Academic literature on the topic 'European intellectual and philosophical historyenlightenment18th century'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Contents
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'European intellectual and philosophical historyenlightenment18th century.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "European intellectual and philosophical historyenlightenment18th century"
1
Gonotskaya, Nadezda. "Can philosophy be autonomous in the XXI century?" Философия и культура, no. 1 (January 2020): 63–70. http://dx.doi.org/10.7256/2454-0757.2020.1.32018.
Full textAbstract:
This article discusses the image of philosophy in modern world in the context of synthesis of the various intellectual and cultural traditions. The author explores the correlation between philosophy and politics, knowledge and power as a certain discursive practice that in an organic part of Western European culture; demonstrates the limits on establishing dialogue between philosophical traditions, schools and strands of thought. Leaning on the ideas of Kant and Foucault in viewing the phenomenon of Enlightenment, the author analyzes the role and place of a philosopher in the political and intellectual environment. The procedure of double sample realized by the philosopher holds the risk of losing its position on the pedestal taken by intellectualism and serve ideology instead, since orientation towards socially-pragmatic actions inevitably requires involvement into a political game. It demands conscious demarcation of the two types of decisions made: on the one hand, it is an existential choice pertinent to the held by philosopher intellectual position; while on the other – a socially-pragmatic, associated with interval choices, not affecting the ultimate grounds of existence. Due to the fact that preservation of the autonomy of philosophical territory in the era of globalization is an acute problem, there is a need for extremely cautious attitude to any attempts of shifting traditions and cultures, which usually assign primary role to the “philosophical reason”.
2
Weber, William. "The Intellectual Origins of Musical Canon in Eighteenth-Century England." Journal of the American Musicological Society 47, no. 3 (1994): 488–520. http://dx.doi.org/10.2307/3128800.
Full textAbstract:
A canon of old musical works first appeared in public performance in eighteenth-century England. Its intellectual origins can be traced to a new mode of empirical musical thinking that focused upon musical practice rather than philosophical or scientific theory. Canonic judgments and repertories developed as a source of authority within this intellectual framework. While developments either in canonic thinking or in repertories of old works appeared in many European countries during the eighteenth century, only in England did both aspects develop significantly in the period. Although a general reconstitution of canons was taking place within the arts at the time, the changes that came about in musical culture took their own particular direction.
3
Stojanovic, Svetozar. "On political and philosophical identity: From dissident Marxist to revolutionary democrat." Filozofija i drustvo, no. 21 (2003): 137–62. http://dx.doi.org/10.2298/fid0321137s.
Full textAbstract:
In this paper the author seeks to shed light on the political and philosophical context of the second half of 20th century in which he intellectually came of age. In his intellectual and political development the author distinguishes three main phases. He characterizes the first phase of his development as Praxis, revisionist, dissident Marxism and reformist communism. The second phase was post-Marxism and post-communism, while in the last decade of the 20th century the author defines his theoretical views as non-Marxist. The author defines his latest philosophical-political standpoint as social democratic which, after his own self-understanding, comes closest to West European social democracy. .
4
Yu, Han. "RELIGIOUS AND PHILOSOPHICAL LOOK AT THE MAN IN THE "POSITIVE TEACHING" OF ARCHBISHOP NICANOR AND THE "UNIVERSAL KNOWLEDGE" OF HUN YI." HUMANITIES AND SOCIAL STUDIES IN THE FAR EAST 2, no. 18 (2021): 162–65. http://dx.doi.org/10.31079/1992-2868-2021-18-2-162-165.
Full textAbstract:
The author compares the philosophical approaches to the human problem of the prominent Orthodox philosopher of the XIX century, Archbishop Nikanor (A.I. Brovkovich), and the Chinese scholar of the Buddhist monk of the early XX century, Hong Yi. Their desire to combine adherence to traditional values and ideals with borrowing a number of provisions of Western European philosophy is revealed. The article shows the fundamental possibility of comparing the spiritual and intellectual phenomena of Russian and Chinese culture.
5
Mester, Béla. "Ruralization of the (Urbane) Concept of Sensus Communis in a 19th-century Hungarian Philosophical Controversy." Acta Universitatis Sapientiae, European and Regional Studies 14, no. 1 (December 1, 2018): 23–40. http://dx.doi.org/10.2478/auseur-2018-0009.
Full textAbstract:
Abstract The topic of the present article is the destruction of the common sense tradition linked to the urbanity of philosophy, which had deep roots both in the European and Hungarian traditions. This destruction was based on Hegelian ideas by János Erdélyi as an argument of the greatest philosophical controversy of the Hungarian philosophical life in the 1850s. In Erdélyi’s argumentation, the turn from the supposed urbanity to the supposed rurality of the common sense has a fundamental role. The idea of the rurality of the common sense has an influence on the Hungarian intellectual history of the next centuries, as well.
6
Kusenko, Olga I. "St. Petersburg Bessarion of fin de siècle. (Review on A.A. Giovanardi “Pensare il confine. Vladimiro Zabughin tra Oriente e Occidente”. Roma: Edizioni di storia e letteratura, 2021. 274 p.)." History of Philosophy 28, no. 1 (2023): 140–45. http://dx.doi.org/10.21146/2074-5869-2023-28-1-140-145.
Full textAbstract:
The art historian Alessandro Giovanardi has recently published a monograph on one of the important representatives of the Russian religious-philosophical renaissance of the beginning of 20th century – Vladimir Nikolayevich Zabugin. This volume, written in Italian, aims to provide a comprehensive overview of Zabugin's intellectual biography, philosophical and aesthetic ideas and opens up a completely unknown corpus of the author’s works as well as the history of the reception of his heritage. The monograph underlines the contribution of Vladimir Zabugin in Italian and European humanitarian culture and defines his heritage as a rare synthesis of the finest erudition and Christian spirituality.
7
Zaуtseva, Nataliya Vladimirovna. "Rene Descartes and secular salons of the XVII century." Философия и культура, no. 4 (April 2021): 1–12. http://dx.doi.org/10.7256/2454-0757.2021.4.35905.
Full textAbstract:
The scale of persona of Rene Descartes, who was the founder of several trends of philosophical thought, often overshadows the intellectual life of the era and the environment that gave rise to Cartesianism. At the same time, we observe a unique situation, when the philosophical doctrine being seized by the secular educated society, rather than the intellectual elite. The key condition for such impact of the philosophical system consists in the fact that the philosophy should meet the demands the era and the environment it is proliferated within. Therefore, the author places Rene Descartes and some aspects of his philosophy in a specific historical context, pursuing correlation with the thoughts and ideas of his contemporaries. This method indicates how the philosophy of Descartes completes and structures the mental transformation that have already taken place or were taking place in French society. Descartes’ perception of his mission, his appeal to future generations, should not deceive or allow to forget that Descartes is not just philosopher with whom the finest minds of the next centuries are engaged into a dialogue or debate , but also a nobleman of the XVII, who responded to the demands of his time. It were not the complicated philosophical tasks that he tried to solve, but the particular answers that influenced and formed the European mentality of the Modern Age without the fact that the perception of his philosophy by the contemporaries would of fully correspond to its essence, and the impact correspond to the letter. Affected by the philosophy of Descartes, the society develops new behavioral norms that underlie the subconscious of modern culture; and from this space of the unsconsious affect the life of modern society.
8
Dvorkin, Ilya. "Rosenzweig and Bakhtin. Hermeneutics of Language and Verbal Art in the System of the Philosophy of Dialogue." RUDN Journal of Philosophy 26, no. 3 (September 30, 2022): 537–56. http://dx.doi.org/10.22363/2313-2302-2022-26-3-537-556.
Full textAbstract:
For all the differences in the teachings and fate of Franz Rosenzweig and Mikhail Bakhtin, comparing them with one another is extremely instructive and reveals important and often lost meanings of 20th-century philosophy. Bakhtin made his debut in 1929 as the author of Problems of Dostoevsky’s Creative Art, but then went into exile for sufficient years and emerged from oblivion only in the 1960s. Rosenzweig died in 1929 and was almost forgotten for many years. Now, almost a century later, we see in Bakhtin’s philosophy, especially in his early works, and in Rosenzweig’s philosophy very much in common. Both sought to create a new philosophical system that radically rethinks the subject of philosophy. Both went beyond the traditional New European ontology, both recognized the fundamentality of language and language arts in the philosophy of the future, and, finally, both became the creators of the philosophy of dialogue as an important trend in 20th-century thought. For all that, there were many cultural, religious, and intellectual differences between Bakhtin and Rosenzweig. However, consideration of both the commonalities and differences in their philosophical systems is extremely fruitful not only for the cultural history of the 20th century but also for philosophical studies of the future.
9
Zalozhnyсh, Y. S. "Regarding the Ideological and Theoretical Sources of Early Slavophilism." Ekonomicheskie i sotsial’no-gumanitarnye issledovaniya, no. 2(30) (June 2021): 63–69. http://dx.doi.org/10.24151/2409-1073-2021-2-63-69.
Full textAbstract:
The article analyzes the main ideological sources, which were the theoretical basis on which the formation of the Slavophil trend took place in the first half of the 19th century. The author considers such sources of Slavophilism as European philosophy and patristic philosophical and theological thought. The main personalities were identified, on whose intellectual creativity the early Slavophiles relied on, and their ideological ideas, used by Russian philosophers in their arguments, were revealed. In addition, the differences between the studied sources and the Slavophil worldview are given.
10
Horskyi, Vilen. "The phenomenon of B. Pascal in the European context: a view from the shore of historico-philosophical Ukrainian studies." Sententiae 1, no. 1 (June 26, 2000): 151–59. http://dx.doi.org/10.31649/sent01.01.151.
Full textAbstract:
The article is devoted to the problem of belonging of Ukrainian philosophy to the European tradition. The author states that Pascal's doctrine is non-ratio-centered and, therefore, does not correspond to the leading trends of European modern philosophy. At the same time, this doctrine is considered to be one of the most important for the development of the Modern tradition (including contemporary discussions between postmodernist and communicative philosophy thinkers). Thereafter the author concludes that modern philosophy is at least not monistic. The same non-monistic nature is also evident in the European history of ideas before the 17th century: the cleavage between Athens and Jerusalem, Latin and Greek theology, etc. This non-monism is manifested in the existence of at least two defining trends in European philosophy: the rational-centered one and the one that prefers a cordial attitude to the world and an approach of an intellectual contemplation. At the same time, the author notes that with the transition to lower levels of generalization, this dualism will increasingly appear to be a true pluralism of the European intellectual tradition. Based on the recognition of the content originality of national philosophies, the author attributes Ukrainian philosophy primarily to the second of the outlined trends. On the basis of the dominance of cordocentric orientations in Ukrainian philosophy, he rejects the arguments that interpret Ukrainian philosophy as fundamentally non-European.
Books on the topic "European intellectual and philosophical historyenlightenment18th century"
1
Modernism as a philosophical problem: On the dissatisfactions of European high culture. 2nd ed. Malden, Mass: Blackwell, 1999.
Find full text
2
Modernism as a philosophical problem: On the dissatisfactions of European high culture. Cambridge, Mass., USA: B. Blackwell, 1991.
Find full text
3
Broadie, Alexander, ed. Scottish Philosophy in the Seventeenth Century. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198769842.001.0001.
Full textAbstract:
During the seventeenth century Scots produced many philosophical writings of high quality, writings that were very much part of a wider European philosophical discourse. Yet today seventeenth-century Scottish philosophy is known to hardly anyone. The Scottish philosophy of the sixteenth century is now being investigated by many scholars, and the philosophy of the eighteenth is widely studied. But that of the seventeenth century is only now beginning to receive the attention it deserves. This book begins by placing the seventeenth-century Scottish philosophy in its political and religious contexts, and then investigates the writings of the philosophers in the areas of logic, metaphysics, politics, ethics, law, and religion. It is demonstrated that in a variety of ways the Scottish Reformation impacted on the teaching of philosophy in the Scottish universities. It is also demonstrated that until the second half of the century, and the arrival of Descartes on the Scottish philosophy curriculum, the Scots were teaching and developing a form of Reformed orthodox scholastic philosophy, a philosophy that shared many features with the scholastic Catholic philosophy of the medieval period. It also becomes clear that by the early eighteenth-century Scotland was well placed to give rise to the spectacular Enlightenment that then followed, and to do so in large measure on the basis of its own well-established intellectual resources. Among the many thinkers discussed are Reformed orthodox, Episcopalian, and Catholic philosophers including George Robertson, George Middleton, John Boyd, Robert Baron, Mark Duncan, Samuel Rutherford, James Dundas (first Lord Arniston), George Mackenzie, James Dalrymple (Viscount Stair), and William Chalmers.
4
Gjesdal, Kristin. Editor’s Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190467876.003.0001.
Full textAbstract:
The introduction to this volume offers an overview of Ibsen’s work and its philosophical significance. It traces the influence of nineteenth-century philosophers (Hegel, Kierekegaard, Nietzsche) on Ibsen’s work, but also brings to light how Ibsen’s work has provided material for philosophers from Dilthey, via Adorno, to Cavell. Furthermore, the introduction situates Ibsen’s work within the context of Scandinavian nineteenth-century art and intellectual life and a long-standing European discussion of theater and its philosophical and political relevance. Hedda Gabler remains among Ibsen’s most appreciated—and most thought-provoking—plays, capturing the Weltschmerz of the late Nineteenth Century and the protest against petit bourgeois lifestyles that Hedda Gabler, however flawed and cruel, represents.
5
Immanen, Mikko. Toward a Concrete Philosophy. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501752377.001.0001.
Full textAbstract:
This book explores the reactions of Theodor Adorno, Max Horkheimer, and Herbert Marcuse to Martin Heidegger prior to their dismissal of him once he turned to the Nazi party in 1933. The book provides a fascinating glimpse of the three future giants of twentieth-century social criticism when they were still looking for their philosophical voices. By reconstructing their overlooked debates with Heidegger and Heideggerians, the book argues that Adorno, Horkheimer, and Marcuse saw Heidegger's 1927 magnum opus, Being and Time, as a serious effort to make philosophy relevant for life again and as the most provocative challenge to their nascent materialist diagnoses of the discontents of European modernity. Our knowledge of Adorno's “Frankfurt discussion” with “Frankfurt Heideggerians” remains anecdotal, even though it led to a proto-version of Dialectic of Enlightenment's idea of the entwinement of myth and reason. Similarly, Horkheimer's enthusiasm over Heidegger's legendary post-World War I lectures and criticism of Being and Time have escaped attention almost entirely. And Marcuse's intriguing debate with Heidegger over Hegel and the origin of the problematic of “being and time” has remained uncharted until now. Reading these debates as fruitful intellectual encounters rather than hostile confrontations, the book offers scholars of critical theory a new, thought-provoking perspective on the emergence of the Frankfurt School as a rejoinder to Heidegger's philosophical revolution.
6
Bandelin, Oscar J. Return to the NEP. Greenwood Publishing Group, Inc., 2002. http://dx.doi.org/10.5040/9798216008323.
Full textAbstract:
No scholar denies Mikhail S. Gorbachev's role in developing a new approach to Soviet socialism, but most writers emphasize the radical departure from traditional Soviet ideology that perestroika seemed to represent. This work presents perestroika as part of the continuum of European intellectual history. It examines the sources of Gorbachev's thinking and action in 19th-century thought, the development of Russian Marxism through the intellectual crisis at the turn of the 20th century, the pragmatic and philosophical challenges to the Marxist-Leninist paradigm, Stalinism and its critics, and reform Communism in post World War II Eastern Europe. Against this background, the book argues that the decline and fall of Soviet Communism was much more deeply connected with ideological issues than most scholars have realized. Bandelin presents fresh analyses of the impacts of major works and ideas, such as Lenin's Materialism and Empirio-Criticism, the neglected Marxian concept of the Asiatic mode of production, and the underlying relationship of East European reform Communism to perestroika. He analyzes the major intellectual trends of perestroika in terms of these and other currents. This study offers a perspective that challenges most of current scholarship on the issues it raises, suggests new avenues for research, and contributes to a broader overall understanding of the problems of Soviet socialism and Gorbachev's effort to solve them.
7
Bergo, Bettina. Anxiety. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197539712.001.0001.
Full textAbstract:
This is a study of the unlikely “career” of anxiety in nineteenth- and twentieth-century philosophy. Anxiety is an affect, something more subtle, sometimes more persistent, than an emotion or a passion. It lies at the intersection of embodiment and cognition, sensation and emotion. But anxiety also runs like a red thread through European thought, beginning from receptions of Kant’s transcendental project. Like a symptom of the quest to situate and give life to the philosophical subject, like a symptom of an interrogation that strove to take form in European intellectual culture, angst (from anxiety to anguish) passed through Schelling’s Romanticism into Schopenhauer’s metaphysics, until it was approached existentially by Kierkegaard. Nietzsche situates it in the long history of producing an animal able to promise. Its returns in the twentieth century allow us to grasp the connection between phenomenology’s exploration of passivity, followed by interpretations of the human reality in a world and open to a call that it can hardly assume. The study thus begins with Kant; it probes late idealism and Romanticism, the metaphysical vitalism that flickered with Schopenhauer, the aesthetics and religious senses of angst in Nietzsche and Kierkegaard. It turns to three avatars of anxiety in the evolving psychoanalysis before exploring the return to rationalism and formalism in twentieth-century phenomenology, followed again by efforts to resituate human beings in world and body as well as, significantly, before the anxiogenic “other.”
8
Adams, Marilyn McCord. Housing the Powers. Edited by Robert Merrihew Adams. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192862549.001.0001.
Full textAbstract:
Housing the powers? What powers? Soul powers—powers that shape the lives of human souls. They may be housed, and exercised, by those souls or by other agents. This book is about views on that subject developed by Christian philosophical theologians in western Europe from the mid-12th to the early 14th century, with some borrowing of thoughts from their Islamic counterparts. Chapters 1 to 3 discuss in increasing breadth and depth those theologians’ views about their own housing and exercise of soul powers. Chapters 4 to 8 discuss their views as to the possibility of some of our soul powers being outsourced—that is, housed and exercised by God or a super-human emanation of God. Chapter 4 is about outsourcing the subject—in an Islamic form that postulated an outsourcing of intellectual thinking from individual human beings to a single intellect that is eternally emanated from God and is the thinker of all the thoughts that humans ever think. That theory attracted the interest, though not the agreement, of European Christian philosophers. They found ideas of outsourcing the object, rather than the subject, of religious thought more congenial. The remaining four chapters of the book deal with ideas about outsourcing the object, rather than the subject, of understanding or cognition. In Chapters 5 and 6 the focus is mainly on Divine gifts of knowledge and understanding, and in Chapters 7 and 8 on gifts of action and willing or desire.
9
Scheipers, Sibylle. On Small War. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198799047.001.0001.
Full textAbstract:
Carl von Clausewitz is best known as the paradigmatic thinker of major interstate war. However, as this book demonstrates, Clausewitz developed his theory of war on the basis of his analysis of small war. He lived at a ‘watershed’ moment during which the early modern tradition of partisan warfare morphed into the modern practice of people’s war. Both his lectures on small war and his 1812 confession memorandum are evidence that Clausewitz was a keen analyst of both forms of small war. He integrated his insights in small war and people’s war in particular systematically into his magnum opus, On War. According to Clausewitz, the nationalization of war that had resulted from the French Revolutionary and Napoleonic Wars had irrevocably introduced the option of defensive people’s war into the European strategic context. While people’s war always bore the risk of descending into political upheaval and revolutionary movements, it could also act as a custodian of the balance of power in early nineteenth-century Europe. The book reconstructs Clausewitz’s intellectual development against the backdrop of his contemporary political, philosophical, and cultural context. Understanding Clausewitz’s engagement with German Idealism and Romanticism is vital in order to reconstruct his thought on the role of reason and emotions in war, on military genius, and on the political foundations of war in general and people’s war in particular. However, a contextual interpretation of Clausewitz’s thought also forces us to reconsider to what extent this thought is applicable to strategic problems in the twenty-first century.
Book chapters on the topic "European intellectual and philosophical historyenlightenment18th century"
1
Figueira, Dorothy M. "European Linguists, Philosophers, and Intellectual Rabble-Rousers." In The Afterlives of the Bhagavad Gita, 48—C3N59. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198873488.003.0004.
Full textAbstract:
Abstract To guide us in our understanding of the significant role the Gītā played in the development of Western philosophical thought, we examine the Gītā’s discovery in the West at the hands of European philosophers and Sanskritists (W. Humboldt, A.W. Schlegel, Hegel, Cousin). Schlegel’s 1823 Latin translation of Gītā and the commentary it engendered was caught up in nineteenth-century debates regarding the nature of language. Schlegel’s Latin translation inspired conflicting approaches to the idea of translation as a means of abetting European political trends and hegemonic designs. Humboldt defended Schlegel and the various attacks made upon his translation. Hegel’s response was particularly virulent; it was constructed to prioritize his own philosophy and offer a critique of the Romantic fascination with India. Hegel also refused to accept India as a source of philosophical force and orientation. Through his distortion of Schlegel’s Latin translation, Hegel successfully brought about a general dismissal of Indian philosophy from the history of philosophy. Cousin, his disciple, followed suit, relegating the Gītā to the realm of mysticism, and thereby marginalizing it. Both Hegel and Cousin manipulated the translation of the Gītā to build a and fatalist vision of Indian thought. Their critical detour from Enlightenment universalism within the hermeneutic tradition had the effect of opening up a revivalism of Romantic irrationalism legitimated by philosophical and philological discourse.
2
Ahnert, Thomas, and Martha McGill. "Scotland and the European Republic of Letters around 1700." In Scottish Philosophy in the Seventeenth Century, 73–93. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198769842.003.0005.
Full textAbstract:
This chapter focuses on the extent to which the discussion of philosophical subjects at Scottish universities drew on and was informed by the writings of thinkers in other parts of Europe around 1700. In spite of the practical difficulties in obtaining publications from abroad, Scots around 1700 had many, if not most, of the main recent texts available to them. Regents at the Scottish universities discussed contemporary European (including English) authors and used their writings. The references to heterodox or ‘radical’ authors such as Spinoza or Hobbes were generally dismissive, and sometimes bordered on caricature, but Scots did incorporate other up-to-date material into their lectures and disputations. On the whole, the intellectual concerns of Scots at this time were not radically dissimilar from those of the learned in many other parts of Europe.
3
Jackson, Christine. "Intellectual Ambitions and Interests." In Courtier, Scholar, and Man of the Sword, 197–218. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192847225.003.0010.
Full textAbstract:
Highly educated seventeenth-century noblemen and gentlemen frequently studied theology, history, and philosophy privately for pleasure; wrote verse; and acquired libraries, but rarely wrote books and treatises. Chapter 9 builds upon the literary, philosophical, and theological interests identified in earlier chapters and provides the intellectual context for Herbert’s emergence as a respected gentleman scholar and published academic writer. It introduces the scholarly circles with which he was associated in London and Paris, his membership of the European Republic of Letters, and his links with scholarly irenicism. It establishes his scholarly connections with John Selden, William Camden, Sir Robert Cotton, Hugo Grotius, Marin Mersenne, René Descartes, Pierre Gassendi, Thomas Hobbes, Tommaso Campanella, Fortunio Liceti, Gerard Vossius, John Comenius, and others. It examines Herbert’s scholarly practices and rebuffs claims that he was a dilettante. It browses the collection of books he accumulated in his substantial libraries in London and Montgomery, which ranged across the academic spectrum from theology, history, politics, literature, and philology through the various philosophical and mathematical disciplines to the natural and physical sciences, jurisprudence, and medicine, but also included works on architecture, warfare, manners, music, and sorcery and anthologies of poetry and books of romance literature. It suggests that Herbert’s scholarship was motivated as much by intellectual curiosity and the need to reduce religious conflict as by a desire to secure personal recognition and approval.
4
Barnes, Jonathan. "20. Afterlife." In Aristotle: A Very Short Introduction, 136–41. Oxford University Press, 2000. http://dx.doi.org/10.1093/actrade/9780192854087.003.0020.
Full textAbstract:
‘Afterlife’ argues that an account of Aristotle’s intellectual legacy would amount to a history of European thought. Aristotle’s various doctrines and beliefs were accepted and taught as truths, influencing philosophy, science, history, theology, poetry and drama. He founded the science of biology, setting it on a sure empirical and philosophical basis. In logic too, Aristotle founded a new science, and his logic remained until the end of the last century the logic of European thought. While Aristotle’s biology and logic are outdated, the same is not true of his more philosophical writings. Finally, Aristotle set before us, explicitly and implicitly, an ideal of human excellence.
5
Adams, Marilyn McCord, and Cecilia Trifogli. "Outsourcing the Subject." In Housing the Powers, 83–108. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192862549.003.0004.
Full textAbstract:
The great 12th-century Islamic philosopher Averroes (Ibn-Rushd), may be viewed as postulating an “outsourcing” of intellectual thinking from individual human beings to a single intellect that is eternally emanated from God and is the thinker of all the thoughts that humans ever think. Despite their philosophical respect for Averroes, 13th- and 14th-century European Christian philosophers generally rejected his view as incompatible with Christianity. Chapter 4 explores the different ways in which Christian philosophers such as Thomas Aquinas, Thomas Wylton, and William Ockham argued that the human intellect is so united to the human body as its substantial form that each one of us can think intellectual thoughts individually, for ourselves, though Wylton acknowledged that his argument relied on his faith and not on natural reason alone.
6
Feiner, Shmuel. "From Traditional History to Maskilic History in Late Eighteenth-Century Germany." In Haskalah and History, translated by Chaya Naor and Sondra Silverston, 9–70. Liverpool University Press, 2001. http://dx.doi.org/10.3828/liverpool/9781874774433.003.0001.
Full textAbstract:
This chapter discusses how ‘maskilic history’, developing in the circle of German maskilim during the last two decades of the eighteenth century, broke with ‘traditional Jewish history’. Just as the European Enlightenment had constructed a new picture of the past and proposed a kind of ‘philosophical history’, the Haskalah, functioning within the framework of its critical goals and demands for a reformed society, also created a new image of the past that presented a clear alternative to the traditional version. The new legitimization of historical study, the new division of history into periods, the belief in the historical turning-point and the shaping of ‘a modern age’, stemming from awareness of modernity, together with progressive programmes and realistic explanations, all characterized maskilic awareness of the past. They also made it possible to identify maskilic history as a specific historical phenomenon and an element of the consciousness of those Jewish intellectual circles that made pragmatic and didactic use of history. Maskilic history presented exemplary types, elevated historical heroes, and proposed moral explanations of events, all aimed at realizing the maskilic aspiration of creating a new, ideal Jew who would also be a universal man and a citizen of his country.
7
Miert van, Dirk. "The Long Life of the Humanist Tradition: The Amsterdam Athenaeum Illustre in the Golden Age ‘." In History of Universities, 1–76. Oxford University PressOxford, 2006. http://dx.doi.org/10.1093/oso/9780199206858.003.0001.
Full textAbstract:
Abstract The early modern ‘illustrious school’, ‘athenaeum’ or ‘gymnasium illustre’ remains a somewhat evasive educational phenomenon. This is due largely to the fact that individual schools show a variety of social and intellectual profiles, which in many cases have not been sufficiently studied. One of them in particular, the Amsterdam Athenaeum, predecessor of the current University of Amsterdam, has until recently managed to draw only little attention. In this article, I will analyse seventeenth-century opinions on the phenomenon of the ‘illustrious school’ and then test these with an analysis of the contents of teaching at one of them, the Amsterdam Athenaeum, framing the results in the wider context of Dutch higher education and, especially when it comes to the teaching of philosophy, also in the still wider context of European philosophy. I will take into account notably France and Portugal, as philosophical traditions originating in these countries seem to have been the main influence on the philosophical teaching in Amsterdam, but also Central Europe, because it was the German ‘gymnasia illustria’ which provided the institutional model of the Athenaeum. I will try to locate the Athenaeum in an intellectual tradition rather than in a social context.
8
Adams, Robert M. "Idealism Vindicated." In Persons, 35–54. Oxford University PressOxford, 2007. http://dx.doi.org/10.1093/oso/9780199277506.003.0002.
Full textAbstract:
Abstract What I want to present in this paper is a case, or rationale, for a sort of idealism. Modern metaphysical idealism enjoyed a distinguished history, and a flourishing and sometimes dominant position, in European philosophy from the early part of the eighteenth century to the early part of the twentieth century. Since then it has fallen on hard times. Not that it has been refuted. Its appeal in modern thought has rested, as I will try to explain, on certain deep problems about supposed soulless substances; and those problems have neither gone away nor been solved in a non-idealist way, so far as I can see. But other intellectual motives have led philosophical interest away in other directions.
9
Webster, Erin. "Poetry as Optical Technology." In The Curious Eye, 13–39. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198850199.003.0002.
Full textAbstract:
This chapter explores the impact of Johannes Kepler’s mechanical model of vision on early modern poetic theory. It begins with an overview of classical visual and optical theory as they relate to Plato’s and Aristotle’s descriptions of poetry as an image-making technology. At the same time, it explains how their poetic theories are in turn connected to a philosophical tradition that associates heightened visual capacity with spiritual insight and intellectual and moral authority. The chapter then moves into an exploration of how early modern poetic theorists both inherited and adapted this existing intellectual tradition in response to the optical and visual theory of the period. By comparing Philip Sidney’s Defence of Poetry (1595) and George Puttenham’s The Arte of English Poesie (1589)—two works that pre-date Kepler’s theory—to later, seventeenth-century works by William Davenant, Thomas Hobbes, and John Dryden, this chapter shows that the changing status of the image in seventeenth-century European culture resulted in a complementary alteration within theories of poetic representation.
10
Tomasello, Michael, and Josep Call. "Introduction." In Primate cognition, 3–24. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195106237.003.0001.
Full textAbstract:
Abstract The Western intellectual tradition was created by people living on a continent with no other indigenous primates. It is therefore not surprising that for more than 2,000 years Western philosophers characterized human beings as utterly different from all other animals, especially with regard to their mental capacities. If Europe had been generously populated by nonhuman primates during this time-if Aristotle and Descartes had encountered chimpanzees and capuchin monkeys routinely on their daily rounds-the belief that humans are the only rational animals might not be so deeply entrenched in our philosophical heritage. Indeed, it was not until the nineteenth century that this bio logical elitism began to lose its grip on the European world view, as the public became familiar both with nonhuman primates in zoological gardens and with Darwin’s (1859, 1871, 1872) theories of the evolutionary continuity between humans and other animal species.