Journal articles on the topic 'Idealism'
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THOMAS, EMILY. "The Idealism and Pantheism of May Sinclair." Journal of the American Philosophical Association 5, no. 2 (2019): 137–57. http://dx.doi.org/10.1017/apa.2018.45.
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AbstractDuring the early twentieth century, British novelist and philosopher May Sinclair published two book-length defenses of idealism. Although Sinclair is well known to literary scholars, she is little known to the history of philosophy. This paper provides the first substantial scholarship on Sinclair's philosophical views, focusing on her mature idealism. Although Sinclair is working within the larger British idealist tradition, her argument for Absolute idealism is unique, founded on Samuel Alexander's new realist beliefs about the reality of time. Her metaphysics takes idealism and pantheism in new directions and provides fresh insight into 1920s debates between British idealisms and realisms.
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Chakrabarti, Arindam. "Idealist Refutations of Idealism." Idealistic Studies 22, no. 2 (1992): 93–106. http://dx.doi.org/10.5840/idstudies199222212.
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Keefe, Jennifer. "The Scottish Idealists: Absolute Idealism and Personal Idealism." Journal of Scottish Philosophy 17, no. 3 (September 2019): 227–40. http://dx.doi.org/10.3366/jsp.2019.0244.
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From the mid-nineteenth century to the early twentieth century British Idealism was a leading school of philosophical thought and the Scottish Idealists made important contributions to this philosophical school. In Scotland, there were two types of post-Hegelian idealism: Absolute Idealism and Personal Idealism. This article will show the ways in which these philosophical systems arose by focusing on their leading representatives: Edward Caird and Andrew Seth Pringle-Pattison.
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ASHWORTH, LUCIAN M. "Where are the idealists in interwar International Relations?" Review of International Studies 32, no. 2 (April 2006): 291–308. http://dx.doi.org/10.1017/s0260210506007030.
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International Relations (IR) textbooks often make reference to an idealist paradigm in interwar IR. This article argues that an idealist paradigm did not exist, and that interwar references to idealism or utopianism are contradictory and have little to do with defining a paradigm. Not only is there no idealist paradigm in IR at this time, but authors from the interwar period that have since been dismissed as idealists rarely share the attributes assigned to idealism or utopianism by later writers. If IR scholars are serious about understanding the history of their discipline then they will have to stop applying misleading and anachronistic terms like idealism.
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Long, David. "J. A. Hobson and Idealism In International relations." Review of International Studies 17, no. 3 (July 1991): 285–304. http://dx.doi.org/10.1017/s0260210500112161.
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J. A. Hobson died on April Fools’ Day in the first year of the Second World War. This, and a whimsical anecdote from A. J. P. Taylor, might appear to be enough to justify the portrayal of Hobson as an idealist. This paper critically assesses the work of J. A. Hobson and its relation to idealism as a category of international relations thought. An examination of Hobson’s writings on international relations shows that there are three distinct strands of thought, three modes of idealism. These modes of idealist thought differ on fundamental propositions about international relations as well as in their prescriptions for a reformed world order. In short, consideration of Hobson’s work destabilizes the monolithic category of idealism in international relations. Put another way, idealism blurs important distinctions in Hobson’s work.
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Tana, Guido. "Wittgenstein's idealism." Cuadernos salmantinos de filosofía 49 (November 14, 2022): 49–88. http://dx.doi.org/10.36576/2660-9509.49.49.
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The following contribution aims at presenting a reading of Wittgenstein’s later philosophy as a kind of idealism within the Kantian and post-Kantian tradition. The goal is to argue that Wittgenstein’s position shares substantial theoretical and methodological grounds with Hegel’sidealism. The main concepts pertaining to the later Wittgenstein’s position are analyzed and understood as a form of idealism. After defending the reading against anti-idealist interpretations we argue that the kind of idealism presented clashes with central tenets of the Kantian position.These points of departure are then shown to cover in substantial manner the same kind of criticism Hegel raised against Kant. In the last section, an interpretation of central concepts of the Hegelian position is offered in order to dissolve any fundamental incompatibility with Wittgenstein’s idealism.
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Hogan, Desmond. "Handedness, Idealism, and Freedom." Philosophical Review 130, no. 3 (July 1, 2021): 385–449. http://dx.doi.org/10.1215/00318108-8998838.
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Incongruent counterparts are pairs of objects which cannot be enclosed in the same spatial limits despite an exact similarity in magnitude, proportion, and relative position of their parts. Kant discerns in such objects, whose most familiar example is left and right hands, a “paradox” demanding “demotion of space and time to mere forms of our sensory intuition.” This paper aims at an adequate understanding of Kant’s enigmatic idealist argument from handed objects, as well as an understanding of its relation to the other key supports of his idealism. The paper’s central finding is that Kant’s idealist argument from incongruent counterparts rests essentially on his theory of freedom. The surprising result sheds new light on deep and overlooked links among the pillars of transcendental idealism, pointing the way to a comprehensive and unified reading of Kant’s system of idealist arguments.
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Thomas, Emily. "Constance Naden’s Metaphysics: Hylo-Idealism’s Ideal Known World and Unknown Matter." Journal of the History of Philosophy 62, no. 3 (July 2024): 475–99. http://dx.doi.org/10.1353/hph.2024.a932357.
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abstract: In 1880s Britain, Constance Naden defended “hylo-idealism,” a theory aiming to unify materialism with idealism. This paper offers the first sustained study of Naden’s metaphysical system. On this new reading of Naden’s hylo-idealism, her materialism is carefully qualified; and her idealism is distinctively Kantian, her construal of the external cosmos as Unknown placing her within the Victorian school of metaphysical agnostics. I distinguish Naden’s system from that of fellow hylo-idealist Robert Lewins and argue it lies closer to that of evolutionist Thomas Henry Huxley. Against various critics, I show that Naden has the resources to rebuff objections facing hylo-idealism. This paper seeks to open further avenues for Naden scholarship and help us better understand Victorian metaphysics more generally.
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Remhof, Justin. "Sartre’s Challenge to Idealism in Heidegger." Heidegger Circle Proceedings 53 (2019): 343–54. http://dx.doi.org/10.5840/heideggercircle20195330.
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In the Introduction to Being and Nothingness, Sartre provides what he calls an “ontological proof” that purports to undermine Heidegger’s idealist view that the existence of objects is constitutively dependent on our characteristically human mode of existence. In this paper, I introduce an interpretation of Heidegger’s idealism, develop Sartre’s criticism of Heidegger, and explore a promising way Heidegger might respond. It will emerge that Heidegger’s idealism, if understood correctly as embracing a modal commitment central to Kantian idealism, survives Sartre’s ontological proof.
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Go Heeng, Remegises Danial Yohanis Pandie, and Yunardi Kristian Zega. "Implikasi Aliran Filsafat Idealisme terhadap Praksis Pendidikan Agama Kristen." Jurnal Salvation 4, no. 1 (August 15, 2023): 30–46. http://dx.doi.org/10.56175/salvation.v4i1.85.
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Abstract: Philosophy of idealism in the praxis of Christian religious education focuses on developing spiritual awareness, building a relationship with God and strengthening basic religious values. Idealism also emphasizes the importance of recognizing the truth and understanding the essence of human existence. This can help in forming a positive mindset, making good decisions, and acting with integrity and responsibility. However, in practice not many understand the concept of philosophy of idealism, so that the practice of Christian religious education often ignores philosophical concepts that contribute to the process of improving Christian religious education itself. The method used in this research is literature study. The results of the study show that there are implications of the philosophy of idealism in the praxis of Christian religious education, namely the importance of understanding religious concepts, focusing on developing individual potential, prioritizing the learning process and prioritizing personal experience. Thus, the philosophy of idealism can be applied in the practice of Christian religious education by paying attention to spiritual values, character education, holistic education, and inclusive education. Abstrak: Filsafat idealisme dalam praksis pendidikan agama Kristen fokus pada pengembangan kesadaran spiritual, membangun hubungan dengan Tuhan dan memperkuat nilai-nilai agama yang mendasar. Idealisme juga menekankan pada pentingnya mengenali kebenaran dan memahami esensi keberadaan manusia. Hal ini dapat membantu dalam membentuk pola pikir yang positif, membuat keputusan yang baik, dan bertindak dengan integritas serta tanggung jawab. Namun, dalam praktiknya belum banyak yang memahami konsep filsafat idealisme, sehingga praksis pendidikan agama Kristen sering kali mengabaikan konsep-konsep filsafat yang punya sumbangsih bagi proses perbaikan pendidikan agama Kristen itu sendiri. Adapun metode yang digunakan dalam penelitian ini adalah studi pustaka. Hasil penelitian menunjukkan bahwa terdapat implikasi filsafat idealisme dalam praksis pendidikan agama Kristen yaitu pentingnya pemahaman konsep-konsep keagamaan, fokus pada pengembangan potensi individu, mengutamakan proses belajar dan mengutamakan pengalaman pribadi. Dengan demikian, filsafat idealisme dapat diterapkan dalam praksis pendidikan agama Kristen dengan memperhatikan nilai-nilai spiritual, pendidikan karakter, pendidikan holistik, dan pendidikan inklusif.
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Gardner, Sebastian. "Value and idealism." Royal Institute of Philosophy Supplement 47 (September 2000): 1–18. http://dx.doi.org/10.1017/s1358246100006883.
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This paper is concerned with the attempt to base a general theory of value on an idealist metaphysics. The most explicit and fully developed instance of this approach is, of course, found in Kant, on whom I shall concentrate, though I will also suggest that the account I offer of Kant has application to the later German idealists. While the core of the paper is devoted to commentary on Kant, what I thereby wish to make plausible is the idea that Kant's endeavour to base a general conception of value on an idealist metaphysics is of contemporary, not merely historical, interest. Specifically, my suggestion will be that a correct understanding of what is demanded by our ordinary, pre-philosophical grasp of value shows there is reason to think that something along the lines of Kant's transcendental idealism (or, like absolute idealism, developed from it) is required for a fully adequate metaphysics of value. Essential to the case I will make is a distinction between Kant's moral theory and his broader account of value, my claim being that, whether or not Kantian moral theory is ultimately dependent on any metaphysics, the broader conception of value to be found in Kant cannot be detached from his doctrine of transcendental idealism.
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Beiser, Frederick C. "La paradoja de la metafísica romántica." Análisis. Revista de investigación filosófica 2, no. 2 (December 18, 2015): 255. http://dx.doi.org/10.26754/ojs_arif/a.rif.201521208.
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Resumen Se presenta, en primer lugar, la metafísica romántica como un intento de fusionar el idealismo fichteano con el realismo spinozista. Se muestran, en segundo lugar, las dificultades encontradas por este intento a la hora de reconciliar las principales afirmaciones de ambas concepciones filosóficas: la creencia de Fichte en la primacía del yo y la fe de Spinoza en la prioridad de la naturaleza. Palabras clave: Romanticismo, Fichte, Spinoza, idealismo, realismo, naturalismo, auto-determinación Abstract Romantic Metaphysics is presented as an attempt to fuse Fichtean idealism and Spinozist realism. It is argued that the problem with this attempt is that it not always achieved to reconciliate the main tenents of both idealism and realism: that for the first the self is everything and that for the second it is the world which is everything. Keywords: Romanticism, Fichte, Spinoza, idealism, realism, naturalism, self-determination.
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Sprigge, T. L. S. "Idealism contra Idealism." Philosophy and Phenomenological Research 54, no. 2 (June 1994): 409. http://dx.doi.org/10.2307/2108501.
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Ruda, Frank. "IDEALISM WITHOUT IDEALISM." Angelaki 19, no. 1 (January 2, 2014): 83–98. http://dx.doi.org/10.1080/0969725x.2014.920639.
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Porta, Mario Ariel González. "Moore y la crìtica al Idealismo." Pensando - Revista de Filosofia 7, no. 14 (April 9, 2016): 3. http://dx.doi.org/10.26694/pensando.v7i14.4727.
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En este artículo se ofrece una re-lectura del ensayo de Moore “The refutation of idealism” que, oponiéndose a lo que es la tendencia mayoritaria (que aspira a una reconstrucción puramente lógico-formal del argumento), llama la atención sobre el hecho de que la crítica al idealismo remite en Moore, en última instancia, a la propuesta de una teoría de la subjetividad cuya base es introspectivo-fenomenológica.Abstract: In this paper a new reading of Moore’s essay “The refutation of idealism” is offered, which, in opposition to the main trend (that aims at a purely logical and formal reconstruction of the argument), stresses the fact that Moore’s criticism of idealism is related ultimately to the proposal of a theory of subjectivity whose foundations are phenomenological and introspective.Keywords: Moore, idealism, subjectivity, phenomenology
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Nurdin, Ali, Sulaeman Sulaeman, and M. Ridwan. "expression of Millennial female journalists' idealism." Brazilian journalism research 18, no. 1 (April 29, 2022): 214–37. http://dx.doi.org/10.25200/bjr.v18n1.2022.1459.
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ABSTRACT – The existence of women can be actualized through the expression of idealism in the journalist profession. This study aims to describe the expression of idealism and the construction of the identity of millennial female journalists. The study was qualitatively conducted by interviewing ten women journalists using the snowball sampling technique and through analysis based on identity theory. The results indicated that the expression of millennial female journalists’ idealism was enacted via subtle news language, perspectives, or angles prioritizing women’s feelings, the capability to master media technology, and overall professionalism. Outwardly, millennial women journalists were shown to construct their identities by dressing in typical business dress, acting with confidence, and playing the role of a journalist. This media management system was revealed to shape the journalists’ self-constructions of their professional identities as the expression of idealism. RESUMO – A existência de mulheres pode ser atualizada através da expressão do idealismo na profissão de jornalista. Este estudo tem como objetivo descrever a expressão do idealismo e a construção da identidade de mulheres jornalistas millennials. O estudo possui caráter qualitativo e foi conduzido por meio de entrevistas com dez mulheres jornalistas, a partir da técnica de amostragem em bola de neve. As análises foram baseadas na teoria da identidade. Os resultados indicaram que a expressão do idealismo das jornalistas millennials foi representada pela delicadeza da linguagem noticiosa, perspectivas ou ângulos que priorizam os sentimentos das mulheres, a capacidade de dominar a tecnologia midiática e profissionalismo em geral. Externamente, as jornalistas millennials constroem suas identidades vestindo roupas tipicamente relacionadas ao universo dos negócios, agindo com confiança e desempenhando o papel de jornalistas. Esse sistema de gerenciamento de mídia revelou-se para moldar as autoconstruções dos jornalistas de suas identidades profissionais como expressão do idealismo. RESUMEN – La existencia de la mujer puede actualizarse a través de la expresión del idealismo en la profesión periodística. Este estudio tiene como objetivo describir la expresión del idealismo y la construcción de la identidad de las periodistas millennial. El estudio se realizó de forma cualitativa entrevistando a diez mujeres periodistas utilizando la técnica de muestreo de bola de nieve y mediante análisis basados en la teoría de la identidad. Los resultados indicaron que la expresión del idealismo de las periodistas millennial se promulgó a través de un lenguaje sutil de las noticias, perspectivas o ángulos que priorizan los sentimientos de las mujeres, la capacidad de dominar la tecnología de los medios y el profesionalismo general. Exteriormente, se demostró que las mujeres periodistas millennial construyen sus identidades vistiéndose con el traje típico de negocios, actuando con confianza y desempeñando el papel de una periodista. Este sistema de gestión de medios se reveló para dar forma a las autoconstrucciones de los periodistas de sus identidades profesionales como la expresión del idealismo.
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Ferreira, Icaro. "PHENOMENOLOGY OF HEGEL’S SPIRIT." PÓLEMOS – Revista de Estudantes de Filosofia da Universidade de Brasília 11, no. 24 (June 26, 2023): 373–87. http://dx.doi.org/10.26512/pl.v11i24.46219.
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Trata-se da tradução, precedida de um breve estudo, de um extrato de Lectures on Modern Idealism (Conferências sobre o Idealismo Moderno) de 1919, livro no qual foram publicadas as conferências do ciclo Aspects of Post-Kantian Idealism (Aspectos do Idealismo Pós-kantiano), oferecido por Josiah Royce na Universidade Johns Hopkins em 1906. Nesse extrato, Royce realiza uma interpretação da Fenomenologia do Espírito, de Hegel, a partir de uma comparação com Os anos de aprendizado de Wilhelm Meister, de Goethe, compreendendo o trajeto das figuras da consciência como um processo de formação aos moldes do Bildungsroman paradigmático; leitura comparada que viria a ter uma fortuna significativa no comentário hegeliano.
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Almond, Brenda. "Idealism and Religion in the Philosophy of T.L.S. Sprigge." Philosophy 85, no. 4 (September 15, 2010): 531–49. http://dx.doi.org/10.1017/s0031819110000410.
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AbstractAlthough T.L.S. Sprigge described idealist philosophy as the stage beyond religion, his pantheistic idealism, while not itself a religion, offers a conception of God that seeks to meet the aspiration of human beings to understand their own place in the universe. While he shared with most mid twentieth century British philosophers a basic assumption of the primacy of experience, Sprigge took this strong empiricist assumption in a Berkeleyian rather than a Humean direction. This enabled him to find a place for the phenomenon of religious consciousness, which he saw as the source of a yearning that can be met by absolute idealism's conception of a ‘Whole’ that encompasses ourselves and all aspects of our world. He describes this recognition as the faltering adumbration of a truth – one that is sometimes encountered in aesthetic experience, and sometimes more directly in the lives of mystics. The metaphysical basis for this form of absolute idealism is provided by a concept of time in which each fleeting ‘now’ has a fixed and permanent place, and by a theory of identity according to which personal individuality is dissolved in a unitary ‘Whole’.
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McWherter, Dustin. "Transcendental Idealism and Ontological Agnosticism." Kantian Review 17, no. 1 (January 27, 2012): 47–73. http://dx.doi.org/10.1017/s1369415411000331.
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AbstractSince the initial reception of the Critique of Pure Reason transcendental idealism has been perceived and criticized as a form of subjective idealism regarding space, time, and the objects within them, despite Kant's protestations to the contrary. In recent years, some commentators have attempted to counter this interpretation by presenting transcendental idealism as a primarily epistemological doctrine rather than a metaphysical one. Others have insisted on the metaphysical character of transcendental idealism. Within these debates, Kant's rejection of ontology (of the kind exemplified by Wolff and Baumgarten) has received comparatively little treatment, although it is often acknowledged. The present essay seeks to contribute to the secondary literature on Kant by offering an analysis of this claim and elaborating its consequences for transcendental idealism. This will take the form of a critical examination of transcendental idealism's supposed ontological agnosticism—that is, its disavowal of any ontological claims. The overall conclusion is that Kant's rejection of ontology is deeply problematic, and to such an extent that it may be necessary to reconsider the possibilities of defending transcendental idealism as a purely epistemological, non-ontological doctrine.
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Sprigge, T. L. S. "Utilitarianism and Idealism: A Rapprochement." Philosophy 60, no. 234 (October 1985): 447–63. http://dx.doi.org/10.1017/s0031819100042509.
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Utilitarian ethics and metaphysical idealism, especially of a Bradleyan sort, are not usually thought of as natural allies. Yet when one considers that it is a crucial part of utilitarian doctrine that the only genuine value is experienced value and almost the definition of idealism that for it the only genuine reality is experienced reality one should surely suspect that the two views have a certain affinity. The essential impulse behind utilitarianism is the sense that the only criterion of something really being intrinsically good is that it feels good. To the ordinary man to say that something feels good is much the same as saying that it is a pleasure, so that for him it is a small step from identifying good with what feels good to identifying it with pleasure. It suggests itself, then, that the utilitarian is essentially one who thinks that, so far as the good goes, esse ispercipi. In that case the utilitarian is an idealist about value. It does not follow that he should be an idealist about things in general, but it does suggest the converse, that the idealist about things in general might be expected to be a utilitarian in his ethics.
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Davis, William. "‘O Plato! Plato!’: Don Juan versus the Philosophers." Byron Journal 49, no. 1 (June 1, 2021): 1–13. http://dx.doi.org/10.3828/bj.2021.3.
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Critics who take Byron seriously as a thinker tend to locate his personal philosophy within the history of scepticism. In Cantos I and II of Don Juan, Byronic doubting takes the form of a critique of idealism, with a particular focus on Plato. This essay argues that Byron’s scepticism has philosophical implications beyond the critique of Platonism, that it works also to undermine the major idealist movement of his day - German absolute idealism. Byron’s embodied ethic is evident both in the narrator’s comments and within the narrative of Juan’s affair with Haidée. The form this critique of idealism takes anticipates Nietzsche’s ‘revaluation of values’ as well as Derrida’s deconstruction in that it isolates a traditionally hierarchised pair of oppositions and revalues the hierarchy.
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Moran, Dermont. "El idealismo en la filosofía medieval: el caso de Juan Escoto Eriúgena." Areté 15, no. 1 (March 7, 2003): 117–54. http://dx.doi.org/10.18800/arete.200301.005.
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Quiero sostener en este artículo (en contra de la posición de Myles Burnyeat) que el idealismo es una posibilidad filosófica genuina previa a Descartes. En efecto, podemos encontrar una versión del idealismo que supone un concepto desarrollado de subjetividad en una sofisticada versión del Periphyseon de Escoto Eriúgena. El inmaterialismo intelectualista extremo de Eriúgena difiere del idealismo moderno en la medida en que aquél no está motivado tanto por una consideración epistemológica de argumentos escépticos relacionados con la existencia del mundo externo, cuanto por una consideración más bien teológica de las consecuencias de la doctrina de la creación divina. Eriúgena considera que el mundo es una expresión de la mente divina y que todas las cosas en él están contenidas en la mente divina. Más aun, siguiendo la tradición neoplatónica, niega la existencia de la materia como un principio independiente y considera que la creatio ex nihilo significa creatio ex deo.---“Idealism in Medieval Philosophy: The Case of Johannes Scottus Eriugena”. In this paper, I wish to argue (against Myles Burnyeat) that idealism is a genuine philosophical possibility prior to Descartes. Indeed, a version of idealism which implies a developed concept of subjectivity is actually to be found in a sophisticated version in the Periphyseon of Johannes Scottus Eriugena. Eriugena’s extreme intellectualist immaterialism differs from modern idealism in that it is motivated not so much by an epistemological consideration of skeptical arguments concerning the existence of the external world, but rather by theological consideration of the consequences of the doctrine of divine creation. Eriugena thinks of the world as an expression of the divine mind, and of all things in the world as contained in the divine mind. Furthermore, following the Neoplatonic tradition, he denies the existence of matter as a separate principle, and considers creatio ex nihilo to mean creatio ex deo.
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Silva Jr, Almir Ferreira da. "Arte e Verdade: da imitação à apresentação da verdade em Platão e Hegel/Art and Truth: from mimesis to presentation of truth in Plato and Hegel." Pensando - Revista de Filosofia 3, no. 6 (March 15, 2013): 16. http://dx.doi.org/10.26694/pensando.v3i6.986.
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A comunicação tem como propósito uma análise comparativa sobre o problema filosófico da arte como expressão de verdade, tendo em vista o idealismo platônico e o idealismo estético moderno de G.W.Hegel. Parte-se da hipótese que a presente análise sustenta uma relação paradoxal entre ambas propostas idealistas, na medida em que se em Platão é afirmada a tese da arte como distanciamento da verdade, considerando o seu caráter essencialmente mimético, em Hegel , a arte ao constituir-se como momento de realização efetiva (Wirklichkeit) do Espírito só pode ser assim compreendida a partir do paradigma da ideia, de inspiração platônica. Ressalta-se a compreensão da arte oriunda da teoria metafísica platônica e de sua concepção idealista de aisthesis, bem como o caráter científico da estética, segundo Hegel, cuja fundamentação filosófica reivindica a compreensão da ideia, enquanto razão absoluta que se autodesdobra historicamente e se efetiva nos limites da finitude sensível. Pretende-se mostrar que a pretensa superação hegeliana da concepção idealista platônica acerca da arte não pode prescindir do fundamento do platonismo - a idéia universal, o infinito. Abstract: The Communication aims a comparative analysis on the philosophical problem of the art as an expression of truth, considering the Platonic idealism and the modern esthetic idealism from Hegel. The starting point is the assumption that this analysis holds a paradoxical relationship between both idealistic proposals, Insofar as Plato affirms the art thesis as detachment from the truth, considering his character essentially mimetic, Hegel says that the art to establish itself as a moment of effective realization from the Spirit (Wirklichkeit) can only be understood from the paradigm of the idea, of Platonic inspiration. We emphasize the art understanding coming from the Platonic metaphysics theory and his idealistic conception of aisthesis, as well as the scientific character of aesthetics, according to Hegel, whose philosophical foundation claims the understanding of the idea, as absolute reason that self unfolds historically carries up within the limits of finitude sensitive. It is intended to show that the Hegelian overcoming supposed from Platonic idealist conception about the art can not prescind from foundation of Platonism - the universal idea, the infinity. Keywords: Plato, Hegel, Idea, art, truth,idealism
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Pereira, Roberto Horácio. "The Real Target of Kant’s “Refutation”." Kantian journal 38, no. 3 (2019): 7–31. http://dx.doi.org/10.5922/0207-6918-2019-3-1.
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Kant was never satisfied with the version of his “Refutation” published in 1787 (KrV, B 275-279). His dissatisfaction is already evident in the footnote added to the preface of the second edition of the Critique in 1787. As a matter of fact, Kant continued to rework his argument for at least six years after 1787. The main exegetical problem is to figure out who is the target of the “Refutation”: a non-sceptic idealist or a global sceptic of Cartesian provenance or both. In this last case, a related problem is to know whether either of them is the Cartesian sceptic of the first Meditation, the idealist sceptic of the second Meditation and first part of the third Meditation, or some other non-sceptic idealist. I present and defend a new reconstruction of Kant’s “Refutation” as a successful argument against Mendelssohnian idealism of Cartesian provenance. This defence is based on a simple logical sketch of the proof provided by Dicker, but essentially modified in the light of Dyck’s insight about Kant’s opponent. How shall I support my reading? First, by appealing to overwhelming textual evidence according to which the proof is of the existence of mind-independent things, showing that Kant’s main opponent is Mendelssohn’s idealism of Cartesian provenance. Finally, I support my reading by showing that Kant’s “Refutation” is doomed to fail against all forms of global scepticism, but is quite successful against Mendelssohn’s idealism.
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Gokhale, Pradeep P. "Dharmakīrti’s Dual Philosophical Identity." Studia Humana 12, no. 1-2 (March 1, 2023): 62–77. http://dx.doi.org/10.2478/sh-2023-0006.
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Abstract In the paper, the author addresses the question of Dharmakīrti’s philosophical identity afresh. While acknowledging both the elements, external realism of Sautrāintika and idealism of Yogācāra, the author does disagree with the claim which is sometimes made, that Dharmakīrti’s idealism as his ultimate position and accepts realism only at conventional level. The author shows how Dharmakīrti in Pramāṇavārttika oscillates between the two positions and that he must have been attracted to both the positions for different reasons. He was attracted to idealism from critical point of view, when he was critical about the limitations of Sautrāntika realism (which itself can be called critical realism). He was attracted to realism for its capacity to explain the diverse phenomena and lead human beings to their goals. The author denies the claim made by some scholars that Dharmakīrti’s idealism can be called just an epistemic one. He argues that it did have a metaphysical dimension which is hard to defend. The author shows that Dharmakīrti’s idealist stance has adverse implications to the realist epistemology and logic which constitute his mainstream position; the implications, which Dharmakīrti does not take up for discussion.
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Michaud, Thomas A. "Leadership elitism – idealism vs. Realism." Studia Philosophiae Christianae 55, no. 3 (September 30, 2019): 81–103. http://dx.doi.org/10.21697/spch.2019.55.3.04.
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Philosophies of leadership have tended to express and support idealistic or realistic approaches to leadership. Leadership elitism maintains essentially that successful leaders must know and do what is best for their followers, because their followers are not capable of knowing and doing what is best for themselves. This essay offers descriptions of the contrasting traits of leadership idealism and realism, both of which explain elitism as a common trait of idealism. These descriptions are exemplified with an overview of some past and current leadership philosophies, and then with an in-depth analysis of the early twentieth-century views of the African-Americans thinkers W.E.B. Du Bois (idealist) and Booker T. Washington (realist). Some remarks on where leadership philosophy is and could be in the twenty-first century conclude the essay.
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Pereira, Roberto Horácio de Sá. "Disentangling Cartesian Global Skepticism from Cartesian Problematic External-World Idealism in Kant’s Refutation." Archiv für Geschichte der Philosophie 102, no. 2 (May 26, 2020): 242–60. http://dx.doi.org/10.1515/agph-2020-1012.
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AbstractKant’s Refutation targets what he calls the problematic idealist. This is understood by the mainstream of Kantian scholarship as the global skeptic that Descartes briefly adumbrated in his first Meditation. The widespread view in the literature is that the fate of the Refutation is tied to its success as an argument against this Cartesian global skepticism. This consensus is what I want to question in this paper. I argue that Kant’s opponent – the problematic idealist – is not the Cartesian global skeptic, but rather what I prefer to call here the Cartesian problematic external-world idealist. According to Cartesian global skepticism we cannot know whether our commonsensical beliefs are true until we rule out the skeptical hypotheses are false. In contrast, the Cartesian external-world idealist sees as problematic the assumption that the underlying nature of outer things of which we have ideas is mind-independent rather than caused by our own thinking being. My aim here is to disentangle Cartesian global skepticism from Cartesian problematic external-word idealism and show that, if measured against global skepticism, Kant’s Refutation is doomed to fail; while against problematic idealism, it is at least a promising argument.
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Rogerson, Kenneth. "Kant on the Ideality of Space." Canadian Journal of Philosophy 18, no. 2 (June 1988): 271–86. http://dx.doi.org/10.1080/00455091.1988.10717177.
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In the Critique of Pure Reason Kant argues for a position he calls transcendental idealism. And although it comes as no surprise to claim that Kant was an idealist, it is far from clear how this idealism should be understood. Traditionally, Kant’s idealism has been understood as a version of phenomenalism. ‘Objects of experience’ (appearances) are constructions of mental data caused by mind independent reality (the realm of things in themselves). This reading has been labeled the ‘ontological’ interpretation since on this view ‘objects of experience’ are ontologically dependent on our minds and ontologically distinct from the world outside of our minds. And, corresponding to the supposed ‘two worlds’ of objects, it is thought that Kant allows for two perspectives from which objects can be described. Human descriptions are limited to the mere collections of sense data while God can describe the set of objects outside our mind as they really are ‘in themselves.’
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Klein, A. "Idealism." Interdisciplinary Studies in Literature and Environment 18, no. 2 (April 1, 2011): 465–66. http://dx.doi.org/10.1093/isle/isr043.
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Mocombe, Paul C. "Haitian/Vilokan Idealism versus German Idealism." Cross-Currents: An International Peer-Reviewed Journal on Humanities & Social Sciences 4, no. 4 (August 24, 2018): 69–74. http://dx.doi.org/10.36344/ccijhss.2018.v04i04.006.
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Unlike German Idealism whose intellectual development from Kant to Schopenhauer, Hegel, Marx, Nietzsche, Husserl, Heidegger, and the Frankfurt school produced the dialectic, Marxist materialism, Nietzscheian antidialectics, phenomenology, and deontological ethics; Haitian Idealism produces phenomenology, materialism, and an antidialectical process to history enframed by a reciprocal justice as its normative ethics, which is constantly being invoked by individual social actors to reconcile the noumenal (sacred—ideational) and phenomenal (profane—material) subjective world in order to maintain balance and harmony between the two so that the human actors can live freely and happily in a material resource framework where they are the masters of their own existence without masters or owners of production. The originating moments of the Haitian Revolution and its call for total freedom and equality demonstrates the antidialectical and normative processes of Haitian idealism, while the creation of the phenomenal world of subjective experiences according to one’s capacity, modality, developmental stage (both spiritual, physical, and mental), and spiritual court is symptomatic of the phenomenological development in Haitian Idealism and its Vodou Ethic and spirit of communism and Lakou system as its form of social and system integration, respectively. This work explores the underlying distinction between German idealism and Haitian idealism as encapsulated in its culmination, i.e., the Lakou system.
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Augusto, Luis M. "A Little Idealism Is Idealism Enough." Idealistic Studies 36, no. 1 (2006): 61–73. http://dx.doi.org/10.5840/idstudies20063618.
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Lagerspetz, Olli. "The Linguistic Idealism Question: Wittgenstein’s Method and his Rejection of Realism." Wittgenstein-Studien 12, no. 1 (February 3, 2021): 37–60. http://dx.doi.org/10.1515/witt-2021-0003.
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Abstract After the publication of Wittgenstein’s posthumous work the question was raised whether that work involved idealist tendencies. The debate also engaged Wittgenstein’s immediate students. Resistance to presumed idealist positions had been ideologically central to G.E. Moore, Bertrand Russell and other representatives of realism and early analytic philosophy. While Wittgenstein disagreed with them in key respects, he accepted their tendentious definition of ‘idealism’ at face value and bequeathed it to his students. The greatest flaw in the Realists’ view on idealism was their assumption of symmetry between realist and idealist approaches. For Realists, the chief task of philosophy was to establish what kinds of thing exist, and they took Idealists to offer an alternative account of that. However, the Idealists’ guiding concern was rather to investigate the subjective conditions of knowledge. In this respect, Wittgenstein’s conception of philosophical method was closer to theirs than to that of the Realists. This is especially obvious in his rejection of Moore’s idea of immediate knowledge. Ultimately, the trouble with Wittgenstein was not that he endorsed any kind of idealist ontology. It was his refusal to deliver the expected realist ontological messages on the supposed question of whether reality is independent of language or otherwise.
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Jakha, Hicham. "Ingarden’s Aesthetic Argument Against Husserl’s Transcendental Idealism Turn." Analiza i Egzystencja 63 (2023): 89–108. http://dx.doi.org/10.18276/aie.2023.63-04.
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Husserl’s allegiance to realism came under attack following his Ideas. Ingarden was a fierce critic of his teacher’s turn to transcendental idealism, and provided compelling arguments both for his idealist reading of Husserl and for his rejection of idealism. One of the main arguments Ingarden devised against Husserl’s turn was based on his aesthetics. Against Husserl, Ingarden established literary works and fictional objects as purely intentional objects that are (1) doubly-structured, vis-à-vis their formal ontology, and (2) endowed with spots of indeterminacy. These facts, Ingarden argues, necessitate the transcendence of the purely intentional object. In this paper, I explore his argument, while establishing the ontological foundation on which it rests.
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Neuber, Matthias. "Von der Empfindung zum Ding an sich – Idealismus-Kritik bei Kant und Riehl (mit einem Ausblick auf den amerikanischen Realismus des frühen 20. Jahrhunderts)." Kant-Studien 115, no. 2 (May 27, 2024): 228–56. http://dx.doi.org/10.1515/kant-2024-2013.
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Abstract Alois Riehl was one of the few Kantian-inspired philosophers of the late nineteenth and early twentieth century who argued for a realist approach to Kant’s original doctrine. He therefore rejected prevailing idealist reconstructions and attempted to establish a view of Kant as an important forerunner of what he programmatically called ‘critical realism.’ In the present paper it will be shown what this exactly meant for the interpretation of Kant’s and especially Riehl’s own critique of idealism as a systematic position. In particular, it is stated that anti-idealism in Riehlian terms amounts to a ‘realistic rehabilitation’ of Kantian things-in-themselves. Furthermore, some connections are drawn to early-twentieth century American realism.
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Johnston, James Scott. "Idealism, Pragmatism, And The Birth of Pragmatist Educational Thought in America." Encounters in Theory and History of Education 23 (January 31, 2023): 259–75. http://dx.doi.org/10.24908/encounters.v23i0.16274.
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This article articulates some of the historic as well as the main philosophic contributions to the transitional period in educational thought in America, 1866-1895. This is a period in which the movement away from idealism towards pragmatism as the basis for educational thought began. Contemporaneous with the development of pragmatism was a development in educational thought that stressed naturalism, functionalism, and the organic nature of mind and behaviour. As idealism laid claim to the dominant philosophy in America in the period 1866-1895, so too did it lay claim to being the dominant philosophic presupposition of educational thought. It was the first American philosophy of education: America’s first philosophy of education was not pragmatist; it was idealist, though this would change, beginning in the mid-1890’s. As pragmatism began to take hold of philosophy at the fin de siècle, so too did it begin to take hold of, and later dominate, the philosophic presuppositions of educational thought.
Keywords: pragmatism, idealism, American philosophy of education in the 1890s.
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Soc, Andrija. "Locke’s anticipation of idealism." Theoria, Beograd 55, no. 3 (2012): 99–112. http://dx.doi.org/10.2298/theo1203099s.
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The primary purpose of this paper is to establish that some aspects of Locke?s philosophy can be read as an anticipation of Kant?s idealism. The paper consists of three main parts. In the first part, I examine the continuity of the conception of substance that exists between otherwise very different philosophical systems of Aristotle and Descartes. Identifying the difference between the questions of ?what? substance is and that to which the concept refers, I examine in some detail Locke?s conception of substance, as well as his distinction between nominal and real essence, the latter being unknowable just like the substance. This unknowable character leads Locke to claim that we can cognize only one side of the existing world - the nominal one. In that sense, there is a striking parallel between the aforementioned distinction and the one Kant draws between appearance and the thing-in-itself. I also introduce philosophy of Richard Burthogge and his corresponding distinction I attempt to show how Locke indeed was anticipating Kant?s idealism, even if he wasn?t an idealist himself. Aside from anticipating the content of some of Kant?s basic tenets, I also attempt to show how Locke is also anticipating the Kant?s way of arguing for one of the essential components of his idealism - the thing-in-itself, where I draw the parallel between that concept and the concept of real essence.
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Faggion, Andrea. "Kant's “Self” as a Being in the World." Analytica - Revista de Filosofia 18, no. 2 (December 22, 2015): 65–83. http://dx.doi.org/10.35920/arf.v18i2.2704.
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De acordo com Kant, o idealismo é um “escândalo da filosofia”. Ao contrário de Hume, Kant não se satisfaz em notar que seres humanos não são capazes de abandonar suas crenças em coisas externas na vida prática. Kant pretende oferecer uma prova satisfatória da existência de coisas externas. Neste artigo, eu argumento que a prova definitiva da existência de coisas externas que Kant tem a oferecer está fundamentalmente conectada à sua nova concepção do eu empírico como um ser no mundo (Weltwesen), uma concepção que emerge na segunda edição da primeira Crítica e é completamente articulada nas Reflexões de 1788 em diante. Para mostrar isso, eu analiso a Refutação do Idealismo na Crítica ao Quarto Paralogismo da Psicologia Transcendental, a teoria kantiana da cognição de existências por inferência, a teoria crítica do “objeto” e a Refutação do Idealismo de 1787 em diante. Abstract According to Kant, idealism is a “scandal of philosophy”. Unlike Hume, Kant is not satisfied to point out that human beings are not capable of abandoning their belief in outer things in practical life. Kant aims to offer a satisfactory proof of the existence of outer things. My claim in this paper is that Kant's definitive proof of the existence of outer things is fundamentally connected to his new conception of the empirical self as a being in the world (Weltwesen), a conception that emerges in the second edition of the first Critique and is fully articulated in Reflections from 1788 onward. In order to make my point, I analyse the Refutation of Idealism in the Criticism of the Fourth Paralogism of Transcendental Psychology, the Kantian theory of inferential cognition of existences, Kant's critical theory of the “object”, and the Refutation of Idealism from 1787 onward. Enviado em: novembro de 2014Aprovado em: setembro de 2015
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Burford, Mark. "Hanslick's Idealist Materialism." 19th-Century Music 30, no. 2 (2006): 166–81. http://dx.doi.org/10.1525/ncm.2006.30.2.166.
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In the mid-nineteenth century, materialist and empiricist modes of thought characteristic of natural science increasingly called into question the speculation of German idealist philosophy. Music historians have commonly associated Eduard Hanslick's Vom Musikalisch-Schšnen (On the Musically Beautiful, 1854) with this tendency toward positivism, interpreting the treatise as an argument for musical formalism. His treatise indeed sought to revise idealist musical aesthetics, but in a far less straightforward way. Hanslick devotes considerable attention to the "material" that makes up music and the musical work. The nature of music's materiality is in fact a central pillar of Hanslick's argument, which draws on the abundant literature of the 1840s and 50s promoting scientific materialism and on what might be described as an Aristotelian conception of matter. Hanslick's goal, however, was not to deny idealism, but rather to negotiate a middle ground between idealism and materialism, thereby reconciling a prevailing conception of music's metaphysical status with the physical properties of matter. This is most clearly observed in his carefully crafted conception of the musical "tone," which unites the inner world of thought and the external world of nature. Hanslick's somewhat ironic use of a materialist framework to demonstrate music's inherent ideality betrayed a desire not only to attune musical aesthetics with the latest materialist theories, but also to preserve art music's exclusivity. On the Musically Beautiful is perhaps best understood not as an unequivocal case for formalism but as evidence of the complex ways in which mid-century tensions between idealism and materialism informed German musical discourse.
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Sousa, Luís Carlos Silva de. "A METAFÍSICA ENQUANTO TEORIA TRANSCENDENTAL ABSOLUTA EM JOSEPH MARÉCHAL E VITTORIO HÖSLE." Síntese: Revista de Filosofia 33, no. 107 (April 28, 2010): 393. http://dx.doi.org/10.20911/21769389v33n107p393-412/2006.
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Este artigo analisa a estrutura de fundamentação da Metafísica. Compara duas formas de recuperação da Metafísica, através de argumentos transcendentais: o tomismo transcendental de J. Marechal, e o idealismo objetivo de V. Hösle.Abstract: This article analyzes the foundations of Metaphysics. It compares two attempts to recuperate Metaphysics, using transcendental arguments: J. Marechal’s transcendental Thomism and V. Hösle’s objective idealism.
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Adler, Paul S., and Bryan Borys. "Materialism and Idealism in Organizational Research." Organization Studies 14, no. 5 (September 1993): 657–79. http://dx.doi.org/10.1177/017084069301400503.
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Organization theory needs a framework that can elucidate the technological, economic, political and symbolic forces that are at work in and on organizations. Much organizational research can be seen as materialist, by virtue of its granting primary causal efficacy to technical—economic forces, or idealist by virtue of privileging political—symbolic forces. The conflict between materialism and ideal ism has often been inflated and/or obscured by conceptual strategies of specializa tion, eclecticism and reductionism. A metatheoretical approach to materialism and idealism is presented that clarifies the fundamental nature of the approaches and distinguishes areas of possible reconciliation from areas of irreducible conflict.
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Orledge, Robert, Bruno Monsaingeon, Robyn Marsack, and Nadia Boulanger. "Musical Idealism." Musical Times 127, no. 1718 (May 1986): 277. http://dx.doi.org/10.2307/965460.
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Freundlieb, Dieter. "Semiotic Idealism." Poetics Today 9, no. 4 (1988): 807. http://dx.doi.org/10.2307/1772961.
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Thornton, Arland, Shawn F. Dorius, and Jeffrey Swindle. "Developmental Idealism." Sociology of Development 1, no. 2 (2015): 277–320. http://dx.doi.org/10.1525/sod.2015.1.2.277.
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This paper extends theory and research concerning cultural models of development beyond family and demographic matters to a broad range of additional factors, including government, education, human rights, daily social conventions, and religion. Developmental idealism is a cultural model—a set of beliefs and values—that identifies the appropriate goals of development and the ends for achieving these goals. It includes beliefs about positive cause-and-effect relationships among such factors as economic growth, educational achievement, health, and political governance, as well as strong values regarding many attributes, including economic growth, education, small families, gender equality, and democratic governance. This cultural model has spread from its origins among the elites of northwest Europe to elites and ordinary people throughout the world. Developmental idealism has become so entrenched in local, national, and global social institutions that it has now achieved a taken-for-granted status among many national elites, academics, development practitioners, and ordinary people around the world. We argue that developmental idealism culture has been a fundamental force behind many cultural clashes within and between societies and continues to be an important cause of much global social change. We suggest that developmental idealism should be included as a causal factor in theories of human behavior and social change.
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Thornton, Arland, Shawn F. Dorius, and Jeffrey Swindle. "Developmental Idealism." Sociology of Development 1, no. 2 (2015): 69–112. http://dx.doi.org/10.1525/sod.2015.1.2.69.
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This paper extends theory and research concerning cultural models of development beyond family and demographic matters to a broad range of additional factors, including government, education, human rights, daily social conventions, and religion. Developmental idealism is a cultural model—a set of beliefs and values—that identifies the appropriate goals of development and the ends for achieving these goals. It includes beliefs about positive cause-and-effect relationships among such factors as economic growth, educational achievement, health, and political governance, as well as strong values regarding many attributes, including economic growth, education, small families, gender equality, and democratic governance. This cultural model has spread from its origins among the elites of northwest Europe to elites and ordinary people throughout the world. Developmental idealism has become so entrenched in local, national, and global social institutions that it has now achieved a taken-for-granted status among many national elites, academics, development practitioners, and ordinary people around the world. We argue that developmental idealism culture has been a fundamental force behind many cultural clashes within and between societies and continues to be an important cause of much global social change. We suggest that developmental idealism should be included as a causal factor in theories of human behavior and social change.
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Dwayne A. Tunstall. "Dewoycean Idealism." Pluralist 11, no. 3 (2016): 62. http://dx.doi.org/10.5406/pluralist.11.3.0062.
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Zinkin, Melissa. "Kant’s Idealism." International Studies in Philosophy 36, no. 1 (2004): 225–26. http://dx.doi.org/10.5840/intstudphil200436119.
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Harman, Graham. "Naive Idealism." Philosophy Today 48, no. 4 (2004): 425–28. http://dx.doi.org/10.5840/philtoday200448422.
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McConnell, Terrance, and Nicholas Rescher. "Ethical Idealism." Philosophy and Phenomenological Research 49, no. 4 (June 1989): 748. http://dx.doi.org/10.2307/2107864.
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Bengtsson, Jan Olof. "Idealism Revisited." Bradley Studies 8, no. 2 (2002): 146–72. http://dx.doi.org/10.5840/bradley2002829.
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Lotz, Christian. "Existential Idealism?" Epoché 12, no. 1 (2007): 109–35. http://dx.doi.org/10.5840/epoche20071217.
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