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Journal articles on the topic 'Human (Philosophy)'

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Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Gunnarsson, Logi. "Transforming philosophy." Deutsche Zeitschrift für Philosophie 70, no. 5 (October 1, 2022): 823–36. http://dx.doi.org/10.1515/dzph-2022-0056.

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Abstract The aim of the paper is to defend the project of transforming philosophy carried out in my book Vernunft und Temperament. Eine Philosophie der Philosophie. In section 1, I distinguish between five philosophical genres in which transformation plays a role: 1. academic texts in which transformation is simply a topic; 2. texts meant to adequately articulate through their form the transformative experiences of their authors; 3. texts aiming to enable the reader to transform herself; 4. texts on other texts; 5. manifestos defending the project of transforming philosophy. Section 2 is such a manifesto. Its main thesis is: “What makes somebody – anybody – a good philosopher is that she is a real human being.” Many of the remaining 16 theses of the manifesto are elaborations on this main thesis. One example is the thesis that the philosophical activity is essentially a becoming – the development of an individual human being.

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

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Expression de l’esprit positiviste, la pensée du philosophe et historien des sciences Abel Rey est caractérisée par « l’affirmation philosophique de l’histoire des sciences ». L’histoire des sciences, selon Rey, n’est pas érudition, ni histoire événementielle, mais philosophie. Bien loin de réduire toutefois la philosophie à la science, il s’agit, selon la nouvelle perspective critique de Rey, de considérer que « la théorie de la connaissance ne peut sortir que de son histoire ». Dans cet article, nous aimerions souligner que la liaison étroite, que Rey a défendu, entre la philosophie et l’histoire des sciences comme histoire de la raison humaine et fait de civilisation promeut une valeur pédagogique et se traduit, donc, en humanisme. * * * As an expression of the positivist spirit, the thinking of the philosopher and science historian, Abel Rey, is characterized by “the philosophical affirmation of the history of science”. The history of science, according to Rey, does not stem from erudition, nor event-driven history, but from philosophy. Far from reducing philosophy to science, however, according to Rey’s new critical perspective, it is a matter of considering that “the theory of knowledge can only emerge from its history”. In this article, we would like to draw attention to the fact that the strong connection, which Rey upheld, between philosophy and the history of science as the history of human reason and a result of civilization, promotes pedagogical value and thus translates into humanism.

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Shin, Sangkyu. "Infosphere, Humans as Inforgs, and Human Agency." Center for Asia and Diaspora 13, no. 2 (August 31, 2023): 6–39. http://dx.doi.org/10.15519/dcc.2023.08.13.2.6.

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This paper is an attempt to shed light on the nature of the information revolution we are facing by focusing on Floridi’s philosophy of information, specifically his book The Fourth Revolution. I will first briefly explain the concepts of hyperhistory and the infosphere, and then identify the core claim of the Fourth Revolution in anthropology, along with the concept of the “inforg.” Copernicus, Darwin, and Freud each contributed in different ways to the rupture of anthropocentrism and the decentering of the human subject. In Floridi’s Fourth Revolution, the decentering of the human subject is related to the fact that we understand ourselves as inforgs, or information organisms. Focusing on the role of technology in mediating the relationship between human perception (experience), action, and reality (the world), I argue that the decentering of the human subject in the Fourth Revolution can be found in a shift in our perception of human agency.

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Bai, Heesoon. "Philosophy for Education: Towards Human Agency." Paideusis 15, no. 1 (October 28, 2020): 7–19. http://dx.doi.org/10.7202/1072690ar.

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This paper considers the contribution of philosophy to education. First, a case is made that the fundamental goal of education is to cultivate human agency in the sense of being able to enact one’s freedom (as opposed to conditioned and habituated patterns of thinking, perception, and action) grounded in personal knowledge and ethics. This agency is named as ‘autonomy’ in this paper. Secondly, philosophy is conceived as an “art of living,” which has ancient roots in both the East and West. An argument is made that identifying philosophical activity as predominantly discursive and theoretical activity entrenches us in the “addiction” to conceptualization and blinds us to seeing that a map is not the territory. Human beings encompass the discursive as well as the non-discursive, theoretical as well as practical dimensions. Hence philosophy as an art of living must address all the dimensions. As an illustration, a number of exemplary philosophic arts pertaining to these practices are explored, including world-making through dialogue (Socratic); autobiographical experiment through philosophical writing (Nietzschean); human-making and self-transformation (Confucian); and mindfulness practice (Buddhist). The case is made that these practices combine to illustrate and demonstrate that philosophy is a practice devoted to the cultivation of fundamental human agency, namely autonomy.

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Hickson, Matthew. "The Necessity of Philosophy in the Exercise Sciences." Philosophies 4, no. 3 (August 7, 2019): 45. http://dx.doi.org/10.3390/philosophies4030045.

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The pervasive and often uncritical acceptance of materialistic philosophical commitments within exercise science is deeply problematic. This commitment to materialism is wrong for several reasons. Among the most important are that it ushers in fallacious metaphysical assumptions regarding the nature of causation and the nature of human beings. These mistaken philosophical commitments are key because the belief that only matter is real severely impedes the exercise scientist’s ability to accurately understand or deal with human beings, whether as subjects of study or as data points to be interpreted. One example of materialist metaphysics is the assertion that all causation is physical- one lever moving another lever, one atom striking another atom, one brain state leading to another (Kretchmer, 2005). In such a world, human life is reduced to action and reaction, stimulus and response and as a result, the human being disappears. As such, a deterministic philosophy is detrimental to kinesiologists’ attempts to interpret and understand human behavior, for a materialistic philosophy, must ignore or explain away human motivation, human freedom and ultimately culture itself. In showing how mistaken these philosophic commitments are, I will focus on the sub-discipline of sport psychology for most examples, as that is the field of exercise science of which I am paradigmatically most familiar. It is also the field, when rightly understood that straddles the “two cultures” in kinesiology (i.e., the sciences and the humanities). In referencing the dangers of the materialistic conception of human beings for sport psychology, I will propose, that the materialist’s account of the natural world, causation and human beings stems from the unjustified and unnecessary rejection by the founders of modern science of the Aristotelian picture of the world (Feser, 2012). One reason that this mechanistic point of view, concerning human reality has gained ground in kinesiology is as a result of a previous philosophic commitment to quantification. As philosopher Doug Anderson (2002) has pointed out, many kinesiologists believe that shifting the discipline in the direction of mathematics and science would result in enhanced academic credibility. Moreover, given the dominance of the scientific narrative in our culture it makes it very difficult for us not to conform to it. That is, as Twietmeyer (2015) argued, kinesiologists do not just reject non-materialistic philosophic conceptions of the field, we are oblivious to their possibility. Therefore, I will propose two things; first, Aristotelian philosophy is a viable alternative to materialistic accounts of nature and causation and second, that Aristotle’s holistic anthropology is an important way to wake kinesiologists from their self-imposed philosophic slumber.

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Honcharenko, Olga. "Philosophy and Philosophical Education in Kazimierz Twardowski’s Interpretation." Filosofiya osvity. Philosophy of Education 18, no. 1 (June 24, 2016): 221–37. http://dx.doi.org/10.31874/2309-1606-2016-18-1-221-237.

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Philosophy determination, its place and purpose in human life and society is the eternal philosophical problem. In this paper the reader is suggested to analyze the attempt of its solving by outstanding Polish philosopher Kazimierz Twardowski. Free from the extremes of metaphysics and minimalism, Kazimierz Twardowski’s philosophy has not only created the conditions for philosophical culture development, but has also brought up a pleiad of philosophically educated scientists. What are the peculiarities of Kazimierz Twardowski’s philosophy? On the bases of philosophical papers analysis, scientific and historical definition of the concept of philosophy has been carried out. It is proved, that the scientific concept of philosophy, as one of the components of polylogue manifestation of the human spirit, dissolves in historical concept of philosophy. Such philosophy understandingbrought the philosopher to the conclusion about vital human and social necessity in philosophy. If a man and society do not feel the necessity in philosophy, due to the lack of their spiritual culture, this necessity should be grown. Therefore, the care about philosophical education was one of the main goals of Twardowski’s life. The scientist interpreted philosophical education as a part of general education. He determined philosophy studies as a way of life and a school of thinking. Due to this, Twardowski believed that method studying as natural means of knowledge and self-cognition is a humane act promoting creating man’s own view of the world. Special understanding of the philosophy and the background of its development – philosophical education by talented scientist and teacher – encourages reflection on the problems in the field of Ukrainian philosophy. Philosophical and pedagogical understanding of Twardowski’s experience is relevant in the context of increasing complexity of modern relationships between a man and society.

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Shoalieva, Nargiza. "THE ESSENCE OF HUMAN IN BEDIL’S CREATION." CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES 02, no. 09 (September 30, 2021): 110–16. http://dx.doi.org/10.37547/philological-crjps-02-09-24.

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Mirza Abdulkadir Bedil is a Persian-speaking poet, prose writer, philosopher and Indian thinker, very popular among the peoples of Central Asia and Afghanistan. In his work, Bedil analyzes the main part of the works of art and literature of Persian and Tajik poets from Rudaki to Jami and the literary and philosophical ideas of Sanayi, Attar, Jalaliddin Rumi and Ibn al-Arabi. The ancient philosophy of ancient Iran, Greece, India and Arabia laid the foundation for the development of literary and philosophical ideas, and as a result of relying on the achievements of the past, Mirza Bedil strengthened his philosophical thought.

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McPherson, David. "Humane Philosophy as Public Philosophy." Proceedings of the American Catholic Philosophical Association 92 (2018): 137–50. http://dx.doi.org/10.5840/acpaproc2020812104.

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Public philosophy is typically conceived as philosophical engagement with contemporary social and political issues in the public sphere. I argue that public philosophy should also aim to engage with existential issues that arise from the human condition. In other words, we should engage in “humane philosophy.” In the first section I fill out and show the attractions of this humane conception of philosophy by contrasting it with a rival scientistic conception. In the second section I demonstrate how the practice of humane philosophy is important for engaging with contemporary social and political issues and how it offers the best path for religious engagement with these issues. Contra John Rawls and other liberal political philosophers, I argue that public engagement with controversial issues such as abortion, assisted suicide, and genetic engineering requires engaging competing existential stances and I show how this can be done.

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9

Wendland, Michał. "Anti-psychologism in Wittgenstein's philosophy in reference to theories of communication." Studia Humanistyczne AGH 12, no. 4 (2013): 7. http://dx.doi.org/10.7494/human.2013.12.4.7.

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Solijonovna, Aripova Zulfiya. "Society and human philosophy." ACADEMICIA: An International Multidisciplinary Research Journal 10, no. 12 (2020): 1822–25. http://dx.doi.org/10.5958/2249-7137.2020.01982.5.

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Visvader, John. "Philosophy and Human Ecology." Human Ecology Review 23, no. 2 (December 13, 2017): 125–34. http://dx.doi.org/10.22459/her.23.02.2017.15.

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12

Kauffmann, Paul M. "Philosophy and Human Services." International Journal of Applied Philosophy 3, no. 3 (1987): 73–77. http://dx.doi.org/10.5840/ijap19873310.

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Matthews, Alexander. "Philosophy and ‘Human Rights’." International Journal of Human Rights 1, no. 3 (September 1997): 19–30. http://dx.doi.org/10.1080/13642989708406674.

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14

Jung, Hwa Yol. "Human Studies and Philosophy." Human Studies 25, no. 4 (December 2002): 429–33. http://dx.doi.org/10.1023/a:1021257909081.

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15

Kilcourse, Tom. "A Human Resource Philosophy." Management Decision 32, no. 9 (December 1994): 37–42. http://dx.doi.org/10.1108/00251749410071612.

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Muslim, Muslim. "Philosophy and Human Nature." Indonesian Journal for Islamic Studies 1, no. 1 (July 28, 2023): 32–37. http://dx.doi.org/10.58723/ijfis.v1i1.64.

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This research is to find out what philosophy is, to find out the philosophical views of human nature, to find out the relationship between human nature and philosophy. Philosophical thinking is knowledge, this is about knowledge starting with curiosity, certainty starting with doubt and philosophy starting with both of them. Science is a part of knowledge that is learned to be able to know everything in life. Often a person has a desire to know something. Something you want to know exists in everyday life. There are times, curiosity is just curiosity that A moment. Human nature is a servant and caliph of Allah on earth which consists of three elements, namely physical, intellectual and spiritual. This humans as servant and caliph of Allah on earth, then humans are God's creatures, creatures created in a helpless condition, needing help from other beings who have the ability to think, creatures who have reason, creatures who are always curious about everything, creatures who have the ability to speak, creatures who are able to make tools for social beings who are able to work together, creatures that are able to organize excrement to meet their needs, creatures that live on the basis of economic principles, creatures that are religious, rational beings who are free to act based on moral reasons, creatures with a social contract to respect and protect rights other people The link between human nature and philosophy also provides an understanding or awareness to humans of the meaning of knowledge about reality provided by philosophy.

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17

Fios, Frederikus. "Critics to Metaphysics by Modern Philosophers: A Discourse on Human Beings in Reality." Humaniora 7, no. 1 (January 30, 2016): 108. http://dx.doi.org/10.21512/humaniora.v7i1.3493.

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We have entered the 21st century that is popularly known as the era of the development of modern science and technology. Philosophy provides naming for contemporary era as postmodern era. But do we suddenly come to this day and age? No! Because humans are homo viator, persona that does pilgrimage in history, space and time. Philosophy has expanded periodically in the long course of history. Since the days of classical antiquity, philosophy comes with a patterned metaphysical paradigm. This paradigm survives very long in the stage history of philosophy as maintained by many philosophers who hold fast to the philosophical-epistemic claim that philosophy should be (das sollen) metaphysical. Classical Greek philosopher, Aristotle was a philosopher who claims metaphysics as the initial philosophy. Then, Immanuel Kant, Hegel, Heidegger, Marx even Habermas offer appropriate shades of metaphysical philosophy versus spirit of the age. Modern philosophers offer a new paradigm in the way of doing philosophy. The new spirit of modern philosophers declared as if giving criticism on traditional western metaphysics (since Aristotle) that are considered irrelevant. This paper intends to show the argument between traditional metaphysical and modern philosophers who criticize metaphysics. The author will make a philosophical synthesis to obtain enlightenment to the position of human beings in the space of time. Using the method of Hegelian dialectic (thesis-antiteses-synthesis), this topic will be developed and assessed in accordance with the interests of this paper.

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18

Rendtorff, Jacob Dahl. "Paul Ricœur and Danish Philosophy." Danish Yearbook of Philosophy 53, no. 1 (November 26, 2020): 84–107. http://dx.doi.org/10.1163/24689300-05301002.

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This article presents the influence on Danish philosophy of the French phenomenologist and hermeneutic philosopher Paul Ricœur. Paul Ricœur’s poetic hermeneutics was an inspiration for Danish phenomenology and existentialist thought. Moreover, Ricœur had an influence on the development of poetic and narrative research in theology and the human and social sciences in Denmark. In addition, Ricœur provided a hermeneutic framework for research in the different disciplines of bioethics and biolaw, philosophy of law, philosophy of education and nursing philosophy. In particular, Peter Kemp has been important for presenting and promoting Ricœur’s narrative philosophy. The article gives an overview of the influence of the different aspects of Ricœur’s philosophy in Denmark, related to different schools of thought and to individual philosophers and researchers in theology and the human and social sciences in Denmark.

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SHPEIZER, Raz. "HENRI BERGSON: SCIENCE, LIFE-SCIENCE, PHILOSOPHY AND THE HUMAN CONDITION." International Journal of Theology, Philosophy and Science 4, no. 6 (May 25, 2020): 20–33. http://dx.doi.org/10.26520/ijtps.2020.4.6.20-33.

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Kurbanova, Lolakhan A. "FORMATION AND DEVELOPMENT OF HUMAN ANTHROPOLOGY AND ELITOLOGY IN PHILOSOPHY." Journal of Social Research in Uzbekistan 03, no. 01 (January 1, 2023): 37–44. http://dx.doi.org/10.37547/supsci-jsru-03-01-06.

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21

Berger, Chris. "Plato’s Case Against the Philosopher King." Agora: Political Science Undergraduate Journal 2, no. 2 (May 13, 2012): 180–89. http://dx.doi.org/10.29173/agora17243.

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Liberal democracies afford their citizens the opportunity to reflect seriously upon the perennial questions of politics and the fundamental alternatives. However, an unfortunate trend, indeed observable in both practical politics and the social sciences, has seen political philosophy largely supplanted by ideology, the co-opting of philosophic thought for partisan ends. Political philosophy is the serious reflection upon and inquiry into the core theme of political thought and practice: the best way to live and the regime that conduces to it. This paper seeks to demonstrate by example the possibility of preserving the serious study of political questions by challenging the dominant scholarly interpretation of Plato’s political philosophy as presenting the philosopher king as the solution to the political problem. By offering some cursory remarks on Plato’s Apology and Republic in order to suggest that philosophic rule is not a serious prescription for political action, this paper argues that Plato’s aim is not to propose a doctrine but to compel us to reflect on the nature of politics, the permanent political questions, and the fundamental alternatives available to the human condition.

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22

Rashkovsky, Eugene B. "Philosophical Fragments: from Diaries of Recent Years." Voprosy Filosofii, no. 6 (2021): 207–19. http://dx.doi.org/10.21146/0042-8744-2021-6-207-219.

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The paper presents few extracts from the philosophical diaries of Russian historian, philosopher and poet Eugene Rashkovsky during 2017‒2020. The pivotal problems of his diary are connected with three branches of philosophical knowledge: Philosophy of human person, Philosophy of poetry, Philosophy of history. An idea of human spontaneous creative activity (ποιησις) as well as interconnected with it idea of freedom – these both ideas seem to be central theoretical interest of the diaries’ author. Human ποιησις (in the broad approach to this notion) seems to be important field where our feelings, intuitions, reason and praxis interconnected and finding themselves in the main streams and trends of history. “A Study of Poetry” with poetry’s special, non-linear connections of semantic chains, images and rhythms is presented by author as one of hermeneutic keys to philosophical understanding of history. Philosophy of Vladimir Solovyev as well as Pushkin’s and Pasternak’s poetical heritage are the subjects of author’s special interest. A philosophical diary that does not require a scientific apparatus or detailed argumentation is a unique genre. Self-interview genre. Or, as I tried to show in one of my books, the genre of “raising the interlocutor” in oneself. Sure, it also happens that a natural, non-fictional interlocutor can sometimes continue in a casual (or not casual) diary reader. The interview with oneself continues in the reader…

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23

Ergashevna, Gadoyeva Lobar. "VALUES IN HUMAN LIFE AND SOCIETY." European International Journal of Pedagogics 3, no. 12 (December 30, 2023): 33–36. http://dx.doi.org/10.55640/eijp-03-12-09.

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Eastern philosophy arose simultaneously with ancient philosophy. They are similar in genesis and issues, but differ from each other in the type of philosophizing. This is what became the determining factor in further development. In turn, this fact became the basis for believing that the philosophies of the East and the West are opposite to each other. This is not unreasonable, since there are differences in certain spheres of life: system, moral principles, culture, worldview

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Urmanbetova, Zh, and A. Nazarkulova. "On Human and Culture in the N. Berdyaev’s Philosophy of History." Bulletin of Science and Practice, no. 11 (November 15, 2023): 490–98. http://dx.doi.org/10.33619/2414-2948/96/64.

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The article examines the philosophical-historical concept of N. A. Berdyaev as raising questions regarding man and his historical existence. This concept is revealed as a religious interpretation of the philosophy of history. In the context of the philosophical-historical interpretation of the meaning of human existence, the ideas of the philosophy of culture find their refraction. The emphasis is on the category of ‘historical’ as a special reality that cannot be divided into material and spiritual. The philosophy of history of N. Berdyaev, focused on understanding the individual fate, the fate of man, appears as the metaphysics of history. Importance is given to culture, which in the understanding of the philosopher is ahistorical, supra-historical, and this is its meaning, internal harmony with genuine existence.

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Duda, Paulina. "Screening Milosz's philosophy the multilayered construction of Tadeusz Konwicki's adaptation of the Issa Valley." Studia Humanistyczne AGH 12, no. 1 (2013): 69. http://dx.doi.org/10.7494/human.2013.12.1.69.

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

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Philosophie und Geisteswissenschaften finden in Bezug auf Theorie kaum eine gemeinsame Gesprächsgrundlage. Der Beitrag zeigt, dass der späte Wittgenstein ebenfalls »Theorie« hinterfragt, dies aber als eine Weise begreift, den Dialog zwischen Philosophie und Geisteswissenschaft wiederherzustellen. Wittgenstein zielt in seinen Philosophischen Untersuchungen nicht – wie in der Analytischen Philosophie üblich – auf Gewissheit, sondern sucht Wege, die Philosophie zu Fragen des menschlichen Verstehens und Interpretierens zurückzuführen. </br></br>Philosophy and the humanities have not found much common ground for conversation in theory. I argue that the late Wittgenstein also questions »theory« but as a way of restoring a dialogue between philosophy and the humanities. Wittgenstein aimed his not at the quest for certainty, so characteristic of the history of analytic philosophy, but rather at ways for returning philosophy to questions of human understanding and interpretation through ethical questioning.

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

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In traditional academic sense practical philosophy is the combination of those philosophical disciplines which study the practical manifestations of human life, such as ethics and political philosophy. So “practice” in this context is not so much the way of doing philosophy, but rather its object of interest. Thus different subject-specific and applied philosophies are frequently referenced as areas of practical philosophy, though might as well develop in purely academic context. However, there exists another increasingly visible interpretation of practical philosophy, often also referred to as philosophical practice, which involves the use of philosophical tools and insights for philosophical work outside of academia. The best established forms of philosophical practice are individual philosophical counselling/consultancy, philosophy for children, community philosophy/philosophical cafe, philosophy for business. The core (but not strict) common denominator for all these formats is the joint philosophical work of a professional philosopher with non-philosophers. This work may be perceived of intrinsic value or goal-oriented, including making sense of oneself and the world, personal development, developing thinking and metacognitive skills, solving particular conceptually rich problems, including ethical dilemmas. These formats have been developed and formalised to differing extent in different countries and regions. The goal of the present paper is to introduce the Russian-speaking reader to philosophical practice as a contemporary manifestation of practical philosophy and give a short analytical overview of its key formats in the contemporary world, incl. in Russia.

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Gifford, Fred, Florian von Schilcher, and Neil Tennant. "Philosophy, Evolution and Human Nature." Philosophical Review 94, no. 4 (October 1985): 602. http://dx.doi.org/10.2307/2185256.

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Bearn, Gordon C. F. "Political Philosophy without Human Content." Dialogue and Universalism 29, no. 1 (2019): 105–16. http://dx.doi.org/10.5840/du20192918.

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Heise, David. "The Philosophy of Human Rights." Essays in Philosophy 9, no. 2 (2008): 196–97. http://dx.doi.org/10.5840/eip2008921.

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31

Schier, Flint, Florian von Schilcher, and Neil Tennant. "Philosophy, Evolution and Human Nature." Philosophical Quarterly 35, no. 139 (April 1985): 205. http://dx.doi.org/10.2307/2219349.

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32

Ochulor, Chinenye. "Philosophy and systematic human inquiries." American Journal of Social and Management Sciences 2, no. 3 (September 2011): 283–90. http://dx.doi.org/10.5251/ajsms.2011.2.3.283.290.

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Finch, Robert D. "HUME’S PHILOSOPHY OF HUMAN UNDERSTANDING." Essays in the Philosophy of Humanism 15, no. 1 (June 12, 2013): 77–90. http://dx.doi.org/10.1558/eph.v15i1.77.

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Hochstetler, Douglas. "The philosophy of human movement." Journal of the Philosophy of Sport 44, no. 1 (January 2, 2017): 155–57. http://dx.doi.org/10.1080/00948705.2017.1282317.

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Puglisi, Giovanni. "UNESCO, Philosophy, and Human Rights." Diogenes 57, no. 4 (November 2010): 4–7. http://dx.doi.org/10.1177/0392192112438492.

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Gokalp, Nurten. "Philosophy Education and Human Freedom." Procedia - Social and Behavioral Sciences 47 (2012): 477–79. http://dx.doi.org/10.1016/j.sbspro.2012.06.683.

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37

Williamson, Diane. "The Philosophy of Human Nature." Teaching Philosophy 33, no. 2 (2010): 231–33. http://dx.doi.org/10.5840/teachphil201033226.

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Halilović, Tehran. "Human worlds in Islamic philosophy." Kom : casopis za religijske nauke 8, no. 2 (2019): 1–17. http://dx.doi.org/10.5937/kom1902001h.

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MacLennan, Bruce. "Philosophia Naturalis Rediviva: Natural Philosophy for the Twenty-First Century." Philosophies 3, no. 4 (November 19, 2018): 38. http://dx.doi.org/10.3390/philosophies3040038.

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A revitalized practice of natural philosophy can help people to live a better life and promote a flourishing ecosystem. Such a philosophy is natural in two senses. First, it is natural by seeking to understand the whole of nature, including mental phenomena. Thus, a comprehensive natural philosophy should address the phenomena of sentience by embracing first- and second-person methods of investigation. Moreover, to expand our understanding of the world, natural philosophy should embrace a full panoply of explanations, similar to Aristotle’s four causes. Second, such a philosophy is natural by being grounded in human nature, taking full account of human capacities and limitations. Future natural philosophers should also make use of all human capacities, including emotion and intuition, as well as reason and perception, to investigate nature. Finally, since the majority of our brain’s activities are unconscious, natural philosophy should explore the unconscious mind with the aim of deepening our relation with the rest of nature and of enhancing well-being.

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Brożyński, Adam Mateusz. "Philosophy as Collecting Reminders." Philosophical Discourses 1 (2019): 303–10. http://dx.doi.org/10.16926/pd.2019.01.17.

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The autor undertakes reflection on philosophy in context of Ludwig Wittgenstein statement that “the work of the philosopher consists in assembling reminders for a particular purpose”. He points out that it is a kind of activity that is specific for human beings and has a moral dimension.

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Tú, Nguyễn Thị Cẩm. "Ludwig Feuerbach’s View of God in The Essence of Christian." Journal of Advances in Education and Philosophy 6, no. 2 (February 22, 2022): 80–82. http://dx.doi.org/10.36348/jaep.2022.v06i02.005.

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Hegel was once a philosopher who greatly influence the views and perceptions of Ludwig Feuerbach. However, in the process of studying the philosophy of the seventeenth century, the French materialism of the eighteenth century and observing the reality of German society at that time, Ludwig Feuerbach realized that Hegel’s philosophy was still limited. Based on that perception, Ludwig Feuerbach criticizes Hegel’s position, at the same time, he criticizes the position of Christian philosophy. Thereby, he established his own philosophical views – humanist philosophy or humanist thought. Although Ludwig Feuerbach’s view of society has not yet clearly shown human independence, it is the foundation and “source of fire” for Karl Mark and F. Engels to establish the concept of human emancipation.

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Sikora, Marek. "From the Death to Rebirth of Religion: Evolution of Leszek Kołakowski’s Thought in the Context of the Question: “Who Is Man?”." Roczniki Filozoficzne 69, no. 4 (December 6, 2021): 199–223. http://dx.doi.org/10.18290/rf21694-9.

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In his numerous books and articles, Leszek Kołakowski brought up a number of topics in the fields of the history of philosophy and contemporary philosophy. His work offers valuable insights into problems revolving around Karl Marx’s philosophy, social philosophy, and the philosophy of religion, to mention but a few. In all these areas of thought, the Polish philosopher centres his focus on the fundamental question of man. The present paper is aimed at discussing Leszek Kołakowski’s contribution to the philosophical debate on this topic. The evolution of Kołakowski’s views is traced from the Marxist concept of man which, after a certain period, is discarded by the philosopher in favour of a religious concept, to be confronted again with a liberal theory. Kołakowski is not uncritical about any of the conceptions, which testifies to the profound complexity of every attempt to gain insights into the very essence of the human being which, irrespective of the doctrine or perspective taken for interpretation, escapes clear-cut definition. However, despite the lack of unambiguous definitions Kołakowski recognises that the sole point of reference in any attempts to gain an understanding of the human condition in culture is religion.

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Rahaman, Moshiur, Md Abul Hasam, Nasrin Akhter, and Taswib Tajwar Islam. "Lalon: A Non Sectarian Man and Reformer in Philosophy." International Journal of Research and Innovation in Social Science VIII, no. IV (2024): 1662–72. http://dx.doi.org/10.47772/ijriss.2024.804218.

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This paper focuses on the personal life of the remarkable non-Sectarian philosopher, reformer, and musician Fakir Lalon Sah, who opposes caste, class, gender, and all forms of socioeconomic hierarchy as well as identity politics based on race and nationality. He rejected the notion of class, patriarchy, religion, nation, “path” (hierarchies and the partition of social space that determines who is allowed to accept food and water from whom), and “Jat” (caste). This article reveals spiritualism, mysticism, and human love as a non sectarian man and reformer in his Philosophy. Additionally, this study is a remarkable display of Fakir Lalon’s incredible abilities. Nearly all of his songs, which have a very subtle and concealed significance that lingers with philosophic thinking, showcase his powerful talents.

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Sokolov, Alexey M., and Nikita V. Kuznetsov. "Philosophy of history as a philosophy." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 36, no. 4 (2020): 634–44. http://dx.doi.org/10.21638/spbu17.2020.403.

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The article presents the authors’ vision of the formation of the “philosophy of history” as a form of philosophical knowledge. Analyzing the retrospective of its formation in the first part of the article, the interpretation of the “philosophy of history” is given not as one of the sections of philosophy in general, but as one of its modes in the semantic horizon of which a specific answer to the main question of philosophy is achieved: what is the source of all that exists? In the context of this consideration of the problem, philosophy is viewed as the highest form of human activity, integrating all types of human activity as expressions of its spiritual and, in this sense, supernatural content. In fact, this concerns the formation of historical self-consciousness as one of the modes of the manifestation of modern civilization. The authors trace how “historicity” has asserted itself in the structure of human thinking from the time of antiquity to the present. Through the views of Herodotus, Polybius and Titus Livy, Blessed Augustine, Machiavelli, Vico, Hegel, and Marx, the step-by-step logic of this process is revealed. In the second part of the article, the authors consider the content of the actual “historical” form of being that is characteristic of modern, bourgeois civilization. Independent human activity appears here for the first time as an unconditional principle of the world order (or reality as such), and interest in the past as a source is replaced by interest in the future as a target setting. Thus, the classical philosophy of history is transformed into historiosophy. In conclusion, the authors touch upon the specifics of historical self-consciousness in the Russian intellectual and spiritual tradition. They assume that the experience of recent Russian history cannot be adequately understood in terms of bourgeois thinking since its content does not correspond to the value orientations of the latter.

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Alvis, John. "The Philosopher's Literary Critic." Review of Politics 78, no. 4 (2016): 681–84. http://dx.doi.org/10.1017/s0034670516000620.

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Leon Craig's five books are interrelated by a common approach: Craig writes of philosophic matters juxtaposing them with literary works, or one may reverse the order—whichever way, the exegesis proceeds in tandem. Moreover, he has intertwined the books in a sequential development. One can perceive Craig discovered his fountainhead in Plato. His first book, in 1993, The War Lover: A Study of Plato's “Republic,” has left its genetic pattern upon the next four, Of Philosophers and Kings: Political Philosophy in Shakespeare's “Macbeth” and “King Lear” (2001), The Platonian Leviathan (2010), Philosophy and the Puzzles of “Hamlet” (2014), and his latest, The Philosopher's English King: Shakespeare's “Henriad” as Political Philosophy (2015). In this latest effort, Shakespeare is the philosopher and Henry V the best of Shakespeare's English kings. But you will not appreciate the extent and intricacy of Craig's web unless you recognize that Plato's thought, especially as that thought has been conveyed in The Republic, runs through every filament. To be precise, taking such themes of that dialogue as Socrates's notion of a tripartite human soul, his taxonomy of defective regimes, his all but best regime of “Guardians,” and Socrates's ultimately best constitution, rule by a philosopher become king or king become philosopher, or only somewhat less improbably, a king become an understanding student of a counselor philosopher. Then, best self-government within the individual soul is likewise worked out in The Republic as Craig reads it. To my mind he has read Plato aright.

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CURIS, Cecilia. "PHILOSOPHY OF INTERDISCIPLINARITY." Pro Edu. International Journal of Educational Sciences 3, no. 5 (June 27, 2021): 48–52. http://dx.doi.org/10.26520/peijes.2021.5.3.48-52.

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The interdisciplinary approach in science is becoming more widespread today. It is gratifying that in the age of applied sciences, in which technology prevails, philosophy as the core of the humanities is restored to its status. Starting from the definition of philosophy that includes notions such as knowledge, values, reason, existence, mind, language, it is not surprising the attitude of modern man in relation to the rational approach of including this fundamental discipline in scientific research in any field. This reconceptualization is absolutely necessary for the progress of humanity starting from the assumption that no field of scientific research can exist without a series of methodological principles. Consequently, we can consider philosophy, the theoretical foundation of any science and more than that, a science applied, per se with resonance in everyday existence. What can be more important for the human being than explaining the meaning of life, the relationship with peers and the psychological motivation of its existence in this world? Thus, philosophy can be the promoter of the active attitude of the individual in any social field. It is important to consider the model of the individual who from a moral point of view is interested, participatory, has a purpose and correctly defines his duties towards himself and society. These coordinates define the pattern of the human being capable of participating in the progress of humanity

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Ryapolov, Sergey V. "The question of human in the philosophy of archimandrite Theophan (Avsenev)." Vestnik of Samara State Technical University. Series Philosophy 4, no. 4 (January 8, 2023): 33–44. http://dx.doi.org/10.17673/vsgtu-phil.2022.4.4.

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The article deals with the philosophical anthropology of the original Russian thinker, Archimandrite of the Russian Orthodox Church Theophan (Avsenev). He formulated the original philosophical doctrine of human, based on patristic theology, philosophy of Platonism and schellingian philosophical anthropology. The philosopher distinguishes between the human body, the physical component that connects human with the inorganic being and the world of plants and the spirit that connect human with the God. The worldly inclinations of the soul connect human with animals. And the spirit aspiring to God is the true essence of human. But since God is immense and unattainable in his essence, human reveals Godly perfection in the world as truth, beauty, and goodness. Theophan (Avsenev) reveals in philosophical anthropology an important moral aspect of his philosophical system, considering human mortality as a result of the deviation of existence from the original plan for it. Therefore, the philosophical system of Theophan (Avsenev) is considered in the context of the soteriological line of Russian moral philosophy. In philosophy Theophan (Avsenev) not only human, but the being needs to be saved. Thus, in the philosophy of Theophan (Avsenev) received an expression of all the most substantial features of the original Russian philosophy: desire for sobornost, ontologism, cosmologism, appeal to the person, the rejection of absolute death. Nevertheless, the original philosophical system of one of the most original representatives of the Kiev theological academic school of Archimandrite Theophan (Avsenev), which stood at the origins of the Russian religious and philosophical Renaissance, has not been studied and is a white spot on the map of the history of Russian philosophical culture. Of course, without addressing the gaps cannot build the big context of Russian philosophy, the relevance of the construction of which now pay attention to many important contemporary historians of Russian philosophy: for example, S. Khoruzhii, V. Varava, etc. It should be pointed out that a special role in the formation of the original Russian philosophy was played by the Russian theological academic tradition, which was a truly original and unique phenomenon. Thus, the study of philosophy Theophan (Avsenev) is not only important in the context of the history of Orthodox theology and Russian philosophy, but in the process of finding prospects of Russian philosophy and the ways of its development.

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Kovalchiuk, Nataliya. "Creative achievements of the famous ukrainian philosopher D. Tchyzhevsky in the global context." European Historical Studies, no. 9 (2018): 65–78. http://dx.doi.org/10.17721/2524-048x.2018.09.65-78.

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The article regards the creative contribution of the famous Ukrainian philosopher D. Tchyzhevsky in the global context. He was the first scientist who separated Ukrainian philosophy as a special and unique link of the Ukrainian culture and so launched a beginning of the Ukrainian study as a new scientific branch. He was a founder of the Ukrainian baroque study through the phenomenon of “style”. Tchyzhevsky proposed a new methodology of the Ukrainian baroque research. According to this original conception of D. Tchyzevsky, baroque was a style of art that could have had its influence on the culture in general. He was the first to research the philosophical legacy of H. Skovoroda not only as a famous Ukrainian philosopher, but also as a philosopher of the European level. The philosopher created his own concept of the second human birth through the interior human, which, in its turn, was based on the H. Skovoroda’s idea of the interior human. The latter shows 4 stages of its cognition: first stage is a preparative one and presents in recognition that the interior human exists. Second stage is a tentative to know the interior human. Third stage is a struggle of the interior human with exterior human. The final, forth stage, is a blossom of the interior human which had the attributes of God. Through the research of the Ukrainian mentality, D. Tchyzhevsky has characterized the condocentrizm as a main feature. The main representatives of the “philosophy of heart” (H. Skovoroda, P. Kulish, P. Yurkevych, M. Gogol) had different interpretations of the phenomenon of the heart. The philosophy of heart as an archetype of the Ukrainian culture in its understanding is linked mainly with cordocentrizm in the philosophical anthropology context. It means that this concept should not be regarded as an autonomic view, but as a range of symbolical worldview.

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Le, Giang Hong. "ON THE ISSUE OF HUMAN BEINGS AND HUMAN SOCIETY IN LAO TZU PHILOSOPHY." Science and Technology Development Journal 12, no. 1 (January 15, 2009): 39–46. http://dx.doi.org/10.32508/stdj.v12i1.2196.

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Lao Tzu was a prominent figure in the Eastern philosophy in the ancient time. In the light of the modern dialectical materialism, the essay analyzes the essences of dialectical materialism in Lao Tzu philosophy and the philosophy of life in his most important work: Tao Te Ching.

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Alon-Altman, Talya. "A Still Small Voice: Psalms and Correlation as Media of Communication in Hermann Cohen’s Philosophy." Journal of Jewish Thought and Philosophy 31, no. 2 (September 6, 2023): 163–86. http://dx.doi.org/10.1163/1477285x-12341349.

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Abstract This article examines communication between a human being and God in the Jewish philosophy of Hermann Cohen (1842–1918). The article focuses on two distinct forms of biblical communication: lyrical psalms and a godly revelation in a still small voice. It investigates Cohen’s Jewish philosophy in light of communication theories to deepen the philosophical and theoretical discussion. The article examines previously unexplored ideas in Cohen’s writings, analyzes his religious perceptions in terms of communication, and at the same time expands the concept of communication. This new perspective sheds new light on Cohen’s Jewish philosophy and offers a new philosophic perception of divine-human communication.

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