Journal articles on the topic 'Philosopher'
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Adamenko, Bohdan Volodymyrovych. "Lecturing philosophy as its actualization." Filosofiya osvity. Philosophy of Education 26, no. 1 (December 25, 2020): 162–70. http://dx.doi.org/10.31874/2309-1606-2020-26-1-10.
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The present times are full of various challenges, as it always used to be. Having in mind the rapid development of science and technology, we inevitably find ourselves under their influence. Thus, technology not only makes our life easier, but is also capable of shaping human perception in new obstacles. It can influence our choices and responsibility beyond them. Such a dynamic rate of producing new ideas and technology does not allow a proper and forehanded evaluation of their response in our near future. Since philosophers work with relatively constant terms, they have to be in the avant-gardé of a conceptual analysis and problem-shaping of the challenges facing modern people. In such circumstances, lecturing philosophy should hold a prominent position. The sphere of morals and ethical evaluations forms value basis for human self-cognition and performs as a stimulus to a more responsibly deliberated life. In this situation, a philosopher finds himself in a crucial role as a person, who provides this knowledge. The use of philosophical means has to start with the analysis of those, who are in charge of their usage. In order to remain frank with the audience and himself, a philosopher should start lecturing from himself, his self-cognition, as well as from a clear deliberation of his personal moral guidelines and personal responsibility. The situation, in which a philosopher shapes his personal ideas, formulates concepts, analyses, and provides arguments without proper elaboration of their premises and basic principles, raises concerns. Within the scope of this article we attempt to designate the term “philosopher” and philosopher’s position in the modern world. In order to articulate this term properly, we suggest a distinction in terminology between “philosophers of aim” and “philosophers of purpose”, which serves as a marker to estimate philosophic activities in their full scope. In my opinion, any philosophic activities, in their basis, perform as a practice of essential responsibility. The abovementioned definitions provide us with an ability to notice a distinction between philosophers and pseudo-philosophers, as well to evaluate the importance of the ones and the perniciousness of the others.
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Frances, Bryan. "The Epistemology of Theistic Philosophers’ Reactions to the Problem of Evil." American Catholic Philosophical Quarterly 94, no. 4 (2020): 547–72. http://dx.doi.org/10.5840/acpq2020915210.
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I first argue that, contrary to many atheistic philosophers, there is good reason to think the typical theistic philosopher’s retaining of her theism when faced with the Problem of Evil (PoE) is comparatively epistemically upstanding even if both atheism is true and the typical theistic philosopher has no serious criticism of the atheist’s premises in the PoE argument. However, I then argue that, contrary to many theistic philosophers, even if theism is true, the typical theistic philosopher has no good non-theistic reasons for rejecting any of the atheist’s premises, and she has good non-theistic reasons in favor of the atheist’s premises. In that respect, it’s extremely difficult for the theistic philosopher to respond to the PoE in an informative, non-question-begging way. I close by considering whether theistic philosophers should reject my second thesis.
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Alvis, John. "The Philosopher's Literary Critic." Review of Politics 78, no. 4 (2016): 681–84. http://dx.doi.org/10.1017/s0034670516000620.
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Leon Craig's five books are interrelated by a common approach: Craig writes of philosophic matters juxtaposing them with literary works, or one may reverse the order—whichever way, the exegesis proceeds in tandem. Moreover, he has intertwined the books in a sequential development. One can perceive Craig discovered his fountainhead in Plato. His first book, in 1993, The War Lover: A Study of Plato's “Republic,” has left its genetic pattern upon the next four, Of Philosophers and Kings: Political Philosophy in Shakespeare's “Macbeth” and “King Lear” (2001), The Platonian Leviathan (2010), Philosophy and the Puzzles of “Hamlet” (2014), and his latest, The Philosopher's English King: Shakespeare's “Henriad” as Political Philosophy (2015). In this latest effort, Shakespeare is the philosopher and Henry V the best of Shakespeare's English kings. But you will not appreciate the extent and intricacy of Craig's web unless you recognize that Plato's thought, especially as that thought has been conveyed in The Republic, runs through every filament. To be precise, taking such themes of that dialogue as Socrates's notion of a tripartite human soul, his taxonomy of defective regimes, his all but best regime of “Guardians,” and Socrates's ultimately best constitution, rule by a philosopher become king or king become philosopher, or only somewhat less improbably, a king become an understanding student of a counselor philosopher. Then, best self-government within the individual soul is likewise worked out in The Republic as Craig reads it. To my mind he has read Plato aright.
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Baggini, Julian. "The philosopher’s philosopher." Philosophers' Magazine, no. 41 (2008): 18–25. http://dx.doi.org/10.5840/tpm20084171.
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Anscombe, G. E. M. "Wittgenstein: Whose Philosopher?" Royal Institute of Philosophy Supplement 28 (March 1990): 1–10. http://dx.doi.org/10.1017/s135824610000521x.
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One of the ways of dividing all philosophers into two kinds is by saying of each whether he is an ordinary man's philosopher or a philosophers' philosopher. Thus Plato is a philosophers' philosopher and Aristotle an ordinary man's philosopher. This does not depend on being easy to understand: a lot of Aristotle's Metaphysics is immensely difficult. Nor does being a philosophers' philosopher imply that an ordinary man cannot enjoy the writings, or many of them. Plato invented and exhausted a form: no one else has written such dialogues. So someone with no philosophical bent, or who has left his philosophical curiosity far behind may still enjoy reading some of them.
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Pierron, Jean-Philippe. "Le sol pour « se » comprendre et les terrains pour expliquer." A contrario 35, no. 2 (December 12, 2023): 93–114. http://dx.doi.org/10.3917/aco.232.0093.
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Existe-t-il des philosophies qui ne puissent être subsumées sous la catégorie de la « philosophie de terrain »? N’est-ce pas un anachronisme que d’installer dans l’ordre de la « philosophie de terrain » une entreprise qui ne s’est jamais conçue de cette manière ? Cet article fait l’hypothèse que l’herméneutique critique de Paul Ricœur pourrait soutenir la proposition d’être pensée comme une « philosophie de terrain », mais en en précisant les contours. En effet, Paul Ricœur conçoit la tâche de philosopher comme un dialogue avec les questions du temps, le philosophe « allant sur le terrain ». D’autre part, sa philosophie travaille à expliciter les conditions ontologiques, phénoménologiques et épistémologiques grâce auxquelles la philosophie travaille avec les sciences humaines et leurs « terrains » sans s’y dissoudre. Dans la dialectique entre « sol » (Grund) et terrain, cette herméneutique critique invite à ne pas confondre la question ontologique du sol de l’existence avec les questions méthodologiques liées à la constitution d’un terrain de recherche.
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Curren, Randall. "Ethics for Philosophers: An Introduction." SATS 24, no. 1 (July 1, 2023): 13–28. http://dx.doi.org/10.1515/sats-2023-0003.
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Abstract This paper addresses the responsibilities of philosophers. It distinguishes philosophers by profession, philosophers as a type of person playing a social role by doing philosophy, and philosophers without any professional or social role as a philosopher. It criticizes and rejects the internal goods view of philosophers’ responsibilities, according to which a philosopher’s only responsibility as a philosopher is to do ‘good’ philosophy. It examines the responsibilities of philosophy professors and the role of philosophy teaching in liberal education, criticizing the implications of the internal goods view for university missions and commenting on related deficiencies of the Code of Conduct of the American Philosophical Association. The central conclusions are that philosophers should accept responsibilities to do philosophy in the public interest and to adopt a cross-disciplinary and collaborative stance toward their role in educating students in the forms of understanding and judgment that will best equip them for life and citizenship.
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McLendon, Hiram J. "The Philosopher Among Philosophers." Russell: The Journal of Bertrand Russell Studies 34, no. 1 (June 2014): 5–34. http://dx.doi.org/10.1353/rss.2014.0012.
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Renaut, Alain. "Philosopher après le dernier philosophe." Le Débat 72, no. 5 (1992): 196. http://dx.doi.org/10.3917/deba.072.0196.
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Liparotti, Renan Marques. "Alexander philosopher-king: from Philosophy to action." Ploutarchos 14 (October 30, 2017): 47–68. http://dx.doi.org/10.14195/0258-655x_14_3.
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Plutarch, in his Life of Alexander and his speeches On the Fortune or Virtue of Alexander the Great, draws a portrait of a philosopher-king, inspired by Plato, Aristotle and Diogenes’ philosophies. This paper aims to analyse the dialogues between these philosophers and Alexander and to scrutinise the Macedonian’s political path whereby philosophical ideals were put in action. This study, therefore, may suggest that whilst in the encomiastic speeches Plutarch draws a king, enlightened by Philosophy, who made happier «all the inhabited earth», in the biography, contradictions of imposing a ‘blessed life’ are unveiled.
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LEHRER, KEITH. "Consciousness AND REGRESS." Journal of Scottish Philosophy 6, no. 1 (March 2008): 45–57. http://dx.doi.org/10.3366/e1479665108000079.
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Thomas Reid has a theory of consciousness that is central to his philosophy of mind but which raises a regress problem. I have two tasks in this paper. The first is to give an account of Reid's views on consciousness and the avoidance of the regress based on textual analysis. The second is to expand the theory of consciousness Reid gives to offer a deeper explanation of how the regress is avoided that is based on Reid's philosophy of mind but goes beyond any text from Reid that I know. The distinction is important. Philosophers are inclined to attribute to a philosopher views that they have invented by studying the philosopher. Both textual analysis and invention based on a philosopher's writings are legitimate uses of the history of philosophy. When they are confused, however, arguments about what the philosopher held generate confusion. If you invent something from his or her philosophy, even something implied by it, that is your philosophy, not the philosopher's. The distinction is important for avoiding useless disputes. This first part of my paper is an attempt to remain true to the texts of Reid. The second part goes beyond the text, though it is what I extrapolate from Reid.
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Neog, Bhaskarjit. "Derek Parfit: The Philosopher’s Philosopher." Journal of Indian Council of Philosophical Research 34, no. 1 (January 2017): 201–4. http://dx.doi.org/10.1007/s40961-017-0101-2.
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Schalow, Frank. "Heidegger and Jaspers, and: Karl Jaspers: Philosopher among Philosophers/Philosoph unter Philosophen (review)." Journal of the History of Philosophy 33, no. 4 (October 1995): 700–702. http://dx.doi.org/10.1353/hph.1995.a225902.
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Oxley, Julinna C. "How to Be a (Good) Philosopher-Activist." Essays in Philosophy 21, no. 1 (2020): 6–28. http://dx.doi.org/10.5840/eip2020211/22.
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Can philosophers be good activists? This essay defines activism for the philosopher and then provides a normative conception of a good philosopher-activist that is grounded in rational integrity and sound rational deliberation. I argue that because philosophers have been trained in reasoning and argumentation, they can contribute these skills to an activist movement. An activist with rational integrity exhibits five skills or virtues: they are honest, rational, logical, deliberative, and respectful. Conversely, bad philosopher-activists display five vices: they are dishonest, manipulative, obfuscating, thoughtless, and insulting. Next, I argue that rhetorical and reasoning skills are only part of what define good activism, and describe the soft skills needed for effective activism. Philosophical training sometimes works against the development of these soft skills, but they are critical to the success of the philosopher-activist. I conclude by describing activism within the context of academic life and argue that philosophers who engage in activism can do so in an intellectually responsible way.
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Stoner, Samuel A. "Kant on the Philosopher’s Proper Activity." Epoché: A Journal for the History of Philosophy 24, no. 1 (2019): 95–113. http://dx.doi.org/10.5840/epoche20191014146.
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This essay investigates Kant’s understanding of the philosopher’s proper activity. It begins by examining Kant’s well-known claim in the Critique of Pure Reason that the philosopher is the legislator of human reason. Subsequently, it explicates Kant’s oft-overlooked description of the transcendental philosopher as an admirer of nature’s logical purposiveness, in the ‘First Introduction’ to the Critique of the Power of Judgment. These two accounts suggest very different ways of thinking about the philosopher’s character and concerns. For, while Kant’s philosopher-legislator pursues the practical, world-transformative task of furthering reason’s moral vocation, the transcendental philosopher’s admiration of nature’s purposiveness is a form of a contemplative openness to the contingent but wonderful orderliness of things. I conclude that Kant ultimately recognizes that the tension between legislation and admiration is characteristic of the philosopher and that it is the heart of philosophy’s vitality.
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Prawat, Richard S. "Dewey and Peirce, the Philosopher's Philosopher." Teachers College Record: The Voice of Scholarship in Education 103, no. 4 (August 2001): 667–721. http://dx.doi.org/10.1177/016146810110300407.
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Three arguments are presented in this article that point to discontinuity rather than continuity in John Dewey's philosophical views. First, the author examines and critiques the most comprehensive current account of the development of Dewey's thinking early to late based on the assumption of continuity. Contrary to this account, it is argued, Dewey dramatically changed his views about the role of action, language, and quality in knowledge construction from mid-career on. In the second and third sections of the paper, numerous examples are presented showing how closely Dewey's later ideas map onto those of the brilliant but less known originator of pragmatism, Charles Sanders Peirce. The intent in all three sections of the paper is to demonstrate the magnitude of Dewey's debt to Peirce.
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Prawat, Richard S. "Dewey and Peirce, the Philosopher's Philosopher." Teachers College Record 103, no. 4 (August 2001): 667–721. http://dx.doi.org/10.1111/0161-4681.00131.
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BENISSA, Sara, and Ismail MELLOUKI. "Traduire la philosophie, est-ce philosopher ?" Langues & Cultures 2, no. 01 (March 5, 2021): 141–50. http://dx.doi.org/10.62339/jlc.v2i01.123.
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La réflexion que nous exposons dans le présent article est l’aboutissement d’une expérience traduisante de l’ouvrage «Le rire» d’Henri Bergson vers l’arabe. Ce fût une occasion pour découvrir les particularités de ces textes multidimensionnels, aussi techniques que littéraires et aussi universels que singuliers et de voir comment cette combinaison influence-t-elle la prise de décision quant aux choix traductionnels, surtout entre deux langues si différentes comme le français et l’arabe. Or, ce qui a attiré notre attention le plus est la position du traducteur face à ce type de textes qui interpellent fortement le lecteur et provoquent son intelligence. Comment un traducteur qui professe la fidélité et l’objectivité puisse-t-il échapper aux filets de l’auteur-philosophe visant à influencer son lecteur et ne pas devenir lui-même traducteur-philosophe. En effet, pour une traduction philosophique objective, le traducteur ne peut se permettre d’être uniquement lecteur. Abstract The reflection that we present in this article is the result of an experience translating Henri Bergson's book "Le rire" into Arabic. It was an opportunity to discover the peculiarities of these multidimensional texts, as technical as literary and as universal as singular, and to see how this combination influences the decision-making process regarding translational choices, especially between two languages as different as French and Arabic. What has attracted our attention most is the translator's position when faced with this type of text, which strongly appeals to the reader and provokes his or her intelligence. How can a translator who professes fidelity and objectivity escape the nets of the author-philosopher aiming to influence his reader and not become a translator-philosopher himself? Indeed, for an objective philosophical translation, the translator cannot afford to be only a reader.
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Schlapbach, Karin. "The logoi of Philosophers in Lucian of Samosata." Classical Antiquity 29, no. 2 (October 1, 2010): 250–77. http://dx.doi.org/10.1525/ca.2010.29.2.250.
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This paper explores Lucian's presentation of the philosopher as a creator of discourse. In particular, the paper argues that the lack of control over the discourse, once it is passed on, is at the core of Lucian's treatment of philosophers. An analysis of this eminently Platonic problem allows the interpretation both to go beyond the simplistic view that Lucian has no real philosophical interest at all but merely follows the Second Sophistic trend of subordinating philosophy to rhetoric, and to qualify the idea that the dissolution of the authorial voice represents a sense of rupture experienced on the margins of the Roman empire. More importantly, this approach opens up new possibilities to understand two portraits of philosophers in Lucian's oeuvre that stand out for their positive character, Nigrinus and Demonax. While the latter work depicts a philosopher who uses words sparingly, but ideally enables a cognitive progress in the interlocutor, the former—a portrait of a “Platonist”—stages the breakdown of philosophical teaching by focusing on the impact of the philosopher's discourse on an underprepared student. The paper argues that Lucian, while posing as a reader of Plato in shaping his characters, raises the question of whether Plato himself succeeded as a philosophical writer, or whether in Lucian's eyes Plato's success as a writer was perhaps also his failure as a philosopher. But rather than shaping his own texts in opposition to philosophy, Lucian, like Plato, explores untrodden literary ways of addressing the most fundamental of philosophical problems, namely philosophy's expression in language.
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RATNER-ROSENHAGEN, JENNIFER. "“DIONYSIAN ENLIGHTENMENT”: WALTER KAUFMANN'S NIETZSCHE IN HISTORICAL PERSPECTIVE." Modern Intellectual History 3, no. 2 (August 2006): 239–69. http://dx.doi.org/10.1017/s1479244306000734.
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Walter Kaufmann's monumental study of Friedrich Nietzsche's philosophy, Nietzsche: Philosopher, Psychologist, Antichrist (1950) dramatically transformed Nietzsche interpretations in the postwar United States and rendered Kaufmann himself a dominant figure in transatlantic Nietzsche studies from 1950 until his death in 1980. While the longevity of Kaufmann's hegemony over postwar American Nietzsche interpretations in particular is remarkable, even more so is the fact that he revitalized the career of such a radical thinker in the conservative intellectual climate of the 1950s. Philosophers and historians typically credit Kaufmann with rescuing Nietzsche from the Nazis, but argue that he did so by denaturing Nietzsche's philosophy of power and narrowly transforming him into an existentialist. By contrast, this essay argues that Kaufmann took a much more dramatic step by extending the scope of Nietzsche's philosophy, demonstrating how his ideas resonated with but also transcended the dominant philosophies of the day. Kaufmann presented Nietzsche as a philosopher uniquely poised to bridge the increasing mid-century rift between continental and analytic philosophies, as well as between the increasingly distinct moral worlds of academic philosophers and general readers. At a time when philosophical discourses within the university and beyond were pulling apart, Kaufmann put Nietzsche to work to bring them back together. By emphasizing Nietzsche's harmony with the range of scholarly and popular philosophical concerns of mid-century, he also established, for the first time in the United States, Nietzsche's role as a canonical thinker in the Western tradition.
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Markovits, Francine. "Une attitude libertine: badiner avec la mort. Boureau- Deslandes et ses Réflexions sur les grands hommes qui sont morts en plaisantant." RIVISTA DI STORIA DELLA FILOSOFIA, no. 1 (February 2012): 19–34. http://dx.doi.org/10.3280/sf2012-001004.
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Don't philosophers die just like all other men? In order to speak of the death of philosophers, why choose an author like Boureau-Deslandes, who collected anecdotes of insolence in the face of death? Undoubtedly, free minds could only disarm theology by joking about it. The mental, moral and playful mechanisms of the mind can be taken apart to reveal the bans inscribed in the conscience through the workings of institutions. Against the philosophies of melancholy, fear, death and power, a philosophy of banter is a cheerful philosophy, an ethics of taste that destabilises the rules. It is this practice of bantering insolence that turns temperament into virtue and a man into a philosopher.
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March, Florence. "Play review: Macbeth Philosophe [Macbeth the Philosopher]." Cahiers Élisabéthains: A Journal of English Renaissance Studies 103, no. 1 (November 2020): 75–78. http://dx.doi.org/10.1177/0184767820946161.
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Wang, Zhaolu. "Role of Philosphic Knowledge in Developing Common Good and Justification for Government Funding of the Philosophers." Communications in Humanities Research 21, no. 1 (December 7, 2023): 265–70. http://dx.doi.org/10.54254/2753-7064/21/20231494.
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Morality can be assessed through a teleological and deontological lens, in which an act is considered to be moral if it advances the common good and the means of achieving this societally beneficial outcome is justified. This study hypothesizes that funding the philosopher's work in a democratic government is moral, as value of philosophy lies in knowledge production and moral enrichment. This is governed by justifying four conditions through empiricism and the scientific method: serving the public interest, involving government role/intervention, strengthening the philosophic knowledge, and financing this knowledge through taxation. Focusing on the observational belief of acts, knowledge production, reasoning, and justification of beliefs continuously develop with philosophic ideas, making them suitable recipients of government funding. Morality is not absolute but socially constructed by several philosophic interventions in conjunction with the government's role. Secondly, there is a need for optimal philosophic knowledge, the adequate knowledge required to attain maximum social advantage with minimum cost. By constructing philosophic knowledge as an economic commodity, their dual status as a public and merit good justify their provision by the state. Lastly, the morality of taxation is discussed through philosophers lens such as Robert Nozick and John Rawls. As each citizen benefits from the government-provided facilities, thus paying a part of the income as tax to the government is moral. Moreover, the government is assisted by philosophic knowledge and creating moral goods. Thus, it is justified that funding a philosopher through taxation is moral as it does not infringe on individual freedom.
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Ali, Forkan. "Connecting East and West through Modern Confucian Thought." Asian Studies 8, no. 3 (September 22, 2020): 63–87. http://dx.doi.org/10.4312/as.2020.8.3.63-87.
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This study is an attempt to establish that 20th century’s canonized Taiwanese philosopher Mou Zongsan (1909–1995) has contributed significantly to the innovative burgeoning of modern Confucianism (or New Confucianism) with the revision of Western philosophy. This is based on the hypothesis that if ideas travel through the past to the present, and vice versa, and if intellectual thinking never knows any national, cultural and social boundaries, then there is an obvious intersection and communication of philosophical thoughts of East and West. This article also contemplates the fact that Western philosophies are widely known as they are widely published, read and circulated. Conversely, due to the language barriers philosophy and philosophers from the East are less widely known. Therefore, this research critically introduces and connects the early 20th century Confucian philosopher Shili Xiong (1885–1968), his disciple the contemporary Taiwanese Confucian intellectual Mou Zongsan, along with the Western philosophers Immanuel Kant (1724–1804), Martin Heidegger (1889–1976), and Herman Bavinck (1854–1921), through ideas like moral autonomy, ethics, ontology, and imago Dei. In so doing, the article delineates the path to study 20th century Taiwanese philosophy, or broadly Chinese Confucian philosophy which makes a bridge between the East and the West through Modern Confucianism prevalently called New Confucianism.
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Peña‐Guzmán, David M., and Rebekah Spera. "The Philosophical Personality." Hypatia 32, no. 4 (2017): 911–27. http://dx.doi.org/10.1111/hypa.12355.
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The authors adopt a critico‐sociological methodology to investigate the current state of the philosophical profession. According to them, the question concerning the status of philosophy (“What is philosophy?”) cannot be answered from within the precinct of philosophical reason alone, since philosophy—understood primarily as a profession—is marked by a constitutive type of self‐ignorance that prevents it from reflecting upon its own sociological conditions of actuality. This ignorance, which is both cause and effect of the organization and investment of philosophical desire, causes philosophers to lose themselves in an ideological myth (“the philosopher as idea(l)”) according to which philosophers are unaffected by the material conditions in which they exist. This myth prevents philosophers from noticing the extent to which their activity is influenced by extra‐philosophical determinants that shape, empirically, who becomes a professional philosopher (“the philosopher as imago”) and who doesn't. This article explores the relationship between philosophy's “idea(l)” and its “imago” as a way of shedding light on some of the mechanisms that make philosophy inhospitable for so many women, people of color, and economic minorities.
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Silva, Trinidad. "Odd, Idle, and Vicious: Plato’s Use of Public Opinion in His Characterization of the Philosopher in Republic VI." Polis: The Journal for Ancient Greek and Roman Political Thought 39, no. 1 (January 6, 2022): 164–84. http://dx.doi.org/10.1163/20512996-12340360.
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Abstract Plato’s characterization of the philosopher often emerges as a way to respond to popular conceptions and representations of the intellectual in Athenian society. In book 6 of the Republic in particular, he articulates his greatest defense of the philosopher against two major charges – that of being vicious and useless. Voicing what appears to be a commonly held view among Athenians, this representation of the philosopher is raised by Adeimantus as an objection to Socrates’ proposal of a philosopher-king. Surprisingly, rather than dismissing the allegations as false, Socrates admits ‘that what they say is true’ (Resp. 6.487d10) and incorporates these criticisms into his argument. This paper proposes that the popular depiction of the philosopher as odd, vicious and idle plays a significant role in Plato’s own characterization of the philosopher, illustrating how Plato diagnoses the philosopher’s alienation from public affairs in a manner that defines and legitimates his own ideas of philosophy.
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Holzer, Vincent. "Philosopher en théologie et théologiser en Philosophie." Transversalités 125, no. 1 (2013): 7. http://dx.doi.org/10.3917/trans.125.0007.
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Dorismond, Edelyn. "Philosopher depuis Haïti : projet d’une philosophie incarnée." Cahiers critiques de philosophie 25, no. 2 (June 30, 2022): 125–28. http://dx.doi.org/10.3917/ccp.025.0125.
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Berzins McCoy, Marina. "Sophistry and Philosophy in Plato’s Republic." Polis: The Journal for Ancient Greek Political Thought 22, no. 2 (2005): 265–86. http://dx.doi.org/10.1163/20512996-90000080.
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The Republic presents the sophist in three ways: through an example (Thrasymachus), an abstract description in Book Six, and an image (in the analogy of the cave). Thrasymachus presents a coherent understanding of justice and is not inconsistent, as some commentators have argued. Both the philosopher and the sophist are intellectuals who value wisdom, but on Socrates’ account, the sophist equates the necessary with the good. The philosopher separates the necessary and the good, and orients himself to a truth outside of himself. However, the Republic suggests that there is no meta-philosophical position by which the philosopher and the sophist can be judged. The separation of the philosopher from the sophist makes sense only from the viewpoint of the philosopher. Socrates’ emphasis on the incompleteness of wisdom also suggests that the philosopher’s understanding of his own activity must remain open to change.
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Iveković, Rada. "Introduction." Hypatia 15, no. 4 (2000): 221–23. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00363.x.
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A philosopher formerly based in Zagreb, now at the Université de Paris VIII (Saint-Denis), Rada Iveković explains the genesis of her interest in comparative philosophy, situated in the context of a convergence of Asian, Islamic, and European forms of thought which emerged among certain philosophers in the former Yugoslavia. She discusses the relationship between this area of specialization and her work as a feminist philosopher.
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Boichenko, M. I. "Self-Unfolding of the Phenomenon of Hryhorii Skovoroda." Anthropological Measurements of Philosophical Research, no. 22 (December 28, 2022): 5–13. http://dx.doi.org/10.15802/ampr.v0i22.271302.
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Purpose. This article provides a morphological study of the life of Hryhorii Skovoroda as a philosopher’s self-construction – compared to the lives of such philosophers as Immanuel Kant, Friedrich Nietzsche, Martin Heidegger and Henry Thoreau. Theoretical basis. The study is based on the use of a monadological approach to history in combination with the biographical method. The ideas of the classical philosophical systems of Gottfried Leibniz and Oswald Spengler are applied taking into account their rethinking by Ukrainian philosophers Ivan Boichenko and Vadym Menzhulin. Thanks to this, the life of the Ukrainian philosopher Hryhorii Skovoroda is considered as a monad that constantly carries out its own semantic self-unfolding. Originality. The thorough paradoxical nature of Hryhorii Skovoroda’s philosophy, which is attributed to him based on other philosophical systems, is completely removed by the performative sequence of his life as a philosopher, which is shown by systematic comparisons of the main characteristics of his life with the lives of other prominent philosophers who subordinated their actions to their philosophical concept. Conclusions. Hryhorii Skovoroda’s philosophy is a monad, that is, such a primary phenomenon that cannot be explained from other phenomena: comparison with other monads is only a pretext for identifying the characteristics of the monad under study, which are gradually revealed as a manifestation of its originality and uniqueness. The originality of the philosophical conceptualization of Skovoroda’s life should be carried out in a step-by-step comparison with the conscious life of other philosophers, and such a comparison needs to be continued, constantly carried out. The peculiarity of this study is an attempt to provide a methodological justification for such a comparative morphological-biographical philosophical research.
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Ibrahim, T., and N. V. Efremova. "<i>Ibn-Rushd (Averroes)</i>. The Incoherence of the Incoherence. Part Five." Minbar. Islamic Studies 15, no. 3 (October 6, 2022): 695–714. http://dx.doi.org/10.31162/2618-9569-2022-15-3-695-714.
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This series of publications is a translation of selected sections from the book “The Incoherence of the Incoherence” (Tahafut at-Tahafut), written by the peripatetic philosopher Ibn Rushd (Averroes, d. 1198) in response to the polemical treatise of asharite mutakallim alGhazali (d. 1111) “The Incoherence of the Philosophers” (Tahafut al-Falasifa).This section deals with the third of the theses attributed to the philosophers and singled out by the opponent as heretical – about the alleged God’s ignorance of particulars. Showing the incorrectness of both the attribution of the thesis to the philosophers and the Ghazalian objections raised against it, the philosopher points out that, from the Falsafa point of view, God’s knowledge of world beings cannot be qualified in terms of “universal” or “particular”.
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Park, Jong Sung. "Philosopher mocking philosophers― Focused on Stirner’s ‘Deceived Egoism’ ―." EPOCH AND PHILOSOPHY 34, no. 2 (June 30, 2023): 7–36. http://dx.doi.org/10.32432/kophil.34.2.1.
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Higgins, Chris. "Among All the Philosophers, Is There a Philosopher?" Philosophy of Education 65 (2009): 84–87. http://dx.doi.org/10.47925/2009.084.
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Zhi, Yixin, Haoan Wang, and Yuheng Li. "The Dialectic Education of Philosopher King in the Republic." Lecture Notes in Education Psychology and Public Media 45, no. 1 (April 19, 2024): 163–68. http://dx.doi.org/10.54254/2753-7048/45/20230410.
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In Plato's Republic, dialectic is a crucial component of the education of the philosopher king. This essay discusses and analyses the nature of dialectical education and its importance in the development of the philosopher king. The essay is divided into three parts, focusing on defining dialectical education, explaining why it is the final stage of a philosopher's training, and discussing its necessity in preparing the philosopher king to be an effective ruler. Through dialectic, the philosopher king learns to think critically, question assumptions, and arrive at true knowledge. This essay argues that dialectical education is essential to the development of the philosopher king's wisdom and insight, which are necessary qualities for just and effective rulership. This research sheds light on the importance of dialectical education in the development of wise and just rulers and highlights the enduring relevance of Plato's ideas for contemporary society and political theory.
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Swazo, Norman K. "Between Hospitality and Hostility: A Derridean Reflection on “the Refugee”." Journal of French and Francophone Philosophy 30, no. 1 (November 10, 2022): 17–38. http://dx.doi.org/10.5195/jffp.2022.1007.
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Every philosopher who is concerned with practical rationality and the public import of philosophy assumes a politico-philosophical responsibility for his or her words, thoughts, and deeds. More often than not, this is a function of his or her place and time in history as well as the press of current events that claim the philosopher’s solicitude so as to intervene at least with the force of thought and words, if not with deeds. Yet, as philosophers such as Martin Heidegger and Albert Camus have argued, thinking is itself always the essential action that is needed in times of momentous decision, despite the seeming absurdity of events.
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Ion, Cristina, and Éric Mougenot. "Philosopher partout, philosopher de tout." Revue de la BNF 54, no. 1 (2017): 8. http://dx.doi.org/10.3917/rbnf.054.0008.
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Rozhin, David O. "“The Great Rationalist”: Alexey Vvedensky on Kant in the Context of Russian Kantiana." Kantian journal 43, no. 1 (2024): 149–80. http://dx.doi.org/10.5922/0207-6918-2024-1-7.
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In 1904, the last January issue of the newspaper “Moskoskiye vedomosti” carried an article by Alexey I. Vvedensky, philosopher and theologian, Professor of the Moscow Theological Academy, entitled “The Great Rationalist. On the Centenary of Kant’s Death”. Although the publication could hardly be called unique for its time, as many Russian philosophers and journalists commented on this date, the article merits attention because of the way it represents Kant, and the fact that it sheds light on Vvedensky’s attitudes toward Kantian philosophy. Alexey Vvedensky is to this day a little-known figure in the history of Russian philosophy, such that I thought it would be helpful to preface the publication with a review of the landmarks in the Russian philosopher’s intellectual biography. I go on to demonstrate the ambivalent character of Vvedensky’s attitudes toward Kant’s philosophy. To this end, I show that the Russian philosopher, on one hand, calls for a “return to the universally acclaimed Kant”, whose genius he unreservedly recognises; and on the other hand, he argues that Kant should not only be studied and profoundly reflected on, but also overcome because his rationalism “has desiccated the thought of the new cultured humanity”.
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Wang, Hwa Yeong. "Chastity as a Virtue." Religions 11, no. 5 (May 21, 2020): 259. http://dx.doi.org/10.3390/rel11050259.
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This paper analyzes two philosophers’ views on chastity as a virtue, comparing Song Siyeol, a Korean neo-Confucian philosopher of the east, and David Hume, a Scottish philosopher. Despite the importance in and impact on women’s lives, chastity has been understated in religio-philosophical fields. The two philosophers’ understandings and arguments differ in significant ways and yet share important common aspects. Analyzing the views of Song and Hume helps us better understand and approach the issue of women’s chastity, not only as a historical phenomenon but also in the contemporary world, more fully and deeply. The analysis will provide an alternative way to re-appropriate the concept of chastity as a virtue.
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Roswantoro, Alim. "FILSAFAT SOSIAL-POLITIK PLATO DAN ARISTOTELES." Refleksi Jurnal Filsafat dan Pemikiran Islam 15, no. 2 (July 1, 2015): 123–38. http://dx.doi.org/10.14421/ref.v15i2.1084.
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Plato andAristeoteles have a teacher-student relationship. And both philosophers have the same teacher, that is, a great philosopher of the classic Greek, Socrates. Both philosophers talk many things in philosophy, and one of them is the social-political thought. The writing tries to comparative-philosophically describe the social-political thought of Plato and Aristotle that can be read in their works particularly in Republic, Laws, and Statesman of Plato, and in Nicomachean Ethics and Politics ofAristotle. The result of study shows that the main idea of their social-political philosophies is to create and maintain a just city-state providing the happiness for all citizens. But, both philosophers differ in respect of the way of embodying it. InPlato's thought, a just city-state occurs under the guidance of the light of ideal knowledge and virtue produced by philosophers-kings. Whereas for Aristotle, it happens because of the human-instictive process as socil-polical creature. It takes place as along as the city• state is able to condition its citizens to be the good people.
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Rashed, Roshdi. "IBN AL-HAYTHAM, IBN SĪNĀ, AL-ṬŪSĪ : ÉGALITÉ OU CONGRUENCE." Arabic Sciences and Philosophy 29, no. 2 (August 12, 2019): 157–70. http://dx.doi.org/10.1017/s0957423919000018.
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AbstractAs their greek predecessors, mathematicians and arab-speaking philosophers raised several important epistemological questions. One of those questions concerns the concept of equality and the concept of congruence of geometric magnitudes. What was the meaning of such concepts? How were they related to the idea of movement? Answers to these questions were often combining metric elements and other, philosophical (topological) elements, and I chose to study those of a mathematician, of a philosopher, and of a mathematician-philosopher.
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Li, Tianlun. "Between Philosophers and City-state-The Charges against Socrates and His Defense." International Journal of Education and Humanities 12, no. 3 (February 28, 2024): 241–46. http://dx.doi.org/10.54097/97qsb236.
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In the year 300 BC, Socrates, as a philosopher and Athenian citizen, was charged by the court of Athens with the crime of “impiety” and “corrupting the youth”. During the court session, Socrates tried his best to defend himself but still could not change his fate-Socrates was sentenced to death. Such charges against Socrates and his defense reflect city-state’s fundamental doubts about Socrates and the huge tension between philosophical life and city-state life, which can also be reflected in The Apology of Socrates by Plato and Memorabilia by Xenophon. For this discrepancy between two lifestyles, the city-state chose to expel or execute the philosopher who started to despise the city-state. However, Socrates who had always lived between the city-state and philosophers still believed that philosophers were responsible for the city-state and the city-state should also openly take opinions from philosophers - the conflict between philosophers and the city-state is reconcilable.
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Radney, El-Ra. "Why African American Philosophy Matters: A Case for Not Centering White Philosophers and White Philosophy." Philosophia Africana 20, no. 1 (June 2021): 44–66. http://dx.doi.org/10.5325/philafri.20.1.0044.
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ABSTRACT This article asks why African American Philosophy matters. The notion of the “Black philosopher” continues to be an enigma. African descendants are not generally associated with the revered location and status of “the philosopher” and with doing philosophy. In a celebration of the sustained work of the Black philosopher-practitioner, who continues to suffer a fate of deliberate academic “invisibility” and historical erasure, this article supports the expansion of philosophical categories, philosophical conversation, and philosophical inclusivity. This work contends that the marginalization of African American philosophy can be understood from a synthesis of Foucault’s thesis of “subjugated knowledge” (how certain discourses are routinely disqualified by dominant ones) and Black philosopher Lewis Gordon’s explanation of “subverted realization,” which is built in to “white” modern thought. Both key philosophers help locate the problem questioned here. The overriding current of the “white (main) stream” of philosophy, by its deliberate exclusion of African American philosophy, disqualifies it.
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Cordero, Nestor-Luis. "Une citation littérale de Mélissos dans le Sophiste de Platon." Elenchos 44, no. 1 (June 1, 2023): 173–80. http://dx.doi.org/10.1515/elen-2023-0007.
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Abstract Even if Plato never claimed to be a ‘historian of philosophy’, there are in his dialogues many references to previous philosophers. Apart from his works on the Sophists, which do not claim to faithfully expose the ‘philosophy’ of their authors, we find in Plato’s dialogues comments and sometimes quotations from the Presocratics, from Thales to Philolaos. In some cases, Plato adds the name of the quoted philosopher, but sometimes he leaves to the reader the task of finding out who the commented or quoted author is. This is the case with Melissos in a passage of the Sophist (244b), where his name is not quoted, but an anonymous monistic philosopher expounds a literal quotation of the philosopher: ἓν μόνον ἔστιν (fr. B 8.1 DK).
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Criddle, A. H. "The chronology of Nicomachus of Gerasa." Classical Quarterly 48, no. 1 (May 1998): 324–27. http://dx.doi.org/10.1093/cq/48.1.324.
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Węsierski, Michał R. "Kilka uwag o kryzysie i potrzebie filozofii polityki." Civitas. Studia z Filozofii Polityki 15 (January 30, 2013): 151–77. http://dx.doi.org/10.35757/civ.2013.15.08.
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A philosopher of politics should not be a social engineer, even if he were to dabble in piecemeal engineering, in Popper’s sense; he should rather be a social surveyor, responsible for measuring a plot of land for development, for which politicians should in turn be responsible. That measured land is ordered by a system of philosophical notions and critical studies, together with comments on the history of political thought. One of the outcomes of a philosopher’s work should be an ordered thought, i.e. objective knowledge that includes genesis and evolution of philosophical notions, relationships between ideas, and presentation of the cultural background, from which those ideas originated. In this reconstruction work a philosopher of politics needs to move in between the allowed boundaries of the text under analysis. A philosopher does what others cannot do due to the separation of exact sciences from philosophy. Therefore, a philosopher is not beyond scientific inquiries; he can use them as confidently as representatives of those sciences. It can be argued that a philosopher has a unique position in the social life of every group.
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Silverman, Allan. "ASCENT AND DESCENT: THE PHILOSOPHER'S REGRET." Social Philosophy and Policy 24, no. 2 (May 29, 2007): 40–69. http://dx.doi.org/10.1017/s0265052507070161.
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The aim of this long essay is to explain why the philosopher-ruler of Plato's Republic descends “with regret” or having been “compelled” from his contemplation of the Forms to rule the state. It offers a new, optimistic interpretation of his goal in so descending, namely to try to make everyone into a philosopher. After a brief introductory section, I turn to the argument of the Republic to show both that the philosopher's understanding of the Good causes him to try to maximize the amount of good in the cosmos, and that, since every rational person is capable, in virtue of his rational soul, of becoming a philosopher, this amounts to adopting the aforementioned goal. In the third section, I argue that the source of his regret cannot be that he sacrifices his own happiness in descending. Here the vehicle is a consideration of the “Plotinian” reading of the Republic, whose conclusion is that once he has achieved knowledge of the Forms, the philosopher can neither increase his happiness by further study, nor lose his happiness. Hence, if he is true to his goal, he has to try to improve the lot of others. In the next section, I argue that the Timaeus' account of the Demiurge's construction of the cosmos helps us to understand both the nature of the ruler's attempts to make everyone a philosopher and why he also understands that he will inevitably fail. Here the key idea is to link the Timaeus' account of Necessity or the Wandering Cause with the circumstances facing the philosopher in ruling the state. In the conclusion, I sketch how this account of the philosopher's reason for descending suggests that the best or ideal city in the Republic is not the tripartite kallipolis, but is rather a version of the City of Pigs.
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Narveson, Jan. "John Stuart Mill as Philosopher." Dialogue 32, no. 2 (1993): 315–28. http://dx.doi.org/10.1017/s0012217300014463.
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This substantial study appears in a series called The Arguments of the Philosophers. If Professor Skorupski's admirable work on Mill is typical, it will be a remarkable series. Both as a work of scholarship and as a contribution to philosophy in its own right, this is an outstanding work, well worth reading by the general philosopher and not just by Mill devotees.
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Rohozha, M. М. "PHILOSOPHER IN SPACE AND TIME OF CULTURE (CHRONOTOPE OF MAÎTRE À PENSER) PART II." UKRAINIAN CULTURAL STUDIES, no. 1 (2) (2018): 41–45. http://dx.doi.org/10.17721/ucs.2018.1(2).09.
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The paper deals with the research of philosophic way of life as an invariant of the Western culture. The author tries to reveal the answers to the questions: What is the influence of the time and place of life on a thinking person? Is it possible to put a question in such a way? The second part of the paper givse methodological explanation for such putting the questions. Two conceptual strategies of thinking in the contemporary history of philosophy are mentioned – compartmentalism and biographical method. The latter one allows understanding of the philosophizing through research of maître à penser. Such approach made possible cultural studies prospect for a philosopher’s life in the context of unique time and space. To designate the uniqueness of time and space, the category of chronotope (M. Bakhtin) was introduced in the paper. Chronotope sets condensed signs in a definite period of time at the result of which a unique image of a thinker is born in a definite cultural space. Uniqueness of time and space sets originality of philosophical quest of a thinker. Analysis of one’s philosophizing through the prism of one’s life allows us to compare proved and practiced dimensions, and affirm a status of “maître à penser”, if these dimensions are coincided. The second part of the paper is focused on the time and space of the epoch of Modernity, where public space of the city as a place of activity for a philosopher is inseparably linked to critically directed an self-organized general public. Special attention is focused on life activity of Albert Schweitzer and Hannah Arendt. The author concludes that unlike Antiquity and Middle Ages where we were focused on the images of philosophers, Modernity deals with personalities of philosophers. Schweitzer as well as Arendt personally testify to their life and philosophical practice. The point is that definite life experience according to personal philosophy is purely important moral milestone, transforming the person to worthy exemplary.
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Mikki, Said. "Homo Philosophicus: Reflections on the Nature and Function of Philosophical Thought." Philosophies 6, no. 3 (September 17, 2021): 77. http://dx.doi.org/10.3390/philosophies6030077.
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The philosopher is a fundamental mode of existence of the human being, yet it is experienced only by a minority, an elite. Those constitute, among themselves, a subspecies of Homo sapiens that is sometimes dubbed Homo philosophicus. Our goal here is to investigate, in depth, the philosophical foundations of this ontological-anthropological concept. We analyze the concept of the philosopher into three basic components: the thinker, the artist, and the mathematician, arguing that the three fundamentally participate in maintaining the operation of the philosopher machine. The following text can be considered a contribution to metaphilosophy, written as a structured opinion piece, encompassing a series of reflections drawn from the writer’s own experience as a philosopher. The mode of the presentation is a mixture of personal and experimental writing styles, intentionally avoiding the rigid form of overtly analytical and argumentative discussions. Although numerous philosophers will be discussed below, four key figures, Nietzsche, Russell, Heidegger, and Guattari, occupy a special position in our overall opinionated view on the nature of philosophy.