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Zeitschriftenartikel zum Thema „Philosophy, Modern“

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Autor: Grafiati
Veröffentlicht am 4. Juni 2021
Zuletzt aktualisiert am 3. März 2023

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1

O'Hear, Anthony, und Roger Scruton. „Modern Philosophy.“ Philosophical Quarterly 45, Nr. 179 (April 1995): 276. http://dx.doi.org/10.2307/2220441.

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2

Harrison, Jonathan. „Modern Philosophy“. Royal Institute of Philosophy Supplement 65 (Oktober 2009): 71–92. http://dx.doi.org/10.1017/s1358246109990063.

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There is hardly any view so paradoxical that some philosopher somewhere or other has not propounded it. That everything is air, fire, water; that the world contains nothing but atoms and the void; that nothing (that is, pace Sartre, not anything) exists; that we know nothing; that the world is an idea in the mind of God; that matter does not exist; that the absolute does exist and that everything else is only appearance; that there is no past and no future; that what seems to be reality is an illusion; that propositions about the world that we have neither been able to establish nor refute are neither true nor false; that truth is relative, and that all matter is just a hologram in a one-dimensional space, is just a selection from such paradoxical contentions.
3

Wretzel, Joshua. „Modern Philosophy“. Teaching Philosophy 33, Nr. 3 (2010): 343–45. http://dx.doi.org/10.5840/teachphil201033341.

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4

McWhorter, Ladelle. „Can a Postmodern Philosopher Teach Modern Philosophy?“ Teaching Philosophy 23, Nr. 1 (2000): 1–13. http://dx.doi.org/10.5840/teachphil20002313.

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5

Donceel, Joseph F. „Modern British Philosophy“. International Philosophical Quarterly 28, Nr. 3 (1988): 344–45. http://dx.doi.org/10.5840/ipq198828327.

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6

M. J., C. „Modern philosophy bulletin“. Enrahonar. Quaderns de filosofia 18 (01.03.1992): 73. http://dx.doi.org/10.5565/rev/enrahonar.718.

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7

Olafson, Frederick A. „Modern French Philosophy“. International Studies in Philosophy 17, Nr. 3 (1985): 101–2. http://dx.doi.org/10.5840/intstudphil198517337.

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8

Farrelly, D. J. „Modern German Philosophy“. Philosophical Studies 31 (1986): 464–65. http://dx.doi.org/10.5840/philstudies1986/19873173.

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9

Asselin, Don. „Modern Political Philosophy“. American Catholic Philosophical Quarterly 64, Nr. 4 (1990): 573–75. http://dx.doi.org/10.5840/acpq199064416.

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10

Fielder, John. „Modern Moral Philosophy“. Teaching Philosophy 8, Nr. 2 (1985): 173–74. http://dx.doi.org/10.5840/teachphil19858246.

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11

Allen, Derek. „Modern Political Philosophy“. Teaching Philosophy 12, Nr. 1 (1989): 64–66. http://dx.doi.org/10.5840/teachphil198912117.

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12

Donovan, Sarah K. „Modern French Philosophy“. Teaching Philosophy 28, Nr. 1 (2005): 99–102. http://dx.doi.org/10.5840/teachphil200528118.

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13

Williams, Hugh. „Confronting the Modern Problematic“. Journal of Interdisciplinary Studies 29, Nr. 1 (2017): 52–70. http://dx.doi.org/10.5840/jis2017291/24.

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The modern problematic, defined by Kenneth Schmitz, is a widespread acceptance of God’s absence in the culture of the technologically advanced Western societies. Schmitz clearly has been deeply influenced by Karol Wojtyla’s work as both philosopher and religious leader. Pope John Paul II’s Fides et Ratio is notable for its courage in advocating the serious pursuit of truth guided at least in part by the philosophy of being. This essay draws on certain important contrasts in Schmitz’s subsequent meditations upon the transcendental of beauty and its implications for communication and postmodern culture with its emphasis on the human subject. The purpose is to reflect on the special significance of this important contrast, shift, and development that occurs in these aspects of Schmitz’s own philosophy within the tradition of the philosophy of being that has been given renewed definition and importance for our challenging times in John Paul II’s encyclical on faith and reason.
14

Bryan, Jenny. „Philosophy“. Greece and Rome 67, Nr. 2 (Oktober 2020): 280–87. http://dx.doi.org/10.1017/s0017383520000133.

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Many introductory courses on ancient, or indeed modern, philosophy begin from the observation that the word ‘philosophy’ itself describes a ‘love of wisdom’. Christopher Moore's wide-ranging, original, and fascinating new book sets out to examine the value of that etymology. He argues persuasively that philosophos does not, in fact, originate as a label applied respectfully to pick out a ‘lover of wisdom’ for emulation. Rather, the term is appropriated and developed from its origins as a pejorative name applied to those perceived to be striving too hard and in the wrong way to achieve the status of sophos, a ‘sage-wannabe’ as Moore has it. As he is careful to emphasize, his history of the origins of philosophos and philosophia does not and need not coincide with the origin story of ‘philosophy’ as a certain kind of discipline involving a certain way of talking about specific questions. Nevertheless, by scrutinizing the origins of these terms and their application in the sixth and fifth centuries bce, Moore sets himself up to offer some further enlightening discussion of the fifth- and fourth-century development of the discipline of ‘philosophy’.
15

Edge, Hoyt. „Review of "Unmodern Philosophy and Modern Philosophy"“. Essays in Philosophy 14, Nr. 1 (2013): 77–82. http://dx.doi.org/10.7710/1526-0569.1458.

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16

Hobbs. „Unmodern Philosophy and Modern Philosophy John Dewey“. Transactions of the Charles S. Peirce Society 49, Nr. 1 (2013): 122. http://dx.doi.org/10.2979/trancharpeirsoc.49.1.122.

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17

Garrison, Jim. „John Dewey, Unmodern Philosophy and Modern Philosophy“. Educational Theory 64, Nr. 2 (April 2014): 195–203. http://dx.doi.org/10.1111/edth.12057.

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18

Zarubina, E. V. „Modern philosophy of science“. Science Almanac, Nr. 6 (2015): 220–28. http://dx.doi.org/10.17117/na.2015.06.220.

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19

Edwards, Mark J. „Modern Philosophy and Origen“. Modern Theology 38, Nr. 2 (26.10.2021): 204–19. http://dx.doi.org/10.1111/moth.12753.

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20

Kenispayev, Zhumageldy K., Natalya S. Serova und Vladimir V. Markin. „Philosophy in modern society“. Общество: философия, история, культура, Nr. 5 (2021): 19–24. http://dx.doi.org/10.24158/fik.2021.5.2.

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21

Jacob, Pierre, Pascal Engel, Kim Davis, Jonathan Leigh-Pemberton und Simon Whiteside. „Modern Philosophy in France“. Cogito 1, Nr. 3 (1987): 21–23. http://dx.doi.org/10.5840/cogito19871336.

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22

Zhongjiang, Wang. „Daoist Philosophy: Modern Interpretations“. Contemporary Chinese Thought 30, Nr. 1 (Oktober 1998): 7–34. http://dx.doi.org/10.2753/csp1097-146730017.

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23

Dees, Richard H. „Philosophy and Modern Science“. Modern Schoolman 76, Nr. 2 (1999): 99–106. http://dx.doi.org/10.5840/schoolman1999762/317.

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24

Jackson, Ronald L. „Myth and Modern Philosophy“. New Vico Studies 8 (1990): 109–12. http://dx.doi.org/10.5840/newvico1990814.

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25

Colebrook, C. „5 * Modern European Philosophy“. Year's Work in Critical and Cultural Theory 21, Nr. 1 (01.01.2013): 83–105. http://dx.doi.org/10.1093/ywcct/mbt004.

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26

Colebrook, C. „10 * Modern European Philosophy“. Year's Work in Critical and Cultural Theory 22, Nr. 1 (01.01.2014): 180–204. http://dx.doi.org/10.1093/ywcct/mbu010.

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27

Frey, Jennifer A. „Revisiting Modern Moral Philosophy“. Royal Institute of Philosophy Supplement 87 (02.06.2020): 61–83. http://dx.doi.org/10.1017/s1358246119000262.

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AbstractThis essay revisits Elizabeth Anscombe's ‘Modern Moral Philosophy' with two goals in mind. The first is to recover and reclaim its radical vision, by setting forth a unified account of its three guiding theses. On the interpretation advanced here, Anscombe's three theses are not independently intelligible; their underlying unity is the perceived necessity of absolute prohibitions for any sound account of practical reason. The second goal is to show that Anscombe allows for a thoroughly unmodern sense of ‘moral' that applies to human actions; the paper concludes with some reasons to think that this unmodern sense of ‘moral' is worthy of further philosophical attention and defense.
28

Sadykov, K. A., Zh T. Aubakirova, Zh Berestenov, E. Asembai und U. Aimbetova. „The Modern Philosophy Problems“. Procedia - Social and Behavioral Sciences 185 (Mai 2015): 428–31. http://dx.doi.org/10.1016/j.sbspro.2015.03.356.

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29

Guignon, Charles. „Hermeneutics and Modern Philosophy“. Teaching Philosophy 11, Nr. 3 (1988): 267–69. http://dx.doi.org/10.5840/teachphil198811371.

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30

Bezuidenhout, Anne. „Modern Philosophy of Mind“. Teaching Philosophy 19, Nr. 2 (1996): 209–12. http://dx.doi.org/10.5840/teachphil199619234.

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31

Uritus, Ronald M. „Introduction to Modern Philosophy“. Teaching Philosophy 21, Nr. 4 (1998): 409–12. http://dx.doi.org/10.5840/teachphil199821455.

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32

Kirillov, N. P., V. N. Fadeeva und V. V. Fadeev. „Modern philosophy of education“. SHS Web of Conferences 28 (2016): 01034. http://dx.doi.org/10.1051/shsconf/20162801034.

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33

Cuéllar, Hortensia. „Filosofía, hoy“. Anuario Filosófico 24, Nr. 1 (19.10.2018): 125–37. http://dx.doi.org/10.15581/009.24.29986.

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Contemporary philosophy, having grown inside the cultural background of modem times, also cherishes in a clearer, although less attractive way, the germine metaphysical enterprise which proceeds from the philosophia prima. This sort of philosophy deserves to be called not only post-modern, but supra-modern, classical.
34

Kravchyk, Maria. „First session of a new seminar on the history of modern philosophy“. Sententiae 40, Nr. 2 (15.08.2021): 184–89. http://dx.doi.org/10.31649/sent40.02.184.

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Report on the first session of the seminar “Philosophia perennis” (“Evolution of the concept of consciousness in modern philosophy”) organized by the journal Sententiae in collaboration with the Union of Researchers of Modern Philosophy (Pascal Society) and the Kant Society of Ukraine (August 10-12, 2021, Odesa).
35

Honcharenko, Olha Anatoliivna. „The Philosophy of Kazimierz Twardowski: History and modern interpretation“. Filosofiya osvity. Philosophy of Education 19, Nr. 2 (23.12.2016): 262–70. http://dx.doi.org/10.31874/2309-1606-2016-19-2-262-270.

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The program of the Symposium «The Philosophy of Kazimierz Twardowski: History and modern interpretation» dedicated to 150th anniversary of Polish philosopher and teacher Kazimierz Twardowski’s birth has been highlighted. The Symposium was organized by K. Twardowski Philosophical Society of Lviv and the Institute of Philosophy of the University of Warsaw with the support of the Center for Urban History of East Central Europe. The reports of participants have been reviewed and the events took place within the Symposium have been described.
36

Ali, Forkan. „Connecting East and West through Modern Confucian Thought“. Asian Studies 8, Nr. 3 (22.09.2020): 63–87. http://dx.doi.org/10.4312/as.2020.8.3.63-87.

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This study is an attempt to establish that 20th century’s canonized Taiwanese philosopher Mou Zongsan (1909–1995) has contributed significantly to the innovative burgeoning of modern Confucianism (or New Confucianism) with the revision of Western philosophy. This is based on the hypothesis that if ideas travel through the past to the present, and vice versa, and if intellectual thinking never knows any national, cultural and social boundaries, then there is an obvious intersection and communication of philosophical thoughts of East and West. This article also contemplates the fact that Western philosophies are widely known as they are widely published, read and circulated. Conversely, due to the language barriers philosophy and philosophers from the East are less widely known. Therefore, this research critically introduces and connects the early 20th century Confucian philosopher Shili Xiong (1885–1968), his disciple the contemporary Taiwanese Confucian intellectual Mou Zongsan, along with the Western philosophers Immanuel Kant (1724–1804), Martin Heidegger (1889–1976), and Herman Bavinck (1854–1921), through ideas like moral autonomy, ethics, ontology, and imago Dei. In so doing, the article delineates the path to study 20th century Taiwanese philosophy, or broadly Chinese Confucian philosophy which makes a bridge between the East and the West through Modern Confucianism prevalently called New Confucianism.
37

Hübner, Kurt. „Philosophy of Modern Art and Philosophy of Technology“. Society for Philosophy and Technology Quarterly Electronic Journal 4, Nr. 1 (1998): 21–27. http://dx.doi.org/10.5840/sptq19984123.

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38

Kimelev, Yu. „AXIOLOGY OF MODERNITY. THE PHILOSOPHY OF CHARLES TAYLOR“. Filosofiya Referativnyi Zhurnal, Nr. 3 (2022): 24–41. http://dx.doi.org/10.31249/rphil/2022.03.06.

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The article is dedicated to philosophy of a well known Canadian philosopher Charles Taylor. The first part suggests a conceptual scheme making possible a systematic synthesis of Ch. Taylor’s work. The second part analyzes the study of history of modern philosophy which made Ch. Taylor famous. In his analysis the author concentrates on Ch. Taylor’s view of modern moral ontology and of modern axiology in general. The third part demonstrates that Ch. Taylor uses modern axiology to analyze the actual political situation The author points out that Ch. Taylor is becoming increasingly critical of the present-day western world.
39

Gavrilov, Mikhail. „Topicality of philosophic practice for self-determination of modern philosophy“. Socium i vlast, Nr. 1 (2018): 88–93. http://dx.doi.org/10.22394/1996-0522-2018-1-88-93.

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40

Медведева, Светлана. „Political Philosophy in Modern Russia“. Полис. Политические исследования, Nr. 6 (2007): 157–64. http://dx.doi.org/10.17976/jpps/2007.06.15.

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41

Bazaluk, Oleg, und Tamara Blazhevich. „Modern Basics Philosophy of Education“. Creative Education 06, Nr. 11 (2015): 1224–28. http://dx.doi.org/10.4236/ce.2015.611119.

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42

정영기. „Modern Depression and Philosophy Therapy“. Humanities and Art ll, Nr. 6 (Juni 2019): 81–98. http://dx.doi.org/10.35442/hna.2019..6.81.

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43

Rošker, Jana. „Modern and Contemporary Taiwanese Philosophy“. Asian Studies 8, Nr. 3 (10.09.2020): 7–12. http://dx.doi.org/10.4312/as.2020.8.3.7-12.

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The topic of this special issue deals with the development of a certain stream of the Chinese philosophical tradition. Yet this philosophy did not originate in mainland China, and thus in some supposedly logical “centre” of Chinese culture, but on its alleged “periphery”, namely on the beautiful island of Taiwan. One of the incentives for our decision to compile an issue of Asian Studies which is devoted entirely to the philosophical developments in Taiwan was an international conference, entitled Taiwanese Philosophy and the Preservation of the Confucian Tradition. This interesting academic meeting was organized in October 2019 in Ljubljana by the Center for Chinese Studies at the National Central Library in Taiwan in cooperation with the East Asian Research Library (EARL) and the Department of Asian Studies at University of Ljubljana.
44

Lynch, Tim. „Modern Movements in European Philosophy“. Irish Philosophical Journal 5, Nr. 1 (1988): 111–13. http://dx.doi.org/10.5840/irishphil198851/25.

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45

Kerstein, Samuel J., und Katrin Flikschuh. „Kant and Modern Political Philosophy“. Philosophical Review 111, Nr. 3 (Juli 2002): 436. http://dx.doi.org/10.2307/3182551.

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46

석기용. „Modern Society and Analytic Philosophy“. Sogang Journal of Philosophy 30, Nr. ll (August 2012): 7–37. http://dx.doi.org/10.17325/sgjp.2012.30..7.

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47

Fischer, Norman. „Justice and Modern Moral Philosophy“. Radical Philosophy Review of Books 6 (1992): 5–8. http://dx.doi.org/10.5840/radphilrevbooks1992621.

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48

Szymkowiak, Aaron. „Kant and Modern Political Philosophy“. Philosophical Inquiry 23, Nr. 1 (2001): 168–71. http://dx.doi.org/10.5840/philinquiry2001231/226.

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49

Kondakov, Igor V. „TO MODERN PHILOSOPHY OF HISTORY“. RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, Nr. 4 (2017): 221–30. http://dx.doi.org/10.28995/2073-6401-2017-4-221-230.

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50

Murphy, Stephen, Jill Kraye und M. W. E. Stone. „Humanism and Early Modern Philosophy“. Sixteenth Century Journal 33, Nr. 4 (2002): 1196. http://dx.doi.org/10.2307/4144202.

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