacking and his «two-in-one» principle, develops her own concept of the activity of thinking, aimed not at knowing the object, but at understanding it, and based not on unity, but on plur

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Al - Jmor, Assis Prof Dr Perjeen Abdul Rahman, and Assis Prof Dr Rana Salah Sedeek. "Fundamental rules relating to child freedom (Thinking and expression - play) model." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 224, no. 3 (2018): 409–48. http://dx.doi.org/10.36473/ujhss.v224i3.307.

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This research includes a fundamental study of the evidence of the freedom of the child in the Qur'an and what is correct in the Sunnah, by stating the fundamental rules that apply to this evidence, all in two axes: Thinking and expression. The second: play . The research was divided into three section: The first is to identify the Vocabulary of the title and the relevant terms Second: Fundamental rules relating to the freedom of the child to think and express Third: Fundamental rules relating to the freedom of the child to play The Fundamental rules relating to th

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Nigorа Ruzimuratovna, Ochilovа. "THE IMPORTANCE OF POSITIVE THINKING AMONG YOUNG PEOPLE IN THE GLOBAL ARENA." Advances in Science and Education 1, no. 03 (2025): 28–29. https://doi.org/10.70728/edu.v01.i03.010.

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This article analyzes the relationship between moral freedom and responsibility in society. Moral freedom allows a person to fulfill hisdesires, but it should not infringe on the rights and interests of others. Every person in society, exercising his freedom, should feel re-sponsibility in accordance with the interests of society and moral principles. The article emphasizes the balance between moral freedomand responsibility in society, their importance in ensuring the stability of society, justice and peace.

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Jerzy, Prokopiuk. "Słabość i moc myślenia, część 2 (opracowanie Michał Wróblewski)." "Karto-Teka Gdańska" 1(8)/2021, no. 1 (2021): 154–81. https://doi.org/10.5281/zenodo.5502058.

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This text continues Jerzy Prokopiuk’s commentary on the first part of Rudolf Steiner’s work <em>The Philosophy of Freedom</em>, titled <em>Knowledge of freedom</em>. Steiner emphasizes the role of critical thinking, which shows the relation between subject and object. The ability to observe one’s own thinking process is also a possibility to overcome Immanuel Kant’s epistemological boundaries. This epistemology assumes dualism of cognizable phenomena and uncognizable noumena. This approach is called critical idealism, which is only an ostensible alternative for naive re

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Thorp, H. Holden. "Universities are not political prizes." Science 374, no. 6573 (2021): 1301. http://dx.doi.org/10.1126/science.abn4724.

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Institutions of higher education are valued by democracies because of their civic goal—to foster in the next generation of citizens a regard for individual freedoms and rights, principled debates, and tolerance for opposing opinions. The leaders of these institutions are expected to demonstrate their commitment to these values by supporting academic freedom—the ability of faculty, staff, and students to challenge wisdom, explore new ideas, and advance knowledge through free inquiry. But lately, some university administrators have been responding to the ever more polarized political climate by

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43

Gantschow, Alexander. "„Zeitkritik und Freiheitspathos“." Politisches Denken. Jahrbuch 29, no. 1 (2019): 63–86. http://dx.doi.org/10.3790/jpd.29.1.63.

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Karl Jaspers’ political thinking can be understood as time-critical thinking, which systematic centre is the concept of freedom. While Jaspers already discussed various facets of human freedom in his early writings, he continued to develop this basic concept. The „Grenzsituation“ of the totalitarian system initiates a change to an explicitly political thinker. With the writings published after the Second World War, Jaspers accomplishes a justification of the democratic constitutional state. Freedom takes on full form in the constitutio libertatis, which opens up a space of proving for human ex

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Korableva, E. V. "FREEDOM OF THE INFORMATION SPACE. IS IT A REALITY OR ILLUSION?" Anthropological Measurements of Philosophical Research, no. 7 (May 29, 2015): 124–29. https://doi.org/10.15802/ampr2015/43690.

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<strong>The purpose:</strong> to define and analyze the limits of freedom and personal fulfillment in the information space in accordance with the change of the vector information and technical characteristics of social development. <strong>Methodology</strong> of scientific cognitive activity allows you to explore new educational requirements, acquisition of new skills, knowledge and new ways of thinking that can provide adequate person entering into a different social environment to change the parameter; identify behavioral change person's standards and valu

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Martin-Sanchez, Miguel, and Cruz Flores-Rodriguez. "Freedom and obedience in western education." Journal of Pedagogy 9, no. 2 (2018): 55–78. http://dx.doi.org/10.2478/jped-2018-0011.

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Abstract Education has to emphasize the characteristics which define Western democratic societies. In addition, it has to ensure the active and participative inclusion of each person in social life, where respect for human rights prevails over the person’s preferred ideology. Promoting these values in citizens not only guarantees the stability of the state, but also its constant progression and improvement. Beginning at the elementary level, the promotion of students’ critical spirit is recognized as a fundamental objectives. However, the structures which shape Western education in the 21st ce

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Pin, Andrea. "Balancing Dignity, Equality and Religious Freedom: A Transnational Topic." Ecclesiastical Law Journal 19, no. 3 (2017): 292–306. http://dx.doi.org/10.1017/s0956618x17000473.

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The concept of dignity has made its way into contemporary discourse on rights after having taken a winding road which intersected secular thinking with religious thinking. Its pervasive utilisation by courts shows its richness as well as its amorphousness. An enquiry into comparative law suggests that the concept of dignity, especially when it is associated with the idea of equality, creates tensions with claims to religious freedom. Such clashes cannot be reconciled on theoretical grounds, but only on practical ones, depending on context and according to proportionality scrutiny.

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Weber, Eric Thomas. "Freedom in Education for Diversity of Flourishing." Transactions of the Charles S. Peirce Society: A Quarterly Journal in American Philosophy 59, no. 3 (2023): 332–47. http://dx.doi.org/10.2979/csp.00005.

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Abstract: This essay explores key values of John Lachs's work, especially freedom, diversity, and human flourishing, when applied to the history of the philosophy of education as well as to the practical problems of policy and implementation today in American schools. I consider the importance and tensions involved in these values in the thinking of Plato, Jean-Jacques Rousseau, and John Dewey. Next, I examine necessary and then avoidable challenges of operationalizing freedom and diversity in schools, especially in tensions with recent policy initiatives that threaten freedom and diversity fo

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Hunter, Emma. "LANGUAGES OF FREEDOM IN DECOLONISING AFRICAThe Gladstone Prize Winner." Transactions of the Royal Historical Society 27 (November 1, 2017): 253–69. http://dx.doi.org/10.1017/s0080440117000123.

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ABSTRACTThe ‘triumph of liberalism’ in the mid-twentieth-century west is well known and much studied. But what has it meant for the way the decolonisation of Africa has been viewed, both at the time and since? In this paper, I suggest that it has quietly but effectively shaped our understanding of African political thinking in the 1950s to 1960s. Although the nationalist framing that once led historians to neglect those aspects of the political thinking of the period which did not move in the direction of a territorial nation-state has now been challenged, we still struggle with those aspects

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du Toit, Cornel W. "Human Freedom and the Freedom of Natural Processes: On Omnicausality, A-Causality and God’s Omnipotence." Religion & Theology 20, no. 1-2 (2013): 36–59. http://dx.doi.org/10.1163/15743012-12341254.

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Abstract The article traces the development of causality in physical science and examines its functioning in theology, as well as its demand for a different approach to power, especially the omnipotence and omnicausality of God. The three main phases in the development of causality is briefly mentioned with special reference to some applicable notions of Hume, Newton and Kant. Some examples are given of developments that contributed to the erosion of the causality concept in the sciences during the nineteenth century. The possibility of thinking of God in a-causal terms is proposed. The idea o

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Stachewicz, Krzysztof. "Karol Wojtyła’s philosophy of freedom." Teologia i Moralność 15, no. 1(27) (2020): 151–62. http://dx.doi.org/10.14746/tim.2020.27.1.10.

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Freedom is a challenge for human existence, but also for reflection on human existence. Philosophers, especially in modern times, have built several fundamental concepts of freedom. Karol Wojtyła proposed an original approach by opening the classical theory of freedom to contemporary trends, especially to phenomenology emphasizing the role of experience. The feeling of freedom is given in the “I can – do not have to” experience. Self-determination appears as an expression of freedom. Wojtyła develops this idea by building the foundations of his own thinking about human freedom. This concept de

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