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Статті в журналах з теми "Philosophy"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 25 липня 2025

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1

Grecchi, Luca. "Livio Rossetti: sulla nascita della filosofia e sui Presocratici." Peitho. Examina Antiqua 15, no. 1 (2024): 19–24. https://doi.org/10.14746/pea.2024.1.1.

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This article aims to dialectically synthesize the main theses of Livio Rossetti concerning the origins of philosophy. It considers Rossetti’s central thesis, which has been prominent in recent years, that philosophy does not begin with Thales but rather with Plato, given that in the works of the Athenian philosopher, the semanteme philosoph* appears with a frequency previously unseen. The article also poses a critical inquiry to Rossetti regarding the definition of philosophia that he, at least implicitly, employs to support his theses.

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2

Muttaqin, Ali. "Implikasi Aliran Filsafat Pendidikan dalam Pengembangan Kurikulum Pendidikan Islam." DINAMIKA : Jurnal Kajian Pendidikan dan Keislaman 1, no. 1 (2017): 67–92. http://dx.doi.org/10.32764/dinamika.v1i1.105.

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Islamic education phenomenon with its kinds and shapes has good philosophic evidence. Philosophy of education is application of philosophyc ideas in education which has essential values to aim the purpose and the performance of Islamic education. Generally, the tendencies in philosophy had created the typology of Islamic education philosophy. Its tendencies influenced the development Islamic education curriculum. This paper tries to explain the tendency of education philosophy which influenced Islamic education curriculum.Keyword : Philosophy , Islamic education curriculum

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3

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

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4

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

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Expression de l’esprit positiviste, la pensée du philosophe et historien des sciences Abel Rey est caractérisée par « l’affirmation philosophique de l’histoire des sciences ». L’histoire des sciences, selon Rey, n’est pas érudition, ni histoire événementielle, mais philosophie. Bien loin de réduire toutefois la philosophie à la science, il s’agit, selon la nouvelle perspective critique de Rey, de considérer que « la théorie de la connaissance ne peut sortir que de son histoire ». Dans cet article, nous aimerions souligner que la liaison étroite, que Rey a défendu, entre la philosophie et l’his

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5

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

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In this article, I analyze the relation between ontology and practical philosophy in Cicero’s work and the role Hellenistic philosophy plays within the work of Giorgio Agamben. I discuss the relation between life and ontology, between philosophy as a guide to living and philosophy as the study of being. Unlike philosophers who treat Hellenistic philosophy as a form of therapy (Nussbaum, Foucault, Hadot), I show how Agamben interprets Hellenistic philosophy as oppressive by turning the theory of being into an injunction of having-to-be. For Agamben, every philosophy implies a certain form of li

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6

Gunnarsson, Logi. "Transforming philosophy." Deutsche Zeitschrift für Philosophie 70, no. 5 (2022): 823–36. http://dx.doi.org/10.1515/dzph-2022-0056.

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Abstract The aim of the paper is to defend the project of transforming philosophy carried out in my book Vernunft und Temperament. Eine Philosophie der Philosophie. In section 1, I distinguish between five philosophical genres in which transformation plays a role: 1. academic texts in which transformation is simply a topic; 2. texts meant to adequately articulate through their form the transformative experiences of their authors; 3. texts aiming to enable the reader to transform herself; 4. texts on other texts; 5. manifestos defending the project of transforming philosophy. Section 2 is such

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7

Maluleka, P., and T. Mathebula. "Trends in African philosophy and their implications for the Africanisation of the South Africa history caps curriculum: a case study of Odera Oruka philosophy." Yesterday and Today 27 (2022): 65–89. http://dx.doi.org/10.17159/2223-0386/2022/n27a3.

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A Kenyan philosopher, Henry Odera Oruka (1944-1995), conceptualised and articulated the six trends in African philosophy. These are ethno-philosophy, nationalistic-ideological philosophy, artistic (or literary philosophy), professional philosophy, philosophic sagacity and hermeneutic philosophy. In this article, we maintain that the last three of these trends, namely professional philosophy, philosophic sagacity, and hermeneutic philosophy, are useful in our attempt to contribute to Africanising the school history curriculum (SHC) in the Curriculum Assessment Policy Statement (CAPS) in post-ap

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8

Hacker, P. M. S. "A PHILOSOPHER OF PHILOSOPHY." Philosophical Quarterly 59, no. 235 (2009): 337–48. http://dx.doi.org/10.1111/j.1467-9213.2008.587.x.

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9

SIVAK, Jozef. "Le philosophe et la philosophie dans le 'Dictionnaire des philosophes'." Revue Philosophique de Louvain 86, no. 4 (1988): 574–84. http://dx.doi.org/10.2143/rpl.86.4.2013483.

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10

Desbruslais, Cyril, and Rocha SJ Rosario. "Book Review." Jnanadeepa: Pune Journal of Religious Studies Jan 2001, no. 4/1 (2001): 159–60. https://doi.org/10.5281/zenodo.4264231.

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Анотація:

Book of the following books in Jnanadeepa: Pune Journal of Religious Studies Jan-June 2001 4/1   Religion and Politics From Subaltern Perspective, Thomas Kadankavil, CMI.  (Editor), Bangalore: Dharmaram Publications, 1999, pp. viii + 142, IRS 60.00. Philosophy in the New Millenium: Quo Vadis, Philosophie? Antoworten der Philosophen: Dokumentation einer  Weltumfrage, Raul Fornet-Betancourt, Editor, Concordia: International Journal of  Philosophy Monographs, Vol. 28. Aachen, 1999, pp. 343 (price not mentioned).

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11

Wylie, Alison. "Between Philosophy and Archaeology." American Antiquity 50, no. 2 (1985): 478–90. http://dx.doi.org/10.2307/280505.

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The journal of the Philosophy of Science Association,Philosophy of Science, celebrates its fiftieth anniversary this year, and in honor of this has reprinted the Table of Contents from its first issue as well as the lead article, “On the Character of Philosophic Problems” by Rudolf Carnap (1984). Carnap's object in this article is to determine just whatphilosophicalproblems in science are. He took this to be a question about what distinguishes the “standpoint” of a philosopher from that of the empirical investigator (1984:6). He begins with the observation that “philosophers have ever declared

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12

Blokhuis, Peter. "THE CAPE HORN OF CHRISTIAN ETHICS: IN MEMORY OF ANDREE TROOST (1916-2008)." Philosophia Reformata 75, no. 1 (2010): 75–81. http://dx.doi.org/10.1163/22116117-90000483.

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When asked how he would characterize himself, Andree Troost said: “I am a philosopher of theology” (Geelhoed and De Boer 2002). Troost studied theology, but he read more philosophical than theological books. He learned from the reformational philosophy of Dooyeweerd and Vollenhoven how to be a critical theologian, and critical he was: in the many articles he wrote for Philosophia Reformata, Troost joined issue with theologians who do not realize that philosophy comes first, attempting to lay bare the presuppositions of theology. The same he did in the two books he published in 2004 and 2005.

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13

Tsouna-McKirahan, Voula. "Philosophy and the Philosophic Life." Ancient Philosophy 15, no. 2 (1995): 626–31. http://dx.doi.org/10.5840/ancientphil199515221.

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14

Xiao-ming, Wu. "Philosophy, Philosophia, and Zhe-xue." Philosophy East and West 48, no. 3 (1998): 406. http://dx.doi.org/10.2307/1400334.

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15

Marks, Joel. "Teaching Philosophy, Being a Philosopher." Teaching Philosophy 16, no. 2 (1993): 99–104. http://dx.doi.org/10.5840/teachphil199316220.

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16

Edwards, Mark. "Michael Psellus on Philosophy and Theology." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 1 (2021): 81–100. http://dx.doi.org/10.24193/subbto.2021.1.03.

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"This paper explores the use of the terms theologia and philosophia in the philosophic opuscula of Michael Psellus, especially those which are dedicated to the Chaldaean Oracles. It begins with a review of previous pagan and Christian usage, the conclusion of which is that Christians rejected the pagan distinction between theologoi, as inspired conduits of divine truth, from philosophers who interpreted such revelations under the rubric of theologia. For Christians Greek theologoi were mere purveyors of myth; theologia was not a branch of philosophy but the exposition of truths revealed in scr

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17

Marcotte-Chenard, Sophie. "What Can We Learn from Political History? Leo Strauss and Raymond Aron, Readers of Thucydides." Review of Politics 80, no. 1 (2018): 57–86. http://dx.doi.org/10.1017/s0034670517000778.

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AbstractThrough a comparison of Leo Strauss's and Raymond Aron's interpretations of Thucydides's history, this paper sheds light on the relationship between political history and political philosophy. In continuing the dialogue between the two thinkers, I demonstrate that in spite of their opposed views on modern historical consciousness, they converge in a defense of the object and method of classical political history. However, there is a deeper disagreement regarding the relationship between philosophy and politics. While Strauss makes the case for the compatibility of classical political h

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18

Čížek, Jan. "The “Christian Natural Philosophy” of Otto Casmann (1562–1607): A Case Study of Early Modern Mosaic Physics." Folia Philosophica 49 (June 29, 2023): 1–17. http://dx.doi.org/10.31261/fp.15474.

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This article aims to present a detailed analysis of the “Christian natural philosophy” elaborated by the German humanist philosopher and theologian Otto Casmann (1562–1607) in his various works. To this end, Casmann’s general idea of philosophia Christiana is discussed and critically evaluated. Regarding natural philosophy, or physics, attention is paid mainly to topics such as cosmogony and cosmology, which Casmann promised to have developed biblically and independently of the pagan (namely Aristotelian) tradition. However, when Casmann’s natural philosophy is analyzed in detail, his resolute

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19

Satya, Nilayam Research Institute of Philosophy &. Culture. "Intercultural Philosophy- An Overview." Satya Nilayam Chennai Journal of intercultural Philosophy 1 (June 5, 2002): 5–14. https://doi.org/10.5281/zenodo.12697527.

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20

Konoplyanik, Alexandra A., and Taisiya R. Kondratyeva. "Philosophical Practice in the Contemporary World." Ethical Thought 21, no. 1 (2021): 148–62. http://dx.doi.org/10.21146/2074-4870-2021-21-1-148-162.

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In traditional academic sense practical philosophy is the combination of those philosophical disciplines which study the practical manifestations of human life, such as ethics and political philosophy. So “practice” in this context is not so much the way of doing philosophy, but rather its object of interest. Thus different subject-specific and applied philosophies are frequently referenced as areas of practical philosophy, though might as well develop in purely academic context. However, there exists another increasingly visible interpretation of practical philosophy, often also referred to

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21

Berger, Chris. "Plato’s Case Against the Philosopher King." Agora: Political Science Undergraduate Journal 2, no. 2 (2012): 180–89. http://dx.doi.org/10.29173/agora17243.

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Liberal democracies afford their citizens the opportunity to reflect seriously upon the perennial questions of politics and the fundamental alternatives. However, an unfortunate trend, indeed observable in both practical politics and the social sciences, has seen political philosophy largely supplanted by ideology, the co-opting of philosophic thought for partisan ends. Political philosophy is the serious reflection upon and inquiry into the core theme of political thought and practice: the best way to live and the regime that conduces to it. This paper seeks to demonstrate by example the poss

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22

Kern, Andrea. "Ästhetisches Selbstbewusstsein und Urteilsvermögen in Kants Analytik des Schönen." Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft Band 64. Heft 1 64, no. 1 (2019): 41–61. http://dx.doi.org/10.28937/1000108293.

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Gemäß der üblichen Auslegung besteht Kants maßgeblicher Beitrag zur Philosophie darin, eine Position entwickelt zu haben, die das Dilemma zwischen zwei gleichermaßen unbefriedigenden Konzeptionen unseres Urteilsvermögens überwindet: der empiristischen Konzeption, der zufolge der letzte Grund des Urteilens in Akten der Empfindung zu finden ist, und der rationalistischen Konzeption, der zufolge der letzte Grund in Erkenntnissen besteht. In meinem Text konzentriere ich mich auf Kants Analyse der Schönheitsurteile und argumentiere, dass Kant in seiner Analytik des Schönen nicht einfach ein anderes

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23

Kardelis, Naglis. "Graikiškosios filosofijos sampratos aktualumas: ko galėtume pasimokyti iš senovės graikų." Athena: filosofijos studijos 18 (December 30, 2023): 17–43. http://dx.doi.org/10.53631/athena.2023.18.2.

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The article is dedicated to the problem of relevance of the Classical Greek understanding of philosophy to contemporary philosophy. A distinction is made between the relevance of the Greek philosophy that has already been realized, or made actual, in the sphere of contemporary philosophy and culture, and the relevance of the Greek philosophy which is yet in need of realization, that is, which has a potential of being realized in the future. The author, mainly focusing on this latter kind of relevance, for it is more interesting from the philosophical point of view and suggests new ways to rein

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24

Strenski, Ivan. "Philosophy of (Lived) Religion." Studies in Religion/Sciences Religieuses 41, no. 1 (2012): 5–11. http://dx.doi.org/10.1177/0008429811430052.

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The cohabitation of philosophy with the study of religion has such a long history that we have not been motivated to consider the terms of that relationship. This paper proposes that this relationship needs to be examined radically. That is to say it proposes to query the nature, or possible natures, of the relationship of philosophy to the study of religion by posing such questions as the following: What kind of philosophy belongs in the study of religion? Constructive? Critical? Does philosophy have an independent role in the study of religion or does it, rather, best play the role of ‘handm

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25

Radney, El-Ra. "Why African American Philosophy Matters: A Case for Not Centering White Philosophers and White Philosophy." Philosophia Africana 20, no. 1 (2021): 44–66. http://dx.doi.org/10.5325/philafri.20.1.0044.

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ABSTRACT This article asks why African American Philosophy matters. The notion of the “Black philosopher” continues to be an enigma. African descendants are not generally associated with the revered location and status of “the philosopher” and with doing philosophy. In a celebration of the sustained work of the Black philosopher-practitioner, who continues to suffer a fate of deliberate academic “invisibility” and historical erasure, this article supports the expansion of philosophical categories, philosophical conversation, and philosophical inclusivity. This work contends that the marginaliz

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26

Schalow, Frank. "Heidegger and Jaspers, and: Karl Jaspers: Philosopher among Philosophers/Philosoph unter Philosophen (review)." Journal of the History of Philosophy 33, no. 4 (1995): 700–702. http://dx.doi.org/10.1353/hph.1995.a225902.

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27

Polka, Brayton. "Philosophy without God? God without Philosophy?: Critical Reflections on Antony Flew'sGod and Philosophy1." European Legacy 11, no. 1 (2006): 35–46. http://dx.doi.org/10.1080/10848770500489037.

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28

Schneider, Henrique. "Chinese philosophy: The philosopher as activist." Human Affairs 31, no. 4 (2021): 488–95. http://dx.doi.org/10.1515/humaff-2021-0043.

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Abstract In contemporary academic philosophy, Chinese Philosophy remains a niche. This has a lot to do with its presentation, which often creates an impression of alienness and allegory, making its contribution, especially to analytical questions, not obvious. This paper examines how a change in presentation eases the inclusion of Chinese Philosophy into the mainstream. On the assumption that there has been an “activist turn” in the discipline in general, philosophical interest in a tradition that ranges from conceptual analysis, to ethics and politics, but that is ultimately focused on motiva

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29

서선정. "Philosopher’ and ‘Philosophy’ in Old Russia." 러시아연구 17, no. 2 (2007): 67–93. http://dx.doi.org/10.22414/rusins.2007.17.2.67.

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30

NEWSOME, GEORGE L. "EDUCATIONAL PHILOSOPHY AND THE EDUCATIONAL PHILOSOPHER." Educational Theory 9, no. 2 (2007): 97–104. http://dx.doi.org/10.1111/j.1741-5446.1959.tb01254.x.

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31

Rowett, Catherine. "Analytic Philosophy, the Ancient Philosopher Poets and the Poetics of Analytic Philosophy." Rhizomata 8, no. 2 (2020): 158–82. http://dx.doi.org/10.1515/rhiz-2020-0008.

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Abstract The paper starts with reflections on Plato’s critique of the poets and the preference many express for Aristotle’s view of poetry. The second part of the paper takes a case study of analytic treatments of ancient philosophy, including the ancient philosopher poets, to examine the poetics of analytic philosophy, diagnosing a preference in Analytic philosophy for a clean non-poetic style of presentation, and then develops this in considering how well historians of philosophy in the Analytic tradition can accommodate the contributions of philosophers who wrote in verse. The final part of

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32

Amir, Lydia. "Transformative Philosophy." Interdisciplinary Research in Counseling, Ethics and Philosophy - IRCEP 3, no. 8 (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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33

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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34

Olasov, Ian. "Philosophy for Characters." Precollege Philosophy and Public Practice 2 (2020): 62–71. http://dx.doi.org/10.5840/p420204113.

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Public philosophers have tended to think of their audience as the public, or perhaps a public or counterpublic. In my work on the Ask a Philosopher booth, however, it’s been helpful to think of our audience as made up of a handful of characters—types defined by the way in which they engage (or decline to engage) with the booth. I describe the characters I’ve encountered at the booth: orbiters, appreciaters, readers, monologuists, freethinkers, scholars, and peers. By reflecting on these characters and their needs, we can both imagine other forms of public philosophy that might better serve the

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35

Boundas, Constantin V., Daniel W. Smith, and Ada S. Jaarsma. "Encounters with Deleuze." Symposium 24, no. 1 (2020): 139–74. http://dx.doi.org/10.5840/symposium20202417.

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This interview, conducted over the span of several months, tracks the respective journeys of Constantin V. Boundas and Daniel W. Smith with the philosophy of Gilles Deleuze. Rather than “becoming Deleuzian,” which is neither desirable nor possible, these exchanges reflect an array of encounters with Deleuze. These include the initial discoveries of Deleuze’s writings by Boundas and Smith, in-person meetings between Boundas and Deleuze, and the wide-ranging and influential philosophical work on Deleuze’s concepts produced by both Boundas and Smith. At stake in this discussion are key contributi

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36

Pirc, Tadej. "What is African Philosophy?" Ars & Humanitas 12, no. 1 (2018): 189–203. http://dx.doi.org/10.4312/ah.12.1.189-203.

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The article focuses on the concept of African philosophy. I enter the discussion with some of the earliest texts that we can classify both as philosophical and of African origin. I proceed with an overview of four approaches to philosophising in Africa, as identified by Henry Oruka (ethno-philosophy, philosophic sagacity, nationalist-ideological philosophy, and professional philosophy) and, in reference to other categorisations, emphasise the critique by Peter Bodunrin, who attributes the status of true philosophy exclusively to professional or academic philosophy. The explication makes it evi

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37

Pirc, Tadej. "What is African Philosophy?" Ars & Humanitas 12, no. 1 (2018): 189–203. http://dx.doi.org/10.4312/ars.12.1.189-203.

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Анотація:

The article focuses on the concept of African philosophy. I enter the discussion with some of the earliest texts that we can classify both as philosophical and of African origin. I proceed with an overview of four approaches to philosophising in Africa, as identified by Henry Oruka (ethno-philosophy, philosophic sagacity, nationalist-ideological philosophy, and professional philosophy) and, in reference to other categorisations, emphasise the critique by Peter Bodunrin, who attributes the status of true philosophy exclusively to professional or academic philosophy. The explication makes it evi

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38

Bryson, Anthony, and David Alexander. "The View from the Armchair." Essays in Philosophy 13, no. 1 (2012): 162–82. http://dx.doi.org/10.5840/eip201213110.

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In the last two decades, the greatest threat to armchair philosophy has been the natural kinds approach. On this view, philosophic theorizing should not be obsessed with the ideas of justice, goodness, and truth but should look outward to the world of objects to find these things. And if these things happen to be natural kinds, like kinds of rock or fish for instance, then clearly we should reject the armchair for the lab. The philosopher should leave the office and join the scientist out in the field. Philosophy should become a species of science. We attempt to defend traditional/armchair phi

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39

Drees, Martin. "Evolution and Emanation of Spirit in Hegel's Philosophy of Nature." Hegel Bulletin 13, no. 02 (1992): 52–61. http://dx.doi.org/10.1017/s026352320000286x.

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Having studied Hegel's philosophy, as it is epitomized in the Encyclopaedia, many scholars would be in agreement with David G Ritchie who, in his book on Darwin and Hegel (1893), remarked: “Everywhere in Hegel we read about Entwickelung; but of Evolution he does not speak in so friendly a manner.” Bearing in mind the distinction between “Entwicklung” (“development”) and “evolution” and recalling Hegel's criticism of conceptions of natural evolution in the initial section of the Philosophy of Nature, it is certainly not immediately evident why a serious scholar like John N Findlay should mainta

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Das, Rolla. "Sundar Sarukkai on Indian Higher Education: Quality, Excellence in Neoliberal Times." Tattva - Journal of Philosophy 10, no. 1 (2018): 89–93. http://dx.doi.org/10.12726/tjp.19.6.

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Sundar Sarukkai is a philosopher and is currently associated with the National Institute of Advanced Studies, Bangalore as a Professor of Philosophy. His research interests range from philosophy of science, philosophy of mathematics, postmodernism, phenomenology to philosophy of art. A critical philosopher whocan, with élan, and a certain sense of analytical rigour, transverse the philosophical terrains between the Western and Indian traditions. He has authored several books, such as Translating the World: Science and Language (2002), Philosophy of Symmetry (2004) and Indian Philosophy and Phi

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Tarigan, Mardinal, Masita Hamidiyah, Masriyanti Nasution, and Rahmi Rahmita Tanjung. "Filsafat Ilmu, Perkembangannya dan Pandangan Filsafat." Mahaguru: Jurnal Pendidikan Guru Sekolah Dasar 3, no. 1 (2022): 140–49. http://dx.doi.org/10.33487/mgr.v3i1.3954.

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Historically, philosophy has always been the mother of science. In its development, science is increasingly independent and concrete. However, in the face of many life problems that science cannot answer, philosophy became the basis for answering the problem. Before the 17th century, science was synonymous with philosophy. Philosophy itself is a broad science, meaningz that it is closelyz relatedz to our daily lives. Therefore, the philosophyz of sciencez can be seen as an attemptz to bridgez thez gapz betweenz philosophyz andz science. The urgency of the philosophyzof sciencez can be seen fro

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

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Philosophie und Geisteswissenschaften finden in Bezug auf Theorie kaum eine gemeinsame Gesprächsgrundlage. Der Beitrag zeigt, dass der späte Wittgenstein ebenfalls »Theorie« hinterfragt, dies aber als eine Weise begreift, den Dialog zwischen Philosophie und Geisteswissenschaft wiederherzustellen. Wittgenstein zielt in seinen Philosophischen Untersuchungen nicht – wie in der Analytischen Philosophie üblich – auf Gewissheit, sondern sucht Wege, die Philosophie zu Fragen des menschlichen Verstehens und Interpretierens zurückzuführen. </br></br>Philosophy and the humanities have not fo

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Campagnolo, Gilles. "Du «spectateur impartial» au «travailleur impartial», un commentaire sur la relation entre philosophie morale et économie politique chez Adam Smith selon Jean Mathiot." Dialogue 50, no. 3 (2011): 469–509. http://dx.doi.org/10.1017/s0012217311000515.

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ABSTRACT: As Smith freed moral philosophy from former control bodies (the Church, the state), the Scottish philosopher opened the field for a scientific political economy. In hisAdam Smith. Philosophie et économie(Paris, Presses universitaires de France, 1990, p. 45), Jean Mathiot asked :«Should then one wonder that his [Smith’s] audacious stand became the historical grounding stone for political economy, then bringing recognition as an objectively-grounded field of knowledge?»Mathiot’s text and thought have been little debated to this day; this essay is meant to fill that gap, in particular w

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Bogatov, M. A. "About Rhetoric of Crisis in Philosophy." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 11, no. 2 (2011): 46–52. http://dx.doi.org/10.18500/1819-7671-2011-11-2-46-52.

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The article discusses the topic of the crisis of modern philosophy. This theme is presented as special crisis rhetoric not interested in philosophy. Rhetoric contrasts to theme of philosophy as a way of escaping from the externally imposed rhetorical tricks. As a result, attempt to define a specific mode of existence of philosophy and the philosopher is given.

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Wood, William. "Leo Strauss on Religion as the Fundamental Alternative to Philosophy." Roczniki Filozoficzne 71, no. 2 (2023): 289–311. http://dx.doi.org/10.18290/rf237102.15.

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Leo Strauss is well known for his thesis that there is an irreconcilable conflict between philosophy and “revelation,” i.e. monotheistic revealed religion, which cannot be harmonized. The philosopher qua philosopher cannot be a believer, while the believer qua believer cannot be a philosopher. However, it is less widely recognized that Strauss’ thought about religion as the fundamental alternative to philosophy follows two divergent trajectories. The first emphasizes the unique importance of revealed religion, while the other emphasizes the conflict between philosophy and what he calls “religi

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Treloar,, John L. "Kant on Philosophy and Being a Philosopher." American Catholic Philosophical Quarterly 75, no. 2 (2001): 297–316. http://dx.doi.org/10.5840/acpq200175237.

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Liparotti, Renan Marques. "Alexander philosopher-king: from Philosophy to action." Ploutarchos 14 (October 30, 2017): 47–68. http://dx.doi.org/10.14195/0258-655x_14_3.

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Plutarch, in his Life of Alexander and his speeches On the Fortune or Virtue of Alexander the Great, draws a portrait of a philosopher-king, inspired by Plato, Aristotle and Diogenes’ philosophies. This paper aims to analyse the dialogues between these philosophers and Alexander and to scrutinise the Macedonian’s political path whereby philosophical ideals were put in action. This study, therefore, may suggest that whilst in the encomiastic speeches Plutarch draws a king, enlightened by Philosophy, who made happier «all the inhabited earth», in the biography, contradictions of imposing a ‘bles

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McWhorter, Ladelle. "Can a Postmodern Philosopher Teach Modern Philosophy?" Teaching Philosophy 23, no. 1 (2000): 1–13. http://dx.doi.org/10.5840/teachphil20002313.

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Marlen Esser, Andrea. "Philosophie aktuell: Public Philosophy – brauchen wir das?" Deutsche Zeitschrift für Philosophie 71, no. 1 (2023): 119–21. http://dx.doi.org/10.1515/dzph-2023-0008.

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Abstract In recent years, calls for philosophy to interact more with the public have grown louder in the German-speaking world as well as elsewhere. Public philosophy, as it were, has a long-standing tradition, reaching back to Enlightenment-era German “Popularphilosophie” and of course to Socrates and the Sophists. This section presents four short articles on some current aspects of the public-philosophy debate: on the overall conditions for transferring content from academic philosophy to the public in Germany; on the relations between philosophers’ mediatic presence and their disciplinary e

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Fjeld, Torgeir. "The silence of the educated." Journal of Silence Studies in Education 2, no. 1 (2022): 43–55. http://dx.doi.org/10.31763/jsse.v2i1.29.

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This essay presents Wolfgang Schirmacher’s philosophy of education. As a “living philosopher” Schirmacher’s thought should be regarded as standing at a critical and engaged distance to official, consecrated philosophy. Thus, Schirmacher’s living philosophy is conceived as explicable both through scholarly essays as well as other kinds of academic praxis. Particularly relevant is his founding and then directing the programme in Media Philosophy at the European Graduate School (EGS). At the core of philosophy there is a lacuna, a certain silence: The present text contextualises elements of Schir

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