Journal articles: 'Philosophy of the heart'

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McDowell, Deborah E., and Toni Morrison. "Philosophy of the Heart." Women's Review of Books 21, no. 3 (December 2003): 8. http://dx.doi.org/10.2307/4024192.

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Wolf, Maria T. "The Heart of Philosophy." Philosophical Studies 31 (1986): 543–44. http://dx.doi.org/10.5840/philstudies1986/19873141.

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Lockett, D. Michael, and Nolan Pliny Jacobson. "The Heart of Buddhist Philosophy." Philosophy East and West 39, no. 2 (April 1989): 217. http://dx.doi.org/10.2307/1399384.

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Tabensky, Pedro Alexis. "The Postcolonial Heart of African Philosophy." South African Journal of Philosophy 27, no. 4 (January 2008): 285–95. http://dx.doi.org/10.4314/sajpem.v27i4.31518.

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Yu, Ning. "Heart and Cognition in Ancient Chinese Philosophy." Journal of Cognition and Culture 7, no. 1-2 (2007): 27–47. http://dx.doi.org/10.1163/156853707x171801.

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AbstractFollowing the theory of conceptual metaphor in cognitive linguistics, this paper studies a predominant conceptual metaphor in the understanding of the heart in ancient Chinese philosophy: THE HEART IS THE RULER OF THE BODY. The most important conceptual mapping of this metaphor consists in the perceived correspondence between the mental power of the heart and the political power of the ruler. The Chinese heart is traditionally regarded as the organ of thinking and reasoning, as well as feeling. As such, it is conceptualized as the central faculty of cognition. This cultural conceptualization differs fundamentally from the Western dualism that upholds the reason-emotion dichotomy, as represented by the binary contrast between mind and heart in particular, and mind and body in general. It is found that the HEART AS RULER metaphor has a mirror image, namely THE RULER IS THE HEART OF THE COUNTRY. The ruler as the "heart" of the country leads his nation while guided by his own heart as the "ruler" of his body. It is argued that the two-way metaphorical mappings are based on the overarching beliefs of ancient Chinese philosophy in the unity and correspondence between the microcosm of man and the macrocosm of universe. It is suggested that the conceptualization of the heart in ancient Chinese philosophy, which is basically metaphorical in nature, is still spread widely across Chinese culture today.

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Magee, Bryan. "My Conception of Philosophy." Royal Institute of Philosophy Supplement 65 (October 2009): 57–70. http://dx.doi.org/10.1017/s1358246109990051.

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There is general agreement, which I share, that among the earliest of Western philosophers were three of the very greatest: Socrates, Plato and Aristotle. Each of these is on record as saying something – and it is almost the same thing – about the nature of philosophy itself that goes to the heart of the matter. Aristotle said: ‘It is owing to their wonder that men now begin, and first began, to philosophise’ (Metaphysics, i.982). And Plato wrote, putting his words into the mouth of Socrates: ‘This sense of wonder is the mark of the philosopher. Philosophy indeed has no other origin’ (Theaetetus, section 155).

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Tallon, Andrew. "The Heart in Rahner's Philosophy of Mysticism." Theological Studies 53, no. 4 (December 1992): 700–728. http://dx.doi.org/10.1177/004056399205300406.

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Kroczak, Justyna. "Palamas and Florensky: The Metaphysics of the Heart in Patristic and Russian Philosophical Tradition." Studia Ceranea 3 (December 30, 2013): 69–82. http://dx.doi.org/10.18778/2084-140x.03.05.

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Тhis paper focuses on the philosophical issue known as the metaphysics of the heart within Orthodox Christianity – both Russian and Byzantie versions. Russian religious thought is based on patristic tradition. Influences and connections can be seen in Florensky’s philosophy of All-Unity. This Russian philosopher was highly inspired by Gregory Palamas, fourteenth-century Eastern Church. These two Orthodox thinkers, mainly their metaphysics of heart are objects of interests.

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Kovalchiuk, Nataliya. "Creative achievements of the famous ukrainian philosopher D. Tchyzhevsky in the global context." European Historical Studies, no. 9 (2018): 65–78. http://dx.doi.org/10.17721/2524-048x.2018.09.65-78.

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The article regards the creative contribution of the famous Ukrainian philosopher D. Tchyzhevsky in the global context. He was the first scientist who separated Ukrainian philosophy as a special and unique link of the Ukrainian culture and so launched a beginning of the Ukrainian study as a new scientific branch. He was a founder of the Ukrainian baroque study through the phenomenon of “style”. Tchyzhevsky proposed a new methodology of the Ukrainian baroque research. According to this original conception of D. Tchyzevsky, baroque was a style of art that could have had its influence on the culture in general. He was the first to research the philosophical legacy of H. Skovoroda not only as a famous Ukrainian philosopher, but also as a philosopher of the European level. The philosopher created his own concept of the second human birth through the interior human, which, in its turn, was based on the H. Skovoroda’s idea of the interior human. The latter shows 4 stages of its cognition: first stage is a preparative one and presents in recognition that the interior human exists. Second stage is a tentative to know the interior human. Third stage is a struggle of the interior human with exterior human. The final, forth stage, is a blossom of the interior human which had the attributes of God. Through the research of the Ukrainian mentality, D. Tchyzhevsky has characterized the condocentrizm as a main feature. The main representatives of the “philosophy of heart” (H. Skovoroda, P. Kulish, P. Yurkevych, M. Gogol) had different interpretations of the phenomenon of the heart. The philosophy of heart as an archetype of the Ukrainian culture in its understanding is linked mainly with cordocentrizm in the philosophical anthropology context. It means that this concept should not be regarded as an autonomic view, but as a range of symbolical worldview.

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Dorofeev, Daniil Yu. "From heart to image: In honor of the 75th anniversary of professor B. V. Markov." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 3 (2021): 382–92. http://dx.doi.org/10.21638/spbu17.2021.301.

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The article is dedicated to the anniversary of Boris Vasilyevich Markov, the famous philosopher of Saint Petersburg, Russia. The author of the article, basing on many years of personal experience and professional communication with the hero of the day, presents an expressive and holistic image of Markov as a person and as a philosopher according to his biography and creativity. An attempt is made to consider the complex philosophical evolution of Markov, which took place in key periods for Russian philosophy when Russian thought actively absorbed the key philosophical texts of the 20th century that had become available. Markov is distinguished by a unique ability to creatively rethink a variety of philosophical trends — classical philosophical schools, phenomenology, existentialism, hermeneutics, analytical philosophy, structuralism — actualizing their significance for modern philosophy and synthesizing their experience in their original understanding. The specificity of Markov’s oral and written language is distinguished by its expressiveness, brightness and aphorism. It is no coincidence that the philosophy of language had a great influence on his philosophical development, remaining as one of the main research topics throughout all his works. Touching upon some of the key books of Professor Markov, written by him at different times, the author strives to briefly mention and analyze the main features of his philosophical style, thinking, and worldview. Special attention is paid to philosophical anthropology, which is directly related to the philosophical activity of the hero of the day over the past few decades. In this regard, emphasis is given to Markov’s book “Mind and Heart”, which marked the beginning of the most productive period of his philosophical work, which is currently associated with the problems of visual anthropology of communication.

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11

Umphrey, Stewart. "Natural Right and Philosophy." Review of Politics 53, no. 1 (1991): 19–39. http://dx.doi.org/10.1017/s003467050005018x.

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“The problem inherent in the surface of things, and only in the surface of things, is the heart of things.” So wrote Leo Strauss in his Thoughts on Machiavelli. The sentence may seem to be a passing remark, and yet it states his main hermeneutical principle. On the one hand it articulates the abiding hypothesis that what is first for us, the very looks of things, is somehow first in itself. On the other hand it guides his commentaries on great books, ancient as well as modern. What if we let this principle guide our commentaries on Strauss's own books? Then the heart of Natural Right and History, for example, is arguably the disproportion between what first appears to be his teaching about natural right and what first appears to be his skepticism about the knowability of natural right.

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Shan, Chun. "Confucian Philosophy on Epistemological Heart and Pragmatic Politics." Korean Silhak Review 31 (June 30, 2016): 125–41. http://dx.doi.org/10.23945/kss.31.125.141.

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McDermott, James P., and Amar Singh. "The Heart of Buddhist Philosophy-Diṇnāga and Dharmakīrti." Journal of the American Oriental Society 106, no. 4 (October 1986): 859. http://dx.doi.org/10.2307/603581.

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14

McCarty, Charles. "At the Heart of Analysis: Intuitionism and Philosophy." Philosophia Scientae, CS 6 (September 1, 2006): 81–94. http://dx.doi.org/10.4000/philosophiascientiae.411.

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Ames, William L. "The Heart of Buddhist Philosophy. Nolan Pliny Jacobson." Journal of Religion 71, no. 1 (January 1991): 133–34. http://dx.doi.org/10.1086/488579.

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Lüthe, Rudolf. "The Evil Heart." Studia Phaenomenologica 3, no. 9999 (2003): 187–96. http://dx.doi.org/10.7761/sp.3.s1.187.

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Pan, Dawei. "Remembering by Heart: Giulio Aleni on the Heart, Brain, and Soul." Dao 19, no. 1 (January 15, 2020): 91–111. http://dx.doi.org/10.1007/s11712-019-09705-z.

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Rosenthal, Abigail L. "What Ayer Saw When He Was Dead." Philosophy 79, no. 4 (October 2004): 507–31. http://dx.doi.org/10.1017/s0031819104000427.

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It was news verging on sensational when A. J. Ayer came back from four minutes of heart death with a report of what he saw. Especially since the philosopher, who publicized his near-death experience [NDE] in 1988, in the Telegraph and the Spectator, was known for his lifelong rejection of religion and the supernatural. But, as will be seen, Ayer's beliefs on that head were substantially unchanged, if more ambivalently expressed, and the interest of his NDE lies elsewhere— in what it reveals about his philosophy.

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Bryan, Jenny. "Philosophy." Greece and Rome 68, no. 1 (March 5, 2021): 158–65. http://dx.doi.org/10.1017/s0017383520000339.

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Sara Brill's new book develops her argument for understanding ‘shared life’ as central to Aristotle's ethics and politics. By focusing on this notion of shared life, she seeks to establish the connection between Aristotle's ethical, political, and zoological works in order to ground her emphasis on the essential animality of human society in Aristotle's conception. Her argument turns on a distinction between bios, a ‘way of life’ that we can choose or reject, and zoē, ‘life itself’ (3), and she is committed to establishing the generally unrecognized significance of the latter in Aristotle's ethical thought. The volume is divided into three parts. The first (‘Shared Life in Aristotle's Ethics and Politics’) concentrates on developing an account of Aristotle's concept of ‘shared life’ in the ethical and political works in such a way as to establish the importance of the zoological perspective. Here, Brill argues that shared life is at the heart of many of the central concerns of the Nicomachean Ethics, including his account of friendship. This is not simply sharing of goods or communal living: ‘Because living in its authoritative sense is perceiving and thinking, sharing one's life is sharing in perception and sharing in thinking’ (52). Brill finds a similar focus on shared zoē in the Eudemian Ethics, and the suggestion that our self-awareness and self-concern depend on the presence of others. She further develops her central claim: for all that Aristotle makes repeated assertions of human exceptionality, he also adopts a zoological framework of analysis that locates human friendship within the category of ‘animal attachment’, albeit as a special case. Human society is distinguished from animal society, but primarily as an intensification of the animal, rather than as a rejection of it. As Brill notes, setting up some of the critical analysis found in the third part of the book, her emphasis on community helps to highlight both its fragility and the consequences of exclusion. This is an idea she explains further in her analysis of shared life in the Politics: ‘if Aristotle's ethics show us the most vivid form of shared life, his Politics shows us the conditions of its destruction’ (92). Brill considers two extremes of shared life to be found in the Politics. Aristotle rejects communism for the sake of the philia that lies at the heart of a true community. His account of tyranny, meanwhile, can be understood as an analysis of a polis lacking a meaningful presence of shared life or the common good. The second part of the book concentrates on fleshing out the detail of the zoological perspective at the heart of Brill's argument by focusing on the zoological works in particular. She makes the sensible point that, while Aristotle's zoological works may be inaccurate in biological detail, they nevertheless help us to understand his own thinking about the nature and relationship of intelligence and life. Beginning with the History of Animals, Brill looks for the political in Aristotle's biological, and argues that he conceives of animal sociality in terms of its various manifestations of the political bond of a common task. It is within this context that we should situate even shared human life. This is not to say that humans are not to be distinguished from animals: what marks humans out is the fact that they can choose their way of life (bios). But this choice does not liberate them from the fact of their animality. For this reason, analysis of Aristotle's politics, and of the polis itself, should be informed by an awareness of his zoological sensibility. At times in the detail of Brill's own analysis, this zoological emphasis seems to fade into the background, but her central claim remains that human politics is an intensification of animal sociality, rather than a rejection of it. The third and final part presents an intriguing exploration of intersections between Brill's account of Aristotle's zoē-politics and modern critical theory (her volume is published in the interdisciplinary series Classics in Theory). She first addresses the connection between Aristotle's commitment to private ownership and his eugenics legislation, noting the double mean of tokos as both ‘interest’ and ‘child’. She is particularly interesting on Aristotle's concern with the threat of uncontrolled or excessive reproduction. She then turns to an analysis of Aristotle's account of – and ambivalence towards – the maternal bond as central to his understanding of human communities and, especially, friendship. The two chapters of Part III are particularly compelling; I look forward to seeing further approaches to Aristotle, and ancient philosophy in general, along these lines.

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Fugate, Courtney. "Kant’s World Concept of Philosophy and Cosmopolitanism." Archiv für Geschichte der Philosophie 101, no. 4 (December 1, 2019): 535–83. http://dx.doi.org/10.1515/agph-2019-4003.

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Abstract The goal of this paper is to better understand Kant’s conception of philosophy as a “world concept” (Weltbegriff), which is at the heart of the Architectonic of Pure Reason. This is pursued in two major parts. The first evaluates the textual foundation for reading Kant’s world concept of philosophy as cosmopolitanism and concludes that he most probably never himself equated philosophy as a world concept with any form of cosmopolitanism. The second major part of the paper clarifies this concept of philosophy through the specific role it plays in the argument of the Architectonic. Kant’s unique concept of science is examined and compared with several specific applications of it found elsewhere in Kant’s writings. From this it is concluded that Kant’s intention in the Architectonic was to derive his world concept of philosophy from its logical counterpart, namely the scholastic concept of philosophy, and that its function there is to provide the idea from which the entire structure (schema) of Kantian critical metaphysics can be derived. Philosophy as a world concept, it is further argued, is the complete system of critical or Kantian metaphysics in application and the philosopher in this sense is the ideal critical metaphysician who fully realizes its laws through her own understanding and will.

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Gericke, J. W. "Beyond reconciliation – Monistic Yahwism and the Problem of Evil in philosophy of religion." Verbum et Ecclesia 26, no. 1 (October 2, 2005): 64–92. http://dx.doi.org/10.4102/ve.v26i1.213.

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I want everything explained to me. And reason is impotent when it hears this cry from the heart. The mind aroused by this insistence seeks and finds nothing but contradictions and nonsense. The world itself, whose single meaning I do not understand, is a vast irrational.

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Gomilko, Olga. "Gregory Skovoroda’s Philosophy of Education: the Difference of a Modern Vision." Filosofiya osvity. Philosophy of Education 21, no. 2 (December 28, 2017): 194–210. http://dx.doi.org/10.31874/2309-1606-2017-21-2-194-210.

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The article is devoted to the analysis of the modern character of the Gregory Skovoroda’s philosophy of education. Unlike his contemporaries, he focuses on connections of philosophy and moral virtue. This position contradicts the tendency of a modern institutionalization of philosophy in the way of one more discipline of the modern research university. However, Skovoroda’s critical position does not put into question the modern content of his philosophy. On the contrary, Skovoroda’s understanding of philosophy reveals the salvific ways of its cognitive and practical rehabilitation. It is because his philosophy teaches people to be wise not only the university campus but in all spheres of their own lives. That is why he speaks not just of philosophy, but of the “philosophy of the heart”. Contrary to Christian thought, he believes that human’s transformation is possible not through faith and suffering, but through the discovery a “new body” on the ground of self-knowledge and love for oneself. Unlike the modern classical philosophy, Skovoroda considers self-knowledge, not as a function of mind alone, and the heart as a dichotomy to the mind. In accordance with contemporary educational theories based on the idea of anthropotechnical turn in philosophy, Skovoroda deems the heart an instrument for enhancing the mind. Involving the heart into the sphere of rational increases the thinking of knowledge about the specific situation of its embodiment and the cognitive capabilities of its carrier. According to Skovoroda, an important consequence of such human transformations should be the overcoming of fear and hatred of the “other”.

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23

Ferreira, M. Jamie. "Reason and the Heart." International Philosophical Quarterly 37, no. 1 (1997): 104–5. http://dx.doi.org/10.5840/ipq199737167.

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Wood, Robert E. "Hegel on the Heart." International Philosophical Quarterly 41, no. 2 (2001): 131–44. http://dx.doi.org/10.5840/ipq20014122.

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Hibbs, Thomas. "Habits of the Heart." International Philosophical Quarterly 45, no. 2 (2005): 203–20. http://dx.doi.org/10.5840/ipq20054522.

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Helm, Bennett W. "FREEDOM OF THE HEART." Pacific Philosophical Quarterly 77, no. 2 (June 1996): 71–87. http://dx.doi.org/10.1111/j.1468-0114.1996.tb00159.x.

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Garcia, J. L. A. "THE HEART OF RACISM." Journal of Social Philosophy 27, no. 1 (March 1996): 5–46. http://dx.doi.org/10.1111/j.1467-9833.1996.tb00225.x.

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Sussman, D. "Perversity of the Heart." Philosophical Review 114, no. 2 (April 1, 2005): 153–77. http://dx.doi.org/10.1215/00318108-114-2-153.

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Levinson, Jerrold, and Noel Carroll. "The Philosophy of Horror, or Paradoxes of the Heart." Journal of Aesthetics and Art Criticism 49, no. 3 (1991): 253. http://dx.doi.org/10.2307/431481.

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Mackenzie, Scott, and Noel Carroll. "The Philosophy of Horror or Paradoxes of the Heart." MLN 106, no. 5 (December 1991): 1093. http://dx.doi.org/10.2307/2904611.

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31

Valentino, Francesco. "The Thought of the Heart and Philosophy for Children." Thinking: The Journal of Philosophy for Children 14, no. 2 (1998): 29–34. http://dx.doi.org/10.5840/thinking19981427.

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32

Devereaux, Mary, and Noel Carroll. "The Philosophy of Horror, or Paradoxes of the Heart." Philosophical Review 101, no. 4 (October 1992): 950. http://dx.doi.org/10.2307/2185971.

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B.G. and Noel Carroll. "The Philosophy of Horror or Paradoxes of the Heart." Philosophical Quarterly 41, no. 165 (October 1991): 519. http://dx.doi.org/10.2307/2220100.

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Haldane, John. "PHILOSOPHY, THE RESTLESS HEART AND THE MEANING OF THEISM." Ratio 19, no. 4 (December 2006): 421–40. http://dx.doi.org/10.1111/j.1467-9329.2006.00338.x.

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Wood, Robert E. "The Heart." American Catholic Philosophical Quarterly 83, no. 2 (2009): 303–9. http://dx.doi.org/10.5840/acpq200983229.

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Olberding, Amy. "The ‘Stout Heart’." Ancient Philosophy 25, no. 1 (2005): 141–54. http://dx.doi.org/10.5840/ancientphil20052519.

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Amir, Lydia. "Homo risibilis." Estudios: filosofía, historia, letras 18, no. 133 (2020): 71. http://dx.doi.org/10.5347/01856383.0133.000299229.

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This article presents humor as enacting an intra-personal communication particularly apt for the philosophic (self) education that lies at the heart of the practice of philosophy. It explains the epistemological and ethical outcomes of a systematic use of self-referential laughter. It argues for the benefits of a worldview predicated on acknowledging human ridicule, Homo risibilis, comparing it with other approaches to the human predicament.

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Schaller, Klaus. "Patoĉka's Interpretation of Comenius and Its Significance for Present-Day Pedagogics." Science in Context 6, no. 2 (1993): 617–31. http://dx.doi.org/10.1017/s0269889700001526.

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The ArgumentThe political changes in Czechoslovakia and in other Eastern European countries in 1989 are closely related to Jan Patoĉka's philosophy. He was one of the first speakers for the human rights manifesto “Charta 77” and died following his political interrogations in 1978. Vàclav Havel, the president of the ĉSFR, was one of his students. Patoĉka's philosophy is sketched here following his interpretation of Comenius, beginning with an early work of 1932 and until his interpretation of Comenius' The Paradise of the World and the Labyrinth of the Heart in his book Die Philosophic der Erziehung des J. A. Comenius (1970) (J. A. Comenius' Philosophy of Education).As a phenomenologist who transcends both Husserl and Heidegger, Patoĉka's conflict with the political system of his country was inevitable. The regime could not put up with his thesis on the “open soul” which, due to its existential openness, can hear the “call of conscience.” Behind this thesis stands Patocka's teaching of the three movements of existence. And out of this follows his “Education of the Turning.” Patoĉka's theory of education leads straight to some nondogmatic conceptions of education such as the “Communication Pedagogics” which dates back to the dialogical education of Martin Buber.

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Fricker, Miranda. "Bernard Williams as a Philosopher of Ethical Freedom." Canadian Journal of Philosophy 50, no. 8 (November 2020): 919–33. http://dx.doi.org/10.1017/can.2020.43.

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AbstractInterpreting Bernard Williams’s ethical philosophy is not easy. His style is deceptively conversational; apparently direct, yet argumentatively inexplicit and allusive. He is moreover committed to evading ready-made philosophical “-isms.” All this reinforces the already distinct impression that the structure of his philosophy is a web of interrelated commitments where none has unique priority. Against this impression, however, I will venture that the contours of his philosophy become clearest if one considers that there is a single, unchanging root conviction from which his ethical philosophy grows. Despite the perpetual motion of his philosophical thought—its erudition, originality, range, and unceasing forward momentum—still, I contend, there is something unchanging at the heart of it. I will show this by reference to three signature theses: internal reasons, the relativism of distance, and the porous borders of philosophy and history. I will argue that the root conviction of which these are the fruits is the conviction that the constraints of universal rationality seriously underdetermine how one should live. This, I believe, is the vision of the human ethical condition that constitutes the largely inexplicit yet utterly fundamental presupposition beneath Williams’s ethical philosophy taken as a whole. I label the object of this root conviction ethical freedom, and thus portray Williams as a philosopher of ethical freedom.

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Glass, N. Robert. "A Logic of the Heart." International Philosophical Quarterly 38, no. 4 (1998): 383–92. http://dx.doi.org/10.5840/ipq199838440.

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Munzer, Stephen R. "Kierkegaard on Purity of Heart." International Philosophical Quarterly 56, no. 3 (2016): 315–36. http://dx.doi.org/10.5840/ipq201661466.

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Spader, Peter H. "The Primacy of the Heart." Philosophy Today 29, no. 3 (1985): 223–29. http://dx.doi.org/10.5840/philtoday1985293/45.

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Oliver, Kelly. "A Dagger Through the Heart." International Studies in Philosophy 25, no. 2 (1993): 13–28. http://dx.doi.org/10.5840/intstudphil199325260.

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Jolley, Nicholas. "Hobbes's Dagger in the Heart." Canadian Journal of Philosophy 17, no. 4 (December 1987): 855–73. http://dx.doi.org/10.1080/00455091.1987.10715922.

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Richard Cumberland, the Anglican divine, concludes his anti-Hobbesian work, Treatise of the Laws of Nature, with the following remarkable observation: ‘Hobbes, whilst he pretends with one hand to bestow gifts upon princes, does with the other treacherously strike a dagger to their hearts.’ This remark sums up a dominant theme of seventeenth-century reactions to Hobbes's political theory; a host of similar complaints could be marshalled from among the ranks of secondary figures such as Clarendon, Filmer and Pufendorf. Today, however, Cumberland's criticism has a relatively unfamiliar ring. Following the lead famously given by John Locke, we are much more likely to be impressed by the totalitarian features of Hobbes's political philosophy than by its subversive character. To preclude initial objections, there is of course a relatively uncontroversial sense in which Hobbes's thought is subversive; in metaphysics, ethics and theology Hobbes's daggers are deliberately aimed at the hearts of the Schoolmen and the Puritans. But Cumberland's concern in the quotation is with Hobbes's theory of sovereignty: the thrust of his criticism is that the theory is top-heavy, and this issue has not received much attention in recent years. One notable exception is David Gauthier who writes that ‘from unlimited individualism only anarchy follows. The theory is a failure.’ Gauthier, however, argues tht Hobbes's presentation of his theory in Leviathan marks a major advance over the earlier De Cive, and if our criterion of success is the strength of the sovereign's position, then this claim seems highly suspect. In the first part of this paper I shall argue that the sovereign of Leviathan is a more vulnerable figure than the sovereign of the earlier De Cive. In the second part of the paper I take up the problem posed by military service for a Hobbesian theory of political obligation. Employing a distinction between act- and rule-prudentialism, I shall argue that here again the position of Leviathan is in some ways less satisfactory than that of the earlier works.

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Shelby, Tommie. "Is Racism in the "Heart"?" Journal of Social Philosophy 33, no. 3 (August 2002): 411–20. http://dx.doi.org/10.1111/0047-2786.00150.

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46

Anderson, Micheline R. "The Spiritual Heart." Religions 11, no. 10 (October 4, 2020): 506. http://dx.doi.org/10.3390/rel11100506.

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The heart has been a symbol within ancient philosophy and spiritual practice for personal consciousness, wisdom, intuition and love. In recent decades, scientists with growing interest in spirituality have built a strong case for the beneficial relationship between religiosity/spirituality and physical health. Explanations for this connection have included associated health behaviors that negatively impact cardiovascular health but have failed to adequately explain away this consistent association. Here, we suggest a central and bidirectional relationship between the heart, the “Master Organ,” and the phenomenology of spiritual experience. Further, we provide existing evidence for a synergistic, salutogenic relationship between robust cardiac function and spiritual wellbeing that may offer a roadmap to spiritual, psychological and physical recovery and health at the individual, interpersonal and global level.

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Hordern, Joshua. "The haunted heart and the Holy Ghost: on retrieval, donation and death." Medical Humanities 46, no. 4 (August 3, 2020): 362–71. http://dx.doi.org/10.1136/medhum-2020-011870.

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This enquiry examines problems which haunt the ‘heart’ and its donation. It begins by examining the heart’s enduring significance for culturally mediated self-understanding, its vulnerability to misunderstanding and abuse and its relevance to challenging the determination of death by neurological criteria. Despite turns to brain-centred self-conceptions, the heart remains haunted by the hybrid experiences of identity accompanying organ transplant, the relational significance attached to dead hearts witnessed in the Alder Hey scandal and claims that heart transplants commonly constitute the legitimate killing of a person. To explore these phenomena, traditions are retrieved in which the heart-as-organ was construed in terms of a person’s core identity. Influential Abrahamic beliefs about ‘the heart’ are considered in order to explore explanations for why the heart remains culturally pre-eminent, to make intelligible our haunted hearts and to examine possible violations of solidarity in organ donation practice. Jewish and Christian Scriptures are exegeted to illumine the sources of our haunting and address the desire for holistic bodily life. In these sources, the heart is the seat of affections, intelligence and agency but requires healing, conceived via the surgical metaphors of heart transplant and circumcision, if people are to join the insightful, solidary path of pilgrimage. Absent healing, the heart experiences a judgement of the whole person—organ-and-core—at the moment of death. Through such exegesis, the doctrine of the Holy Ghost emerges as a way to make intelligible, though not dispel, the heart’s haunting. The doctrine’s practical significance concerns the possibility of social unity among hearts, ‘intercordiality’, which construes people within a covenantal life of pilgrimage which encourages heart donation in certain circumstances, makes intelligible the Alder Hey parents’ experience of social misunderstanding and rejects ascribing any legitimacy in medical culture to the consensual killing of patients for the sake of retrieving their organs.

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Seyed-Gohrab, Asghar. "Rūmī’s Antinomian Poetic Philosophy." Mawlana Rumi Review 9, no. 1-2 (January 3, 2020): 159–99. http://dx.doi.org/10.1163/25898566-00901009.

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AbstractWestern reception of Rūmī in the last few decades is intriguing, as he is commonly considered a gentle Muslim, different from other sages that Islamic culture produced. Rūmī’s otherness is often based on his powerful and peerless poetry, deploying rich wine imagery, homoerotic love metaphors, and an emphasis on the superiority of the heart and spiritual growth, and dismissing the outward and orthodox tenets. This paper argues that Rūmī belongs to a millennium-old Persian Sufism, and these poetic tropes derive from a firm antinomian tradition, functioning as strong metaphors to express religious piety by transcending all temporal dualities such as unbelief and belief, the profane and the sacred, purity and impurity, and so forth.

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Mihut, Cristian. "Change of Heart." Philosophia Christi 14, no. 1 (2012): 109–24. http://dx.doi.org/10.5840/pc20121418.

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Hegy, Pierre. "Sociology as public philosophy a critique ofHabits of the Heart." Qualitative Sociology 10, no. 4 (1987): 358–68. http://dx.doi.org/10.1007/bf00988384.

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Journal articles on the topic 'Philosophy of the heart'

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