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Journal articles on the topic 'Intellectualist'

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Published: 10 March 2023

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1

AUDI, ROBERT. "On Intellectualism in the Theory of Action." Journal of the American Philosophical Association 3, no. 3 (2017): 284–300. http://dx.doi.org/10.1017/apa.2017.29.

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ABSTRACT:This paper examines intellectualism in the theory of action. Philosophers use ‘intellectualism’ variously, but few question its application to views on which knowledge of facts—expressible in that-clauses—is basic for understanding other kinds of knowledge, reasons for action, and practical reasoning. More broadly, for intellectualists, theoretical knowledge is more basic than practical knowledge; action, at least if rational, is knowledge-guided, and just as beliefs based on reasoning constitute knowledge only if its essential premises constitute knowledge, actions based on practical reasoning are rational only if any essential premise in it is known. Two major intellectualist claims are that practical knowledge, as knowing how, is reducible to propositional knowledge, a kind of knowing that, and that reasons for action must be (propositionally) known by the agent. This paper critically explores both claims by offering a broad though partial conception of practical knowledge and a pluralistic view of reasons for action. The aim is to sketch conceptions of knowing how and knowing that, and of the relation between knowledge and action, that avoid intellectualism but also do justice to both the importance of the intellect for human action and the distinctive character of practical reason.

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2

Mosdell, Matthew. "An Intellectualist Dilemma." American Philosophical Quarterly 59, no. 2 (April 1, 2022): 139–47. http://dx.doi.org/10.5406/21521123.59.2.03.

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Abstract Lewis Carroll's famous puzzle leads to an explanatory challenge: what must we know to grasp the logical necessity of deductive arguments? This paper argues that intellectualism lacks a philosophically satisfying explanation to that puzzle.

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Urciuoli, Emiliano R. "A Divisive Intellectualist Leader." Numen 69, no. 2-3 (April 1, 2022): 140–62. http://dx.doi.org/10.1163/15685276-12341650.

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Abstract Initially, the article concentrates on a major change in ancient Mediterranean religions that can be understood as an “intellectualization of religion.” Focusing on the text-based practices of early Christian religious specialists, it looks at this phenomenon as a facet of an urban religion rather than an inherent quality of early Christ religion. The article goes on to address heterarchy, i.e., the tendency toward a nonhierarchical arrangement of power, as a further element that characterizes city life as well as relations among cities. Not linearly ranked and topographically fractionated, the first urban Christ groups also constituted heterarchical formations shaped by the assorted types of power coalescing in urban environments. Zooming in on the imperial city of Carthage in the mid-3rd century, the article then analyzes the intersection of the two phenomena. It demonstrates the effects that the enforcement of a textually designed and conceptually sophisticated project of Church order produced on the Christ networks by arguing that, in urban contexts characterized by a host of powers, authority claims, and forms of capital, Cyprian’s intellectualized religion contributed to breaking apart existing coalescences of people united by religion.

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Navarro, Jesús. "Bridging the Intellectualist Divide." Logos & Episteme 10, no. 3 (2019): 299–324. http://dx.doi.org/10.5840/logos-episteme201910327.

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Gilbert Ryle famously denied that knowledge-how is a species of knowledge-that, a thesis that has been contested by so-called “intellectualists.” I begin by proposing a rearrangement of some of the concepts of this debate, and then I focus on Jason Stanley’s reading of Ryle’s position. I show that Ryle has been seriously misconstrued in this discussion, and then revise Ryle’s original arguments in order to show that the confrontation between intellectualists and anti-intellectualists may not be as insurmountable as it seems, at least in the case of Stanley, given that both contenders are motivated by their discontent with a conception of intelligent performances as the effect of intellectual hidden powers detached from practice.

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Copoeru, Ion, and Adrian Luduşan. "We Will Figure It Out. Know-how, Hybrid Ways, and Communicative (Inter)actions." Studia Universitatis Babeș-Bolyai Philosophia 65, no. 3 (December 10, 2020): 33–50. http://dx.doi.org/10.24193/subbphil.2020.3.02.

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"The goal of this paper is primarily to pinpoint some substantial analytical and conceptual difficulties with the account of knowledge how proposed by (Stanley & Williamson, Knowing How, 2001) [henceforth S&W] and (Stanley, Knowing (How), 2011), (Stanley, Know How, 2011) based on (Groenendijk & Stokhof, 1984) [henceforth G&S] semantic analysis of embedded questions. In light of such difficulties, (1) we propose supplementing their account with an integrated approach of knowledge how, and suggest adding a mereological layer to the semantic framework of embedded questions (2) we argue that the characteristics of what we call ‘hybrid ways’ and ‘hybrid knowledge’ strongly indicate reopening the issue of the proper account of questions towards the complementary relevant account of interrogation in communicative interactions, and the role of the context (in)forming knowledge-how. As a methodological principle, we remain neutral on the intellectualist vs anti-intellectualist debate. We also remain silent on the nature and explanation of the modes of presentations or ways of thinking that should be developed in order to adequately account for hybrid ways and hybrid knowledge. Key Words: Know-how, Intellectualism, semantic analysis, embedded questions, wh-complements, mentions-some readings, de re knowledge, hybrid ways, communicative interactions; interrogation; context-sensitivity, situated pragmatics. "

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6

Matolino, Bernard. "EMOTION AS A FEATURE OF ARISTOTELIAN EUDAIMONIA AND AFRICAN COMMUNITARIANISM." Phronimon 16, no. 1 (January 29, 2018): 39–61. http://dx.doi.org/10.25159/2413-3086/3811.

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Taking it to be the case that there are reasonable grounds to compare African communitarianism and Aristotleâ€™s eudaimonia, or any aspect of African philosophy with some ancient Greek philosophy,1;2 I suggest that it is worthwhile to revisit an interesting aspect of interpreting Aristotelian virtue and how that sort of interpretation may rehabilitate the role of emotion in African communitarianism. There has been debate on whether Aristotleâ€™s ethic is exclusively committed to an intellectualist version or a combination of intellectualism and emotion. There are good arguments for holding either view. The same has not quite been attempted with African communitarianism. This paper seeks to work out whether African communitarianism can be viewed on an exclusively emotional basis or a combination of emotion and intellect.

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7

김영진. "Dai Zhen's Criticism of Buddhism and Intellectualist Ethics." BUL GYO HAK YEONGU-Journal of Buddhist Studies 22, no. ll (April 2009): 223–59. http://dx.doi.org/10.21482/jbs.22..200904.223.

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8

Ferkany, Matt, and Benjamin Creed. "Intellectualist Aristotelian Character Education: An Outline and Assessment." Educational Theory 64, no. 6 (November 26, 2014): 567–87. http://dx.doi.org/10.1111/edth.12084.

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9

Dietz, Christina H. "Doxastic Cognitivism: An Anti‐Intellectualist Theory of Emotion." Philosophical Perspectives 34, no. 1 (July 25, 2020): 27–52. http://dx.doi.org/10.1111/phpe.12135.

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10

Charland, Louis C. "John Locke on madness: redressing the intellectualist bias." History of Psychiatry 25, no. 2 (May 19, 2014): 137–53. http://dx.doi.org/10.1177/0957154x13518719.

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11

de Sá Pereira, Roberto Horácio. "Cassirer and Kant on the Unity of Space and the Role of Imagination." Kant Yearbook 12, no. 1 (September 9, 2020): 115–35. http://dx.doi.org/10.1515/kantyb-2020-0005.

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AbstractThe focus of this paper is Cassirer’s Neo-Kantian reading of Kant’s conception of unity of space. Cassirer’s neo-Kantian reading is largely in conformity with the mainstream of intellectualist Kant-scholars, which is unsurprising, given his own intellectualist view of space and perception and his rejection of the existence of a ‘merely sensory consciousness’ as a ‘formless mass of impression’. I argue against Cassirer’s reading by relying on a Kantian distinction first recognized by Heinrich Rickert, a neo-Kantian from the Southwest school, between Kenntnis (roughly knowledge by acquaintance) and Erkenntnis (roughly propositional knowledge). Correspondingly, I claim that concepts and categories are conditions for Erkenntnis of objects as such, namely for thinking of and apprehending the pre-existing unity as an object, rather than for the ‘constitution’ of this very unity.

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12

Shevel, Kathryn. "Leave the Tensions." Journal of Reformed Theology 12, no. 4 (December 6, 2018): 377–93. http://dx.doi.org/10.1163/15697312-01204007.

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AbstractJohn Calvin’s account of human agency has been criticized for its lack of a consistent intellectualist or voluntarist explanation of free will, and recent attempts have been made allegedly to smooth out Calvin’s inconsistencies. In response, I argue that the attempt to align Calvin’s theology with either an intellectualist construct or a voluntarist construct conceals all the nuances and difficulties of Calvin’s elaborate doctrine of free choice. Although Calvin upholds the primacy of the intellect as an ideal construct, his understanding of human agency is complex due to his account of the fall. Thus, I argue that the tensions in Calvin should remain, as his different accounts of freedom mirror the type of freedom Adam had in paradise and the disorder that the fall brought to the human faculties.

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Østebø, Terje, and Wallelign Shemsedin. "Ethiopian Muslims and the discourse about moderation." Journal of Modern African Studies 55, no. 2 (May 8, 2017): 225–49. http://dx.doi.org/10.1017/s0022278x17000015.

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ABSTRACTThis article provides insights into particular aspects of contemporary Islamic reformism in Ethiopia, focusing on what we have labelled the Intellectualist movement. Analysing the trajectory and the ideological underpinnings of the movement from the early 1990s to the present, the study interrogates the assertion that Ethiopian Islam has moved in a radical direction and argues that the Intellectualist movement has been a significant force moderating the domestic political-religious discourses. We demonstrate that it contributed to the production of political awareness among generations of young Ethiopian Muslims, which rather than contesting the existing political system, moved in a direction of a strengthened belief in secularism and democratic values. What is important here is that this took place in an increasingly constraining political environment, which, as often assumed, did not trigger any reaction of radicalization, but rather reinforced the adherence to a moderating discourse.

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14

Levine, Michael P. "Intellectualist and Symbolist Accounts of Religious Belief and Practice." Philosophy of the Social Sciences 27, no. 4 (December 1997): 526–44. http://dx.doi.org/10.1177/004839319702700405.

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15

Fatsis, Lambros. "Becoming public characters, not public intellectuals." European Journal of Social Theory 21, no. 3 (November 17, 2016): 267–87. http://dx.doi.org/10.1177/1368431016677977.

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Research into the sociology of intellectual life reveals numerous appeals to the public conscience of intellectuals. The way in which concepts such as ‘the public intellectual’ or ‘intellectual life’ are discussed, however, conceals a long history of biased thinking about thinking as an elite endeavour with prohibitive requirements for entry. This article argues that this tendency prioritizes the intellectual realm over the public sphere, and betrays any claims to public relevance unless a broader definition of what counts as intellectual life is introduced. By calling for a shift from the notion of public intellectuals to Jane Jacobs’ (1961) idea of the ‘public character’, a publicly situated and affect-laden conception of intellectual life is articulated with the aim of redefining intellectual life as an ordinary, collective pursuit, rather than the prerogative of a few extraordinary individuals, as well as restoring the role of the senses in theoretical discussions on the life of the mind. The theoretical scope of this article therefore is to cast the net wider in the search for meanings of what public intellectual life is, can or may be in a larger context than ‘intellectualist’ discussions currently allow.

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16

Douskos, Christos. "‘Learning (Not) To’ and Practical Knowledge." Grazer Philosophische Studien 94, no. 4 (October 24, 2017): 495–523. http://dx.doi.org/10.1163/18756735-000012.

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The author raises objections to the intellectualist analysis of knowing-how on the basis of certain features of ‘learning to’ ascriptions. He starts by observing that ‘learning to’ ascriptions can only have a first-personal reading. Since embedded questions make the generic reading available, this suggests that ‘learning to’ ascriptions are not embedded question configurations. Then the author locates an ambiguity in ‘learning to’ ascriptions. They can be used to ascribe either the acquisition of practical knowledge, or the acquisition of a behavioural disposition—a habit—of some value. Once this ambiguity is taken into account, it can be shown that the embedded infinitival in practical learning ascriptions cannot be negated, by contrast to embedded question configurations. This suggests that the semantic value of the infinitival is not propositional. Hence the intellectualist analysis fails to extend to learning ascriptions, and cannot accommodate the systematic relationships between knowledge and learning. The two points above regarding ‘learning to’ ascriptions extend to ascriptions of practical knowledge in certain languages.

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17

Atherton, Mark. "Imaginative Science." Historiographia Linguistica 37, no. 1-2 (May 21, 2010): 31–73. http://dx.doi.org/10.1075/hl.37.1-2.02ath.

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Summary This article traces the interactions between the philologist and applied linguist Henry Sweet (1845–1912) and the anthropologist and evolutionist E. B. Tylor (1832–1917). Tylor was impressed by Sweet’s uniformitarian views on phonetic synthesis and word-division: that phonetic and grammatical processes observable in the present could be used to explain grammatical formation and inflection in the past. Conversely, Sweet’s views on language and its origins owe much to Tylor’s intellectualism and his doctrine of survivals. According to Tylor, ‘primitive man’ employed rational thought in his attempts to make intellectual sense of the world and its phenomena. In expressions such as ‘the sun rises’, vestiges of this primitive thought and animism then survive in the lexis and syntax of later, modern languages. Sweet used Tylorian material in his language textbooks, and the intellectualist theory was taken up by literary critics in the 1880s, e.g., in the Shelley Society — of which Sweet was a founding member, in order to explore the roots of poetic metaphor and figurative language as used in modern English poetry.

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18

Van Wolputte, Steven Thomas. "Indaba—Fieldwork, Jive and Phenomenology." Suomen Antropologi: Journal of the Finnish Anthropological Society 43, no. 2 (February 6, 2019): 80–83. http://dx.doi.org/10.30676/jfas.v43i2.77504.

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When on my first fieldwork trip in north-western Namibia, the music by the Soul Brothers (a South African jive band) confronted me with my own naivety and estrangement. But it also introduced me to phenomenology, and continues to warn against an all too intellectualist understanding of social and cultural realities

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19

Lewis, Charlie, and James Stack. "A mature second-person neuroscience needs a first-person (plural) developmental foundation." Behavioral and Brain Sciences 36, no. 4 (July 25, 2013): 428–29. http://dx.doi.org/10.1017/s0140525x12001963.

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AbstractSchilbach et al.'s model assumes that the ability to “experience” minds is already present in human infants and therefore falls foul of the very intellectualist problems it attempts to avoid. We propose an alternative relational, action-based account, which attempts to grasp how the individual's construction of knowledge develops within interactions.

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20

Quéré, Louis. "Cognition in Practice." Concepts and Transformation 1, no. 1 (January 1, 1996): 79–101. http://dx.doi.org/10.1075/cat.1.1.07que.

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How may we conceive of cognition in practice? What kind of thinking and reflection animate the accomplishment of action? These problems are usually settled by an intellectualist argument: to perform an action is mainly to execute decisions, to carry out plans or intentions, or to follow instructions. According to that view, cognition produces action, but it does not take place in the accomplishment of action itself Such an intellectualist view has been taken up again and developed by recent trends in cognitive science. Why focus on such a view? Because, by its systematizing of current assumptions in most of (he theories of action, it makes the conceptual framework of those theories very clear and allows one to see the inconsistencies of its underpinning. The alternative view outlined in this paper is based on an externalist and pragmatic conception of mind. It considers cognition as a social process and reintegrates it into the performance of situated actions. To do so, it grasps performance as a genuine praxis and specifies the thinking and reflection which animate it in relation to the phenomenon of 'embodied agency.'

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21

Benner, Patricia. "From Detached Concern to Empathy: Humanizing Medical Practice, by Jodi Halpern. London: Oxford University Press, 2001. 165 pp. $37.95." Cambridge Quarterly of Healthcare Ethics 12, no. 1 (January 2003): 134–36. http://dx.doi.org/10.1017/s0963180103221174.

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Dr. Jodi Halpern has written a remarkable book articulating a view of clinical empathy that has practical and philosophical implications for all helping professionals, as well as for normative and relational ethics within the helping professions. Dr. Halpern first carefully deconstructs a detached insight view of empathy (an intellectualist view) and empathy as sympathetic merger between two persons.

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22

Tordo·Rombaut, Karine. "Protagoras 351b3‑358d4 : le plaisir et rien d’autre." Chôra 17 (2019): 59–90. http://dx.doi.org/10.5840/chora2019175.

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In Protagoras 351b3‑358d4, Socrates apparently admits the use of pleasure and pain as criteria for distinguishing between good and bad. Focusing on this passage, my paper outlines three problems, raising from : (1) the contradiction between Socrates’ objection to pleasure in other platonic dialogues and his assent here to a hypothesis which identifies good with pleasure ; (2) the petitio principii apparently involved in Socrates’ argument to support the thought that knowledge is more powerful than emotions ; (3) the compatibility of his “ hedonist ” hypothesis with his “intellectualist” thought. My paper undertakes to reconstruct Socrates’ argument, in order to answer problem (2). I contend that this argument makes the humans admit they are deprived of the knowledge both of good and evil and of pleasant and painful, a point sufficient to silence them when they speak of “knowledge being defeated by pleasure”. This contention helps answering problem (1), through a distinction between so‑called pleasures (to which Socrates objects) and real ones (which he might accept). My conclusion answers problem (3), by showing that, held together, both the “hedonist” hypothesis and the “intellectualist” thought lead to not take pleasure for granted, as required to secure a philosophical approach.

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23

Zaborowski, Robert. "To what extent was Socrates a moral intellectualist? Revisiting Plato's Protagoras." Acta Classica 64, no. 1 (2021): 263–90. http://dx.doi.org/10.1353/acl.2021.0019.

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24

Roche, Timothy Dean. "Ergon and Eudaimonia in Nicomachean Ethics I: Reconsidering the Intellectualist Interpretation." Journal of the History of Philosophy 26, no. 2 (1988): 175–94. http://dx.doi.org/10.1353/hph.1988.0034.

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25

Hunt, Stephen. "Magical Moments: An Intellectualist Approach to the Neo-Pentecostal Faith Ministries." Religion 28, no. 3 (July 1998): 271–80. http://dx.doi.org/10.1006/reli.1998.0134.

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26

Holston, Ryan R. "Historical Truth in the Hermeneutics of T. S. Eliot." Harvard Theological Review 111, no. 2 (April 2018): 264–88. http://dx.doi.org/10.1017/s0017816018000081.

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AbstractA small number of scholars have noted T. S. Eliot's anticipation of the hermeneutical theory later articulated by the philosopher Hans-Georg Gadamer. Eliot similarly concerns himself with the epistemological assumptions of positivism in the human sciences and the implications of objectivizing texts and other cultural phenomena by adopting the attitude of the scientific observer. For both thinkers, this represents an approach to social life which either distorts or altogether misses the truth claims of those whose ideas are to be interpreted. Furthermore, Eliot develops a theory of understanding that is similar to the historicizing of interpretation that one finds later in Gadamer's philosophical hermeneutics. However, among those who have observed these affinities, a key difference has been neglected. In his effort to confront such secularizing forces in the human sciences, Eliot comes to embrace an intellectualist philosophy of history, which relies on a tenuous dualism between the metaphysical and the physical, while Gadamer's philosophy of history collapses the dichotomy between the world of ideas and the existential realm. Thus, Eliot ultimately identifies what transcends history exclusively with the realm of the spirit. This essay argues that as the mature Eliot struggled with the empirically reductive tendencies of the human sciences and aimed to save religious truth from their deterministic assaults, he increasingly retreated to an intellectualism that misconceived the ultimate basis of religious truth. Consequently, the existing literature neglects the intellectualism that defines Eliot's understanding of truth within history and the more concrete understanding of that encounter that one finds in Gadamer's thinking.

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Østebø, Terje. "Islamic Reformism as Networks of Meaning." Sociology of Islam 4, no. 3 (July 5, 2016): 189–214. http://dx.doi.org/10.1163/22131418-00403002.

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This study focuses on the issue of Islamic reformism and provides insights to a highly diverse and ambiguous phenomenon. Located in contemporary Ethiopia, the case in point for the study is what I have labeled the Intellectualist movement. De-institutionalized and decentered in character, the movement was a major player on the Ethiopian religious and political scene, and contributed significantly to the shaping of generations of young Muslims from the early 1990s to up until today. The Intellectualist movement is a good example of a kind of reformism that often escapes analysts’ attention, and the argument is that movement’s informal character points to an important trend among many contemporary religious reformism: their appearance as social networks and the processural character of reform itself. Applying the concept of network of meaning, which points to how movements are loosely structured and constituted around personal and face-to-face interactions, the study emphasizes reform movements as venues for learning, for ideological production, and for the creation of new subjects. This means that they are more than instruments for direct action, but that they are fields for symbolic exchange and self-reflexive relationships engagement, which in turn constitute processes for the realization of alternative behavior and for the mobilization of action.

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28

Ariza, Sergio. "Wisdom in Gorgias’ Encomium of Helen." Elenchos 43, no. 2 (November 17, 2022): 229–48. http://dx.doi.org/10.1515/elen-2022-0014.

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Abstract This paper argues that the Encomium of Helen must be seen as a speech about the value and importance of wisdom in human life and not as much as one as about logos. Gorgias sustains his vision based on a certain intellectualism which reduces moral faults to intellectual errors. This intellectualist program comprises a rationalization of emotions and a commitment with a certain tradition that discriminates between a minority with knowledge and a majority with only opinion. The consequence for Helen is that she can be excused from her action at the expense of being reproached for her lack of wisdom and is thus relegated to the ignorant majority. Therefore, what is initially praise and an apology turns into severe blame. For this, I argue, the encomium can be qualified as an amusement (paignion). For the Encomium’s listeners the amusement becomes a challenge that demands they decipher the speech’s paradoxical character and appeal to their own wisdom to not be reproached like Helen. Thus the Encomium cannot be seen as a treaty nor as mere joke but rather as an intellectual agôn between the speech and the listener, which serves them “to arm the soul for contests of excellence”, as the epigram dedicated to Gorgias in Delfos says.

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29

Montmarquet, James. "Huck Finn, Aristotle, and Anti-Intellectualism in Moral Psychology." Philosophy 87, no. 1 (January 2012): 51–63. http://dx.doi.org/10.1017/s0031819111000532.

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AbstractJonathan Bennett, Nomy Arpaly, and others see in Huckleberry Finn's apparent praiseworthiness for not turning Jim in (even though this goes against his own moral judgments in the matter) a model for an improved, non-intellectualist approach to moral appraisal. I try to show – both on Aristotelian and on independent grounds – that these positions are fundamentally flawed. In the process, I try to show how Huck may be blameless for lacking what would have been a praiseworthy belief (that I should help Jim), hence, blameless for not acting on this belief; but being ‘blamelessly unpraiseworthy’ is not the same thing as being praiseworthy.

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Saemi, Amir. "Aiming at the good." Canadian Journal of Philosophy 45, no. 2 (April 2015): 197–219. http://dx.doi.org/10.1080/00455091.2015.1054230.

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This paper shows how we can plausibly extend the guise of the good thesis in a way that avoids intellectualist challenge, allows animals to be included, and is consistent with the possibility of performing action under the cognition of their badness. The paper also presents some independent arguments for the plausibility of this interpretation of the thesis. To this aim, a teleological conception of practical attitudes as well as a cognitivist account of arational desires is offered.

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31

Mustafa, Muhtadin Dg. "DAKWAH DAN PENGEMBANGAN INTELEKTUALITAS." Al-Mishbah | Jurnal Ilmu Dakwah dan Komunikasi 8, no. 1 (June 5, 2017): 1. http://dx.doi.org/10.24239/al-mishbah.vol8.iss1.1.

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Da'wah and intellectualism have a close relationship with each other. On one hand, Islamic preaching must be conveyed in a professional way, and on the other hand, it requires the incolvement of the intellecuals as a community at the forefront of missionary activity. There are two categories of intellectuals: first, Ulul Albab, the intellectuals who are able to draw conclusions, lessons and warnings from the Quran, historical events and phenomena. Second, ulama who has the same duties as the intellectual, whose task is to observe the whole teachings of Islam, interpret and convey them to the public, as well as to build a civilization. Intellectualis and Muslim scholars, both as the subject and object of Islamic preaching, is an interesting fact to be studied in order to create such packagings of Islamic preaching as materials, methods and media that are effective to establish the best people and happiness in the afterlife.

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32

Orr, James. "The Discarded Mind: From Divine Ideas to Secular Concepts." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 62, no. 2 (June 2, 2020): 167–89. http://dx.doi.org/10.1515/nzsth-2020-0008.

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SummaryThis article proposes an overdue corrective to declinist genealogies of modernity that trace a trajectory from the participatory ontology of late-antique and high-scholastic metaphysics – in which created reality is taken to exemplify patterns in God’s creative blueprint – to a nominalist ontology of discrete, singular particulars whose unity and intelligibility is grounded only in the linguistic capacities of the human subject. It does so by advancing two connected historical claims. First, the shift should be understood less in terms of the substitution of universals for vocal signifiers, as historical accounts of the rise of nominalism have tended to argue, but rather in terms of the slow substitution of divine ideas for human concepts. Second, from the earliest origins of the split between continental and analytic philosophy, the shift from divine intellectualism to secular conceptualism generated sceptical threats both for the phenomenological tradition – crystallized most dramatically in the dilemma of ‘correlationism’ that variously occupies Husserl, Merleau-Ponty, and Quentin Meillassoux – but equally acutely for analytic metaphysics, from Frege’s concepts and Russell’s universals to Michael Dummett’s semantic verificationism. The article concludes that for all the differences between these stances, they are forms of ersatz participatory realism that each endorse an intellectualist account of reality free of the theological commitments that once underpinned it, even though this came at the cost of a wholesale rejection of realism.

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33

Israelsen, Andrew. "God, Mixed Modes, and Natural Law: An Intellectualist Interpretation of Locke's Moral Philosophy." British Journal for the History of Philosophy 21, no. 6 (December 2013): 1111–32. http://dx.doi.org/10.1080/09608788.2013.858236.

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34

Lewis, Tyson E., and James Owen. "Posthuman Phenomenologies: Performance Philosophy, Non-Human Animals, and the Landscape." Qualitative Inquiry 26, no. 5 (April 13, 2019): 472–78. http://dx.doi.org/10.1177/1077800419836694.

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Western philosophical traditions have been haunted by an intellectualist thesis supported by two foundational assumptions: first, that humans can be defined in virtue of their minds, and second, that having a mind separates humans from non-human animals. Many phenomenologists have complicated this thesis, but there is nevertheless a tendency in phenomenology to remain fully within a human-centric research paradigm. This article will explore the possibilities of a posthuman phenomenology for unsettling this human-centeredness and suggest that certain forms of performance philosophy are the most effective methods for investigating this new terrain.

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35

Song, Yujia. "The moral virtue of open-mindedness." Canadian Journal of Philosophy 48, no. 1 (2018): 65–84. http://dx.doi.org/10.1080/00455091.2017.1335566.

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AbstractThis paper gives a new and richer account of open-mindedness as a moral virtue. I argue that the main problem with existing accounts is that they derive the moral value of open-mindedness entirely from the epistemic role it plays in moral thought. This view is overly intellectualist. I argue that open-mindedness as a moral virtue promotes our flourishing alongside others in ways that are quite independent of its role in correcting our beliefs. I close my discussion by distinguishing open-mindedness from what some might consider its equivalent: empathy and tolerance.

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Sripada, Chandra Sekhar, and Jason Stanley. "EMPIRICAL TESTS OF INTEREST-RELATIVE INVARIANTISM." Episteme 9, no. 1 (March 2012): 3–26. http://dx.doi.org/10.1017/epi.2011.2.

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AbstractAccording to Interest-Relative Invariantism, whether an agent knows that p, or possesses other sorts of epistemic properties or relations, is in part determined by the practical costs of being wrong about p. Recent studies in experimental philosophy have tested the claims of IRI. After critically discussing prior studies, we present the results of our own experiments that provide strong support for IRI. We discuss our results in light of complementary findings by other theorists, and address the challenge posed by a leading intellectualist alternative to our view.

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McCaskie, T. C. "Accumulation: wealth and belief in Asante history: II the twentieth century." Africa 56, no. 1 (January 1986): 3–23. http://dx.doi.org/10.2307/1159730.

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Opening ParagraphIn Part I of this article (McCaskie, 1983a) I discussed the relationship between accumulation, wealth and belief in Asante to the close of the nineteenth century. In this concluding part I analyse these and cognate themes in the twentieth century. I remain wedded to the approach outlined in detail in Part I; an attempt to locate action and motive within a cognitive or ‘intellectualist’ framework. But this article is more episodic and less directly narrative than its predecessor. There are reasons for this change of stylistic gear.

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Fagenblat, Michael. "Levinas and Maimonides: From Metaphysics to Ethical Negative Theology." Journal of Jewish Thought and Philosophy 16, no. 1 (2008): 95–147. http://dx.doi.org/10.1163/105369908785822133.

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AbstractAfter an initially sympathetic reading of Maimonides, Levinas develops an ambivalent attitude toward the Great Eagle, whom he views as a champion of intellectualist Judaism. Nevertheless, insights from the early engagement with Maimonides are carried forth into the central claims of Totality and Infinity regarding freedom, creation, particularity and transcendence. Levinas' arguments are directed at Heidegger but can also be seen as a phenomenological repetition of the medieval dispute about the eternity of the world. Later, Levinas continues this engagement with Maimonides by transforming the latter's negative theology into what I call ethical negative theology.

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Cooney, Charles M. "Intellectualist Poetry in Eccentric Form: John Ashbery, French Critical Debate, and an American Raymond Roussel." Contemporary Literature 48, no. 1 (2007): 61–92. http://dx.doi.org/10.1353/cli.2007.0022.

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Insole, Christopher. "Intellectualism, Relational Properties and the Divine Mind in Kant's Pre-Critical Philosophy." Kantian Review 16, no. 3 (September 28, 2011): 399–427. http://dx.doi.org/10.1017/s1369415411000203.

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AbstractI demonstrate that the pre-Critical Kant is essentialist and intellectualist about the relational properties of substances. That is to say, God can choose whether or not to create a substance, and whether or not to connect this substance with other substances, so as to create a world: but God cannot choose what the nature of the relational properties is, once the substance is created and connected. The divine will is constrained by the essences of substances. Nonetheless, Kant considers that essences depend upon God, in that they depend upon the divine intellect. I conclude by gesturing towards some possible implications of this interpretation, when considering the role that might be played by God – both historically and conceptually – in relation to the notion of ‘laws of nature’, and when understanding Kant's transcendental idealism and his Critical conception of freedom.

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Sandoval Parra, Victoria. "THEOLOGY AND POLITICO-LEGAL POPULARIZATION OF MARTYRDOM IN THE CATHOLIC UNIVERSAL MONARCHY." Spanish Journal of Legislative Studies, no. 2 (December 1, 2020): 1–24. http://dx.doi.org/10.21134/sjls.vi2.1285.

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The choice of the doctrine of St. Thomas Aquinas to formulate a theory of martyrdom present in the Hispanic Modern Age corresponds to the evident fact of its value as foundation of the Second Scholasticism theology, in the quality of builderof the philosophical and theological tendency that laid the foundations for the renovation of natural Law: an intellectualist iusnaturalism, contrary to voluntarism, which meant the Catholic orthodoxy and constituted, under the counter-reformist spirit, the basis of a reinterpretative and original thinking embodied by the modern jurists and theologians in their treatises and commentaries in order to acquire a political and legal connotation with regard to the legitimation of the nature and aimsof Universal Monarchy.

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Scaff, Lawrence A. "Fleeing the Iron Cage: Politics and Culture in the Thought of Max Weber." American Political Science Review 81, no. 3 (September 1987): 737–55. http://dx.doi.org/10.2307/1962674.

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The problem of politics and culture emerged in European thought from Kierkegaard to Freud the encounter with modernity. In this paper I examine a major instance of that encounter in Weber's “science of culture” and his analysis of the cultural significance of capitalism. In Weber's work the most important and politically relevant responses to modern, subjectivist culture lie in attempts from within the ethical, aesthetic, erotic, and intellectualist life orders or value spheres to escape from the “iron cage” constructed by Western rationalism. I investigate the relative autonomy and paradoxical nature of these different attempts, and conclude with an explanation of Weber's choices with respect to the sphere of knowledge, or “science.”

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Glock, Hans-Johann. "Norms, Reasons, and Anthropological Naturalism." Philosophical Topics 50, no. 1 (2022): 9–32. http://dx.doi.org/10.5840/philtopics20225012.

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This article addresses the two most important areas of potential conflict between inferentialism and naturalism, namely normativity and rationality. Concerning the first, it sides with inferentialism, while at the same time developing a normativist position less vulnerable to naturalistic objections. There is nothing problematic or mysterious about semantic normativity or normativity in general. But one needs to distinguish different types of normativity and recognize that statements of norms can be perfectly truth-apt. Concerning the second area of conflict, my verdict is partly naturalistic. It rejects overly intellectualist accounts of the normative practices that underlie meaning and content. The article ends with a plea for an ‘anthropological’ naturalism that eschews both ontological supernaturalism and epistemological naturalism.

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Toribio, Josefa. "Opacity, Know-How States, and their Content." Disputatio 7, no. 40 (May 1, 2015): 61–83. http://dx.doi.org/10.2478/disp-2015-0004.

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Abstract The main goal of this paper is to defend the thesis that the content of know-how states is an accuracy assessable type of nonconceptual content. My argument proceeds in two stages. I argue, first, that the intellectualist distinction between types of ways of grasping the same kind of content is uninformative unless it is tied in with a distinction between kinds of contents. Second, I consider and reject the objection that, if the content of know-how states is non-conceptual, it will be mysterious why attributions of knowing how create opaque contexts. I show that the objection conflates two distinct issues: the nature of the content of know-how states and the semantic evaluability of know-how ascriptions.

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Noller, Jörg. "Reason’s feeling: A systematic reconstruction of Kant’s theory of moral respect." SATS 20, no. 1 (November 26, 2019): 1–18. http://dx.doi.org/10.1515/sats-2019-0012.

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Abstract In my paper, I shall take seriously Kant’s puzzling statements about the moral feeling of respect, which is, according to him, “a feeling self-wrought by means of a rational concept and therefore specifically different” from all common feelings. I will focus on the systematic position of the moral feeling of respect within the framework of Kant’s transcendental idealism. By considering its volitional structure, I argue for a compatibilist account of the moral feeling of respect, according to which both intellectualist and affectivist interpretations are true. As such, respect can be understood in terms of a process of moral self-consciousness and self-formation, which means that the will must be freed from initial empirical motives, and finally be determined only by rational principles.

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Bagnoli, Carla. "Normativity and emotional vulnerability." Philosophy & Social Criticism 46, no. 2 (January 21, 2020): 141–51. http://dx.doi.org/10.1177/0191453718810914.

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Are the emotions relevant for the theory of value and normativity? Is there a set of morally correct arrangements of emotions? Current debates are often structured as though there were only two theoretical options to approach these questions, a sentimentalist theory of some sort, which emphasizes the role of emotions in forming ethical behaviour and practical thought, and intellectualist rationalism, which denies that emotions can help at all in generating normativity and contributing to moral value, hence also denying that they may have any role to play in moral agency and moral thinking. In what follows, I will offer a Kantian account of ‘practical reason’ as the seat of moral agency, which recognizes a diversified and complex relation between reason and sensibility.

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Perkams, Matthias. "Bernhard von Clairvaux, Robert von Melun und die Anfänge des mittelalterlichen Voluntarismus." Vivarium 50, no. 1 (2012): 1–32. http://dx.doi.org/10.1163/156853412x629873.

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Abstract Two distinguishing marks of voluntaristic conceptions of human action can be found already in the 12th century, not only in the work of Bonaventura’s successors: 1. the will is free to act against reasons’s dictates; 2. moral responsibility depends on this conception of the will’s freedom. A number of theologians from the 1130s to the 1170s accepted those claims, which have been originally formulated by Bernard of Clairvaux. Robert of Melun elaborated them in a systematical way and coined the terminological distinctions which were controversely discussed in the following centuries. The paper edits and interprets some of his texts about voluntary action. Furthermore, it shows that Bernard’s and Robert’s ideas have been transported by their intellectualist critics in the 13th century.

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Matherne, Samantha. "Kantian Themes in Merleau-Ponty’s Theory of Perception." Archiv für Geschichte der Philosophie 98, no. 2 (June 28, 2016): 193–230. http://dx.doi.org/10.1515/agph-2016-0009.

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Abstract: It has become typical to read Kant and Merleau-Ponty as offering competing approaches to perceptual experience. Kant is interpreted as an ‘intellectualist’ who regards perception as conceptual ‘all the way out’, while Merleau-Ponty is seen as Kant’s challenger, who argues that perception involves non-conceptual, embodied ‘coping’. In this paper, however, I argue that a closer examination of their views of perception, especially with respect to the notion of ‘schematism’, reveals a great deal of historical and philosophical continuity between them. By analyzing Kant’s theory of schematism, the interpretation of it by the Neo-Kantian Pierre Lachièze-Rey, and Merleau-Ponty’s theory of the body schema, we find that aspects of Merleau-Ponty’s theory of perception are better understood as a development of Kant’s theory of perception.

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Dewantara, Agustinus Wisnu. "FILOSOFI PENDIDIKAN YANG INTEGRAL DAN HUMANIS DALAM PERSPEKTIF MANGUNWIJAYA." JPAK: Jurnal Pendidikan Agama Katolik 13, no. 7 (November 17, 2018): 3–9. http://dx.doi.org/10.34150/jpak.v13i7.136.

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Mangunwijaya introduced humanist educational philosophy and integrality. Education, according to Mangunwijaya, must create a climate that allows the child to divide themselves into an independent person. Education should aim to deliver learners in recognizing and developing human potential itself into a whole (not just the brain, but all aspects of humanity: skilled, intelligent, piety, solidarity, capable, and responsible). An education system should be humane. That is, a system of compulsory education to respect human dignity, particularly in the person of the child. Schools should thus be understood as a division of talent and togetherness with others. Consequently, the teaching system should not be alienated from the life of the concrete. That is, not merely biased cognitive, intellectualist or mere romantic extreme, but really develop talent, art, language, manners, morals, taste, religiosity, and social life.

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Hetherington, Stephen, and Karyn Lai. "Practising to Know: Practicalism and Confucian Philosophy." Philosophy 87, no. 3 (June 15, 2012): 375–93. http://dx.doi.org/10.1017/s0031819112000289.

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AbstractFor a while now, there has been much conceptual discussion about the respective natures of knowledge-that and knowledge-how, along with the intellectualist idea that knowledge-how is really a kind of knowledge-that. Gilbert Ryle put in place most of the terms that have so far been distinctive of that debate, when he argued for knowledge-how's conceptual distinctness from knowledge-that. But maybe those terms should be supplemented, expanding the debate. In that spirit, the conceptual option of practicalism has recently entered the fray. Practicalism conceives anew the nature of knowledge-that, as being a kind of knowledge-how. In this paper we enlarge upon this conceptual suggestion. We draw from an ancient Chinese text, the Analects of Confucius, explaining how it lends some support to practicalism.

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