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Palmer, Anthony. "Philosophy and Literature." Philosophy 65, no. 252 (April 1990): 155–66. http://dx.doi.org/10.1017/s0031819100064445.
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My writing is simply a set of experiments in life—an endeavour to see what our thought and emotion may be capable of—what stores of motive, actual or hinted as possible, give promise of a better after which we may strive—what gains from past revelations and discipline we must strive to keep hold of as something more than shifting theory. I became more and more timid—with less daring to adopt any formula which does not get itself clothed for me in some human figure and individual experience, and perhaps that is a sign that if I help others to see at all it must be through the medium of art.George Eliot.In his inaugural lecture, given in Birkbeck College in 1987, Roger Scruton, who has done as much as anyone else in recent years to bring the importance of art in general and literature in particular to the attention of philosophers, contends that ‘philosophy severed from literary criticism is as monstrous a thing as literary criticism severed from philosophy’. The first, he argues, aims to be science: strives after theoretical truth which it can never attain; and results in banality clothed in pseudo-scientific technicalities: while the second is liable to find consolation in the kind of nonsense which pretends that in the study of literature we are confronted with nothing other than an author-less, unreadable, ‘text’. Philosophy, he maintains, ‘must return aesthetics to the place that Kant and Hegel made for it: a place at the centre of the subject, the paradigm of philosophy and the true test of all its claims’.
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Elliot, Norbert. "Literature, Nature, and Other." Environmental Ethics 21, no. 2 (1999): 217–19. http://dx.doi.org/10.5840/enviroethics199921234.
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ARGY, ANNE-GAËLLE. "On the Uses and Abuses of Nietzsche in Self-Help Literature." PhaenEx 11, no. 2 (December 1, 2016): 49–69. http://dx.doi.org/10.22329/p.v11i2.4781.
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This paper investigates the uses that self-help literature makes of Nietzsche’s philosophy. Some specific concepts of his philosophy, as well as his choices in terms of expression, made Nietzsche a topmost reference for self-help authors in the U.S. and in France. As a philosopher and a nearly legendary figure, Nietzsche, in a strange way, fits more easily than other philosophers in the self-help project of leading people, through practical advices, to peace and happiness. Through examples taken from American and French self-help literature, and with comparisons made with other philosophers, this paper shows how self-help functions when it comes to borrowing from other people’s works.
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Afanasiev, Alexander, and Irina Vasilenko. "LITERARY TEMPTATIONS OF PHILOSOPHY." Doxa, no. 1(35) (December 22, 2021): 129–39. http://dx.doi.org/10.18524/2410-2601.2021.1(35).246733.
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The article examines the features of literature that are attractive for philosophy. Literary temptations are diverse: from special literary means of expression to a literary style of thinking, from posing common human problems to special ways of representing the world, from studying literary phenomena to following them. The differences between philosophy and literature took shape in antiquity. Philosophy posed a question and gave a reasoned answer, while literature described an interesting adventure. Further evolution has accumulated many differences in means, and in goals, and in perception. But from time to time philosophy and literature interacted. Philosophy sometimes analyzed literature like Heidegger, occasionally used a literary style like Nietzsche. But literature has repeatedly posed philosophical problems like Dostoevsky. Of particular attractiveness are: 1. the comprehensibility and accessibility of the literary language, 2. the emotional impact of literature as the creation of a special experience of the read, 3. a narrative way of representing the world. The desire for clarity has led to the emergence of encyclopedias, various propaedeutics, simplified courses in philosophy and other new forms of organization and presentation of knowledge. The example of children’s literature led to the emergence of philosophy for children. A personal emotional attitude to the text can be a sufficient basis for the scientific work of a humanist. A philosopher always needs rational foundations, but the subject of research could also be asked by literary emotions. Narrative has proved to be an impressive temptation for philosophy. For a long time, it was studied only within the framework of literary theory. From there he came to philosophy. Under the influence of philosophy, the narrative turned into a paradigm for the methodology of humanitarian knowledge. Literary temptations of philosophy gave positive results: discussions were stimulated, interesting concepts were put forward, if philosophy remained philosophy.
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Kulka, Tomas, Nelson Goodman, and Catherine Z. Elgin. "Reconceptions in Philosophy and Other Arts and Sciences." Poetics Today 10, no. 4 (1989): 854. http://dx.doi.org/10.2307/1772817.
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K, Sarweshwaran. "Philosophy of Yoga in Ancient Tamil Literature." International Research Journal of Tamil 4, SPL 2 (February 28, 2022): 98–110. http://dx.doi.org/10.34256/irjt22s216.
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Philosophy also holds a unique place in ancient Tamil literature. Thus, this study is carried out under the title of Yoga Philosophy in Tamil Literatures - Ancient Tamil Literature in Multiple Perspectives. Yoga is intended in a variety of senses. It is generally stated in most literatures that yoga is the union with the Lord. Some philosophers argue that separation from the world is yoga. However, the proper benefits of yoga, which are the common elements of yoga, such as Iyam, Niyama, Asana, Pranayama, Pratiyakaram, Dharana, Meditation, and Samadhi, can be obtained through proper practice of Avattanga Yogas. Thoughts on these are taken up more and more by the ancient Tamil literatures. Concepts of yoga can be found in many other ancient Tamil literatures such as Purananuru, Paripadal and Thirumurukaaruppadai. This review sets out to make that clear. The purpose of this study is to reveal the existence of ideas about the philosophy of yoga in the ancient Tamil literature in parallel with the Northern language literatures. Sources for this study include the primary texts such as Purananuru, Paripadal, Thirumurukaaruppadi, Tolkappiyam, Thirukkural, Indian Philosophical Repository - III, Hindu Philosophy, Sangam Literary Philosophy, 108 Upanishads, Indus Valley Civilization and Tamil, and Silappathikaram Kunrakkuravai.
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Kolar, D., and M. Kolar. "Psychoanalysis, Philosophy and Literature- Intersection of Science and Art." European Psychiatry 66, S1 (March 2023): S973. http://dx.doi.org/10.1192/j.eurpsy.2023.2069.
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IntroductionPhilosophy and psychoanalysis have mutually influenced each other in many ways. Ancient Greek philosophers, Socrates and Plato were frequently cited by Freud in his works and the origins of certain psychoanalytic concepts can be found in their works. The philosophical works of Kant, Schopenhauer, Nietzsche, Heidegger, Husserl, Sartre and many others had a significant impact on the development of psychoanalytic ideas. The intersection of philosophy and literature was best depicted in Simone de Beauvoir’s concept of the metaphysical novel.ObjectivesThe goal of this presentation is to perform a comprehensive historical review of the relationship between psychoanalysis, philosophy and literature.MethodsDifferent philosophical schools from ancient philosophy to classic German philosophy and philosophy of existentialism have been explored in their relationship with psychoanalysis and world literature. Among world literary classics, we selected only those who best represent the role of psychoanalysis in the modern literary critics and on the other hand the influence of philosophy on literature.ResultsEarly origins of the relationship between philosophy, psychoanalysis and literature can be found in the text of ancient philosophers and writers. The great Sophocles’ tragic drama Oedipus the King was the foundation for Freud’s concept of Oedipus complex. The Socratic dialogue, a technique best elaborated by his student Plato was the antecedent of modern psychotherapy. Later in history philosophical works of Kant, Schopenhauer, Nietzsche, Husserl, Heidegger, Sartre and many others had a significant impact on the development of psychoanalytic ideas. There is a number of other philosophical fictions in the world literature written by Sartre, Camus, Kafka, Proust and many others and some of these literary woks may have characteristics of psychological novel as well. Literary critics is an important field for the application of psychoanalysis. Psychoanalytic theory has been always in forefront of Shakespearean studies. Marcel Proust is a writer who gave a significant contribution to modern literary studies. He wrote about the interactive process between the reader and text and emotional impact of reading. Proust recognized the similar psychological processes that we can see in psychoanalytic setting.ConclusionsThis comprehensive historical review of the relationship between psychoanalysis, philosophy and literature demonstrates that all these disciplines have much in common, particularly in their intention to approach truth from different angles. Psychoanalysis is a science and applies scientific methodology in its theory and treatment. Certain branches of psychoanalysis like Jung’s analytic psychology are sometimes closer to philosophy and art than to science. Philosophy as a humanistic discipline has always been in between science and art.Disclosure of InterestNone Declared
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Van Dyk, Tricia. "Teaching Moral Philosophy through Literature Circles." Teaching Philosophy 42, no. 3 (2019): 265–78. http://dx.doi.org/10.5840/teachphil201987109.
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How do you effectively teach moral philosophy to classes of twenty to thirty-five students who come from diverse national, ethnic, religious, linguistic, and educational backgrounds, and most of whom have little or no interest in philosophy? In seeking ways to create a course that is relevant, practical, and engaging, I hit upon the idea of adapting literature circles to the study of moral philosophies. In this paper, I contextualize the need for an approach that promotes individual student responsibility within a teamwork context, introduce the appropriateness and adaptability of the literature circles concept in a philosophy classroom, and uncover the theoretical structure underneath the strategy in order to make it more adaptable to other classrooms and courses.
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Wheater, Isabella. "Literature and Philosophy: Emotion and Knowledge?" Philosophy 79, no. 2 (April 2004): 215–45. http://dx.doi.org/10.1017/s0031819104000245.
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Nussbaum attempts to undermine the sharp distinction between literature and philosophy by arguing that literary texts (tragic poetry particularly) distinctively appeal to emotion and imagination, that our emotional response itself is cognitive, and that Aristotle thought so too. I argue that emotional response is not cognitive but presupposes cognition. Aristotle argued that we learn from the mimesis of action delineated in the plot, not from our emotional response. The distinctions between emotional and intellectual writing, poetry and prose, literature and philosophy, the imaginative and the unimaginative do not cut along the same lines. That between literature and philosophy is not hard and fast: philosophy can be dramatic (eg Plato's dialogues) and drama can be philosophical (eg some of Shakespeare's plays), but whether either is emotional or not, or written in poetry or prose, are other questions.
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Buchanan, Brett, Michelle Bastian, and Matthew Chrulew. "Introduction: Field Philosophy and Other Experiments." Parallax 24, no. 4 (October 2, 2018): 383–91. http://dx.doi.org/10.1080/13534645.2018.1546715.
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Koering, Jérémie. "The other “Sch,” or When Damisch Met Schapiro." October 167 (February 2019): 3–24. http://dx.doi.org/10.1162/octo_a_00336.
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French art-historian/philosopher Hubert Damisch and American art-historian Meyer Schapiro maintained an intellectual friendship of rare intensity for nearly forty years. Their many letters bear witness to this: From art history to psychoanalysis, philosophy, anthropology, sociology, and literature, they exchanged ideas in almost every field of the humanities and social sciences. The special issue which this text introduces focuses on the years 1972 and 1973, a period during which Damisch spent much time in the United States and met, in addition to Schapiro, Michel Foucault, Max Black, M. H. Abrams, and Norman Malcolm. “The Other ‘sch,’ or When Damisch Met Schapiro” seeks to put into perspective the forty-four letters gathered here as well as the several essays devoted to the Freud-Signorelli case.
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Kara-Murza, Alexey A. "Philosophy in Russia and Russian philosophical journalism." Philosophy Journal 16, no. 3 (2023): 17–23. http://dx.doi.org/10.21146/2072-0726-2023-16-3-17-23.
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The article examines the question of the correlation of the phenomena “Russian philosophy” and “philosophy in Russia”. The author believes that these phenomena are not identical to each other, and Russian philosophy, being an important fragment of intellectual subculture, was often created outside of Russia. This phenomenon became especially prominent in the twentieth century, when Russian dissidents who were exiled abroad, working in the West, continued to be the largest Russian philosophers. On the other hand, within Russia itself (the Moscow Kingdom, the Russian Empire, the short “democratic republic”, the USSR, post-Soviet Russia), not only Russians in language and culture philosophized and continue to philosophize. The author notes that Russian literature and philosophical journalism played an exceptional role in domestic philosophizing. It was they who most often made philosophy, as knowledge objectively tending to universality, a nationally colored Russian philosophy.
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Haider, Ali Jal. "Philosophy Can Be The Genuine Source Of Literature But Not Superior To Literature: A Study." Journal of Humanities,Music and Dance, no. 11 (September 1, 2021): 13–14. http://dx.doi.org/10.55529/jhmd.11.13.14.
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After reading Sir Philip Sidney’s “ An Apology For Poetry” , I must say philosophy can be the format of writing literature but not superior to literature. In other words philosophy is theory , literature is practical. After World War –II , many great philosophers emerged with the high philosophical approach like Existentialism, Absurdist ,Surrealism etc. But all these thoughts got more vitality in the form of literature.
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Haider, Ali Jal. "Philosophy Can Be The Genuine Source Of Literature But Not Superior To Literature: A Study." Journal of Humanities,Music and Dance, no. 11 (September 1, 2021): 22–23. http://dx.doi.org/10.55529/jhmd.11.22.23.
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After reading Sir Philip Sidney’s “ An Apology For Poetry” , I must say philosophy can be the format of writing literature but not superior to literature. In other words philosophy is theory , literature is practical. After World War –II , many great philosophers emerged with the high philosophical approach like Existentialism, Absurdist ,Surrealism etc. But all these thoughts got more vitality in the form of literature.
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Jal Haider, Ali. "Philosophy Can Be The Genuine Source Of Literature But Not Superior To Literature: A Study." Journal of Humanities,Music and Dance, no. 11 (September 1, 2021): 13–14. http://dx.doi.org/10.55529/jhmd11.13.14.
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After reading Sir Philip Sidney’s “ An Apology For Poetry” , I must say philosophy can be the format of writing literature but not superior to literature. In other words philosophy is theory , literature is practical. After World War –II , many great philosophers emerged with the high philosophical approach like Existentialism, Absurdist ,Surrealism etc. But all these thoughts got more vitality in the form of literature.
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Daujotytė-Pakerienė, Viktorija. "Between Philosophy and Self-Reflection." Literatūra 62, no. 1 (December 28, 2020): 24–33. http://dx.doi.org/10.15388/litera.2020.1.2.
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The article aims at highlighting the uniqueness of thinking and academic activity of Donatas Sauka, who for many years was a professor at the Department of Lithuanian Literature of Vilnius University. The article reveals his scholarly ambitions – broad interests, good knowledge of classic Western literature, and an attempt to keep the achievements of natural sciences on the horizon of humanities. However, he harboured artistic and poetic inclinations in his nature; he has translated a number of classical texts required for his research. The philological interests of the professor were permeated by self-reflection. Comparative literature science was his field of research – even though his other interests also competed for his attention, he analysed methodological issues, different scopes of national literatures and paradoxes of literary analysis. He also raised an essential question for comparison – from what and how are clusters of literary identity formed; how they are related to the mental history and language of a nation; how creative incentives are formed and how they operate.
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Daujotytė-Pakerienė, Viktorija. "Between Philosophy and Self-Reflection." Literatūra 62, no. 1 (December 28, 2020): 24–33. http://dx.doi.org/10.15388/litera.2020.1.2.
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The article aims at highlighting the uniqueness of thinking and academic activity of Donatas Sauka, who for many years was a professor at the Department of Lithuanian Literature of Vilnius University. The article reveals his scholarly ambitions – broad interests, good knowledge of classic Western literature, and an attempt to keep the achievements of natural sciences on the horizon of humanities. However, he harboured artistic and poetic inclinations in his nature; he has translated a number of classical texts required for his research. The philological interests of the professor were permeated by self-reflection. Comparative literature science was his field of research – even though his other interests also competed for his attention, he analysed methodological issues, different scopes of national literatures and paradoxes of literary analysis. He also raised an essential question for comparison – from what and how are clusters of literary identity formed; how they are related to the mental history and language of a nation; how creative incentives are formed and how they operate.
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Altieri, Charles. "Reflections on Robert B. Pippin's Philosophy by Other Means." Philosophy and Literature 47, no. 1 (April 2023): 234–48. http://dx.doi.org/10.1353/phl.2023.a899688.
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Sbriglia, Russell. "Robert B. Pippin, Philosophy by Other Means: The Arts in Philosophy and Philosophy in the Arts." American Literary History 35, no. 2 (May 1, 2023): 1068–70. http://dx.doi.org/10.1093/alh/ajad063.
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GREEN, ADAM. "Power, other-worldliness, and the extended mind." Religious Studies 56, no. 3 (September 25, 2018): 370–89. http://dx.doi.org/10.1017/s0034412518000549.
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AbstractIn this article, I use the extended mind literature to elucidate religious phenomena that are normally left well outside the purview of analytic philosophy of religion. I show that the extended mind literature casts light on how the potential relationships of the ordinary believer to extra-natural power dictate cross-culturally re-occurring ways of structuring religious praxis. This application of the extended mind illuminates a diverse but subtly interconnected set of religious phenomena, from the cross-cultural appeal of magic as a negative category to the role of other-worldliness in the major world religions.
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Petrilli, Susan. "Vision of the Other." International Journal of Semiotics and Visual Rhetoric 2, no. 1 (January 2018): 120–36. http://dx.doi.org/10.4018/ijsvr.2018010108.
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This article describes how the pathways and modalities through which self-consciousness and self-valuation are reached are closely interdependent with the vision of others. But the vision of the other can never be known directly by any one of us, not even in the other's presence: even when I am in front of the gaze of the other, the other is always the other-for-me. Neither studies of the psychological or psychoanalytical orders, nor those conducted in the sphere of philosophical reflection oriented autonomously from other spheres can contribute to a semiotics of the image of self as this is construed interpreting the signs of the vision of the other. Literary writing above all can contribute in this sense. The Russian philosopher Mikhail Bakhtin resorts to literature, verbal art for his semiotics and philosophy of language and is often interpreted mistakenly as a literary critic precisely because of this. In this framework, he analyses the signs forming one's own image of self for each one of us, in the interlacement between I-for-myself, the other-for-me, I-for-the-other.
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Serna, Julián. "Filosofía y literatura: sendas entrecruzadas." Areté 16, no. 1 (March 16, 2004): 81–99. http://dx.doi.org/10.18800/arete.200401.004.
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Reivindicada la literatura como la más idónea de las vías para registrar las diferencias, para sensibilizarnos hacia el otro, se reconoce su valor filosófico, en particular desde el punto de vista del pluralismo, al tiempo que se toma distancia de algunas teorías rivales: la de Habermas, comprometida con la escisión filosofía-literatura; la de Derrida porque asimila la filosofía a la literatura.---Reinstated literature as the most appropriate way to register differences in order to sympathize with the Other, the A. acknowledges its philosophical value specially from the viewpoint of pluralism. At the same time, he drifts away from some rival theories, such as Habermas’ conception engaged with the gap between philosophy and literature, and Derrida’s, whereby philosophy is assimilated to literature.
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Akasoy, Anna Ayse. "Philosophy in the Narrative Mode." Journal of Arabic and Islamic Studies 21 (January 4, 2022): 121–40. http://dx.doi.org/10.5617/jais.9372.
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Histories of Arabic and Islamic philosophy tend to focus on texts which are systematic in nature and conventionally classified as philosophy or related scholarly disciplines. Philosophical principles, however, are also defining features of texts associated with other genres. Within the larger field of philosophy, this might be especially true of ethics and within the larger body of literature this might be especially the case for stories. Indeed, it is sometimes argued that the very purpose of storytelling is to reinforce and disseminate moral conventions. Likewise, the moral philosopher can be conceptualized as a homo narrans.The aim of this contribution is to apply the approach to narratives as a mode of debating ethical or moral principles to biographies of Alexander the Great. More than any other figure of the classical world, Alexander was religiously validated in the Islamic tradition due to his quasi-prophetic status as the ‘man with the two horns’ in the Qur’an. He appears prominently in the larger orbit of Arabic and Islamic philosophy as interlocutor and disciple of Aristotle and is adduced anecdotally in philosophical literature as an example to teach larger lessons of life. As a world conqueror, he provided an attractive model for those who sought to reconcile philosophical insight with worldly ambition.Focusing on biographies of Alexander, this article explores ethical principles which are inscribed in this body of literature and thus reads the texts as a narrativized form of philosophy. The analysis is comparative in two ways. Biographies of different periods and regions of the Islamicate world will be discussed, but comparisons with pre-Islamic biographies of Alexander (notably Roman biographies and the Alexander Romance) are included as well.
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Mezey, Jason. "Through Other Continents: American Literature across Deep Time." KronoScope 8, no. 1 (2008): 82–87. http://dx.doi.org/10.1163/156852408785130692.
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Guibal and Cross. "Lévinas after Hegel: An Other Philosophy of Spirit?" CR: The New Centennial Review 15, no. 1 (2015): 113. http://dx.doi.org/10.14321/crnewcentrevi.15.1.0113.
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Nowak, Witold. "Stefan Harassek and the problems of contemporary philosophy." Galicja. Studia i materiały 8 (2022): 248–63. http://dx.doi.org/10.15584/galisim.2022.8.17.
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The influence of the national factor on philosophy is expressed in two models of the history of philosophy: the problem-oriented and the culturalist one. The culturalist variety of the history of philosophy includes not only the problems themselves, the ways in which they are solved and the reconstruction of the argumentation, but also the entire cultural context of a given philosophical oeuvre. Among factors influencing philosophy, the analysis also includes the national tradition in which the philosopher is situated. A culturalist history of philosophy requires a high degree of cultural competence and erudition. The researcher must be able to show the interrelationships of the various fields of human culture: philosophy, religion, science, literature, and visual arts. Writing a problem-based history of philosophy, on the other hand, requires the researcher to have developed analytical skills.
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Richter, Duncan. "Philosophy and Poetry." Essays in Philosophy 12, no. 2 (2011): 254–72. http://dx.doi.org/10.5840/eip20111225.
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Philosophy certainly has connections with science but it is not itself a science. Nor is it literature. But it is related to literature in a way that excessive emphasis on science can obscure. In this paper I defend the rather old-fashioned view that philosophy is essentially linguistic. I also argue, less conventionally, that there is an unavoidable personal aspect to at least some philosophical problems, and in answering them we must speak for ourselves without being able to count on every other speaker of our language agreeing with us or even understanding what we say. Where the rules of our language are not set we must, so to speak, make them up for ourselves as we go. In this way philosophy requires the kind of linguistic creativity more often associated with poetical kinds of literature. Drawing on the work of Cora Diamond and Alice Crary, I argue that philosophy should be regarded as, not identical with, but continuous with poetry.
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PERNA, MARIA ANTONIETTA. "An Answer to the Problem of Other Minds." PhaenEx 3, no. 1 (January 17, 2008): 1. http://dx.doi.org/10.22329/p.v3i1.249.
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The present paper sets out to counter the claim put forward by British philosopher of mind, Robert Kirk, according to which Sartre’s notion of consciousness as for-itself, while offering some valuable insights regarding human existence, nonetheless fails to engage with the problem of how to establish the existence of such conscious beings on philosophical grounds. To the extent that it succeeds in meeting the challenge raised by Kirk’s comment, the reading of Being and Nothingness offered here could be considered as fulfilling a twofold aim. Firstly, it offers an answer to the problem of other minds which is construed on the basis of Sartre’s ontological work, thus contributing to a still open debate in the scholarly literature devoted to Sartre’s thought. Secondly, it illustrates one way in which a specific problem which is amply discussed among contemporary philosophers of mind could be tackled from within a conceptual framework rooted in the continental tradition of philosophy.
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Sukhov, A. D. "The Interconnections between Russian Philosophy and Other Realms of Public Consciousness." Russian Journal of Philosophical Sciences, no. 8 (November 28, 2018): 108–24. http://dx.doi.org/10.30727/0235-1188-2018-8-108-124.
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Among the characteristic features of Russian philosophy, there is its openness and connections with other realms of public consciousness. In the Middle Ages Orthodox religion (i.e. theology as theoretical part of it) was trying to take over the main functions of Russian philosophy. Philosophy was not just under the aegis of religion, as it was in Western Europe and Byzantium, but in its depths. Active philosophical life manifested itself under non-philosophical covers. Russian literature also is involved in philosophy. A plenty of a philosophical writers could doubtlessly be called great. They are: Nikolai Gogol, Fyodor Dostoevsky, Leo Tolstoy, etc. The things that each of them has brought into philosophy are very different in size and direction. As a result of the openness of Russian philosophy appears a unique ideological element which borders on natural science. This element was philosophical on its nature, but it had a strong and sound ties with natural science. No less important for Russian philosophy its connection with historical science. Philosophical ideas and categories are involved in the study of historical events and processes. Historical science, enriched with philosophy, does not remain extraneous to it. Philosophical historians also influenced different sections of philosophy: philosophy of history, social and political philosophy, philosophy of religion, philosophical anthropology… Russian philosophy penetrated into other spheres – music, painting, etc., where it was represented by quite significant figures, in particular – Alexander Scriabin, Nikolay Roerich. The philosophical views of Scriabin and Roerich were not limited to the framework of their theoretical, philosophical constructions. Artistic intuition embodied these constructions in the creation of art. Nowadays contacts of Russian philosophy in its various manifestations with other areas of intelligence also do not lose their attractiveness.
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Dold, Kayla Morgan. "Gin, Tonic, and Other Delicious Combinations." Simone de Beauvoir Studies 33, no. 1 (August 14, 2023): 79–97. http://dx.doi.org/10.1163/25897616-bja10062.
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Abstract In her 1927 diary, Simone de Beauvoir documents her intent to mix literary style with philosophical content. However, in Anglophone research environments, her works are formally classified as either literature or philosophy. This article questions the legitimacy of this classification by arguing that The Ethics of Ambiguity’s stylistic use of first-person plural narration, metaphor, conversational style, and parable help us understand ambiguity and freedom as necessarily embodied by invoking experiences of both phenomena.
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Kryukova, Ekaterina B. "Literature and Philosophy: Two Ways of Organising Language Universe." Observatory of Culture, no. 5 (October 28, 2014): 4–9. http://dx.doi.org/10.25281/2072-3156-2014-0-5-4-9.
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Addresses literature and philosophy as language practices, which are close but not identical as concerns their structural organisation and essentially differ from other types of discourse. They are compared by the analogy to distinction drawn, according Ludwig Wittgenstein, between saying and showing, the two functions of language statement.
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Umachandran, Mathura. "‘THE AFTERMATH EXPERIENCED BEFORE’: AESCHYLEAN UNTIMELINESS AND IRIS MURDOCH'S DEFENCE OF ART." Ramus 48, no. 2 (December 2019): 223–47. http://dx.doi.org/10.1017/rmu.2019.18.
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This year marks the centenary of the birth of Iris Murdoch (1919–99). She has been celebrated as one of Britain's most important postwar writers with twenty-six prose fiction novels to her name. Murdoch was also an ancient philosopher who was primarily interested in issues of moral philosophy. Pinning down her place in the Anglo-American analytic tradition of philosophy, however, is not a straightforward task. On the one hand she cut a conventional figure, holding a tutorial fellowship at St Anne's College, Oxford, from 1948 to 1963. On the other hand, her philosophical writing increasingly departed from the coordinates of analytical philosophy. As Martha Nussbaum notes in her deeply ambivalent review of Murdoch's The Fire and the Sun: Why Plato Banished the Artists, Murdoch is ‘a novelist whose best work is deeply philosophical, a philosopher who has stressed…the special role that beauty can play in motivating us to know the good, …a Platonist believer in human perfectability, and an artist.’ Nussbaum points us towards understanding two key elements in Murdoch's thought: her commitment to Plato and the manner in which Murdoch's activity as philosopher and novelist should be considered as interdependent.
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Brodsky, Claudia. "Philosophy, Literature, and the Critique of Spatialization." Publications of the Modern Language Association of America 131, no. 2 (March 2016): 469–79. http://dx.doi.org/10.1632/pmla.2016.131.2.469.
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Try as we might, kant conclusively explains in his “exposition” of “space” in the critique of pure reason's “transcendental Analytic”—the opening section of that inaugural work, in which Kant demonstrates the fundamental, “practical” necessity of its guiding, “theoretical” premises—we cannot imagine, let alone perceive, any external “matter” or object without first representing it to ourselves as occupying space. Objects are individual, distinct, exactly because they are material—whether empirically experienced or merely imagined as such—and the always impure, partly intellectual, partly empirical basis of their apprehension indicates that objects cannot themselves be the basis of their spatial perception by us. A less “philosophically” descriptive, somewhat more contemporary, but certainly contemporarily more recognizable analysis of the same intellectual procedure may be recognized in Marx's upending account of the things we perceive and value as “commodities.” As on Marx's analogous terms, “commodities form the presupposition” of the “circulation” of “values” (that “produces exchange value”) and not the other way around, and thus have “constantly … to be thrown into [circulation] anew from the outside, like fuel into a fire,” so no number and variety of objects or quantity and quality of the general object we call “matter” could ever suffice to account for space, the indispensable basis of their own conception as phenomenal, material objects (Grundrisse 254-55). While Kant deduced that no knowledge, and no possible access to knowledge, would result from the solipsistic wish to make space itself an object of spatial perception—or, for that matter, of pure (immaterial) speculation, that is, the wish to spatialize or idealize a “real,” or nonperceptual, reality of space—Marx deduced, conversely, that, without “standing in any connection to [the] commodities” that “mediate” it, “circulation” itself—the basis of valuation—would “flicker out in indifference,” “d[ying] out with money” or, rather, taking money along with it, destroying the abstracted “economic existence” of this essential while “non-substantial form of wealth” precisely by reducing it to an object “with only its metallic existence left over” (255).
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Macías, Javier Saavedra, and Rafael Velez Núñez. "The Other Self: Psychopathology and Literature." Journal of Medical Humanities 32, no. 4 (August 9, 2011): 257–67. http://dx.doi.org/10.1007/s10912-011-9148-2.
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Thody, Philip, and Suzanne Gearhart. "The Interrupted Dialectic: Philosophy, Psychoanalysis, and Their Tragic Other." Modern Language Review 90, no. 1 (January 1995): 176. http://dx.doi.org/10.2307/3733303.
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Wallenstein, Sven-Olov, and Susan Gearhart. "The Interrupted Dialectic: Philosophy, Psychoanalysis, and Their Tragic Other." MLN 108, no. 3 (April 1993): 593. http://dx.doi.org/10.2307/2904765.
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McDonald, Bridget, Michel Foucault, and Lawrence Kritzman. "Politics, Philosophy, Culture: Interviews and Other Writings, 1977-1984." MLN 104, no. 4 (September 1989): 945. http://dx.doi.org/10.2307/2905276.
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HUTCHISON, HAZEL. "The Other Lambert Strether: Henry James's The Ambassadors, Balzac's Louis Lambert, and J.H. Lambert." Nineteenth-Century Literature 58, no. 2 (September 1, 2003): 230–58. http://dx.doi.org/10.1525/ncl.2003.58.2.230.
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ABSTRACT Hazel Hutchison, ““The Other Lambert Strether: Henry James's The Ambassadors, Balzac's Louis Lambert, and J.H. Lambert”” (pp.230––258) We think we know Lambert Strether. Henry James names the unlikely hero of The Ambassadors (1903) after Honoréé de Balzac's unlikely novel Louis Lambert (1832––33)——or so he says. In this essay I argue that James's choice is also influenced by his knowledge of the eighteenth-century Alsace philosopher J. H. Lambert. Now obscure, Lambert was, in his day and in the nineteenth century, a major figure in European science and philosophy, one deeply influential on the formation of phenomenology and pragmatism, disciplines closely associated with James's brother William James. Lambert's fascination with the problem of appearances also offers connections with Strether's experience in Paris and invites an exploration of the role of visual art in James's novel, including Hans Holbein's masterpiece with which it shares a name. In this study I argue that the name of Lambert, far from offering an easy clue to Strether's identity, offers him a variety of possible natures and possible ways of viewing reality.
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Manning, Sean. "Abstracts from Other Journals. Naturalistic Research." Ata: Journal of Psychotherapy Aotearoa New Zealand 17, no. 1 (September 30, 2013): 117–23. http://dx.doi.org/10.9791/ajpanz.2013.11.
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This review will focus on research — not particularly the results of research, although some will be mentioned, but on approaches and attitudes to research in psychotherapy. The brief given to me by the editors was to review my choice of literature published between January and June 2013. In meeting the brief I decided to focus on a research report by Rolf Holmqvist, Thomas Ström and Anniqa Foldemo, and, although their results are interesting, it is the philosophy and method of their research in which I am particularly interested.
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Stich, Stephen. "Philosophy and WEIRD intuition." Behavioral and Brain Sciences 33, no. 2-3 (June 2010): 110–11. http://dx.doi.org/10.1017/s0140525x10000257.
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AbstractFrom Plato to the present, philosophers have relied on intuitive judgments as evidence for or against philosophical theories. Most philosophers are WEIRD, highly educated, and male. The literature reviewed in the target article suggests that such people might have intuitions that differ from those of people in other groups. There is a growing body of evidence suggesting that they do.
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Joseph, Clara A. B. "Rethinking Studies in Higher Education in The Face of the Other." Canadian Journal for the Study of Adult Education 30, no. 1 (December 14, 2017): 65–75. http://dx.doi.org/10.56105/cjsae.v30i1.5414.
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In this essay, I share reflections on what it meant to teach my book of poetry in an introductory English literature class. The book took inspiration from the philosophy of Emmanuel Levinas, particularly his studies on encountering the other person. Engaging with this text (both the poetry and the philosophy), I consider some of the nuances of a pedagogy of creativity and its potential for lessons in engaging with the other on the basis of ignorance of the other. The essay is a response to Anna Herbert’s The Pedagogy of Creativity (2010), in which Herbert, on the other hand, defines the other as a location within the self.
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CAO, Shunqing, and Lu ZHAI. "The Variation of Chinese Literature and the Formation of World Literature." Cultura 19, no. 2 (January 1, 2022): 7–23. http://dx.doi.org/10.3726/cul022022.0001.
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Abstract: In "The Variation of Chinese Literature and the Formation of World Literature" Shunqing Cao and Lu Zhai discuss how Chinese works of literature entered other countries' literary circles through variation, and became an essential part of world literature. Both ancient Chinese literature and contemporary Chinese literature have undergone textual circulation, language translation and cultural filtering before becoming part of world literature, all of which are the reasons why literary variation occurs. According to Cao and Zhai, the occurrence of variation is a key factor for Chinese literature to become world literature, and an important foundation for the formation of world literature. A country's literature absorbs the characteristics of other countries' literature through variation, thus adapting to the cultural background and reading habits of other countries' readers in terms of language and style, in order to enter the world literature market. Variation may lead to a certain loss of nationality in literary works, and result in significant differences from the original texts. However, the formation of world literature does not come at the cost of eliminating nationality; variation facilitates the formation of world literature.
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Cornford, Fracis. "O elemento inconsciente na literatura e na filosofia (1921)." Discurso 49, no. 1 (June 24, 2019): 205–16. http://dx.doi.org/10.11606/issn.2318-8863.discurso.2019.159312.
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Tradução em português de:
CORNFORD, Francis M. (1950). “The Unconscious Element in Literature and Philosophy (1921)”, In: The Unwritten Philosophy and Other Essays, edited by W. K. C. Guthrie, Cambridge: Cambridge University Press, pp. 1-13.
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Latifah, Yulia, Sabilla Azzahra HR, Tri Isma Adi Putra, and Devi Silvian Quraeny. "FILSAFAT ALKINDI DALAM PERSPEKTIF AL-QUR'AN." Journal Istighna 4, no. 2 (July 31, 2021): 146–58. http://dx.doi.org/10.33853/istighna.v4i2.130.
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Philosophy and religion are two things that complement each other. Philosophy that deviates from thought and religion that deviates from belief has caused many people to criticize the existence of philosophy that can shake beliefs. In the eighth century, Al-Kindi emerged as the first Muslim philosopher who created the continuity of philosophy and religion, both philosophy and religion adhering to the truth. The most noble of al-Kindi's philosophy is the First Philosophy, which is to work hard to know the First God, namely Allah. Al-Kindi's sacred philosophy is included in the scope of metaphysics. In proving the existence of God, Al-Kindi put forward an empirical argument. They are: the new nature post (Hudutsil alam), the diversity post (Kastrah fil Maujudat) and the control nature post (Ibda'fil Alam). In addition, in the Qur'an there is also the word "God" is used to refer to gods other than Allah, such as idols, lust, gods. However, the word "Allah" is a special name that is not owned by any other word besides Him, because only God Almighty who must exist has the right to use this name, and no one or even should not except Him. The reality of the real existence of the Qur'an uses all forms as evidence, especially the existence of this universe and everything in it. This article uses the previous literature method, the aim is to understand the various meanings of Al-Kindi's divinity by referring to the Qur'an.
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Liakh, Tetiana. "Philosophy of Overcoming as a Constant of Creative Thinking of Lesia Ukrainka." Balkanistic Forum 31, no. 1 (January 10, 2022): 241–54. http://dx.doi.org/10.37708/bf.swu.v31i1.12.
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The article explores the philosophy of overcoming in the Lesia Ukrainka’s creative work. This constant of the author’s artistic thinking is consistent with the meaning of “existentialist humanism” according to Sartre, who postulates the existence of man in the world, not introversion. The key to understanding the Lesia Ukrainka’s philosophy of overcoming is the poetry “Contra spem spero!” The artistic reception of the author of the myth of Sisyphus agrees with her understanding of Camus, however, unlike the French philosopher, Lesia Ukrainka sees the meaning of life in the movement to goal, creativity. Another cornerstone of Lesia Ukrainka’s philosophy of overcoming is a resistance to national enslavement and spiritual slavery. The writer dedicates a num-ber of dramatic poems on biblical and mythological themes to this topic, in which the existential mode of national enslavement is projected onto the realities of the author’s day. Lesia Ukrainka reflects the overcoming the “existential vacuum” (Frankl) by heroes, their acquisition of harmony with world through death in her dramas “The Noble Woman [boiarynia]”, “The Forest Song [lisova pisnia]”, and “The Blue Rose [blakytna troianda]”. Studying the philosophy of overcoming in the Lesia Ukrainka’s artistic reception ascertains once again that her creative work, philosophic discourse assonant, on one hand, with the Western European thought of the late 19th – early 20th centuries, and, on the other hand, an original phenomenon in the Ukrainian literature of the outlined period due to projection of individual existence of the poetess.
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Duffy, Simon. "The Difference Between Science and Philosophy: the Spinoza-Boyle Controversy Revisited." Paragraph 29, no. 2 (July 2006): 115–38. http://dx.doi.org/10.3366/prg.2006.0012.
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This article examines the seventeenth-century debate between the Dutch philosopher Benedict de Spinoza and the British scientist Robert Boyle, with a view to explicating what the twentieth-century French philosopher Gilles Deleuze considers to be the difference between science and philosophy. The two main themes that are usually drawn from the correspondence of Boyle and Spinoza, and used to polarize the exchange, are the different views on scientific methodology and on the nature of matter that are attributed to each correspondent. Commentators have tended to focus on one or the other of these themes in order to champion either Boyle or Spinoza in their assessment of the exchange. This paper draws upon the resources made available by Gilles Deleuze and Felix Guattari in their major work What is Philosophy?, in order to offer a more balanced account of the exchange, which in its turn contributes to our understanding of Deleuze and Guattari's conception of the difference between science and philosophy.
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Notomi, Noburu. "Plato, Isocrates and Epistolary Literature." PLATO JOURNAL 23 (March 29, 2022): 67–79. http://dx.doi.org/10.14195/2183-4105_23_5.
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Working against the recent arguments against Plato’s authorship of the Seventh Letter in the Anglophone scholarship, this paper demonstrates the historical possibility that Plato wrote his letters for philosophical purposes, most likely in competition with Isocrates, who skilfully used the literary genre of letters for his rhetorical and philosophical purposes. Because Isocrates and Plato experimented with various writing styles in response to each other, letters and autobiographies may well have been their common devices. The paper concludes that we should respect the tradition that had included and respected the Seventh Letter as Plato’s own writing.
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Jauhari, Sofuan. "KONSTRUKSI FILSAFAT ISLAM TERHADAP FILSAFAT YUNANI DAN FILSAFAT BARAT MODERN." Ngabari: Jurnal Studi Islam dan Sosial 13, no. 1 (October 24, 2020): 1. http://dx.doi.org/10.51772/njsis.v13i1.44.
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In the academic world, there is often debate about the influence of Greek philosophy, Islamic philosophy, and modern Western philosophy on each other. Does Islamic philosophy was influenced by Greek philosophy or vice versa? And does modern Western philosophy influenced by Islamic philosophy or vice versa? This paper aims to discuss the contribution of Islamic philosophy to the existence of Greek philosophy and modern Western philosophy. Through the literature review method, this paper finally resulted in the finding that both Greek philosophers, Muslim philosophers, and Modern Western philosophers had both been teachers and students for each other.
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Situngkir, Friska Ledina, and Izwita Dewi. "The view of mathematics education as science." International Journal of Trends in Mathematics Education Research 5, no. 3 (September 30, 2022): 328–32. http://dx.doi.org/10.33122/ijtmer.v5i3.155.
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This paper will discuss the view of mathematics education as science. This study is the result of a variety of relevant literature related to mathematics education as a science in a scientific discipline. Philosophically, mathematics is considered as the queen of science used by humans in everyday life. While knowledge itself is closely related to philosophy, where these two terms cannot be separated from each other. The science of studying natural phenomena itself. Science is the product of epistemology, ontology, and axiology. Philosophy and science are two similarities in that both seek the truth. A person who seeks the truth is a philosopher or philosopher. The source of philosophy is man, reason, and the human heart. For example, mathematics. Mathematics is a science about reasoning, about patterns and mathematics is the queen of science and at the same time a servant of science. Mathematics education is a mathematics lesson that makes students build logical thinking and build mathematical knowledge.
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Ukanga, Lambert Peter, and Eseohe Glory Okoedion. "THE PLACE OF PHILOSOPHY, LANGUAGE, AND LITERATURE IN LIBERAL EDUCATION (AFRICAN PERSPECTIVE)." International Journal of New Economics and Social Sciences 10, no. 2 (December 31, 2019): 261–69. http://dx.doi.org/10.5604/01.3001.0013.8103.
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In history, philosophy, language, and literature have been a propelling force towards achieving a distinctive cul-ture in human civilization. We are therefore reminded that philosophy, language, and literature have a great deal of educational tenet, especially in the African world view. To foster holistic values in line with education, this study investigates that philosophy; language and literature have been in the transformation of armchair theoriza-tion of various disciplines into a pragmatic solution for our contemporary challenges. Using evaluative approach, this study opens up the fact that philosophy, language, and literature is not really a single filed of disciplines but rather a catchall for a number of problems whose scope and significance are so broad that they seem to have im-plication for virtually every other sphere of human endeavors.