Academic literature on the topic 'Identity (Philosophical concept)'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Identity (Philosophical concept).'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Identity (Philosophical concept)"
1
J. Schroeder, Marcin. "Ontological study of information: identity and state." Kybernetes 43, no. 6 (May 27, 2014): 882–94. http://dx.doi.org/10.1108/k-06-2013-0115.
Full textAbstract:
Purpose – The purpose of this paper is to demonstrate that sufficiently general concept of information encompassing multi-disciplinary scientific conceptualizations of this term can be useful for a discussion of the long standing philosophical problems. Design/methodology/approach – The author is using his concepts of information and its integration along with their mathematical formalization introduced in earlier publications to describe what constitutes an object, its identity and state. The concept of information used here is defined in terms of the categorical opposition of the one-and-many which plays a central role in philosophical tradition. Its formalization is closely related to formalisms of many theories involved in scientific disciplines. These features produce a common stage for philosophical discourse and scientific analysis. Findings – The formalism based on author's concept of information opens philosophical concepts such as object, identity and state to analysis consistent with scientific methodology. The analysis, consistent with modern physical theories, such as quantum mechanics, permits resolution paradoxal aspects of object's identity for long time puzzling philosophers. Originality/value – The approach to information applied here was introduced in earlier publications, but the analysis of the problems of identity in this context is novel and unprecedented. The author hopes, that even those who prefer different conceptualizations of information can benefit from the present exposition of author's analysis by considering it an example of bridging philosophical and scientific discourse.
2
Kolesnik, M. "Philosophical Aspects of the Concept of «Cultural Identity»." Siberian Journal of Anthropology 2, no. 2 (August 20, 2018): 22–33. http://dx.doi.org/10.31804/2542-1816-2018-2-2-22-33.
Full text
3
Sutherland, Stewart R. "Integrity and Self-Identity." Royal Institute of Philosophy Supplement 35 (September 1993): 19–27. http://dx.doi.org/10.1017/s1358246100006226.
Full textAbstract:
The title of this paper proclaims its central interest—the relationship which holds between the concept of integrity and the concept of the identity of the self, or, for short, self-identity. Unreflective speech often suggests a close relationship between the two, but in the latter half of this century, notwithstanding one or two notable exceptions, they have been discussed with minimum cross-reference as if they belonged to two rather different philosophical menus which tended not to be available at the same restaurant on the same night. My intention is to argue that our account of the one carried implications for the other and that this relationship is reflexive. My argument will proceed by stating and criticizing a common account of the relationship between each of these concepts which tends to offer mutual support for the implied account of each. Thereafter an alternative account will be outlined.
4
Artemyeva, Olga V. "The problem of moral identity." Chelovek 35, no. 2 (April 15, 2024): 7–26. http://dx.doi.org/10.31857/s0236200724020014.
Full textAbstract:
The concept of personal identity is now the focus of a wide variety of studies. In modern philosophy, the analysis of personal identity is addressed in connection with the consideration of problems in philosophy of consciousness, as well as ontological, epistemological, aesthetic, ethical, etc. problems. When applied to ethics, the concept of personal identity is usually explored in connection with the analysis of moral responsibility, as well as bioethical problems. Contemporary approaches to the concept of identity in the field of morality differ in that they are limited to transferring concepts of identity developed within the framework of various “metaphysical” approaches to the notions of morality (intuitive and non-conceptualized). The difficulties of this approach, which some authors recognize as failures, are due to the lack of ethical contextualization of the concept of personal identity. In order to understand how a personal identity is related to certain moral concerns and problems, it is necessary to fit the Self (like all these concerns and problems) into the concept of morality and discuss rather the very concept of moral identity as a concept set by ethics, than the various concepts of personal identity developed in an nonethical context, in their relation to ethics. Analysis of ethical and philosophical approaches to understanding the issues relevant to the concept of moral identity in moral philosophy showed that this problem should be considered on the basis of moral philosophy, in the language of moral philosophy and taking into account the real diverse moral experience.
5
Mukanova, A. K., S. A. Semedov, B. I. Karipbaev, and D. G. Shormanbaeva. "Transformation of the understanding of identity in philosophical discourse." Bulletin of the Karaganda university History.Philosophy series 109, no. 1 (March 30, 2023): 291–300. http://dx.doi.org/10.31489/2023hph1/291-300.
Full textAbstract:
The article analyzes the concept of “identity”. Within the framework of the history of the development of the concept, periodization is given in the form of two large stages, which include a set of different theories. A semantic explication and characterization of the main theories of identity is made. The semantic transformation of the concept of “identity” is traced in different philosophical directions and schools, as well as by different authors. A causal relationship is established between the understanding of identity and a specific historical socio-cultural situation. Within the framework of the article, identity is conceptualized not as a static entity, but as a dynamic mobile structure with the potential for recombination and reconfiguration. A correlation is made between identity as a topic of philosophical reflection and epistemological procedures of identity and distinction. The main problem is the problem of identity in modern Kazakhstani society, which, according to the author, lies in the divergence of objective socio-cultural circumstances (the reality of globalization) and internal factors that have a strong influence on self-determination (history, traditions, mentality). The fact is emphasized that the history of the Western world in its character, consistency, dynamics and partly purposefulness is not identical to the history of Kazakhstan. Therefore, linear modernization (building one's culture according to European patterns) is hindered by many endemic reasons that cannot simply be discarded as something outdated. In many ways, these endemic factors make up the originality of the national and cultural identity of the Kazakh society.
6
Fabris, Adriano. "Identity and communication." Filozofija i drustvo 26, no. 2 (2015): 315–24. http://dx.doi.org/10.2298/fid1502315f.
Full textAbstract:
The theme of identity is of central importance for the work of sociologists, cultural anthropologists, historians of religion, political scientists, biologists, geneticists, phylologists, logicians, legal scholars, linguists and semiologists. Their research contributions are without doubt productive. However, my approach differs completely. My aim is to investigate the term identity by using philosophical categories, on the one hand, and ethics of communication on the other. I first attempt at clarifying certain problems that characterize the concept of identity. I focus in particular on the relationship between the concepts of "identity" and "alterity". I then analyze these problems in relation to the specific praxis of communication. Within the framework of this investigation I formulate an idea of communication that differs from the currently mos widespread ones and I point out its unique ethical value.
7
Eliseyev, E. A., and S. G. Zhdanov. "Philosophy of difference: without the concept." Izvestiya MGTU MAMI 7, no. 4-2 (April 20, 2013): 45–50. http://dx.doi.org/10.17816/2074-0530-67970.
Full textAbstract:
The authors consider the need to rethink the philosophical perspective on the basis of the relationship between the concepts of identity and difference. Two positions in philosophy are identified: philosophy of identity and philosophy of difference. The opportunity to get away from the notion of philosophy is considered as well.
8
Reinhardt, Karoline. "Between Identity and Ambiguity." Symposion 7, no. 2 (2020): 261–83. http://dx.doi.org/10.5840/symposion20207218.
Full textAbstract:
Diversity matters – theoretically and practically, within philosophy and beyond. It is less clear, however, how we are to conceive of diversity. In current debates it is quite common to discuss diversity as a diversity of social identities. In this paper, I will raise five major concerns with regard to this approach from a philosophical perspective. All of them cast doubt on the flexibility and openness to ambiguity of identity-based concepts of diversity. Contrary to an identity-based concept of diversity, I will propose a perspective that stresses ambiguity and fluidity. In pursuing my argument, I will, after an introduction in §1, outline in §2 how the term ‘diversity’ is commonly used and how social identities come into the picture. In §3, I describe the dangers of an identity-based diversity concept. In my critique I will build on Adorno's thoughts on the formation of concepts and on Appiah's reflections on identity. I will illustrate my critique with examples from a growing field of Applied Ethics, data ethics. In §4, I will sketch an alternative understanding of human diversity, taking up considerations by Thomas Bauer on ambiguity and ambiguity tolerance.
9
Djuric, Jelena. "On sustainability of the identity." Filozofija i drustvo 20, no. 3 (2009): 199–222. http://dx.doi.org/10.2298/fid0903199d.
Full textAbstract:
The article deals with different philosophical interpretations or views on identity. The dynamics of these interpretations represents the axis of the identity transformation concept in the global processes related to the changes of paradigms which are developed in correspondence with the issues of the (de)construction of identity throughout the history.
10
Kumar Sethy, Deepak. "Reconceptualising Selfhood and Identity in Indian Tradition: A Philosophical Investigation." Tattva Journal of Philosophy 13, no. 2 (July 1, 2021): 19–39. http://dx.doi.org/10.12726/tjp.26.2.
Full textAbstract:
This paper presents a synoptic overview of two key philosophical concepts – self and identity - in Indian tradition. Drawing on both Indian and Western studies on the concept of self-hood and its implications for conceptualising identity, the paper reviews the contemporary scholarship on self-hood and outlines its relation to identity needs to be rethought if ethical possibilities of self-hood are to be given due consideration. This paper asks and addresses the nature and experience of the self in the Indian intellectual tradition, how representative Indian thinkers conceptualised the self, how such a conception of self-hood engages with the overall conception of Western history of self-hood and so on. The paper offers a comparative study of self-hood that not only underscores the significant points of convergence and divergence as theorised in Indian and Western philosophical traditions but also highlights how certain conceptions of self-hood and identity enable the project of the self’s ethical transformation.
Dissertations / Theses on the topic "Identity (Philosophical concept)"
1
Welshans, Kyle C. "Nationalism and Islamic identity in Xinjiang." Thesis, Monterey, Calif. : Naval Postgraduate School, 2007. http://bosun.nps.edu/uhtbin/hyperion-image.exe/07Dec%5FWelshans.pdf.
Full textAbstract:
Thesis (M.A. in National Security Affairs)--Naval Postgraduate School, December 2007.Thesis Advisor(s): Kadhim, Abbas ; Miller, Alice. "December 2007." Description based on title screen as viewed on January 24, 2008. Includes bibliographical references (p. 45-46). Also available in print.
2
Monaghan, Patrick Xerxes. "Property possession and identity: an essay in metaphysics /." Burnaby B.C. : Simon Fraser University, 2005. http://ir.lib.sfu.ca/handle/1892/2089.
Full text
3
Odrowąż-Sypniewska, Joanna. "Vagueness and identity." Thesis, University of St Andrews, 2001. http://hdl.handle.net/10023/12912.
Full textAbstract:
The main focus of this thesis is indeterminate identity and its relations to vague objects and to imprecise designation. Evans's argument concerning indeterminate-identity statements is often regarded as a proof that vague objects cannot exist. In chapter I I try to argue that the argument may be refuted by vague objects theorists. In chapter II I present various accounts of what indeterminate identity between objects may consist in and three different characteristics of it. I argue that there are objects whose identity is indeterminate and that such indeterminacy is ontic in the sense that it concerns individuation and spatio-temporal boundaries of objects. I also formulate the argument showing that (independently of Evans's argument) terms designating indeterminately identical objects cannot be precise designators. Chapter III is devoted to problems concerning vagueness and identity-over-time. The indeterminate answer to the questions concerning diachronic identity in puzzling cases can be regarded as the correct response by both endurantists and perdurantists. However, while for perdurantists the whole vagueness of persistence conditions is a conceptual matter, for endurantists it deserves the name of "ontic vagueness". Chapter IV focuses on questions concerning vagueness and identity-at-a-time. I offer a new solution to the problem of the many, according to which in each case in which the problem arises there is - contrary to appearances - only one (vague) object present. The problem arises because each such object has many precisifications, which nevertheless have no ontological significance. I also propose a new account of what it takes for an object to be vague. Chapter V deals with indeterminate identity in the domain of quanta. The first part investigates the various problems concerning identity and individuation of quantum particles, whereas the second part is devoted to analysis and critique of E. J. Lowe's example of alleged indeterminate identity-over-time between electrons.
4
Bonzo, J. Matthew. "Death, identity, and immortality." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
Full text
5
Pickering, Phillip. "Personal identity and concern for future selves." University of Western Australia. School of Humanities, 2007. http://theses.library.uwa.edu.au/adt-WU2008.0048.
Full textAbstract:
In this thesis I will argue that it is irrational to anticipate the future. I do not claim that the future will not exist, but rather that our current selves will never experience that future. Support for this seemingly implausible thesis begins when consider the problems posed by personal identity puzzle cases. When we consider hypothetical cases such as fission, where one existing person will divide into two future people (for example through brain transplants or teletransportation), we instinctively wonder which of the two post-fission bodies the pre-fission person would 'wake up' in. Could it be the case that our subject of experience does not in fact 'go' anywhere? I initially consider the interdependency between personal identity and the displacement of our current selves into the past or future. Ultimately, I will argue that self displacement is not based on personal identity, but rather the reverse that is, that personal identity is based on our hard-wired tendency to displace our current selves into the past or future. I then present the crux of my argument, that it is irrational to anticipate the future. I will do this by presenting cases in which it is clearly irrational to anticipate 'waking up' in a certain body and demonstrating that these cases are comparable to 'waking up' in the same physically or psychologically continuous body. Contrary to our most deeply held beliefs, it is not rational to expect that our present subject of experience will somehow be there in the future. This astonishing conclusion removes our most obvious reason for concern about future selves. I will argue that if this conclusion is correct, we have relatively weak reasons for prudential concern about the future. One of the key objectives of this thesis will therefore be to determine whether it is rational for our current self to be concerned about a future self that it will never experience being. I will show that if we are irrational to anticipate the future, then we must radically rethink the sort of prudential concern we have for our future selves. I argue that our reasons to be concerned about future selves are much weaker than (or at least very different than) those we might have originally imagined. I will also show that it is not against reason to be unconcerned about future selves, unless we believe that we are morally obliged to be concerned for all future people.
6
Tahiri, Adelina. "Understanding the dynamics and fragility of culture, and optimism of making culture." Thesis, Montana State University, 2010. http://etd.lib.montana.edu/etd/2010/tahiri/TahiriA0510.pdf.
Full text
7
Smith, Frances L. McCuiston Dougherty Debbie S. "Life after work: identity, communication, and retirement." Diss., Columbia, Mo. : University of Missouri--Columbia, 2008. http://hdl.handle.net/10355/7108.
Full textAbstract:
Title from PDF of title page (University of Missouri--Columbia, viewed on March 2, 2010). The entire thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file; a non-technical public abstract appears in the public.pdf file. Dr. Debbie S. Dougherty, Dissertation Supervisor. Vita. Includes bibliographical references.
8
Leung, Chuen-lik Rachel, and 梁川力. "Identity, part and whole: Toni Morrison's Beloved and The Bluest Eye." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B31952094.
Full text
9
Biga, Chris F. "Explaining environmentally significant individual behaivors [sic] : identity theory, multiple identities, and shared meanings." Online access for everyone, 2006. http://www.dissertations.wsu.edu/Dissertations/Spring2006/C%5FBiga%5F042606.pdf.
Full text
10
Bucur, Cristina. "Friendship and Self-Identity in the Thought of Paul Ricoeur." [Milwaukee, Wis.] : e-Publications@Marquette, 2009. http://epublications.marquette.edu/dissertations_mu/19.
Full textAbstract:
Thesis (Ph. D.)--Marquette University, 2009.Access available to Marquette University only. Available for download on Dec. 17, 2011. Pol Vandevelde, Andrew Tallon, Stanley Harrison, Sebastian Luft, Advisors.
Books on the topic "Identity (Philosophical concept)"
1
W, Noonan Harold, ed. Identity. Aldershot, England: Dartmouth, 1993.
Find full text
2
Williamson, Timothy. Identity and discrimination. Oxford, UK: B. Blackwell, 1990.
Find full text
3
Williams, Christopher John Fards. What is identity? Oxford: Clarendon Press, 1989.
Find full text
4
Kliková, Alice. Mimo princip identity. Praha: Filosofia, 2007.
Find full text
5
Oderberg, David S. The metaphysics of identity over time. New York: St. Martin's Press, 1993.
Find full text
6
Atkins, Kim. Narrative identity and moral identity: A practical perspective. New York: Routledge, 2008.
Find full text
7
Ludovisi, Stefano Giacchetti. Identity and values. Newcastle upon Tyne: Cambridge Scholars Publishing, 2015.
Find full text
8
1958-, Weyns Walter, and Fondation Roi Baudouin, eds. Identiteit, tussen geborgenheid en mogelijkheid =: Identité, entre confiance et rencontre = Identity, between security and potentiality. Brussel: Koning Boudewijnstichting, 1999.
Find full text
9
Roger, Melin. Persons: Their identity and individuation. Umeå: Umeå University, 1998.
Find full text
10
Gallois, André. Occasions of identity: A study in the metaphysics of persistence, change, and sameness. Oxford: Clarendon Press, 1998.
Find full textBook chapters on the topic "Identity (Philosophical concept)"
1
Perulli, Adalberto. "Il diritto del lavoro tra libertà, riconoscimento e non-dominio." In Studi e saggi, 101–23. Florence: Firenze University Press, 2022. http://dx.doi.org/10.36253/978-88-5518-484-7.08.
Full textAbstract:
The essay deals with the issue of freedom in labor law through dialogue with two currents of philosophical-political thought: neo-republicanism and the neo-Hegelian theory of social freedom. After the critique of neoliberal economic thought, labor law can draw on these two currents of political philosophy to consolidate, from an evolutionary point of view, its own value paradigm and to identify a new regulatory project that lives up to the challenge of neo-modernity. The ideas of freedom as non-domination and as social freedom, unlike the classical liberal concept of negative freedom, converge in the construction of social rights, such as codetermination, around which to found a new course of labor law.
2
Toepfer, Georg. "“Organization”: Its Conceptual History and Its Relationship to Other Fundamental Biological Concepts." In History, Philosophy and Theory of the Life Sciences, 23–40. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-38968-9_2.
Full textAbstract:
AbstractThe conceptual history of the term “organization” begins in Medieval times with the reception and transformation of Aristotle’s philosophy of life. It designates the corporeal structure and conditions of identity of natural “organic bodies,” a term that had been used to refer to living beings since antiquity. The term played an important role in specifying the ontological status of living beings. At the same time, it offered a basis for their mechanistic understanding. Starting with mechanistic models of life in the second half of the seventeenth century, “organization” and “life” were increasingly used interchangeably. This conjunction of meaning transformed “living beings” into “organisms.” Within physiological accounts of the eighteenth century, the living organization was compared to a causal cycle of interdependency. Philosophically, this conjunction was adapted at the end of the century in Kant’s philosophy of “organized beings of nature” in which he located the idea of causal cyclicity within a teleological framework and specified an “organized being” in causal terms as a system of interacting and interdependent parts characterized by functional closure. Thus, “organization” refers to the constitution of living beings as a particular kind of causal system. In the nineteenth century, the term achieves the status of a signal word for the life sciences and starts being applied in a wide variety of contexts, from comparative anatomy to physiology and ecology. It was supplemented by two other fundamental notions, namely, “regulation” and “evolution,” the first referring to the stabilization and the second to the long-term transformation of natural organizations. The twentieth century saw a further intensification of the complementarity of the perspectives associated with these three terms. Finally, in recent years, a substantial improvement in understanding the causal structure of “organization” was achieved by analyzing it in terms of the “closure of constraints.”
3
Eriksen, Thomas Hylland, and Martina Visentin. "Threats to Diversity in a Overheated World." In Acceleration and Cultural Change, 27–45. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-33099-5_3.
Full textAbstract:
AbstractMost of Eriksen’s research over the years has somehow or other dealt with the local implications of globalization. He has looked at ethnic dynamics, the challenges of forging national identities, creolization and cosmopolitanism, the legacies of plantation societies and, more recently, climate change in the era of ‘accelerated acceleration’. Here we want to talk not just about cultural diversity and not just look at biological diversity, but both, because he believes that there are some important pattern resemblances between biological and cultural diversity. And many of the same forces militate against that and threaten to create a flattened world with less diversity, less difference. And, obviously, there is a concern for the future. We need to have an open ended future with different options, maximum flexibility and the current situation with more homogenization. We live in a time when there are important events taking place, too, from climate change to environmental destruction, and we need to do something about that. In order to show options and possibilities for the future, we have to focus on diversity because complex problems need diverse answers.Martina: I would like to start with a passion of mine to get into one of your main research themes: diversity. I’m a Marvel fan and, what is emerging, is a reduction of what Marvel has always been about: diversity in comics. There seems to be a standardization that reduces the specificity of each superhero and so it seems that everyone is the same in a kind of indifference of difference. So in this hyper-diversity, I think there is also a reduction of diversity. Do you see something similar in your studies as well?Thomas: It’s a great example, and it could be useful to look briefly at the history of thought about diversity and the way in which it’s suddenly come onto the agenda in a huge way. If you take a look at the number of journal articles about diversity and related concepts, the result is stunning. Before 1990, the concept was not much used. In the last 30 years or so, it’s positively exploded. You now find massive research on biodiversity, cultural diversity, agro-biodiversity, biocultural diversity, indigenous diversity and so on. You’ll also notice that the growth curve has this ‘overheating shape’ indicating exponential growth in the use of the terms. And why is this? Well, I think this has something to do with what Hegel described when he said that ‘the owl of Minerva flies at dusk,’ which is to say that it is only when a phenomenon is being threatened or even gone that it catches widespread attention. Regarding diversity, we may be witnessing this mechanism. The extreme interest in diversity talk since around 1990 is largely a result of its loss which became increasingly noticeable since the beginning of the overheating years in the early 1990s. So many things happened at the same time, more or less. I was just reminded yesterday of the fact that Nelson Mandela was released almost exactly a year after the fall of the Berlin Wall. There were many major events taking place, seemingly independently of each other, in different parts of the world. This has something to do with what you’re talking about, because yes, I think you’re right, there has been a reduction of many kinds of diversity.So when we speak of superdiversity, which we do sometimes in migration studies (Vertovec, 2023), we’re really mainly talking about people who are diverse in the same ways, or rather people who are diverse in compatible ways. They all fit into the template of modernity. So the big paradox here of identity politics is that it expresses similarity more than difference. It’s not really about cultural difference because they rely on a shared language for talking about cultural difference. So in other words, in order to show how different you are from everybody else, you first have to become quite similar. Otherwise, there is a real risk that we’d end up like Ludwig Wittgenstein’s lion. In Philosophical Investigations (Wittgenstein, 1983), he remarks that if a lion could talk, we wouldn’t understand what it was saying. Lévi-Strauss actually says something similar in Tristes Tropiques (Lévi-Strauss, 1976) where he describes meeting an Amazonian people, I think it was the Nambikwara, who are so close that he could touch them, and yet it is as though there were a glass wall between them. That’s real diversity. It’s different in a way that makes translation difficult. And it’s another world. It’s a different ontology.These days, I’m reading a book by Leslie Bank and Nellie Sharpley about the Coronavirus pandemic in South Africa (Bank & Sharpley, 2022), and there are rural communities in the Eastern Cape which don’t trust biomedicine, so many refuse vaccinations. They resist it. They don’t trust it. Perhaps they trust traditional remedies slightly more. This was and is the situation with HIV-AIDS as well. This is a kind of diversity which is understandable and translateable, yet fundamental. You know, there are really different ways in which we see the Cosmos and the universe. So if you take the Marvel films, they’ve really sort of renovated and renewed the superhero phenomenon, which was almost dead when they began to revive it. As a kid around 1970, I was an avid reader of Superman and Batman. I also read a lot of Donald Duck and incidentally, a passion for i paperi and the Donald/Paperino universe is one curious commonality between Italy and Norway. Anyway, with the superheroes, everybody was very white. They represented a the white, conservative version of America. In the renewed Marvel universe, there are lots of literally very strong women, who are independent agents and not just pretty appendages to the men as they had often been in the past. You also had people with different cultural and racial identities. The Black Panther of Wakanda and all the mythology which went with it are very popular in many African countries. It’s huge in Nigeria, for example, and seems to add to the existing diversity. But then again, as we were saying and as you observed, these characters are diverse in comparable within a uniform framework, a pretty rigid cultural grammar which presupposes individualism: there are no very deep cultural differences in the way they see the world. So that’s the new kind of diversity, which really consists more of talking about diversity than being diverse. I should add that the superdiversity perspective is very useful, and I have often drawn on it myself in research on cultural complexity. But it remains framed within the language of modernity.Martina: What you just said makes me think of contradictory dimensions that are, however, held together by the same gaze. How is it that your approach helps hold together processes that nevertheless tell us the same thing about the concept of diversity?Thomas: When we talk about diversity, it may be fruitful to look at it from a different angle. We could look at traditional knowledge and bodily skills among indigenous peoples, for example, and ideas about nature and the afterlife. Typically, some would immediately object that this is wrong and we are right and they should learn science and should go to school, period. But that’s not the point when we approach them as scholars, because then we try to understand their worlds from within and you realize that this world is experienced and perceived in ways which are quite different from ours. One of the big debates in anthropology for a number of years now has concerned the relationship between culture and nature after Lévi-Strauss, the greatest anthropological theorist of the last century. His view was that all cultures have a clear distinction between culture and nature, which is allegedly a universal way of creating order. This view has been challenged by people who have done serious ethnographic work on the issue, from my Oslo colleague Signe Howell’s work in Malaysia to studies in Melanesia, but perhaps mainly in the Amazon, where anthropologists argue that there are many ways of conceptualising the relationship between humans and everything else. Many of these world-views are quite ecological in character. They see us as participants in the same universe as other animals, plants and even rocks and rivers, and might point out that ‘the land does not belong to us – we belong to the land’. That makes for a very different relationship to nature than the predatory, exploitative form typical of capitalist modernity. In other words, in these cultural worlds, there is no clear boundary between us humans and non-humans. If you go in that direction, you will discover that in fact, cultural diversity is about much more than giving rights to minorities and celebrating National Day in different ethnic costumes, or even establishing religious tolerance. That way of talking about diversity is useful, but it should not detract attention from deeper and older forms of diversity.
4
Lewis, David. "Personal Identity and Personal Time." In Philosophical Manuscripts, 16–26. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192847393.003.0004.
Full textAbstract:
Abstract This is the third chapter of The Paradoxes of Time Travel. In The Paradoxes of Time Travel Lewis argues that time travel as it is imagined in certain science fiction narratives is a genuine possibility. In his own words, Lewis aimed, ‘(1) to solve a philosophical problem hitherto largely ignored or casually mis-solved by philosophers […]; (2) to introduce the layman to various topics in metaphysics, since our problem turns out to connect with many more familiar ones; and (3) to show several of my favorite doctrines and methods in metaphysics’. In the course of his 6 lectures, Lewis lays out his Quinean four-dimensionalist metaphysics and explains how our ordinary concept of person allows for causal loops. This requires a notion of ‘reverse causation’ which Lewis explains by analysing causation in counterfactual terms. Finally, Lewis elaborates on the sense in which we can and cannot be intelligibly said to be free to change the past.
5
Bilgrami, Akeel. "Identity." In Political Concepts. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823276684.003.0010.
Full textAbstract:
This chapter argues that the initial step toward imposing some theoretical order on the notoriously haphazard concept of identity in politics is to distinguish at the outset between its subjective and objective aspects. When a person is said to have a certain identity owing to some characteristic she has, and with which she identifies, then we are thinking of subjective identity. If a person is said to have a certain identity owing to some characteristic she has, but with which she does not necessarily identify, then we are speaking of her objective identity. The chapter distinguishes fundamentally between the subjective and objective aspects of the concept. To a considerable extent, which of these two aspects we emphasize in our study of the concept will be a matter of theoretical decision that depends on nonarbitrary philosophical considerations having to do with themes at some distance from identity, such as autonomy and moral reasons but also questions of politics and social oppression.
6
Hirsch, Eli. "The Metaphysics Of Persistence." In The Concept Of Identity, 138–73. Oxford University PressNew York, NY, 1992. http://dx.doi.org/10.1093/oso/9780195074741.003.0006.
Full textAbstract:
Abstract One Kind of question that may motivate a philosophical examination of the concept of physical persistence is whether this concept is indispensable to our thought about the world, or whether we could, on the contrary, conceive of the world in some radically different way. Let me first consider this question with regard to the observable persistence of standard objects, like cars, and tables, and trees; in later sections I will extend the discussion to include the persistence of matter. (But it should be understood that special problems revolving around the persistence of persons are not to be treated until a later chapter, except perhaps in an occasional parenthetical aside.)
7
Ng, Karen. "Hegel’s Speculative Identity Thesis." In Hegel's Concept of Life, 65–122. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190947613.003.0003.
Full textAbstract:
This chapter explores Hegel’s speculative identity thesis, defending the importance of Schelling for Hegel’s appropriation of Kant’s purposiveness theme. It provides an interpretation of Hegel’s first published text, the Differenzschrift, and analyzes the relation between “subjective subject-objects” and “objective subject-objects” as an early presentation of Hegel’s philosophical method. In addition to defending the contribution of Schelling, this chapter provides an interpretation of Fichte’s contribution via his notion of the self-positing activity of the I. It then turns to a reading of Hegel’s Phenomenology of Spirit, demonstrating that the notion of “negativity” can be understood along the lines of speculative identity. The chapter argues that Hegel presents life as constitutive for self-consciousness by way of a three-dimensional argument: the employment of an analogy; a transcendental argument; and a refutation of idealism argument. It concludes by briefly outlining how the speculative identity thesis is carried forward in the Science of Logic.
8
MacBride, Fraser. "Introduction." In Identity and Modality, 1–9. Oxford University PressOxford, 2006. http://dx.doi.org/10.1093/oso/9780199285747.003.0001.
Full textAbstract:
Abstract The papers in this volume constellate about fundamental philosophical issues concerning modality and identity: How are we to understand the concepts of metaphysical necessity and possibility? Is chance a basic ingredient of reality? How are we to make sense of claims about personal identity? Do numbers require distinctive identity criteria? Does the capacity to identify an object presuppose an ability to bring it under a sortal concept? In order to provide a guide to the reader I will provide a brief overview of the content of the papers collected here and some of the interrelations that obtain between them.
9
Artz, John M. "Philosophical Foundations of Information Modeling." In Database Technologies, 1–12. IGI Global, 2009. http://dx.doi.org/10.4018/978-1-60566-058-5.ch001.
Full textAbstract:
First we begin with a brief description of the process of information modeling followed by a very brief discussion of earlier attempts to address the philosophical foundations. Then we introduce four concepts from metaphysics that are highly relevant to information modeling. These four concepts are as old as philosophy itself and yet when applied to information modeling, they are as relevant to database design as they were to philosophers over the past few millennia. These four concepts are (a) the concept of identity, (b) the problem of universals, (c) teleology, and (d) the correspondence vs. coherence views of truth. Each concept will be explained in turn, as will its implications for information modeling. Each of these concepts also provides a foundation from which a theory of information modeling and, eventually, a theory of information systems can be built. So, following the introduction of the concepts, we will explain how they were identified.
10
McGinn, Colin. "Mind." In Philosophical Provocations. The MIT Press, 2017. http://dx.doi.org/10.7551/mitpress/9780262036191.003.0001.
Full textAbstract:
This introductory chapter discusses philosophical issues in mind. For some time now consciousness has been at the center of discussions of the mind–body problem. One might say that the mind–body problem is the consciousness–brain problem. However, much the same problems that afflict consciousness also afflict unconsciousness: unconscious mental states are as problematic as conscious mental states, and for essentially the same reasons. The chapter also analyzes the concept of the paraconscious, which exists alongside consciousness and replicates it in crucial respects. It delves further into cognition and emotion, the second brain, awareness of time, mind–brain identity theories, actions and reasons, the relationship between consciousness and light, and the thought of language.
Conference papers on the topic "Identity (Philosophical concept)"
1
Teslya, Svetlana. "Fundamental approach to building a holistic concept of security psychology at Sochi state university." In Safety psychology and psychological safety: problems of interaction between theorists and practitioners. Materials of the X All-Russian Scientific Conference. «Publishing company «World of science», LLC, 2020. http://dx.doi.org/10.15862/53mnnpk20-01.
Full textAbstract:
Relevance of the problem: the need to develop a new field of knowledge-security psychology, which could rely on the basic philosophical and psychological concept of security, methodologically, theoretically and practically able to provide a new field of knowledge integrative character. The purpose of the research: development of security psychology as a direction of fundamental socio-philosophical and psychological research. Hypothesis: it is possible to substantiate the psychological status of the concepts of "danger" and "security", which will give grounds to talk about their interdependence and as an experience-living; the "subjectivity model", "psychological model of subjectivity of a social subject", and "psychological model of security", which have never appeared before, can be introduced into the scientific plan of consideration, and set as the Central theme for the entire basic concept of security. Discussion of the results is divided into three blocks: (1) Deepening the methodological foundations of security psychology as a direction of socio-psychological research: approaches, principles, methods; (2) Formation of the conceptual framework of security psychology as a new field of knowledge; (3) Major problems that have been put forward and justified throughout the research. Conclusions: based on axiological, cultur-antropological, contextual, subjective, and synergetic approaches, a theoretical scheme of security psychology and its basic concept is constructed; seventeen key concepts were developed, with the help of which a thematic correction was made concerning the security issues and the formalization of security psychology; the diagnostic tools are developed that allow to conclude about the state of psychological security model of the social subject; a method of self-diagnosis of the ratio of their resources with the resources of significant others has been developed; a frame analysis of local variable functions of 4 subjectivity codes is presented; a model for diagnosing the content of the psychological model of subjectivity at the stage of acquiring a specific professional identity is presented; a resource concept of security and its empirical application to the problem of professional burnout is developed.
2
Somova, Oksana, and Pavel Vladimirov. "The problem of intersubjectivity in Western philosophy: Boundaries of the communicative approach." In 6th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2020. http://dx.doi.org/10.32591/coas.e-conf.06.08095s.
Full textAbstract:
The article defines the meaning of the phenomenological approach to the analysis of the concept of intersubjectivity in the context of social and philosophical problems of the balance of the Self and the Other. The discourse is based on the correlation of phenomenological orientation and communicative action in determining the mechanisms of identity of the Self in relation to the Other in the inseparability of social reality. A sequential analysis of prerequisites and research approaches aimed at testing the problem of intersubjectivity is carried out. The focus is placed on social phenomenological research of A. Schutz and the theory of communicative action of J. Habermas, which are aimed at understanding the correlation between the peculiarities of human existence, his life-world and the area of social relations or the inevitability of establishing overindividual patterns. Relevance of the research lies in elaborating the issue of establishing intersubjectivity under the fundamental non-identity of the subjects of communication and their predetermined attitudes. The article concludes by outlining the feasibility of expanding the rational predetermination of the subject-subjective structure of communicative action with the research area of social phenomenology.
3
Somova, Oksana, and Pavel Vladimirov. "The problem of intersubjectivity in Western philosophy: Boundaries of the communicative approach." In 6th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2020. http://dx.doi.org/10.32591/coas.e-conf.06.08095s.
Full textAbstract:
The article defines the meaning of the phenomenological approach to the analysis of the concept of intersubjectivity in the context of social and philosophical problems of the balance of the Self and the Other. The discourse is based on the correlation of phenomenological orientation and communicative action in determining the mechanisms of identity of the Self in relation to the Other in the inseparability of social reality. A sequential analysis of prerequisites and research approaches aimed at testing the problem of intersubjectivity is carried out. The focus is placed on social phenomenological research of A. Schutz and the theory of communicative action of J. Habermas, which are aimed at understanding the correlation between the peculiarities of human existence, his life-world and the area of social relations or the inevitability of establishing overindividual patterns. Relevance of the research lies in elaborating the issue of establishing intersubjectivity under the fundamental non-identity of the subjects of communication and their predetermined attitudes. The article concludes by outlining the feasibility of expanding the rational predetermination of the subject-subjective structure of communicative action with the research area of social phenomenology.
4
Santamaria, Giovanni. "Merging Thresholds and New Landscapes of Knowledge." In 2019 ACSA Teachers Conference. ACSA Press, 2019. http://dx.doi.org/10.35483/acsa.teach.2019.11.
Full textAbstract:
It has become extremely important to revisit our teaching methodology along with pedagogical contents and objectives, in consideration of the impressive and sometimes overwhelming progress that the technology available to document, analyze and represent the complexity of our built and natural environments has reached, and also the role that it has been proactively playing in affecting our way of thinking, designing and building. A renewed “theory of formativity” (Pareyson)1 styles a knowledge that is generated by a constantly transforming process of “making,” in which methodologies, theoriesand learnings arise within the actions of designing and building, and mostly because of the making. Following the etymology of the Greek world2, this making could be understood as poetic way of actively participating to the changes of our environment. If we look carefully, this approach to structure the knowledge has been deeply rooted in the history and legacy of the most relevant architects and designers, as ontological condition imbedded also into the idea of progress. We have been witnessing several experimentations that have been capable of bringing theoretical explorations, such as the ones from the fields of philosophy and literature, into the realm of design and space making. These explorations reach various degrees of quality, but nevertheless they provide openings to further interesting discussions. An example of this sort could be among others, the collaboration between Eisenman and Derrida for the design proposal for Parc de la Villette in Paris of 19873, where the memory of the proposals for Cannaregio in Venice or the project “Romeo and Juliet” in Verona, are considered within the philosophical background of the criticism to the structuralism, and the projection towards a horizon of deconstruction. This concept migrated from the realm of thinking, to the one of designing and form making, in its highest sense, giving strength to role and identity within the field of architecture, of the idea of “fragment” and “text” often interrupted, following Lyotard’s suggestion4, as expression of the post-modern dimension.
5
Voitsekhovich, Viacheslav Emerikovich, Ilja Nikolaevich Volnov, and Georgii Gennadyevich Malinetskii. "On the way to a strong AI: Socio-philosophical problems." In 5th International Conference “Futurity designing. Digital reality problems”. Keldysh Institute of Applied Mathematics, 2022. http://dx.doi.org/10.20948/future-2022-12.
Full textAbstract:
The authors define the concepts of consciousness, mind, reason, intellect. The most important properties of consciousness: understanding of the self, reflection, freedom, creativity. Mind is the ability to understand the absolute. Reason is the ability to understand the relative. Intellect is the ability of a subject to solve by rational and logical methods a wide class of tasks related to the life of the subject. Types of artificial intelligence (AI): weak, strong, super-strong AI. Problems that arise on the way of turning a weak AI into a strong one: freedom, trust, alienation. The main problem is freedom. It is the actualization of potencies (G. Hegel). There are two types of intellect possible: having freedom (human) and not having it (weak AI based on an algorithm). If a strong AI is reduced to an algorithm, then it will not gain freedom, it will not grow to reason. If a weak AI evolves, mutates, it will become independent, gain freedom and subsequently grow to reason and spiritual life. For the emergence of freedom, an evolving AI must have a different substantial basis and thinking (primarily mathematics). The substance must be mobile and capable of random changes. The basis of randomness is the microcosm. The functioning of AI should be based on the mathematics of mobile concepts and logic based on the generalized law of identity. The second problem of creating a strong AI is the problem of trust. Sometimes weak AI leads to wrong decisions, which leads to dangerous mistakes in economics, politics, and the military field. To avoid risk and trust AI, it is necessary to make the AI's work understandable to humans. The third problem is alienation. Technology (especially AI) becomes more complicated and becomes independent of the person, of the decision makers. It invades culture imperceptibly and replaces the human with the inhuman. A strong AI will become friendly towards a person if it follows the highest spiritual values (truth, goodness, beauty, love ...).
6
Myasnikova, Lyudmila, and Elena Shlegel. "Transformation of Individuality & Publicity: Philosophic-Anthropological Analysis." In The Public/Private in Modern Civilization, the 22nd Russian Scientific-Practical Conference (with international participation) (Yekaterinburg, April 16-17, 2020). Liberal Arts University – University for Humanities, Yekaterinburg, 2020. http://dx.doi.org/10.35853/ufh-public/private-2020-02.
Full textAbstract:
The problem of the balance between society and personality, awareness of ‘individuality’, ‘personality’, as well as ‘publicity’ (publicness) are ranked among the central philosophical issues. There are many interpretations of them. And these matters remain critical in today’s ‘individualised’ society. Based on a philosophic-anthropological approach, and using comparative-historical methods, the authors trace the cultural-historical transformation of the subsistence of an individual in society from Antiquity to the present. An individual is characterised via such conceptions as ‘social type’, ‘individuality’, ‘personality’. The author’s interpretation of these concepts does not always coincide with the generally accepted one. In particular, the individual is often understood as an ‘ensemble of social relations’, i.e. as synonymous with the social. Furthermore, the authors define the term ‘social type’ as an expression of the societal, the term ‘individuality’ as a holograph or verge of the world, the absolute, mankind, whereas the term ‘personality’ is understood as an individuality rendered ‘in-being-with-others’. The main developmental trend in the relationship between the individual and society is the long cultural-historical transition from an individuality ‘outside the world’ to an individuality ‘in the world’. The authors justify the idea that an individualised society is not a society of individuals. Furthermore, the transformation of the conventional conception of publicness is revealed, the ephemerality of publicness in contemporary society in general, and particularly in virtual space, is highlighted. Publicness is substituted with cocktail parties, ‘cloakroom communities’, and shindigs. The article deals with the construction of virtual identity in the social media of the younger generation. At the end of the article, the authors conclude that in the contemporary world of multiple identities, a person has to look for life values, once again facing the problem of choice and a new understanding of freedom.
7
Citeia, Adriana Claudia, and Monica Iuliana Popescu. "THERIOMORPHIC MODELS IN MYTHOLOGICAL EXEGESIS: SATYR, CENTAUR, CYCLOPS." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs06.08.
Full textAbstract:
From the beginning, through to Antiquity and the Middle Ages, mankind has started from a belief in the existence of a substantial soul. Belief in a spirit substance gradually receded, giving way to a spirit wholly dependent on matter and strictly material causes. The human psyche does not easily adapt to the times, and, despite humanity's breakthroughs and changing conceptions regarding life and the world, the nucleus of magical thinking has continued to exist and manifest itself incongruously relative to modern circumstances. Antiquity offers a variety of examples in representing mental illnesses (both in primary historical accounts and literary writings). Homeric texts contain multiple events and characters awash with psychopathological manifestations. This article proposes a paradigm on the exegesis of narrative myth from a double perspective: philosophical and psychological. A Greco-Roman mythological system of reference is used, centered on characters with a theriomorphic, hybrid, and/or double/mixed (human-animal) structure: satyr (Pan), centaur (Chiron, Nessus, Pholos), cyclops (Polyphemus). The concepts of dipsychism and identity dissociation are analyzed from the archetypal perspective of C.G. Jung and the philosophical and psychological perspectives of J. Radden and J.P. Dauwalder. The main claim of this thesis is an underlining of the timeliness and relevance of myth in the process of self-knowledge and of defining the complex architecture of the collective imaginary.
8
Яшин, Б. Л. "Mathematical ideas in Russian philosophy of the XIX–XX centuries." In Современное социально-гуманитарное образование: векторы развития в год науки и технологий: материалы VI международной конференции (г. Москва, МПГУ, 22–23 апреля 2021 г.). Crossref, 2021. http://dx.doi.org/10.37492/etno.2021.79.38.059.
Full textAbstract:
среди представителей русской философии XIX–XX вв. было немало тех, кто пытался выявить характер взаимосвязи в процессе познания мира философии и математики. М.С. Аксенов создал метагеометрическую концепцию пространственно-временной модели мироздания, где утверждал, что воспринимаемые человеком объекты как трехмерные на самом деле четырехмерны и существуют в четырехмерном пространстве в абсолютном покое. Идея иллюзорности движения, изменения, развития объективного мира была фундаментом в рассуждениях М.С. Аксенова. Человек, в его понимании, живет в неизменяющейся Вселенной, находясь в непрерывном движении во времени, воспринимаемом им не как свое собственное, а как изменения, происходящие с ней. Ярким представителем плеяды русских математиков-философов был и участник «Московской философско-математической школы» Н.В. Бугаев, разработавший оригинальное учение – аритмологию, которую вместе с математикой он считал специфической методологией, способной помочь в поиске ответов на сложные вопросы научно-философского понимания мира. Еще одной идеей Н.В. Бугаева, где проявилась связь математики и философии, была идея эволюционного развития природного, социального и духовного миров, воплощенная им в его монадологии. Философские работы М.С. Аксенова и Н.В. Бугаева, в которых они использовали математические модели для осмысления мироустройства, способствовали разработке и осознанию роли «философско-математического синтеза» как метода познания. Among the representatives of Russian philosophy of the XIX–XX centuries, there were many who tried to identify the nature of the relationship in the process of cognition of the world of philosophy and mathematics. One of them was M.S. Aksenov, who created the metageometric concept of the space-time model of the universe, where he argued that the objects perceived by man as three-dimensional are four-dimensional and exist in four-dimensional space in absolute rest. The idea of the illusory nature of movement, change, and the development of the objective world was the foundation of M.S. Aksenov's reasoning. Man, in his understanding, lives in an unchanging Universe, being in continuous motion in time, perceived by him not as his own, but as changes occurring with it. A prominent representative of Russian mathematicians and philosophers was also a member of the "Moscow Philosophical and Mathematical School" N.V. Bugaev, who developed an original teaching – arrhythmology, which, together with mathematics, he considered a specific methodology that could help in finding answers to complex questions of scientific and philosophical understanding of the world. Another idea of N.V. Bugaev, where the connection between mathematics and philosophy was manifested, was the idea of the evolutionary development of the natural, social, and spiritual worlds, embodied by him in his monadology. The philosophical works of M. S. Aksenov and N. V. Bugaev, in which they used mathematical models to understand the world order, contributed to the development and awareness of the role of "philosophical and mathematical synthesis" as a method of cognition.
9
Cunha, José Camillo Barbosa da, Rachel Perez Palha, and Paulo de Araújo Régis. "Sistemas construtivos pré fabricados: uma abordagem Enxuta." In XI SIMPÓSIO BRASILEIRO DE GESTÃO E ECONOMIA DA CONSTRUÇÃO. Antac, 2021. http://dx.doi.org/10.46421/sibragec.v11i00.48.
Full textAbstract:
With the advent of the 4th industrial revolution and disruption with traditional methods of construction, the pre-fabrication of constructive systems has never been so prominent. The competitiveness of the sector and the complexity of the projects have increased substantially, so that the survival of companies in this sector is associated with their ability to optimize resources and decrease the waste of their production. Thus, the application of Lean Manufacturing concepts, which focus on waste reduction, presents itself as an alternative not only viable, to provide mapping and waste reduction tools, but also desirable, by philosophically approaching the entire system in the which the company is inserted, positively impacting the company culture. The objective of this work is to indicate, within a flow chart of activities of a real company, points where Lean concepts and tools would add value to the process. To this end, the production stages were raised, detailing the macro-processes of armature, set-up of forms, concreting and preparation for shipment, in order to identify points where some of the tools of Lean's philosophy could be applied.
10
Kovaleva, M. V. "The Theme of Cultural Crisis by Representatives of Russian Religious Thought of the Late 19th – Early 20th Centuries (on the Example of the Works of S.N. Bulgakov and N.A. Berdyaev)." In General question of world science. General question of world science, 2022. http://dx.doi.org/10.18411/gqws-15-10-2022-05.
Full textAbstract:
Dynamic changes in Russian social life in the late 19th and early 20th centuries, the elimination of its rigid ideological framework influenced the development of our society. The turning points were not limited to economic and political changes. There was a radical change in the worldview paradigm, which, accordingly, influenced the content of ideals, values, life-sense attitudes, and rules of social interaction. The rearrangement of the components of the spiritual and semantic core of culture at the end of the 1990s testified to a crisis in this area. It was the crisis processes in culture that predetermined the further search for its adequate interpretation and, in this regard, aroused tremendous research interest in its genesis, structure, driving forces and internal potential. Undoubtedly, attention to this phenomenon is also connected with the fact that culture in modern conditions is becoming the dominant social force. No social phenomenon can take place outside of culture and independently of it. This means that cardinal changes in society entail changes in the system of its norms and values, i.e. cultural change, and conversely, change in culture is necessarily accompanied by a shift in the social field. Regulating interpersonal interactions, cultural systems, first of all, semantic complexes (ideas, norms, values) constitute any social phenomenon. Accordingly, in modern philosophy, interest in culture as a factor in creative life and social development is becoming more acute. At the beginning of the 20th century, in the extremely specific conditions of “Russian life”, representatives of Russian religious philosophy directed their creative search to comprehending the essence of culture and determining ways out of the crisis. In this regard, it seems relevant to appeal to the ideas of such philosophers as S.N. Bulgakov, N.A. Berdyaev, who comprehend the fate of Russian culture and put forward a number of provisions that determine the understanding of this phenomenon. In line with the assessment of culture as a factor in social life order, the topic is relevant, which highlights the problematic field of analysis outlined by representatives of Russian religious philosophy of the late XIX - early XX centuries. This is the understanding of culture as a specific holistic organism, as a way of familiarizing a person with the spiritual essence of the world, as a value space oriented towards ideals. This is a deep faith in culture, its interpretation as a means of spiritual life, in which the personal beginning of a person is revealed. At the beginning of the 20th century, the selfdetermination of Russian religious philosophy took place in the context of an appeal to the spiritual heritage, including the religious one. And already self-determined as such, Russian religious thought reflects on the state of national culture. One of the most popular problems of the beginning of the 20th century is the problem of the cultural crisis. The religious concept of culture is inherent in the desire to comprehend the essence of culture in order to open the way from a crisis state to renewal and cultural revival. The Russian thought of this period is distinguished by the breadth of its consideration of the theme of the crisis: from theoretical and historical-cultural analysis to sharp socio-philosophical journalism. The concept of the crisis of culture, developed by Russian religious philosophers, is the basis of their own philosophy of culture. Representatives of this trend focus their creative search on determining ways out of the crisis, therefore, addressing this issue in the presence of a tendency to overcome the cultural crisis that began in Russian society at the end of the 19th century is also relevant. It should be noted that the identified problems, the topics developed by Russian religious philosophers of the late XIX - early XX century are polemical both in theoretical terms and in the context of the realities of modern Russian culture. Is culture a space of absolute values? Is it possible to truly understand culture in detachment from social pragmatics? Why should human activity necessarily be associated with ideals and values? Should a philosophical approach to understanding culture be based on historical realities? Is it possible to identify the concept of culture as a whole with spiritual culture? What is a crisis - cultural exhaustion or being without cultural orientation? The answers to these and many other questions, one way or another touched upon by representatives of this trend, no doubt introduce new aspects into the philosophical vision of culture, enrich modern cultural and philosophical knowledge and, which is very important, contribute to an in-depth understanding of Russian cultural processes of the new millennium.
Reports on the topic "Identity (Philosophical concept)"
1
Solomin, Eugen. SOVIET-RUSSIAN PROPAGANDA AS A WAY TO PROMOTE NARRATIVES AND INTERFERE IN THE INFORMATION SPACE: REGIONAL ASPECT. Ivan Franko National University of Lviv, March 2024. http://dx.doi.org/10.30970/vjo.2024.54-55.12152.
Full textAbstract:
The article updates the activities of regional broadcasters in the information space of the Luhansk region, where numerous enemy information attacks preceded the invasion of the Russian occupation forces. Main objective of the study - mass media activities of the Luhansk region’s television companies in the pre-war and post-war periods and the specifics of the integration of the (pro) Russian agenda into the region’s information space. The study was done out using a descriptive, classification, comparative-historical method, which made it possible to consider the regional telespace in the context of historical transformations and highlight stages in development, identify system-forming factors, which made it possible to move from the consideration of certain elements to the analysis of the system. Conclusions. The mass communication activities of the Luhansk region’s television companies in different historical periods have shown their ability to maintain the regional media field, the diversity and variety of content. However, the media sphere was not devoid of Soviet party ideology (1958-1991), with its subsequent post-Soviet modification and political layering (1991-2004) of anti-Ukrainian forces; with the saturation (2004-2014) of the information space with non-Ukrainian information flows and the promotion of symbols, worldview and philosophical concepts of the updated Soviet ideology – the «Russkiy mir» and its further functioning (2014-2022) in the conditions of real military operations in the East of Ukraine. Significance. During the ongoing war, Ukraine’s experience can be used in research on Russian information interference, inciting enmity, hatred between peoples, promoting narratives in the Ukrainian and international information space, verifying the criteria for distinguishing between information destructive to democracy and a valid expression of freedom of speech, and creating an international platform for exchange information about threats, misinformation, narratives and their rapid leveling. Keywords: regional television, information war, media space, content, information flows, hybrid war.