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Bibliographies thématiques / Effect of philosophers on

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Articles de revues

Littérature scientifique sur le sujet « Effect of philosophers on »

Auteur : Grafiati

Publié le 26 juillet 2024

Mis à jour le 27 juillet 2024

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Articles de revues sur le sujet "Effect of philosophers on"

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Peña‐Guzmán, David M., and Rebekah Spera. "The Philosophical Personality." Hypatia 32, no. 4 (2017): 911–27. http://dx.doi.org/10.1111/hypa.12355.

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The authors adopt a critico‐sociological methodology to investigate the current state of the philosophical profession. According to them, the question concerning the status of philosophy (“What is philosophy?”) cannot be answered from within the precinct of philosophical reason alone, since philosophy—understood primarily as a profession—is marked by a constitutive type of self‐ignorance that prevents it from reflecting upon its own sociological conditions of actuality. This ignorance, which is both cause and effect of the organization and investment of philosophical desire, causes philosophers to lose themselves in an ideological myth (“the philosopher as idea(l)”) according to which philosophers are unaffected by the material conditions in which they exist. This myth prevents philosophers from noticing the extent to which their activity is influenced by extra‐philosophical determinants that shape, empirically, who becomes a professional philosopher (“the philosopher as imago”) and who doesn't. This article explores the relationship between philosophy's “idea(l)” and its “imago” as a way of shedding light on some of the mechanisms that make philosophy inhospitable for so many women, people of color, and economic minorities.

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Earman, John. "The Unruh effect for philosophers." Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics 42, no. 2 (2011): 81–97. http://dx.doi.org/10.1016/j.shpsb.2011.04.001.

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Ademowo, Adeyemi Johnson. "African Philosophers and the Quest for Development in Contemporary Africa." Àgídìgbo: ABUAD Journal of the Humanities 1, no. 1 (2013): 78–86. http://dx.doi.org/10.53982/agidigbo.2013.0101.08-j.

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The tasks for African philosophers in crisis-ridden Afri a is the focus of this work. It examines the effect of the three decades debate on the existence, 'who is', as well as 'who is not', an African Philosopher on how they define their roles in channeling a path for African growth and development. It argues that the debate, while vital to the philosophical enterprise, need not distract those that claimed to be 'philosophers' or with 'Philosophy degrees' from contributing their quota to the discourse on African development. It ends by outlining the role(s) that contemporary African philosophers should play, both for the sake of relevance and justification of devoting hours to contemplations and rigorous thinking.

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Tillman, Micah D. "How Philosophers Appeal to Priority to Effect Revolution." Metaphilosophy 47, no. 2 (2016): 304–22. http://dx.doi.org/10.1111/meta.12181.

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Warren, Mary Anne. "Feminist Archeology: Uncovering Women's Philosophical History." Hypatia 4, no. 1 (1989): 155–59. http://dx.doi.org/10.1111/j.1527-2001.1989.tb00874.x.

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A History of Women Philosophers, Volume I: Ancient Women Philoophers, 600 B.C. - 500 A.D., edited by Mary Ellen Waithe, is an important but somewhat frustrating book. It is filled with tantalizing glimpses into the lives and thoughts of some of our earliest philosophical foremothers. Yet it lacks a clear unifying theme, and the abrupt transitions from one philosopher and period to the next are sometimes disconcerting. The overall effect is not unlike that of viewing an expansive landscape, illuminated only by a few tiny spotlights.

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Xolmo'minov, Ja'far. "The Philosophy of Wahdat ul-Wujud (the unity of being) and Nakshbandism: Transformation Processes and Specific Features." Uzbekistan: language and culture 1, no. 3 (2019): 57–70. http://dx.doi.org/10.52773/tsuull.uzlc.2019.3/adpb2859.

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Ibn al-Arabiy Abu Bakr Mukhammad is a scholar of mysticism the great philosopher, theologian, the poet, one of the greatest philosophers of the philosophy of the Irfon, influenced by Hakim At-Termizi’s views, known in the Muslim East as “Sheikh ul-Akbar” – “The Greatest Sheikh” (1165-1240) reached its highest level through the theosophical teachings of God. Ibn al-Arabi’s Theory of Wahdat ul-wujud - the Unity of Being and the Theory of the Perfect Man has encompassed the entire Muslim East and has had a positive effect on the views of Western philosophers as well. Also, the Tariqat (of mysticism was founded by Hodja Yusuf Hama-dani and Hodja Abdul Khaliq Gijduvani (1103-1218). The doctrine that united the regions spiritually is also influenced by Ibn al-Arabi’s philosophy of Wahdat ul-wujud. The great thinkers and thinkers of Khoja Muhammad Porso Bukhari, Khoja Ubaydullah Akhror Waliy, Mawlana Abdurakhman Jomi, Alisher Navo'i, Khoja Makhdum Agzam and Ahmad Sarhindi developed the idea of Wahdat ul-wujud with the Nakshbandism.

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Stanley, Jason, and John B. Min. "Interview." Democratic Theory 5, no. 1 (2018): 81–91. http://dx.doi.org/10.3167/dt.2018.050106.

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Stanley and Min discuss how propaganda works in liberal democratic societies. Stanley observes that the inability to address the crisis of liberal democracies can be partially explained by contemporary political philosophy’s penchant for idealized theorizing about norms of justice over transitions from injustice to justice. Whereas ancient and modern political philosophers took seriously propaganda and demagoguery of the elites and populists, contemporary political philosophers have tended to theorize about the idealized structures of justice. This leads to a lack of theoretical constructs and explanatory tools by which we can theorize about real-life political problems, such as mass incarceration. Starting with this premise, Stanley provides an explanation of how propaganda works and the mechanisms that enable propaganda. Stanley further theorizes the pernicious effects that elitism, populism, authoritarianism, and “post-truth” have on democratic politics.

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SCHWITZGEBEL, ERIC, and FIERY CUSHMAN. "Expertise in Moral Reasoning? Order Effects on Moral Judgment in Professional Philosophers and Non-Philosophers." Mind & Language 27, no. 2 (2012): 135–53. http://dx.doi.org/10.1111/j.1468-0017.2012.01438.x.

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Mirzaei, Khalil, Sayyed Hashem Golestani, and Sayyed Hossain Vaezi. "The Comparative Study of Morals and Democracy and Their Effect on the Behavioral Reflections of Khawaja Nasir al-Din Tusi and John Dewey." International Education Studies 9, no. 10 (2016): 237. http://dx.doi.org/10.5539/ies.v9n10p237.

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<p class="apa">This study was aimed at comparatively analyzing morals and democracy from John Dewey and Khawaja Nasir al-Din Tusi’s view point. It also sought the effect of the two philosophers’ view point about morals and democracy and behavioral reflections. The purpose of this study was also to become familiar with the effect of morals and democracy on behavioral reflections of John Dewey (as the west representative of the behavioral reflection). It also tries to familiarize the readers with Khawaja Nasir al-Din Tusi’s view point as the Iranian and Islamic representative of the behavioral reflections. The similarities and differences existed among the mentioned philosophers were identified. This was a descriptive and analytical research study. The study investigated the philosophers’ opinions with regards to human beings, morals and democracy and their effect on the education and training. The results of the study showed that there are differences between John Dewey and Khawaja Nasir al-Din Tusi’s view point about human beings, morals and democracy. The differences were effective on their behavioral reflections, too.</p>

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Szücs, Balázs. "„Kötelékek köteléke” Azonosságok Moses Hess és Karl Marx korai filozófiai munkásságában, különös tekintettel a pénz gazdaságfilozófiai értelmezésére." Hallgatói Műhelytanulmányok, no. 5 (March 11, 2022): 71–92. http://dx.doi.org/10.55508/hmt/2021/10865.

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Szűcs, Balázs: “The bond of bonds” – Identities in the early philosophical eork of Moses Hess and Karl Marx, with special reference to the economic philosophical interpretation of money In my essay, I attempted to demonstrate the similarities between the two philosophers, Hess and Marx, especially regarding the essence of money. I present the effect of Hess on the young Marx. In the first section of the essay, a short biography of the French Jewish philosopher, Moses Hess is presented and a brief analysis of the most important works of Hess, like European Triarchy (1841), The Philosophy of Action (1843) and Rome and Jerusalem (1862) is given. In these works, there are a number of philosophical categories and definitions that appear in Marx’s works in similar formulation, for instance the determinism of activity, raw possession and the concept of an authority based (Autoritaten) and repressive state, which is the greatest barrier to free self-accomplishment (Selbstbestimmung). But another striking similarity is that Prometheus is regarded, by both philosophers, as the personification of freedom. The second part of the essay provides a detailed analysis of On the Essence of Money (1845). In this work, Hess gives a unique perspective on human history from its beginning to his own age, with many sharp and prophetic philosophical conclusions. Money has entered this system of philosophy, of history as a necessary evil and by staying for too long in the system, it causes alienation. At the end of the study, there is a comparison of the categories and their explanations that can be found in both philosophers’ works. Comparison of On the Essence of Money and Marx’s Economic and Philosophic Manuscripts of 1844, where Hess’s influence on Marx is most evident.

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