Journal articles: 'Anti-humanism'

1

Bishop, Donald H. "Humanism and Anti-Humanism." Idealistic Studies 19, no. 3 (1989): 277–78. http://dx.doi.org/10.5840/idstudies198919338.

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Meyer, Michael J. "Humanism and anti-humanism." History of European Ideas 9, no. 5 (January 1988): 602–3. http://dx.doi.org/10.1016/0191-6599(88)90007-1.

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Rockmore, Tom. "Dufrenne, Humanism, and Anti-humanism." Journal of French and Francophone Philosophy 11, no. 1 (March 3, 1999): 72–83. http://dx.doi.org/10.5195/jffp.1999.152.

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Coghlan, Simon. "Humanism, Anti-Humanism, and Nonhuman Animals." Society & Animals 24, no. 4 (August 18, 2016): 403–19. http://dx.doi.org/10.1163/15685306-12341416.

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Many attacks against the anthropocentric prejudice that nonhuman animals have a slight or impoverished ethical subjecthood are also attacks on the humanistic idea of human moral uniqueness. This essay examines a way of overturning that anthropocentric prejudice by deploying certain conceptual resources of an expansive ethical humanism. Although this may appear to be a strange route to that destination, the suggestion is raised that this approach might significantly enrich our conception of nonhumans as ethical subjects.

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Paden, Roger. "Foucault's anti-humanism." Human Studies 10, no. 1 (1987): 123–41. http://dx.doi.org/10.1007/bf00142989.

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Porpora, Douglas V. "Dehumanization in theory: anti-humanism, non-humanism, post-humanism, and trans-humanism." Journal of Critical Realism 16, no. 4 (July 7, 2017): 353–67. http://dx.doi.org/10.1080/14767430.2017.1340010.

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Valone, James J. "Humanism revisited: A review of Kate Soper's humanism and anti-humanism." Human Studies 14, no. 1 (March 1991): 67–79. http://dx.doi.org/10.1007/bf02206738.

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Valone, James J. "Book Review: Humanism and Anti-Humanism Kate Soper." Humanity & Society 12, no. 1 (February 1988): 122–24. http://dx.doi.org/10.1177/016059768801200112.

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Riches, Aaron. "Christology and Anti-Humanism." Modern Theology 29, no. 3 (June 11, 2013): 311–37. http://dx.doi.org/10.1111/moth.12035.

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Mathäs, Alexander. "From Anti-humanism to Post-humanism: Hermann Hesse's Steppenwolf." Konturen 6 (August 27, 2014): 179. http://dx.doi.org/10.5399/uo/konturen.7.0.3500.

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Hermann Hesse’s Steppenwolf (1927) can be regarded as a post-humanist novel for several reasons. It is post-humanist in a temporal sense because it engages with the nineteenth-century humanist legacy from a twentieth-century perspective. The novel’s brazen critique of traditional bourgeois values does not simply reject humanism and its philosophy of individual autonomy. It dislodges idealist concepts of wholeness and self-perfection and replaces them with a multi-perspectival view of a continuously changing human consciousness, an open-ended process toward an ever-elusive self-awareness. The protagonist of Hesse’s novel, Harry Haller, even though still heavily influenced by the humanist tradition, can no longer be viewed as a clearly defined individual personifying the Cartesian dichotomy of body and mind. On the contrary, Hesse’s novel depicts Haller’s gradual disillusionment with this idealist world view by giving a detailed account of the deconstruction of his personality – a personality that, as it turns out, does not consist of a spiritual essence but dissolves into an accumulation of acquired conventions, habits, cultural and philosophical traditions, even specific historical events and constellations. Yet Hesse’s attempt to go beyond a mere negation of humanist values implies transcending the humanist paradigm in many respects, including its form. This essay will focus on the novel’s subversion of the humanist tradition. It discloses how Hesse’s novel undermines universalist philosophical claims, regardless of whether they belong to the idealist or anti-idealist Nietzschean philosophy that heavily influenced both the protagonist and his author. In light of the novel’s dismantling of binary reasoning, foregrounded in the protagonist’s man-animal division, the essay challenges conventional wisdom among critics who regard Hesse’s literary works as traditionalist.

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Smith, Nicholas H. "Arendt’s anti-humanism of labour." European Journal of Social Theory 22, no. 2 (December 13, 2017): 175–90. http://dx.doi.org/10.1177/1368431017746326.

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The aim of this article is to situate Arendt’s account of labour as a critical response to humanisms of labour, or put otherwise, to situate it as an anti-humanism of labour. It compares Arendt’s account of labour with that of the most prominent humanist theorist of labour at the time of the composition of The Human Condition: Georges Friedmann. Arendt’s and Friedmann’s accounts of labour are compared specifically with respect to the range of capacities, social relations, and possibilities of fulfilment at stake in the activity of labour. The comparison provides a previously unexplored context for understanding Arendt’s account of labour and her distinction between labour and work. The relevance of Arendt’s and Friedmann’s theories of labour for the contemporary debate about the meaning of work in an age of automation is also briefly discussed.

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Engle, Lars. "Bakhtin, Chaucer, and Anti-Essentialist Humanism." Exemplaria 1, no. 2 (January 1989): 489–97. http://dx.doi.org/10.1179/exm.1989.1.2.489.

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Moulard-Leonard, Valentine. "Revolutionary Becomings: Negritude's Anti-Humanist Humanism." Human Studies 28, no. 3 (November 2005): 231–49. http://dx.doi.org/10.1007/s10746-005-7414-x.

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Mcgee, Kyle. "Aleatory Materialism and Speculative Jurisprudence (I): From Anti-Humanism to Non-Humanism." Law and Critique 23, no. 2 (April 4, 2012): 141–62. http://dx.doi.org/10.1007/s10978-012-9100-2.

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Ciric, Jovan. "Anti-humanism of the human rights ideology." Socioloski pregled 34, no. 1-2 (2000): 69–88. http://dx.doi.org/10.5937/socpreg0001069c.

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Fox, Nick J., and Pam Alldred. "The Sexuality-Assemblage: Desire, Affect, Anti-Humanism." Sociological Review 61, no. 4 (November 2013): 769–89. http://dx.doi.org/10.1111/1467-954x.12075.

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17

Atterton, Peter. "Levinas's Skeptical Critique of Metaphysics and Anti-Humanism." Philosophy Today 41, no. 4 (1997): 491–506. http://dx.doi.org/10.5840/philtoday199741448.

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Mead, Henry. "The typewriter mind: modernism, populism and anti-humanism." Textual Practice 34, no. 9 (September 1, 2020): 1549–73. http://dx.doi.org/10.1080/0950236x.2020.1808293.

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Kruks, Sonia. "Merleau-Ponty and modern politics after anti-humanism." Contemporary Political Theory 9, no. 1 (February 2010): 134–36. http://dx.doi.org/10.1057/cpt.2009.18.

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Min, Kyung-taek. "Anti-imperialism and Humanism in Mark Twain's Works." Modern Studies in English Language & Literature 61, no. 4 (November 30, 2017): 21–39. http://dx.doi.org/10.17754/mesk.61.4.21.

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Goodfield, Eric. "Wu Wei East and West: Humanism and Anti-Humanism in Daoist and Enlightenment Political Thought." Theoria 58, no. 126 (March 15, 2011): 56–72. http://dx.doi.org/10.3167/th.2011.5812603.

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Hague, Daryl R. "Situating Subjectivity between Humanism and Anti-Humanism: An Allegory of Existential Faith in Caifás." Latin American Theatre Review 40, no. 1 (2006): 79–96. http://dx.doi.org/10.1353/ltr.2006.0062.

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Fox, Nick. "Creativity, anti-humanism and the ‘new sociology of art’." Journal of Sociology 51, no. 3 (August 28, 2013): 522–36. http://dx.doi.org/10.1177/1440783313498947.

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Chunxiao, ZHANG. "From Anti-humanism to A Narrower Posthuman, Beyond Anthropomorphical Dialectics." Critical Theory 4, no. 2 (2020): 143–66. http://dx.doi.org/10.47297/wspctwsp2515-470209.20200402.

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Min, Kyungtaek. "A Study of Anti-imperialism and Humanism in Melville's Works." JOURNAL OF HUMANITIES STUDIES 107 (June 30, 2017): 49–73. http://dx.doi.org/10.46346/tjhs.107..3.

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Petrov, K. A. "DESYNCHRONIZATION, TEMPORALITY AND ANTI-HUMANISM: THE PROBLEM OF BIOCAPITALISM STABILITY." Bioethics 27, no. 1 (May 19, 2021): 27–31. http://dx.doi.org/10.19163/2070-1586-2021-1(27)-27-31.

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For a significant number of researchers, the theoretical and methodological prerequisite for the analysis of biocapitalism is the "local knowledge" model. It is characterized by the fact that the research position is ethically loaded: the only possible way to talk about various forms of capital is associated with the need to give the floor to representatives of social groups subjected to discrimination and exploitation. This requirement leads to the elimination of biocapital as a research problem, its transformation into a non-object. Such disregard for biocapital leads to the impossibility of an adequate assessment of the risks associated with the development of biotechnologies. An important step towards the creation of a theory of biocapitalism is the appeal to the concept of "theoretical anti-humanism" proposed by Louis Althusser. Based on this methodological principle, biocapitalism should be considered as a set of non-objective processes based on the movement of value, whose continuity is rooted in the special modes of functioning of biotechnologies. One aspect of biotechnologies is their ability to create, modify, and control "local times" i.e., the flow rates of various processes. These opportunities become a source of profit for bio-capital. Explication of the conditions of such capital work shows that any biotechnological innovation becomes what is called in the language of actor-network theory a "point of mandatory passage" – a point of connection of the interests of a set of heterogeneous actors. Each of the actors connects their own social expectations with the existence of the technology. Thus, the desire to use oocytes frozen in the biobank suggests the need to maintain the existing technoinfrastructure. Thus, the desynchronization that occurs when using biotechnologies is a way to preserve the available method of capital production, which leads to the idea that there is no alternative to biocapitalism.

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Dill, Scott. "Visions of Violence: Christianity and Anti-Humanism in Patricia Highsmith'sRipliad." Christianity & Literature 63, no. 3 (June 2014): 373–90. http://dx.doi.org/10.1177/014833311406300308.

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Brennan, Daniel. "Vaclav Havel’s Levinas: Timely remarks on humanism." Ethics & Bioethics 6, no. 3-4 (December 1, 2016): 119–33. http://dx.doi.org/10.1515/ebce-2016-0012.

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Abstract The paper explores Václav Havel’s encounter with Emmanuel Levinas’ essay ‘Without Identity’, which Havel read while in prison. The discussion of this encounter will demonstrate the importance of this encounter for solidifying the humanist elements of Havel’s thought, whilst also demonstrating the pre-existing humanism in Havel, evidence itself of his large debt to Czechoslovak humanist thought. What emerges is a demonstration of the richness and timeliness of Havel’s writing on responsibility. The paper makes a case for rejecting popular Heideggerian interpretations of Havel’s oeuvre. Havel’s deep affinity for Levinas’ thinking demonstrates that Havel’s humanism, informed as it is from the Czech tradition as well as through his encounter with Levinas, is at odds with Heidegger’s essential anti-humanism.

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Batule, Robert J. "Who We Are." Catholic Social Science Review 27 (2022): 97–107. http://dx.doi.org/10.5840/cssr20222742.

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The weeks-long rioting and the destruction of property were more than just a hyper reaction to apparent racial discrimination in 2020. We might interpret this anti-social and criminal behavior as having its origin with an envy and resentment over things material. We were warned about this misuse of our freedom more than forty years ago by Aleksandr Solzhenitsyn. Finding our way back from a materialist-saturated vision of the good life depends on taking up a Christian humanism which was championed by Pope Saint John Paul II. We see that Christian humanism expressed vividly in family life.

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Simpson, Barbara, Nancy Harding, Peter Fleming, Viviane Sergi, and Anthony Hussenot. "The Integrative Potential of Process in a Changing World: Introduction to a special issue on power, performativity and process." Organization Studies 42, no. 12 (November 19, 2021): 1775–94. http://dx.doi.org/10.1177/01708406211057224.

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This editorial essay introduces a special issue that tackles the seemingly intractable challenge of re-conceptualizing power and performativity as continuously interweaving and co-emergent dynamics in the processes of organizing. It is in these processes, we argue, that new futures may be visibly made through the academic activism of our scholarly communities. We position our argument, and the six papers that comprise this special issue, in relation to Rosi Braidotti’s framing of Humanism, anti-humanism and the posthuman. We also suggest some future lines of inquiry to move studies of organizing forward into a posthuman world.

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31

Power, Nina. "Reading Transdisciplinarily: Sartre and Althusser." Theory, Culture & Society 32, no. 5-6 (September 2015): 109–24. http://dx.doi.org/10.1177/0263276415592038.

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This article considers transdisciplinarity from the standpoint of reading and readers, rather than as a collection of texts, concepts or proper names. It argues that the humanism and anti-humanism debates of the 1950s and 1960s, particularly understood through the work of Jean-Paul Sartre and Louis Althusser, was above all a debate about the politics of reading. Understanding transdisciplinarity to relate to a projected model of post-disciplinarity, the article suggests that transdisciplinarity needs to supplement its conceptual and political remit with a theory of reading, such that reading across disciplines simultaneously becomes a question of reading beyond disciplinary boundaries.

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Georgis, Dina, and R. M. Kennedy. "Touched by injury: toward an educational theory of anti-racist humanism." Ethics and Education 4, no. 1 (March 2009): 19–30. http://dx.doi.org/10.1080/17449640902860663.

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van Bommel, Bas. "Van humanisme tot nazisme." Tijdschrift voor Geschiedenis 134, no. 1 (June 1, 2021): 65–84. http://dx.doi.org/10.5117/tvg2021.1.005.bomm.

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Abstract From Humanism to Nazism. The case of Frederik Jzn. Muller (1883-1944) Frederik Jzn. Muller (1883—1944) was professor of Latin at Leiden University from 1921 to 1944 and one of the few prominent Dutch classicists who collaborated with the German occupiers during the Second World War. The driving force behind Muller’s collaboration was not political opportunism or anti-Semitic ideology, but the conviction that only in a ‘Third Reich’ under German leadership could a new era of European culture dawn. With his belief in the close connection between cultural flourishing and state-building, Muller was a rare Dutch exponent of the intellectual movement known as the ‘third’ humanism, of which the German classicist Werner Jaeger (1888-1961) is commonly seen as the most typical representative. However, Frederik Muller’s views, much more so than Jaeger’s, expose the utterly paradoxical relationship between the ‘third’ humanism and the history of National Socialism.

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Johnsen, Rasmus, and Marius Gudmand-Høyer. "Lacan and the lack of humanity in HRM." Organization 17, no. 3 (May 2010): 331–44. http://dx.doi.org/10.1177/1350508410363124.

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This article offers to the field of organization studies and the critique of Human Resource Management (HRM) important theoretical insight implied by the ‘practical anti-humanism’ in Jacques Lacan’s theory of subjectivity. Drawing on Lacan’s notions of ontological lack and fantasy, it suggests that this anti-humanism may provide a challenge of the critical aspirations found in the studies of HRM that have maintained an insurmountable gap between the humanity of the human subject and the inhumanity of the managerial prescription. Turning the traditional critique on its head, the article explores the consequences of confronting the inhuman core of humanity itself instead of maintaining the humanity of the human by exposing the inhumanity of HRM. Following Lacan it questions the idealization of ‘the human’ and asks what it would mean to critical management studies to focus instead on the fallibilities and shortcomings of subjectivity.

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Tsitsovits, Ioannis. "Neoliberalism’s “official crap art”?" English Text Construction 13, no. 2 (December 10, 2020): 109–31. http://dx.doi.org/10.1075/etc.00037.tsi.

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Abstract British writer Tom McCarthy has repeatedly taken aim at what he calls a “sentimental humanism” and the contemporary cult of the “authentic self”. This article investigates his work through the lens of that critique. Extrapolating from McCarthy’s public statements, I endeavour to delineate sentimental humanism as a mode of cultural production and flesh out his linking of it to a neoliberal political economy. I show how his antagonism manifests itself in his work, particularly his debut novel, Remainder. By contrast, his latest novel, Satin Island, marks a turning point in that trajectory. Although implicitly framed by its author as a way of thematising the challenges with which Big Data has confronted literature, Satin Island more specifically reveals that his anti-humanist agenda has also reached an impasse. Much of the logic behind the critique of sentimental humanism mounted by Remainder, I argue, is in a sense pre-empted or assimilated by the kinds of corporate digital environments described in Satin Island.

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Pirola, Émerson. "MARXISMO, SUJEITO E SUBJETIVIDADE. NEGRI DIANTE DO ANTI-HUMANISMO ALTHUSSERIANO." Sapere Aude 10, no. 19 (June 2, 2019): 250–73. http://dx.doi.org/10.5752/p.2177-6342.2019v10n19p250-273.

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Um debate de longa data no interior do marxismo é o entre perspectivas que tenderiam para uma leitura da obra marxiana centrada nas análises sobre a constituição de sujeitos políticos de e em luta, na constituição de uma classe social revolucionária que enfrente a exploração capitalista, e perspectivas centradas nas transformações do capitalismo ou nas dinâmicas estruturais da economia. Podemos dizer, esquematicamente, que as primeiras perspectivas são “subjetivistas” e as segundas “objetivistas”. Nos anos 1960 esse debate se viu determinado pela chamada polêmica do anti-humanismo, lançada por Louis Althusser contra o marxismo por ele criticado como humanista, visto que advogaria por uma noção de Sujeito idealista e abstrata, descolada dos processos estruturais da economia política capitalista. Antonio Negri, por sua vez, deu e dá grande importância para a noção de subjetividade na análise crítica e enfrentamento do capitalismo. Negri, entretanto, não ignora as críticas efetuadas por Althusser ao chamado humanismo, tomando-as como pré-requisito para o desenvolvimento original de sua teoria. Mostramos, portanto, como Althusser desenvolve suas críticas do Sujeito e do humanismo para então desenvolver as posições de Negri diante destas, a construção de sua própria teoria da subjetividade, resgatada do Marx dos Grundrisse, e apontar as limitações do pensamento althusseriano no que concerne à subjetividade.PALAVRAS-CHAVE: Sujeito. Anti-humanismo. Subjetividade. Negri. Althusser. ABSTRACTA long-standing debate within Marxism is the one between perspectives that would tend towards a reading of the Marxian work centered on analyzes of the constitution of political subjects in and in class struggle, the constitution of a revolutionary social class facing capitalist exploitation, and perspectives centered on the transformations of capitalism or the structural dynamics of the economy in general. We can say, schematically, that the first perspective are "subjectivist" and the second one "objectivist". In the 1960s this debate was determined by Louis Althusser's so-called polemic of anti-humanism, in which he criticized certain Marxism as an humanism, since it would advocate for an idealist and abstract notion of subject detached from the structural processes of capitalist political economy. Antonio Negri, in turn, gave and gives great importance to the notion of subjectivity in the dynamics and confrontation of capitalism. Negri, however, does not ignore the criticisms made by Althusser of the humanism, taking them as a prerequisite for the original development of his theory. We thus show how Althusser develops his criticisms of the Subject and humanism to develop Negri's positions for and against them, the construction of his own theory of subjectivity, rescued from Marx’s Grundrisse, and we point out the limitations of Althusser's thought as regards subjectivity.KEYWORDS: Subject. Antihumanism. Subjeticvity. Negri. Althusser.

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Płuciennik, Jarosław. "Istota kulturoznawstwa." Intercultural Relations 2, no. 1(3) (May 30, 2018): 85–94. http://dx.doi.org/10.12797/rm.02.2018.03.06.

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THE ESSENCE OF CULTURAL STUDIESThe article presents Polish cultural studies as a scientific discipline and as a field of study. The most important issues used to characterise the essence of cultural studies are as follows: its relation to political science and politics as such; interdisciplinarity, digitisation and globalisation, humanities, humanism and anti-humanism. Polish cultural studies, which is dynamically developing, is variously defined. Therefore, it is difficult to clarify the essence of a field and area which is so hybrid and fluid. However, in the present world, it is worth remembering the principle importance of the humanities and their mission. Cultural studies is one of the key areas where the mission of the humanities is realised.

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Knight, Deborah. "Women, Subjectivity, and the Rhetoric of Anti-Humanism in Feminist Film Theory." New Literary History 26, no. 1 (1995): 39–56. http://dx.doi.org/10.1353/nlh.1995.0011.

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Weberman, David. "Are Freedom and Anti-humanism Compatible? The Case of Foucault and Butler." Constellations 7, no. 2 (June 2000): 255–71. http://dx.doi.org/10.1111/1467-8675.00185.

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Reinhardt, Thomas. "Morphologie und Humanismus oder: wie man zur Katze wird." Zeitschrift für Kulturphilosophie 2019, no. 1 (2019): 45–62. http://dx.doi.org/10.28937/1000108331.

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Though the relationship between Goethe, Cassirer and Levi-Strauss has been explored extensively, the focus usually lies on questions of genealogy. This article aims for a different course: Building on the notable similarities between Goethe’s discussion of morphology, Levi-Strauss’ structuralistic approach and Cassirer’s philosophy of symbolic forms we will investigate the epistemological similarities between the three authors. They can be found in a specific form of humanism (or anti-humanism) which connects questions on the conditions of the world and its accessibility with the more global question of humankind and its place within the natural world, thus, by virtue of a specific interpretation of the concept of transformation, opening the door for new approaches which have recently been discussed as ontological turn

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Evans, Woody. "Swarms Are Hell." Journal of Ethics and Emerging Technologies 23, no. 1 (December 1, 2013): 56–60. http://dx.doi.org/10.55613/jeet.v23i1.6.

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The use of advanced technologies, even of so-called transhuman technology, does not make militaries transhuman. Transhumanism includes dimensions of ethics that are themselves in direct conflict with many transhuman capabilities of soldiers in warfare. The use of advanced weapons of mass destruction represents an anti-humanism that undermines the modern, open, and high-tech nation state.

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Emelyanov, Andrei Sergeevich. "Anti-anthropological narrative in contemporary discourse of human." KANT 38, no. 1 (March 2021): 111–19. http://dx.doi.org/10.24923/2222-243x.2021-38.24.

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The author of the article turns to the modern discourse about man and his place in the humanities system. A retrospective analysis of the modern discourse about man allows us to distinguish three stages in its development: anti-humanism (Koj?ve, Heidegger), anti-anthropology (Althusser, Foucault) and post-anthropology (Meillassoux, Viveiros de Castro). Despite the fact that the main topics around which he is focused are concentrated on criticism of "anthropocentrism" and "eurocentrism", the author concludes that the anti-anthropological narrative retains all the features of cultural and epistemological "narcissism". The anti-anthropological narrative continues to function as a system of "recognizing oneself", as a system of "differentiating oneself and the other" and as a system of "justifying oneself through the other".

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Reynolds, Joan M. "“Pragmatic Humanism” in Foucault's Later Work." Canadian Journal of Political Science 37, no. 4 (December 2004): 951–77. http://dx.doi.org/10.1017/s000842390499018x.

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Abstract.Michel Foucault's late turn to ethics for an understanding of subject self-constitution is explored in relation to the problematic of humanism. Foucault's reconsideration of Immanuel Kant's Enlightenment-grounded legacy constitutes, it is argued, a significant resource for thinking about new ways to approach cultural practices that have as their aim a reconstitution of identity outside dominant structures of scientific and legal knowledge. This essay explores how Foucault's earlier anti-humanist misgivings give way to a more ethical-pragmatic conception of humanism in relation to notions of freedom, rights and equality. The insights of pragmatism—particularly those of John Dewey—are employed as a means by which to situate what is called here the “pragmatic humanism” of the later Foucault.Résumé.Le tour en retard de Michel Foucault à l'éthique pour une compréhension d'individu-constitution soumise est exploré parrapport au problématique de l'humanisme. La reconsidération de Foucault du legs d'Immanuel Kant publiant hors de l'éclaircissement constitue, il est discutée, une ressource importante pour penser à de nouvelles manières d'approcher les pratiques culturelles qui ont en tant que leur but une reconstitution des structures dominantes d'extérieur d'identité de la connaissance scientifique et légale. Explore comment des craintes plus tôt d'anti-humaniste de Foucault mènent à une conception moral-pragmatique d'humanisme par rapport aux notions de la liberté, des droites, et de l'égalité. Les perspicacités du pragmatisme—en particulier ceux de John Dewey—utilisé comme moyens par lesquels pour situer ce qui est s'appellent ici l'humanisme pragmatic du Foucault plus défunt.

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Kuhn. "Toward an Anti-Humanism of Life: The Modernism of Nietzsche, Hulme and Yeats." Journal of Modern Literature 34, no. 4 (2011): 1. http://dx.doi.org/10.2979/jmodelite.34.4.1.

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Cielemęcka, Olga. "Angelus Novus Looks to the Future. On the Anti-Humanism which Overcomes Nothingness." Teksty Drugie 1 (7), Special Issue English Edition (2015): 64–82. http://dx.doi.org/10.18318/td.2015.en.1.6.

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Roche, Helen. "‘Anti-Enlightenment’: National Socialist Educators’ Troubled Relationship with Humanism and the Philhellenist Tradition." Publications of the English Goethe Society 82, no. 3 (October 2013): 193–207. http://dx.doi.org/10.1179/0959368313z.00000000025.

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Admirand, Peter. "Humbling the Discourse: Why Interfaith Dialogue, Religious Pluralism, Liberation Theology, and Secular Humanism Are Needed for a Robust Public Square." Religions 10, no. 8 (July 25, 2019): 450. http://dx.doi.org/10.3390/rel10080450.

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Our public square is in need of much refurbishment, if not reconstruction. Access for many seems barred by various ideological platforms and walls. Some are deemed too much of this, another too much of that: liberal, religious, anti-Trump, anti-Brexit, pro-life, anti-gay—whatever the label or brand—and some access points are opened, others closed. Gatekeepers are many, deeming who really counts, who really represents. The public square, of course, should be big, bustling, semi-chaotic “places”, rife with ideas, questions, passion, and curiosity, yet measured by standards of decorum, listening, and mutual respect. Most importantly, it should be characterized by a robust (or spunky) humility, aware of its strengths and its weaknesses. It is fair to say that in 2019, our public square could use a little uplift. While certainly not a miracle cure, nor the only possible salves, interfaith dialogue, religious pluralism, liberation theology, and secular humanism have much in their favor to nuance, challenge, and yes, purify our present polarized, and so sometimes catatonic public square. After a brief overview first explaining the title, along with what is meant in this paper by the secular and humility, it will then be argued how interfaith dialogue, religious pluralism, liberation theology, and secular humanism can liberate and purify our public square discourse—namely by practicing and promoting a robust humility.

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Yarmolitska, Nataliia, and Maryna Moskalchuk. "SOCIALISTIC HUMANISM AND REALISTIC TRENDS IN THE ART IN THE SCIENTIFIC HERITAGE VOLODYMYR ANTONENKO." Sophia. Human and Religious Studies Bulletin 15, no. 1 (2020): 49–53. http://dx.doi.org/10.17721/sophia.2020.15.12.

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In the article is considered the ideas of ukrainian philosophy of soviet period V. Antonenko, and so the influence of the ideology of that time on the formation of the scientific worldview of the scientist is analyzed. Theoretical reconstruction of V. Antonenko's views on socialist humanism is carried out, principles of which he shows as the highest form of humanism, contrasting the anti-humanist essence of Christian preaching "love of neighbor" and depicts socialist reality as a practical embodiment of true humanistic ideas. Analyzed of views V. Antonenko on art the socialistic realism, which is presented as the highest stage in the development of progressive world art. The scientist traces the origin of art, explains how it was brought to life, what contribution religion has made to its best achievements. V. Antonenko explores the anti-religious and anti-church orientation of the works of many representatives of fine arts. He is analyzing the views of idealist aesthetics and theologians on art. V. Antonenko thoroughly researches the stages of development of humanism, traces its social and cultural movement, which arose in the XIV century. in Italy; studies the humanistic ideas of the leading figures of the Renaissance, who found their further development in the works of the ideological predecessors of the French Revolution of the XVIII century; explores the humanistic ideas of the utopian socialists of the nineteenth century; studies the period of development of Ukrainian and Russian art in the period of radical destruction of old traditions and the influence of religious ideology on their formation; considers a whole galaxy of outstanding artists of the second half of the nineteenth century, who glorified culture and began to speak a new about art as a higher product of human genius, about the principles of realism in art. V. Antonenko's research on the relationship between art and other forms of social consciousness, which are related to the problems of forming norms and principles of communist morality, is analyzed.

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Lagutina, Irina N. "The Humanism Problem of European Culture in the Epistolary Dialogue of Benedetto Croce and Thomas Mann." Voprosy Filosofii, no. 12 (2021): 149–60. http://dx.doi.org/10.21146/0042-8744-2021-12-149-160.

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The article is based on the analysis of the correspondence of two intellectuals who had a significant impact on the formation of the liberal discourse of Europe in the 1930s, when the concept of “humanistic front” (die humanistische Front) appears. The ideas of humanism and totalitarianism occupied a central place in the cultural and philosophical reflections of Thomas Mann; the problem of humanism in connection with the philosophy of freedom attracted Croce. Therefore, in the center of their intellectual exchange are ideas and texts that somehow relate to the problem of preserving humanistic values and freedom in front of totalitarianism and the moral and political “savagery”. In the 1920s, humanism was important for both as the preservation of the highest achievements of the culture that the people of the masses are advancing on. They both contrast the “apolitical humanism” that developed the culture of Germany, the politicized “Latin civilization” (Croce’s review of Mann's Reflections of the Apolitical). The correspondence was initiated by Croce, who sent the German writer in the early 1930s his article “Antihistorism”, which focuses on the problem of “humanism of history” and the European cultural and political crisis associated with the “fall of liberal ideas” (Croce) and “political anti-humanism” (Mann) and as a result the emergence of totalitarian ideologies. They oppose totalitarianism to the idea of a pan-European “new humanism” (humanitas nova), the bearers of which, “the embodied children of freedom” are European intellectuals who have retained a “natural psychological connection” with classical culture. The circle of these ideas is developed both in the book History of Europe in the 19th Century, which Croce devotes to Thomas Mann, and in Thomas Mann's essay Goethe and Tolstoy, published with the subtitle Fragments to the Problem of Humanismand with a reference to Croce’s philosophy. Dante and Goethe become an example of how the individual can become culturally significant, it is the classic that embodies the cultural “balance”, where the moral and the rational dominate the chaotic material chaos, where a single esprit européen is born – between nationalism and cosmopolitanism, between aristocracy and democracy, between individuality and state, where the mood of “humanity” for justice and freedom appears.

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Aguirre Aguirre, Carlos. "Invenciones de Caliban: cultura, humanismo y posoccidentalismo en Roberto Fernández Retamar." Catedral Tomada. Revista de crítica literaria latinoamericana 8, no. 14 (August 7, 2020): 1–26. http://dx.doi.org/10.5195/ct/2020.424.

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The goal of this research is to analyze the different critical dimensions of the writing of Roberto Fernández Retamar. We are guided by the hypothesis that in the anti-colonial texts of the Cuban poet, one intuits a heterogeneous and non-essentialist reading of the Latin-American culture, which is embedded with the elaboration of a metaphoric concept of Caliban, able to disorganize the cultural dichotomies of the colonial modernity. In the first part, we verified how the particularity of “Caliban” consists in his capacity of resisting any cultural derivation and unilateral writing, being related with what Jacques Derrida defines as différence. Secondly, we reflect on the humanism developed by Fernández Retamar with the well-known trope: the anticolonial humanism conceived from a relationship of aggressiveness between the “own” and the “other”. Finally, we analyzed the impact of the notion “posoccidentalismo” suggested by the Cuban in his criticism of the Latin-American post colonialism. We agree with Caliban; a symbol is not an authority of the absolute. On the contrary, it is a tool that wants to undo scriptural and epistemic modes offered by the western culture, and that takes form, within the work of Fernández Retamar, in an anticolonial and post western humanism, which is still budding.

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Journal articles on the topic 'Anti-humanism'

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