Journal articles on the topic 'Comparison (Philosophy)'
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1
Saler, Benson. "COMPARISON: SOME SUGGESTIONS FOR IMPROVING THE INEVITABLE." Numen 48, no. 3 (2001): 267–75. http://dx.doi.org/10.1163/156852701752245569.
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AbstractSchema theory and other facets of the cognitive sciences remind us that certain of the intellectual processes of the human brain are crucially comparative. In that comparison is ineluctable in monitoring the world and in coming to understand newly encountered events, then perhaps we can consciously improve on what is cognitively inevitable. It is suggested here that if we deliberately move from what the philosopher H.H. Price calls "the Philosophy of Universals" to what he terms "the Philosophy of Resemblances," our comparisons are likely to become more realistic, both existentially and cognitively. Further, in applying the Philosophy of Resemblances in both cross-cultural and cross-species comparisons, we may better tame the ethnocentric language of the former and the anthropocentric language of the latter in their respective efforts to transcend conceptualized boundaries in order to make comparisons.
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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 history and classical political philosophy on the grounds that Thucydides is a “philosophic historian,” Aron argues that it is precisely because Thucydides is not a philosopher that he succeeds in understanding an essential feature of political things, namely, contingency in history.
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Muheramtohadi, Singgih. "PERBANDINGAN ANTARA FILSAFAT EKONOMI ISLAM DAN BARAT." JURNAL STIE SEMARANG 10, no. 3 (November 1, 2018): 73–92. http://dx.doi.org/10.33747/stiesmg.v10i3.211.
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Economic philosophy is an undeveloped theme in department of economy. Whereas during the 20th Century there is a clash of two big ideologies that caused by differences in economic philosophy, they are the capitalism and the socialism. These Two big streams often used as comparison object. This Writing, look at the two big streams in a same frame, that is the thought that arise in western worldview which different with Islamic worldview. So it is interesting to study the comparison between philosophy of Islamic economic and western economic through branchs of philosopy, they are ontology, epistemology and axiology.
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Iveković, Rada. "Coincidences of Comparison." Hypatia 15, no. 4 (2000): 224–35. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00364.x.
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Rada Iveković reflects on the significance of modernity in contemporary Indian philosophy. Where the orient has been figured as the other for western philosophers, she asks how Indian philosophy depicts the west, how philosophers such as Kant have been interpreted, and how thematics such as pluralism, tolerance, relativity, innovation, and curiosity about the foreign have been figured in both ancient and contemporary Indian philosophy. While working on the western side with such authors as Lyotard, Deleuze, Serres, or Irigaray, Iveković doesn't exactly indulge in comparative philosophy. Rather, she tries to make the most of the existing “coincidences,” using both western and Asian thought in order to open a new area for the production of concepts and a new field for philosophy in general.
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Aliu, Ylber. "Comparison of Plato’s Political Philosophy with Aristotle’s Political Philosophy." Urban Studies and Public Administration 1, no. 1 (April 18, 2018): 35. http://dx.doi.org/10.22158/uspa.v1n1p35.
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<pre><em>The purpose of this study is to identify the similarities and differences between the political philosophy of<br />Plato and political philosophy of Aristotle. Such comparative study is very important for political<br />thought in general. The main significance of this paper is the precise meaning of the political philosophy<br />of Plato and political philosophy of Aristotle, as well as the meaning of differences and similarities.<br />Often, Plato’s political ideas appear as Aristotle political ideas, and Aristotle’s political ideas appear as<br />Plato’s political ideas. The main method of study in this paper is the comparison method. The ancient<br />political debate between Plato and Aristotle is important to modern political philosophy as it is the basis<br />of modern political theories. The data for paper are taken from the books of these two authors. The<br />political philosophy of Plato and Aristotle, although they have similarities in some points, but differ in<br />many other issues, such as: different categories of political analysis, different methodologies of policy<br />study, and different reasons for state creation, different opinions why democracy is a bad form of<br />government and why aristocracy is the right form.</em></pre>
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周, 灵. "Comparison and Integration of Marxist Philosophy and Chinese Traditional Philosophy." Advances in Philosophy 11, no. 04 (2022): 628–33. http://dx.doi.org/10.12677/acpp.2022.114112.
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王, 紫骄. "Comparison of Alienation Thought in Marxist Philosophy and Laozi Philosophy." Advances in Philosophy 13, no. 05 (2024): 941–46. http://dx.doi.org/10.12677/acpp.2024.135141.
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Deng, Xiyu. "A Comparison Between Anaximeness Arche and the Wuxing in the Hongfan." Communications in Humanities Research 13, no. 1 (November 20, 2023): 131–35. http://dx.doi.org/10.54254/2753-7064/13/20230261.
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While there are numerous similarities between Chinese philosophy and Western philosophy, there are also significant differences that make them extremely distinct from each other. The views of Milesian philosopher Anaximenes and the Wuxing () in pre-Qin Chinese philosophy can be taken as examples, though they are rarely compared together. In actuality, their understandings of natural substances and how air (psyche) or Qi () changes between substances present a framework that is very comparable. But from these comparable frames, two different modes of functioning finally developed. As an illustration, this paper will contrast Wuxing in Hongfan () with arche in Anaximeness ideas. Starting with the natural materials that are present in both philosophies, this paper compares them through textual analysis. According to the definitions and orientations provided by the two philosophies, conclusions can be drawn that Wuxing emphasizes relevance and people, whereas Anaximenes concentrates on the search for the most fundamental principle and the supreme power in the universe.
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Šijaković, Jovana. "The Husband of Philosophy." Philotheos 22, no. 1 (2022): 5–23. http://dx.doi.org/10.5840/philotheos20222211.
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The paper highlights some related features of allegorical interpretations of Odysseus and Abraham. Both figures were interpreted as souls on a quest. The affinity between exegetical depictions of these quests may have prompted the later synthesis of ancient readings regarding Odysseus’ intellectual pursuits. The comparison of Penelope and her maids to philosophy and lesser disciplines influenced Philo’s image of Abraham as the husband of wisdom, and the mirror image of Philo himself as the husband of philosophy. There are grounds to question whether Philo’s exegesis subsequently formed a background against which Odysseus’ pursuits were expounded. Among the similarities between his Abraham and Eustathios’ Odysseus the philosopher, the portrayal of these characters as stargazers is the most conspicuous.
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Smirnov, Mikhail A. "Ontology of Substances and Ontology of Facts: back to Comparison." RUDN Journal of Philosophy 27, no. 2 (June 21, 2023): 345–60. http://dx.doi.org/10.22363/2313-2302-2023-27-2-345-360.
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The purpose of this work is to characterize clearly the early Wittgenstein’s position in context of the contemporary discussions between the adherers of classical ontology, based on the notion of substance, and its detractors. The Aristotle’s ousiology is usually regarded as a locus classicus of substantial ontology. A noticeable tendency in the contemporary philosophy is the rejective stance towards the notion of substance and towards the vision of the reality as the ‘totality of things’ ( summa rerum ). This trend goes through the 20th century (B. Russell, etc.) and is prominent in the philosophy of the 21th century. Wittgenstein, who calls the world the totality of facts, not of things, is sustainably regarded in the secondary literature as a herald of a non-classical way of thought, presented in his ontology of facts - a radical alternative to substantial ontology. However, how can this claim cohere with the active usage of the classical substantialism terms, going back to Aristotle, in the “Tractatus Logico-Philosophicus”? In order to answer this question, it’s advisably to address, as the starting point of the analysis, the work of B. Wolniewicz comparing Wittgensteinian ontology to Aristotelian ontology and pointing out not only difference, but also parallelism between them. In the present paper, it’s shown that some of Wolniewicz’s remarks are valuable, but the overall view of the problem should be corrected and supplemented taking into account nuances of both Aristotelian and Wittgensteinian ontologies. Having in mind the results of this analysis, one can read the early Wittgenstein’s philosophy as a statement about the role of the classical forms of thought for a philosopher proposing a non-classical worldview, which helps to elucidate the structure of the contemporary ontological discussions.
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Albertini, Tamara. "Comparison, Fusion, and Bricolage: How to Integrate Islamic Philosophy within Comparative Philosophy." Journal of Chinese Philosophy 51, no. 1 (June 14, 2024): 3–15. http://dx.doi.org/10.1163/15406253-12340125.
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Abstract The launching of philosophical pursuits undertaken in an East-West trajectory at the first East-West Philosophers’ Conference in 1939 represents a turning point in philosophy. However, as groundbreaking as this approach was, it left out all philosophical cultures that did not fit the initial framework. Islamic philosophy, being viewed as neither Western nor Eastern (Asian), was thus marginalized from the start. I introduce “Bricolage” – a method emphasizing curiosity, humility, and playfulness – as a more nuanced way of engaging with diverse philosophical traditions. “Bricoleurs” are interculturalists who remain open to the use of different methodologies: they are “flâneurs” walking through diverse philosophical landscapes for sheer intellectual pleasure.
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Adams, Fred. "Comparison Shopping in the Philosophy of Mind." Crítica (México D. F. En línea) 17, no. 50 (December 7, 1985): 45–71. http://dx.doi.org/10.22201/iifs.18704905e.1985.573.
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El funcionalismo se ha convertido rápidamente en la concepción preponderante en la filosofía de la mente y en el nuevo campo de la ciencia cognoscitiva. El funcionalismo y, en general, la construcción de teorías en estas áreas, se enfrentan a dos obstáculos: las propiedades funcionales y las propiedades semánticas. Estas constituyen obstáculos porque no está claro como puede tener eficacia causal la ejemplificación, en una estructura, de una de estas propiedades. Parecería, no obstante, que las generalizaciones psicológicas que empleamos —nuestros principales candidatos a leyes causales en psicología— cuantifican tanto sobre propiedades funcionales (propiedades mentales entendidas como propiedades funcionales) como sobre propiedades semánticas (los contenidos proposicionales de los estados mentales cognoscitivos). En años recientes, Jerry Fodor ha llamado nuestra atención sobre ambos problemas. Al problema de la propiedad funcional lo denomina el "problema de Moliere"; el problema de la propiedad semántica ha venido a ser conocido como el "problema del solipsismo metodológico". Si bien Fodor reconoce ambos problemas, no cree que los dos tengan la misma importancia. Niega que los dos se sostengan o caigan juntos y defiende que el problema semántica es, con mucho, el más difícil de los dos puesto que el problema de la propiedad funcional ha sido finalmente resuelto, mientras que el problema semántico no lo ha sido. En este artículo sostengo que Fodor se equivoca. Los dos problemas corren la misma suerte —ambos tienen el mismo origen y la solución de uno de ellos conduciría probablemente a la solución del otro—. Afirmo también que es falso que el problema de la propiedad funcional haya sido resuelto. Señalo, por último, un sitio en el que puede buscarse una solución a ambos problemas. [F.A.]
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Boichenko, M. I. "Self-Unfolding of the Phenomenon of Hryhorii Skovoroda." Anthropological Measurements of Philosophical Research, no. 22 (December 28, 2022): 5–13. http://dx.doi.org/10.15802/ampr.v0i22.271302.
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Purpose. This article provides a morphological study of the life of Hryhorii Skovoroda as a philosopher’s self-construction – compared to the lives of such philosophers as Immanuel Kant, Friedrich Nietzsche, Martin Heidegger and Henry Thoreau. Theoretical basis. The study is based on the use of a monadological approach to history in combination with the biographical method. The ideas of the classical philosophical systems of Gottfried Leibniz and Oswald Spengler are applied taking into account their rethinking by Ukrainian philosophers Ivan Boichenko and Vadym Menzhulin. Thanks to this, the life of the Ukrainian philosopher Hryhorii Skovoroda is considered as a monad that constantly carries out its own semantic self-unfolding. Originality. The thorough paradoxical nature of Hryhorii Skovoroda’s philosophy, which is attributed to him based on other philosophical systems, is completely removed by the performative sequence of his life as a philosopher, which is shown by systematic comparisons of the main characteristics of his life with the lives of other prominent philosophers who subordinated their actions to their philosophical concept. Conclusions. Hryhorii Skovoroda’s philosophy is a monad, that is, such a primary phenomenon that cannot be explained from other phenomena: comparison with other monads is only a pretext for identifying the characteristics of the monad under study, which are gradually revealed as a manifestation of its originality and uniqueness. The originality of the philosophical conceptualization of Skovoroda’s life should be carried out in a step-by-step comparison with the conscious life of other philosophers, and such a comparison needs to be continued, constantly carried out. The peculiarity of this study is an attempt to provide a methodological justification for such a comparative morphological-biographical philosophical research.
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Škof, Lenart. "The Food, Water, Air and Fire Doctrines in Ancient Indian and Greek Philosophies from a Comparative Perspective." Asian Studies 9, no. 3 (September 10, 2021): 303–20. http://dx.doi.org/10.4312/as.2021.9.3.303-320.
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The main aim of this article lies in the comparison of ancient cosmico-natural elements from the Vedic period with their counterparts in the Presocratics, with a focus on food, air, water and fire. By way of an introduction to the ancient elemental world, we first present the concept of food (anna) as an idiosyncratic Vedic teaching of the ancient elements. This is followed by our first comparison—of Raikva’s natural philosophy of Vāyu/prāṇa with Anaximenes’s pneûma/aér teaching in the broader context of both the Vedic and Presocratic teachings on the role of air/breath. Secondly, water as brought to us in pañcāgnividyā teaching from Bṛhadāraṇyaka Upaniṣad and Chāndogya Upaniṣad is compared to the teaching of the Greek natural philosopher Thales. Finally, the teaching on fire as heat being present in all beings (agni vaiśvānara) and in relation to cosmic teachings on fire in the ancient Vedic world are compared to Heraclitus’ philosophy of fire as an element. Additionally, this article also presents a survey and analysis of some of the key representatives of comparative and intercultural philosophy dealing with the elemental and natural philosophy of ancient India and Greece.
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Ott, Margus. "The Problem of Ground in Comparative Philosophy." Asian Studies 10, no. 3 (September 2, 2022): 225–39. http://dx.doi.org/10.4312/as.2022.10.3.225-239.
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In comparative philosophy, there arises the problem of ground for comparison. Qualitative comparison is based on a certain qualitative ground for comparison, e.g., weight. Quantitative comparison brings more clarity into the qualitative comparison, introducing discrete and homogeneous units: how much does it weigh? How much does it cost? Both qualitative and quantitative comparison start from a ground that is already given and clear; they simply apply it to the case at hand (Is this one heavier than the other? If so, by how much?). In other—and more interesting—cases, the common ground is obscure: we have the feeling that A and B can be compared, but how exactly? The inability to immediately proceed to application creates a tension, and this opens the intensive dimension of comparison. The intensity has two sides: obscure and clear. The obscure side has its articulations, but they interpenetrate each other. Our task is to unfold, unravel, unpack. Then we will bring something to clarity where the elements do not interpenetrate so much but are juxtaposed (in different qualities and quantities). This will give rise to new tensions and new unfolding. The obscure articulations do not resemble the clear ones, and their unfolding is a creative process.
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Skodo, Admir. "Analytical Philosophy and the Philosophy of Intellectual History: A Critical Comparison and Interpretation." Journal of the Philosophy of History 7, no. 2 (2013): 137–61. http://dx.doi.org/10.1163/18722636-12341247.
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Abstract This article argues that the relationship between analytical philosophy and the philosophy of intellectual history is conceptually uneasy and even antagonistic once the general philosophical viewpoints, and some particular topics, of the two perspectives are drawn out and compared. The article critically compares the philosophies of Quentin Skinner and Mark Bevir with the philosophies of Ludwig Wittgenstein, J.L. Austin, W.V.O. Quine and Donald Davidson. Section I compares the way in which these two perspectives view the task of philosophy. Section II points to a critical difficulty in Bevir and Skinner’s use of analytical philosophy in their discussions on objectivity. In section III, another such critical juncture is identified in the topic of explanation. Finally, section IV suggests an interpretation for the character of the comparison.
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Fajdek, Piotr. "Philosophy of marathon runs." Health Promotion & Physical Activity 10, no. 1 (March 26, 2020): 1–6. http://dx.doi.org/10.5604/01.3001.0014.0492.
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The inquiry concerns the role of philosophy in the modern sport. It brings the heritage of great philosophers closer and emphasizes their relationships with people practicing running. It describes the mental zone of participants in marathon races, their motives and feelings, about the sport. The purpose of this study, was to investigate Does sport and philosophy may have something in common? Two totally different branches at first sight, gives us a chance to have a closer look on themselves. A wider perspective on sport by philosopher, on one hand and on the other, – chance to deep search in the mental zone of the athlete. Surprisingly running and philosophy have a lot in common. Both of branches are recognized as difficult, but results achieved may be very satisfying. In both disciplines patience and commitment is needed, and success comes very slowly. Every man is a philosopher, cause every one of us believes in natural law. We all as a mankind can conclude which kind of life is the best for us. Therefore, many of people decided to consciously engage in physical activity. As a way to enrich their personality, the way to discover their own self. As a way to response to the stresses of everyday life. Below we can find short comparison of two worlds – one which covers human mind, and other human body.
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Ackerman, Ari. "Zerahia Halevi Saladin and Thomas Aquinas on Vows." Journal of Jewish Thought and Philosophy 19, no. 1 (2011): 47–71. http://dx.doi.org/10.1163/147728511x591180.
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AbstractThis article examines two medieval sermons that examine philosophic and halakhic issues: the Passover sermon of Hasdai Crescas, which discusses the laws of Passover, and a sermon of Zerahia Halevi Saladin, a disciple of Crescas, which probes an aspect of the laws of vows (nedarim). In the analysis of Zerahia’s sermon, a comparison is made between his discussion and Thomas Aquinas’s examination of vows in his Summa Theologica. The comparison establishes the dependency of Zerahia on Aquinas regarding this issue. Likewise, Zerahia’s sermon is compared with Crescas’s, and the relationship between the legal theories of Crescas and Zerahia is investigated. The articles concludes with a brief examination of the significance of the analysis these sermons for understanding of the impact of scholastic sources on Spanish-Jewish philosophy and the relationship between law and philosophy in the writings of Hasdai Crescas and his students.
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Wang, Aiqing. "Taoist Philosophy in Chinese Science Fiction: A Comparison between Zhuangzi and Broken Stars." Lensa: Kajian Kebahasaan, Kesusastraan, dan Budaya 11, no. 2 (December 30, 2021): 237. http://dx.doi.org/10.26714/lensa.11.2.2021.237-251.
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Chinese science fiction has been attaining global visibility since Liu Cixin’s trilogy entitled Remembrance of Earth’s Past. The trilogy’s English translator Liu Yukun has edited and rendered a science-fiction anthology that comprises sixteen novellas composed by fourteen Chinese novelists. Apart from a fecundity of imagination and richness of imagery-evoking depictions, narratives compiled in the anthology also epitomise Taoist philosophy conveyed in Zhuangzi, a Warring States (475-221 BC) treatise ascribed to an illustrious philosopher Zhuangzi. Philosophical constructs in the anthology can be exemplified by quintessential construals such as ‘non-action’, ‘resting in destiny’ and ‘self-so’, as well as mindset appertaining to temporal and aesthetic issues.
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Fytakis, Kyriakos. "Clinamen, necessity and modern receptions of epicureanism:." Trilhas Filosóficas 15, no. 2 (August 4, 2023): 169–81. http://dx.doi.org/10.25244/tf.v15i2.5024.
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Early modern readings of Epicureanism carried various prejudices and the term epicurean often designated an impious and potentially dangerous thinker. This was the case for Dutch philosopher Baruch Spinoza whose contemporaries compared his doctrine to Epicureanism on several occasions. However, how accurate would it be to affirm that Spinoza’s philosophy belongs to the neo-epicurean tradition? We find such a comparison in many 17th and 18th century texts, especially in works written by critics of his thought, such as François Fénelon or Jean La Placette. Epicurean doctrine on chance was compared to Spinoza’s theory on necessity, but despite the prejudices of the comparison, both Epicurus’s and Spinoza’s philosophies had an important influence on the Enlightenment, namely on French materialists. In our paper, we proceed to an analysis of this comparison and shed light on one of the most influential receptions of Epicurus’s philosophy in modernity. In this perspective, we show their inherent relation and focus more particularly on their modal theories; we thus examine the reasons why- contrary to other cases- the comparison was based less on ethical and mostly on metaphysical matters and we show at what extent it is legitimate.
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DAVIDENKO (ANUCHINA), Vlada. "PHENOMENOLOGY STUDIES AT THE BEGINNING OF THE 20TH CENTURY: POLISH AND UKRAINIAN SOVIET CONTEXTS (TO THE 100TH ANNIVERSARY OF THE PUBLICATION OF THE SERIES OF ARTICLES BY V. YURYNETS “EDMUND HUSSERL” (1922-1923)." Filosofska dumka (Philosophical Thought) -, no. - (September 27, 2023): 130–49. http://dx.doi.org/10.15407/fd2023.03.130.
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The article presents a comparison of the interpretations of Edmund Husserl’s early philosophy, created in different local contexts: ones by Polish researchers (Kazimir Tvardovsky, Jan Luka sevich, Vladyslav Tatarkevych, Roman Ingarden, Aleksander Rozenblum-Augustowski) in the period 1895-1945, and Ukrainian philosopher Volodymyr Yurynets. This comparison takes place against the background of considering the differences in the conditions of the development of philosophy in pre-war and interwar Poland and the USSR. The author demonstrates the similarity of the readings of Husserl’s phenomenology by Polish researchers and Yurynets and proves that the similarity between them is not only in the thematic focus of criticism of phenomenological philosophy, but also in its validity and level. In addition, the author offers an approach to the study of Yurynets’ figure and work, based on considering him primarily as a representative of Western intellectual culture. In particular, the possibility of considering Yurynets ‘ objections to Husserl’s project of phenomenological philosophy not as determined by ideological dictates, but as symptomatic of the European intellectual culture of the beginning of the 20th century is substantiated. Both Yurynets and the Polish phenomenological movement criticize phenomenology for its lack of coherence, and it is about both the internal coherence of phenomenological philosophy and its coherence with contemporary sciences. Particular attention is paid to the role of Yurynets in the history of Ukrainian studies of phenomenological philosophy in the context of the discussion about the origins of phenomenological studies in Ukraine.The author considers the investigations of the phenomenological movement in Poland to be fruitful for modern studies of phenomenological philosophy in Ukraine - a phenomenon that had a significant impact on the development of a wide range of humanitarian disciplines in Europe in the 20th-21st centuries and which has direct intersections and common personalities with Ukrainian philosophy. The same seems promising for other European local traditions.
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Vendé, Yves. "L’hospitalité langagière, point critique de la philosophie comparée entre la Chine et l’Europe." Revista Portuguesa de Filosofia 78, no. 4 (January 31, 2023): 1297–318. http://dx.doi.org/10.17990/rpf/2022_78_4_1297.
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The history of the philosophical exchanges between China and the West is the history of the translations between the two traditions. On the western side, after the Jesuits, the range of translators became gradually broader. On the Chinese side, many intellectuals introduced Western classics in their language in the twentieth century. This led several historians to argue that Chinese philosophy took off with the translation-comparison of both traditions. However, not all comparisons are of equal value. Thus, translation in philosophy implies comparing concepts or arguments and considering all the cultural references involved. This means taking a risk and accepting a limit. A risk is to be taken because translating interprets a “foreign thought” according to one’s context. This implies disclosing one’s presuppositions. There is a limit because transitioning from one set of references to another implies welcoming a part of “untranslatable” that always remains. According to Ricoeur’s words, “linguistic hospitality” is required here. This article first presents two interpretations of the translation-comparison processes. In the last part, it describes the necessity of linguistic hospitality in the context of Comparative Philosophy.
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Dorofeev, Daniil. "Discovering Max Scheler. [Rev.] Malinkin A.N. Kontseptsiya Fenomenologii Maksa Shelera. Sheler vs Gusserl’. [The Concept of Phenomenology by Max Scheler. Scheler vs Husserl.] Moscow: Russkaya Shkola publ., 2019." Sociological Journal 27, no. 1 (March 26, 2021): 157–71. http://dx.doi.org/10.19181/socjour.2021.27.1.7849.
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This is a review of a book by Russian philosopher and sociologist A.N. Malinkin about Max Scheler, whose creative heritage he has been studying and translating for many years. The study presents an analysis of Scheler’s phenomenological concept, examined through comparison with the attitudes of the founder of phenomenology Husserl regarding the understanding of such important concepts as scientific knowledge, lack of premise, reduction, intuition. The monograph on a large material, consisting mainly of little-known texts and those not translated to Russian, shows Scheler’s original and fundamental understanding of philosophy, ontology, knowledge, love, man, sociology, society, history. The book by A.N. Malinkin makes it possible to significantly expand one’s understanding of Max Scheler’s philosophy, serving to compensate this philosopher being undeservedly underestimated and revealing its relevance for modern philosophical and socio-humanitarian thought.
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Petretta, Ida. "The Question of Comparison." American Journal of Comparative Law 68, no. 4 (December 1, 2020): 893–928. http://dx.doi.org/10.1093/ajcl/avab003.
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Abstract Comparison is a key component of legal reasoning. We move merrily from like to like within the doctrine of precedent. We invoke comparison whenever we distinguish or apply a case. This Article begins by elucidating how comparison is present in law. The Article shows how law cannot function without comparison, and how the legal world skips over the central role comparison plays in these matters. The Article explores the literature on legal comparison and draws on insights from philosophy, comparative law, and anthropology to better understand comparison in practice. This Article argues that while we are entangled in the questions of sameness and difference, of finding the function and tying together, we are still not asking the question of comparison. What is function and how is it related to comparison? Inspired by James Tully’s writings, the Article explores the aspectival views of the legal world suggested by the different games of comparison. The Article draws on Stephen Mulhall’s work on Wittgenstein’s seeing as, aspect dawning, and aspect blindness to further ask about our relationship to comparison. The Article shows how mainstream comparisons are ontic comparisons that think togetherness through the comparatist. The comparatist steers the belonging together and (un)makes the meaning of all things in mainstream comparison. The argument builds on earlier work by Igor Stramignoni, showing how the Western legal tradition is within a kind of Heideggerian calculative thinking. The Article explores the possibility of other kinds of comparison through Stramignoni’s poetic comparisons. This Article calls on us to slow down our comparisons and begin to question comparison itself.
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Opondo, Sam Okoth. "Afterword—Comparison Zones." Comparative and Continental Philosophy 7, no. 2 (May 4, 2015): 214–17. http://dx.doi.org/10.1179/1757063815z.00000000063.
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Tarsney, Christian. "Intertheoretic Value Comparison: A Modest Proposal." Journal of Moral Philosophy 15, no. 3 (June 19, 2018): 324–44. http://dx.doi.org/10.1163/17455243-20170013.
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In the growing literature on decision-making under moral uncertainty, a number of skeptics have argued that there is an insuperable barrier to rational “hedging” for the risk of moral error, namely the apparent incomparability of moral reasons given by rival theories like Kantianism and utilitarianism. Various general theories of intertheoretic value comparison have been proposed to counter this objection, but each suffers from apparently fatal flaws. In this paper, I propose a more modest approach that aims to identify classes of moral theories that share common principles strong enough to establish bases for intertheoretic comparison. I show that, contra the claims of skeptics, there are often rationally perspicuous grounds for precise, quantitative value comparisons within such classes. In light of this fact, I argue, the existence of some apparent incomparabilities between widely divergent moral theories cannot serve as a general argument against hedging for one’s moral uncertainties.
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Śliwa, Marta. "Reception of Francis Hutcheson’s Views in Immanuel Kant’s Philosophy of the Power of Judgment." Studia Warmińskie 58 (December 13, 2021): 119–32. http://dx.doi.org/10.31648/sw.6452.
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The following dissertation aims at presenting the dependencies between the aesthetic theory by the Scottish philosopher Francis Hutcheson and the critic philosophy by Immanuel Kant. Those issues seem to be worth discussing in the light of some new research into the British aesthetics: particularly, for its significance in the field of newly created domain that aesthetic has become after Alexander Baumgarten and, mostly, after critical philosophy by Immanuel Kant. The comparison of the views held by Hutcheson and Kant shows the importance of the theory of beauty presented by the Scottish philosopher that results not only from his acknowledging the epistemological significance of an aesthetic experience and accepting that it is conditioned by disinterestedness of perception. What is important is Hutcheson’s place in the evolution of the concept of aesthetics, which took place in the 18th century and which was crowned by Kant and his Critique of the Power of Judgment.
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Forster, Michael N. "Practical Philosophy West and East." Journal of Chinese Philosophy 49, no. 4 (December 28, 2022): 327–41. http://dx.doi.org/10.1163/15406253-12340077.
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Abstract This article offers a broad-ranging comparison of practical philosophy in the West and in China with a view to enabling not only better mutual understanding between the two sides but also better self-understanding on each side. Contrary to widespread Western conceptions that Chinese practical philosophy may have contributed some important principles in first-order morality but has contributed little in the area of meta-ethics as compared to the West, it is argued here that Chinese practical philosophy did indeed make important contributions in first-order morality, but that in addition it is generally superior to Western practical philosophy in the area of meta-ethics. There are, however, certain exceptions to this rule on both sides. In the end, therefore, a comparison of the two traditions can contribute not only to a better mutual understanding, but also to a better self-understanding and improvement on each side.
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Castaño, Héctor G. "Wandering Comparisons—Between Derrida and Zhuangzi." Oxford Literary Review 45, no. 2 (December 2023): 251–73. http://dx.doi.org/10.3366/olr.2023.0418.
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This article explores the comparison between Derrida and Zhuangzi and their approaches to the question of metaphor and analogy, examining the deconstruction of essentialist and culturalist forms of philosophical comparativism. The author contends that the notion of ‘Western metaphysics’ relies on an implicit comparison between the West and its others, shaped not only by philosophical factors but also by historical, sociological and strategic considerations, as exemplified in Aristotle’s exclusion and subjection of metaphor. Derrida’s approach in ‘White Mythology’, with its ‘internal reading’ and ‘quasi-transcendental’ perspective, challenges the unity and identity of the conventional representation of philosophy as a Western achievement. However, the article also advocates for an ‘external’ and ‘quasi-empiricist’ viewpoint that recognises the erratic character of comparisons, resisting the appropriation of philosophical differences into general categories such as ‘Western’ or ‘Chinese philosophy’.
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Kuzin, Vasily. "What is Philosophy?" Ideas and Ideals 15, no. 1-1 (March 28, 2023): 11–34. http://dx.doi.org/10.17212/2075-0862-2023-15.1.1-11-34.
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The article is devoted to the traditional theme – self-determination of philosophy. The author reveals the specifics of philosophy in comparison with other areas of spiritual culture – religion, art and science. The single basis for comparison is their ability to overcome human suffering. The named areas differ in that very ability, each of them helps to overcome suffering in its own special way. For science, the main means of solving life’s problems is knowledge, for religion – faith, for art – imagination, and for philosophy – understanding. Understanding in this article is considered as a movement towards clear knowledge, towards meaning, and at the same time as the result of such a movement as the achieved meaning. Knowledge clothed in certain, culturally given forms, seems understandable to us. We draw the basic models of understanding from our natural languages. Forms of judgments, cultural universals, and basic theories also give us forms of understanding. Among many forms of understanding, an important role is played by those forms and models that crystallize in the main philosophical categories, such as ‘essence’, ‘whole’, ‘general’, ‘cause’, ‘purpose’, etc. The peculiarity of philosophical thinking is that understanding in it does not act as a means for further application, but as a direct action, practice. The achieved understanding in itself eliminates suffering and resolves life’s difficulties. In this sense, philosophy as a whole is not a theory, but a practical exercise aimed at making human life happier. According to the author, the described four ways of overcoming suffering are ‘ideal types’ (M. Weber). On the one hand, science, religion, art and philosophy in their historical practices can be characterized by this or that degree of syncretism. On the other hand, there are cases when the ‘official rubric’ of a particular sphere of culture and its content do not coincide: for example, philosophy is practiced under the name ‘religion’, scientific research is carried out under the name ‘philosophy’, and art is created under the name ‘science’.
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Volek, Peter. "Teaching Philosophy Online?" Journal of Didactics of Philosophy 5, no. 2 (October 31, 2021): 62–71. http://dx.doi.org/10.46586/jdph.2021.9598.
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The article deals with the issue of the appropriateness of online philosophy teaching at the level of secondary schools. The author presents a thesis that online teaching of philosophy as an acceptable substitute for in-person classes should be used only as an exception under special circumstances, e.g. an endemic. Under normal circumstances, online teaching should preferably be used as avaluable supplement to in-person teaching. The thesis is elaborated through an analysis of several fundamental concepts (philosophy, the role of philosophy in the educational process, online teaching). Subsequently, the thesis is also supported by a comparison of the advantages and disadvantages of online teaching of philosophy. The disadvantages of online philosophy teaching, as e.g. limited possibility to use dramatization, reading, play, and non-verbal communication will prove to outweigh the advantages.
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张, 文. "The Comparison of Yangming’s School of Philosophy and Nishida’s Philosophy—Centered on Intuition and Conscience." Advances in Philosophy 12, no. 10 (2023): 1985–92. http://dx.doi.org/10.12677/acpp.2023.1210328.
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Son, Sehoon. ""Comparison of Art Philosophy Between Luhmann and German Idealism"." Journal of Humanities and Social sciences 21 13, no. 4 (August 30, 2022): 2653–66. http://dx.doi.org/10.22143/hss21.13.4.184.
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郇, 立玮. "A Comparison between Heidegger and Wittgenstein’s Philosophy of Language." Advances in Philosophy 12, no. 10 (2023): 2023–28. http://dx.doi.org/10.12677/acpp.2023.1210333.
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Rubinstein, Aynat. "On Necessity and Comparison." Pacific Philosophical Quarterly 95, no. 4 (December 2014): 512–54. http://dx.doi.org/10.1111/papq.12047.
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Lukyanenko, Roman, Veda C. Storey, and Oscar Pastor. "Foundations of information technology based on Bunge’s systemist philosophy of reality." Software and Systems Modeling 20, no. 4 (January 18, 2021): 921–38. http://dx.doi.org/10.1007/s10270-021-00862-5.
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AbstractGeneral ontology is a prominent theoretical foundation for information technology analysis, design, and development. Ontology is a branch of philosophy which studies what exists in reality. A widely used ontology in information systems, especially for conceptual modeling, is the BWW (Bunge–Wand–Weber), which is based on ideas of the philosopher and physicist Mario Bunge, as synthesized by Wand and Weber. The ontology was founded on an early subset of Bunge’s philosophy; however, many of Bunge’s ideas have evolved since then. An important question, therefore, is: do the more recent ideas expressed by Bunge call for a new ontology? In this paper, we conduct an analysis of Bunge’s earlier and more recent works to address this question. We present a new ontology based on Bunge’s later and broader works, which we refer to as Bunge’s Systemist Ontology (BSO). We then compare BSO to the constructs of BWW. The comparison reveals both considerable overlap between BSO and BWW, as well as substantial differences. From this comparison and the initial exposition of BSO, we provide suggestions for further ontology studies and identify research questions that could provide a fruitful agenda for future scholarship in conceptual modeling and other areas of information technology.
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Bril, K. A. "A Comparison Between Dooyeweerd and Vollenhoven on the Historiography of Philosophy." Philosophia Reformata 60, no. 2 (December 17, 1995): 121–46. http://dx.doi.org/10.1163/22116117-90000095.
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The founders of reformational philosophy, H. Dooyeweerd and D.H.Th. Vollenhoven, each published in short succession, viz. 1949 and 1950, a voluminous study in the history of philosophy. Whoever reads both works is struck by the remarkable differences in treatment. In this contribution these differences are analysed, but there is also indication of agreement. The article ends with a number of conclusions based on the analysis.
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Karyono, Tri. "KORELAT EMPAT LEMBAGA KEBENARAN MANUSIA: Filsafat, Seni, Ilmu, dan Agama." Jurnal Budaya Nusantara 1, no. 2 (December 1, 2014): 136–40. http://dx.doi.org/10.36456/b.nusantara.vol1.no2.a414.
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Philosophy is a critical, rational, and radical reflection towards main things in human life. Reflection (Reflekture) is referred to deeply critical self-contemplation. Thinking in a critical manner is to mean to always place everything in consideration and awareness in order to find the answers to the occurring questions. Thus, every philosopher will find their own alternatives with differentlyspeculative answers. When philosophy defined as a science which has the characteristics mentioned above is related to art, another science which has its certain system, even to religion which has absolute truth, it will become something interesting for a study.In this article the author have made some comparison of them and found the tangent point where they complement each otherbecause they, basically, have scope of knowledge in common.
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Sharvani, Zaheer Ali Khan, and S. Abdul Sattar. "Visishtādvaita and Wahdatul-Wujūd: Points of comparison and departure." Tattva - Journal of Philosophy 8, no. 1 (May 3, 2016): 1–18. http://dx.doi.org/10.12726/tjp.15.1.
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Not only in philosophy but in religion as well, concepts such as God, World and Man are discussed quite considerably. Nevertheless, an understanding of these concepts requires careful, detailed and systematic analyses. One of the methods of achieving the same is to use a comparative framework. Within Islam, Wahdatul-Wujud (Unity of Existence) is an important mystical and philosophical perspective that has witnessed a tumultuous journey. It has however played a dominant role in Islamic thought. Within Indian philosophy, Vedānta has played a very influential role. Visistādvaita as a school of thought has also played a great role to interpret core philosophical concepts of Upanishads, Bhagavad Gita and Brahma Sutras. In this research paper, we attempt to provide a comparative analysis of Visistādvaita and Wahdatul-Wujud marking out the aspects of similarity and departures. What stands out as relevant and insightful as an implication of the comparative method is an understanding of these two approaches. Wahdatul-Wujud is redefined as a panentheistic philosophy which believes that God exists inside of everything, but is at the same time, transcendent of everything. In this type ofbelief, God is seen as an eternal spark of all things, the Prime Mover. Quite similarly, Visistādvaita, on the other hand is conceived as a Qualified Non- dualistic philosophy which believes in subsuming every diverse phenomena and experience under an underlying unity.
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Michelsen, William. "Om Grundtvig, J.A. Möhler og romantikken." Grundtvig-Studier 47, no. 1 (January 1, 1996): 146–49. http://dx.doi.org/10.7146/grs.v47i1.16229.
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About Grundtvig, J.A. Möhler and RomanticismBy William MichelsenWilliam Michelsen criticizes William Franklin’s comparison of Grundtvig and Möhler, published in this volume of Grundtvig Studies. In William Michelsen’s opinion, it is misleading to assume that Grundtvig’s theology came about under the influence of the German philosopher Schelling, and subsequently to infer a common point of departure for Grundtvig and Möhler. Grundtvig’s attitude to German Idealism in general and Schelling’s philosophy in particular is one of unmitigated repudiation.
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Bow, Charles Bradford. "Samuel Stanhope Smith and Common Sense Philosophy at Princeton." Journal of Scottish Philosophy 8, no. 2 (September 2010): 189–209. http://dx.doi.org/10.3366/jsp.2010.0006.
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In this article, I discuss how Samuel Stanhope Smith advanced Reidian themes in his moral philosophy and examine their reception by Presbyterian revivalists Ashbel Green, Samuel Miller, and Archibald Alexander. Smith, seventh president and moral philosophy professor of the College of New Jersey (1779–1812), has received marginal scholarly attention regarding his moral philosophy and rational theology, in comparison to his predecessor John Witherspoon. As an early American philosopher who drew on the ideals of the Scottish Enlightenment including Common Sense philosophy, Smith faced heightened scrutiny from American revivalists regarding the danger his epistemology presented to the institution of religion. The Scottish School of Common Sense was widely praised and applied in nineteenth-century American moral philosophy, but before the more general American acceptance of Common Sense, Smith already appealed to Reidian themes in his methodology and treatment of external sensations, internal sensations, intellectual powers, and active powers of the human mind. In this paper, I argue that Smith's use of Reidian themes for grooming his student's morality conflicted with the educational expectations from revivalists on Princeton's board of trustees who demanded more attention on orthodox theology. I identify Smith's notions of causation, liberty, and the moral faculty as primary reasons for this tension over Princeton's educational purpose during the first decade of the nineteenth century.
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Burmistrov, Sergey Leonidovich. "Paul Deussen as a Philosopher." Philosophy of Religion: Analytic Researches 5, no. 1 (2021): 47–67. http://dx.doi.org/10.21146/2587-683x-2021-5-1-47-67.
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Paul Deussen (1845–1919) as a philosopher followed Arthur Schopenhauer and in his main philosophical work “The Elements of Metaphysics” developed the teaching of the universal Will that reveals itself in living beings as organs of the body and instincts and in human being – as personal will. Intellect is the highest form of the Will but it can free itself – temporarily in esthetic contemplation and totally in overcoming the Will by the Will itself. Deussen’s interest to the philosophy of Schopenhauer influenced his interests in Oriental studies. He analyzed Indian philosophy in comparison with the European one. He discovered nonrandom similarities between philosophical teachings formed in these cultures that, in his opinion, testified to the principal unity of laws of philosophical thought that do not depend on the cultural affiliation of a thinker. Basing on this, he put the problem of possibility and ways of comparative study of philosophy. In his interpretation of Indian philosophy he reproduced and developed the ideas of German Romanticists who searched new ways of cultural development beyond the sphere of Western civilization. Deussen’s interests in Indian philosophy were in fact the continuation of his general philosophical interests. But they are demanded also today inasmuch as philosophical comparative studies offer the challenge for that intercultural philosophy having as it is also religious dimension which was worked on by Paul Deussen as one among the earliest scholars.
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Klimova, Oksana Mikhailovna, and Viktoriya Evgen'evna Lutsenko. "Peculiarities of the matter of philosophy in the works of P. I. Linitsky." Философия и культура, no. 8 (August 2021): 11–20. http://dx.doi.org/10.7256/2454-0757.2021.8.31486.
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The subject of this research is the doctrine of the representative of Kiev Theological Academy, prominent “Orthodox rationalist” Peter Ivanovich Linitsky on the matter of philosophy. Based on the analysis of his separate work, the conclusions are made on the essence of philosophy, its matter, tasks and role in life of the society. Attention is given to determination by the Russian scholars of universality of the nature of philosophy, its special place among other sciences. The philosopher sees the central objective of science in the development of general worldview, believing that this essential task stems from the nature of human mind, which seeks uniformity in cognition, as well as incorporation of the particular with the general. The article employs the spiritual-culturological approach in combination with dialectical approach, as well as methods of analysis, synthesis, comparison and generalization. This article is first to describe and analyze the philosophical-theistic views of the Professor of Kiev Theological Academy Peter Ivanovich Linitsky on the matter of philosophy and its specificity as a science. The author determines the attempt of incorporating the philosophy and religion into a close union, which ensures the integrity and completeness of human cognition.
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Georg, Stefan, and Alexander Vovin. "From mass comparison to mess comparison." Diachronica 20, no. 2 (December 31, 2003): 331–62. http://dx.doi.org/10.1075/dia.20.2.06geo.
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Szücs, Balázs. "„Kötelékek köteléke” Azonosságok Moses Hess és Karl Marx korai filozófiai munkásságában, különös tekintettel a pénz gazdaságfilozófiai értelmezésére." Hallgatói Műhelytanulmányok, no. 5 (March 11, 2022): 71–92. http://dx.doi.org/10.55508/hmt/2021/10865.
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Szűcs, Balázs: “The bond of bonds” – Identities in the early philosophical eork of Moses Hess and Karl Marx, with special reference to the economic philosophical interpretation of money In my essay, I attempted to demonstrate the similarities between the two philosophers, Hess and Marx, especially regarding the essence of money. I present the effect of Hess on the young Marx. In the first section of the essay, a short biography of the French Jewish philosopher, Moses Hess is presented and a brief analysis of the most important works of Hess, like European Triarchy (1841), The Philosophy of Action (1843) and Rome and Jerusalem (1862) is given. In these works, there are a number of philosophical categories and definitions that appear in Marx’s works in similar formulation, for instance the determinism of activity, raw possession and the concept of an authority based (Autoritaten) and repressive state, which is the greatest barrier to free self-accomplishment (Selbstbestimmung). But another striking similarity is that Prometheus is regarded, by both philosophers, as the personification of freedom. The second part of the essay provides a detailed analysis of On the Essence of Money (1845). In this work, Hess gives a unique perspective on human history from its beginning to his own age, with many sharp and prophetic philosophical conclusions. Money has entered this system of philosophy, of history as a necessary evil and by staying for too long in the system, it causes alienation. At the end of the study, there is a comparison of the categories and their explanations that can be found in both philosophers’ works. Comparison of On the Essence of Money and Marx’s Economic and Philosophic Manuscripts of 1844, where Hess’s influence on Marx is most evident.
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Gordon, Peter E. "Gibt es ein Asymmetrie-Problem in der Genealogie der nachmetaphysischen Vernunft?" Deutsche Zeitschrift für Philosophie 69, no. 2 (April 1, 2021): 257–66. http://dx.doi.org/10.1515/dzph-2021-0021.
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Abstract This essay places some conceptual pressure on the model of a “learning process” in Jürgen Habermas’s Auch eine Geschichte der Philosophie, and it asks whether this model introduces a subtle asymmetry into the relationship between religion and secular philosophy. Such an asymmetry would seem to obtain insofar as religious tradition is granted a privileged or unique status as the source of normative insights that are then available for rational scrutiny and translation into secular life. The essay also draws a comparison between Lessing and Habermas: Lessing, like Habermas, saw revelation as a source of instruction for humanity, and affirmed that religion could thereby play a role in the Erziehung des Menschengeschlechts. But Lessing was careful to say that no valuable normative contents are found in religion that could not also be derived by secular reason alone. Habermas’s genealogy of post-metaphysical thinking does not seem to confirm Lessing’s idea; instead, it appears to confirm an asymmetry in the relation between religion and secular philosophy.
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Parmeggiani, Giovanni. "Thucydides on Aetiology and Methodology and Some Links with the Philosophy of Heraclitus." Mnemosyne 71, no. 2 (February 20, 2018): 229–46. http://dx.doi.org/10.1163/1568525x-12342261.
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AbstractAn analysis of Thucydides’ most famous statements on the origins of the war between Athens and Sparta (1.23.4-6) and on the methodology of research of the facts (1.22.2. Cf. 1.20-21) shows a philosophical approach to history and historical research. A critically assessed comparison with some of Heraclitus of Ephesus’ statements also suggests that Thucydides’ own knowledge of early ancient philosophy helped him to shape his view on fundamental issues of historical research.Thucydides appears to have introduced himself in a similar way as one might expect a philosopher would have done. Besides the rhetoric of self-presentation and self-definition, Thucydides was indeed a philosopher: he conceived his own political science as a hidden sophia which showed the invisible forces that, by reciprocal interaction, shaped historical development.
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Nepal, Gopal. "Comparison Between Buddha’s Sangha And Scientific Communism Of Marx." Research Nepal Journal of Development Studies 2, no. 1 (August 15, 2019): 87–93. http://dx.doi.org/10.3126/rnjds.v2i1.25235.
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Religion is an opium of the society as Karl Marx claims but the ultimate stage of human development is scientific communism which is approximately equal to Buddha’s meaning of Sangha. To analyze the final stage of human development by Marxian philosophy and Shakyamuni Buddha’s philosophy on the concept of Sangha, the study is being conducted. Methodologically, the study has analyzed the meaning of Sangha of Buddha and different stages of human development of Marxist’s communism from relevant literatures. Ultimately there is not any significant value of personal property in both ideologies.
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Sun, Yuexu, and Jiayue Zhang. "Morality: Theoretical Contrasts from Philosophy and MAC." Journal of Education, Humanities and Social Sciences 8 (February 7, 2023): 1183–89. http://dx.doi.org/10.54097/ehss.v8i.4448.
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Many schools of moral ideas have different explanations for the connotation, definition, law and application of morality. This paper aims to expound on the morality of ancient Greek philosophy and Kant’s ethics and analyze the moral theory of cooperation. From the definition and connotation, the origin, purpose and application show the moral aspects such as the differences and relations, the interdisciplinary communication and exchanges. By comparison, the authors find that philosophy discusses morality more in a speculative way, while moral cooperation theory analyzes morality from the perspective of modern science, such as biological evolution. Both ancient Greek philosophy and the theory of moral cooperation view morality from consequences, but Kant's moral philosophy is from the motivation of action. At the same time, the definition of the moral concept in the theory of moral cooperation is quite different from the views of philosophical schools. The authors think that researchers could reflect on the comparison results and seek new moral ideas and moral explanations.
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Skagestad, Peter. "Collingwood and Berlin: A Comparison." Journal of the History of Ideas 66, no. 1 (2005): 99–112. http://dx.doi.org/10.1353/jhi.2005.0030.
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