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Journal articles on the topic 'Power (Philosophy)'

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Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Majcherek, Janusz A. "The power of philosophy, the philosophy of power." KANT Social Sciences & Humanities, no. 6 (April 2021): 5–15. http://dx.doi.org/10.24923/2305-8757.2021-6.1.

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Selfless search for truth does not only make sense of philosophy and science, but also involves participating in a competition between rival theories and hypotheses. Truth is not an ultimate criterion in this process, especially after Michel Foucault revealed its inclinations towards violence. Questioning the position of truth opens the door to different criteria, among them - power. Using the argument of power in philosophical disputes and scientific controversies has a long tradition and nowadays with the unprecedented development of technology it has been offered new tools. Majcherek Janusz A. Sia filozofii, filozofia siy // Argument. 2020. Vol. 1(10). Pp. 11-25.

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Amir, Lydia. "Transformative Philosophy." Interdisciplinary Research in Counseling, Ethics and Philosophy - IRCEP 3, no. 8 (September 1, 2023): 43–57. http://dx.doi.org/10.59209/ircep.v3i8.54.

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The contemporary relevance of unraveling the transformative power of philosophy lies in helping to secure its place in the academe and in enabling personal change for the benefit of the individual and the society in which we live. Yet formulating the transformative power of various philosophies, of different philosophic notions, and of philosophy itself as a rational discipline which addresses the mind leads to laying the ground for a new field. This is what I attempt to do on my own, yet briefly, in this article, and at length, with the help of others, in the Handbook for Transformative Philosophy. In the current article, I explain why only Eastern philosophies are usually considered transformative, I argue that Western philosophy is deeply transformative and I formulate that which performs in it the required transformation of the self. I further identify religious readings of philosophy as one impediment to experiencing philosophy’s transformative power, and I point to the ideal of personal philosophic redemption as a promising avenue for modern transformative philosophies.

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3

Wolfe, Joel D. "Power of Philosophy." Philosophy of the Social Sciences 31, no. 1 (March 2001): 111–21. http://dx.doi.org/10.1177/004839310103100107.

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4

HARMAN, Graham. "The Politics of Truth, Power and Living." Ukraina Moderna 26 (2019): 193–202. http://dx.doi.org/10.30970/uam.2019.26.1108.

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In this article, American philosopher and founder of speculative realism, Graham Harman (born 1968) analyzes two types of political philosophy: the politics of truth, and the politics of power. Central to the former is the idea of access to political truth; for the latter it’s the idea that «might makes right». According to Harman, both approaches rely on the same ontological mistake. This mistake consists in ignoring the role of objects in the service of something greater or smaller than those objects. Harman proposes a way to solve this error by providing a sketch of an object-oriented ontology, and a political philosophy that follows from it. In his opinion, it is free of the defects of the politics of truth and power. Harman draws the theoretical resources for this presentation from Martin Heidegger’s writings on Hölderlin.

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5

MacIntyre, Alasdair. "Relativism, Power and Philosophy." Proceedings and Addresses of the American Philosophical Association 59, no. 1 (September 1985): 5. http://dx.doi.org/10.2307/3131644.

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6

Fabyanic, Thomas A., and James Trapier Lowe. "A Philosophy of Air Power." Military Affairs 49, no. 3 (July 1985): 164. http://dx.doi.org/10.2307/1987939.

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7

Parkes, Graham. "Nietzsche’s Enticing Philosophy of Power." International Studies in Philosophy 23, no. 2 (1991): 137–38. http://dx.doi.org/10.5840/intstudphil199123262.

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8

Welnak, Shawn. "Philosophy and Power in Averroës." Maghreb Review 41, no. 2 (2016): 325–35. http://dx.doi.org/10.1353/tmr.2016.0008.

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9

Salas, Ana Corina. "el poder desde la perspectiva de foucault y la práctica de filosofía con niños en la escuela." childhood & philosophy 17 (December 30, 2021): 01–24. http://dx.doi.org/10.12957/childphilo.2021.61947.

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We understand that the practice of Philosophy with Children within the school, proposed by Walter Kohan, invites practitioners to think about themselves and, in that reflective act, to know what they are – and what they are being -, what they want and do not want to be, giving themselves the possibility of self-transformation. In order to transform ourselves, says this philosopher, it is necessary to abandon the devices that lead us to be what we are. But, what are we? What are we as teachers? What are we as students? What devices lead us to be what we are? To think about these questions we analyze, with Michel Foucault, the school, an institution where the practice of Philosophy with Children takes place, in order to understand the power relations that exist in this space. We will understand how this power relations shape and define what it is to be a teacher and to be a student. To do this, we start with an introduction to Foucault’s thought, analyzing what is power, pastoral power, disciplinary power and resistance that, according to the French philosopher, shapes school as an educational locus. Likewise, we will present the Philosophy with Children proposal and expose the possibility and need, stated by Kohan, for philosophy (as an exercise within the school) to reflect on the coercive practices of power experienced in the classroom and, from there, to create and openness to other forms of relationship between those who inhabit it. Finally, we argue that the practice of Philosophy with Children constitutes, in Foucault's terms, a practice of resistance within schools.

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10

Ewegen, S. Montgomery. "Colloquium 4 A Man of No Substance: The Philosopher in Plato’s Gorgias." Proceedings of the Boston Area Colloquium of Ancient Philosophy 33, no. 1 (July 24, 2018): 95–112. http://dx.doi.org/10.1163/22134417-00331p11.

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Abstract At the center of Plato’s Gorgias, the shameless and irascible Callicles offers an attack against philosophy (484c and following). During this attack, he describes philosophy as a pastime fit only for the young which, if practiced beyond the bloom of youth, threatens to render those who practice it politically inept and powerless. Moreover, when taken too far, philosophy provokes the city into stripping the philosopher of all of his rights and property, leaving him with no οὐσία at all (486c). Thus, according to Callicles, far from making one powerful within the city, philosophy ultimately renders one impotent and utterly without substance. In what follows I argue that the Socrates of the Gorgias agrees with this characterization of the philosopher as the one who lacks power and οὐσία. However, whereas Callicles sees such a condition as the most worthless and pitiable sort, Socrates sees it as the unique and singular posture from out of which true philosophical thinking, and true political power, are possible. As I will show, through the course of the Gorgias as a whole, Socrates offers a counter-discourse that presents the philosopher as a powerless person lacking οὐσία who is precisely thereby able to undertake a pursuit of the truth and the good. Phrased otherwise: Socrates takes ignorance understood as lack or powerlessness to be the very condition for the possibility of philosophy and true political power, while showing rhetoric understood as the pretense of wisdom to be an obstruction to these.

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11

Arens, Katherine. "Between Hypatia and Beauvoir: Philosophy as Discourse." Hypatia 10, no. 4 (1995): 46–75. http://dx.doi.org/10.1111/j.1527-2001.1995.tb00998.x.

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Two studies of women in philosophy, Michéle Le Doeuff's biography of Simone de Beauvoir Hipparchia's Choice (1991) and Fritz Mauthner's historical novel Hypatia (1892), question what kind of power and authority are available to philosophers. Mauthner's philosophy of language expands on Le Doeuff to outline how philosophy acts parallel to other sociohistorical discourses, relying on public consensus and on the negotiation of stereotypes to create a viable speaking subject for the female philosopher.

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Reza Adeputra Tohis. "Political Philosophy of Illumination: An Analysis of Political Dimensions in Suhrawardi's Thought." Journal of Islamic Thought and Civilization 12, no. 2 (November 11, 2022): 151–63. http://dx.doi.org/10.32350/jitc.122.11.

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Suhrawardi is a renowned philosopher famous for his thoughts on the philosophy of Illumination. His thoughts are contained in his mangnum opus, The Wisdom of Al-Isryq (Hikmat Al-Isryq). This study aims to reveal the prominent aspect of various political dimensions in his work, whose primordial focus was on the aspects of the political system and the concept of power. The political system and the concept of power were then characterized as a political philosophy of Illumination. For this reason, this study not only uses a qualitative method with factual historical study techniques regarding figures but also uses an analytical approach to the theory of sociology of knowledge by Peter L. Berger and Thomas Lucmann and the theory of socio-political philosophy of al-Farabi's emanation. The sociology of knowledge is used to analyze the social dimensions involved in the formation of Suhrawardi's thoughts. Meanwhile, the socio-political philosophy of emanation is used to characterize the system and the concept of political power contained in the Wisdom of al-Isryq. The study concludes that the political system contained in the Illumination philosophy is divine, theocratic, and based on the concept of power in the form of self-control. Keywords: Hikmat al-Isryq, Illumination Political Philosophy, Suhrawardi, Reality, Sociology of Knowledge

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13

Ilyin, V. V. "Philosophy and power. Part II: The finishing of power." Rossiiskii Gumanitarnyi Zhurnal 9, no. 5 (2020): 277. http://dx.doi.org/10.15643/libartrus-2020.5.1.

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14

Edmonds, Jeffrey S. "Criticism without Critique: Power and Experience in Foucault and James." Foucault Studies, no. 11 (February 1, 2011): 41. http://dx.doi.org/10.22439/fs.v0i11.3204.

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Through an analysis of philosophical temperaments, I argue that both William James and Michel Foucault believed the central task of philosophy not only to be the generation of new ideas or ways of thinking, but also to create new temperaments, new ways of inhabiting the world. Though James and Foucault in many ways agree on the ends of philosophy, the methods and strategies that they developed differ according to the problems with which each philosopher was concerned. Although James gives a rich account of what it means to see philosophy as the reconstruction of temperament, Foucault’s genealogical method explains concretely how temperaments might be reconstructed through the use of history. Raising questions of how this work might effectively continue today, I argue that Foucauldians and Jamesians, Continental philosophers and American pragmatists, might find common cause in exploring the production and reconstruction of democratic temperaments in response to social problems.

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15

백승영. "Philosophy of Creation and Philosophy of Power？Yeol-Am’s View of Nietzsche’s Philosophy？." CHUL HAK SA SANG - Journal of Philosophical Ideas ll, no. 28 (May 2008): 97–129. http://dx.doi.org/10.15750/chss..28.200805.004.

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16

Ali Flhi, Amal. "THE WILL TO POWER AND OTHER FORCES ACCORDING TO NIETZSCHE." INTERNATIONAL JOURNAL OF RESEARCH IN SOCIAL SCIENCES & HUMANITIES 12, no. 03 (2022): 295–311. http://dx.doi.org/10.37648/ijrssh.v12i03.017.

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In this research I dealt with the subject of (the will to power) and how the philosopher (Nietzsche) dealt with it. I wanted to stand in this research at an important question in Western philosophy, and is the idea of the will to power in Nietzsche the top of his critical pyramid? Is it the epitome of his revolutionary philosophy? Is it the principle and goal that man seeks to reach? Nietzsche sees that within man there is a force that pushes him to transcendence and transcendence above existence, and it represents the nature of the existing, represented by the will to power. We have sought in this research to shed light on the value aspects in Nietzsche’s philosophy and their relationship to the will to power and the meaning of this concept through its manifestation and its appearance in life, until it reaches its goal and purpose, which is to reach the perfect human or “Superman who transcends everything.”

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17

Winn, Lydia. "The Common Origins of Philosophical and Political Power in Plato's Gorgias." PLATO JOURNAL 21 (January 28, 2021): 7–19. http://dx.doi.org/10.14195/2183-4105_21_1.

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Plato’s Gorgias concerns the tension between political and philosophical power. In it, Socrates and Gorgias discuss rhetoric’s power, which Gorgias claims is universal, containing all powers, enabling the rhetorician to rule over others politically. Polus and Callicles develop Gorgias’s understanding of rhetoric’s universal power. Scholars addressing power’s central focus rightly distinguish Socrates’ notion of philosophical power from Gorgias’s. However, these authors make this distinction too severe, failing to acknowledge the kinship between philosophy and politics. This paper argues that Socrates’ notion of power has its origins in Gorgias’s, but instead of seeking to persuade others, philosophy primarily concerns self-persuasion.

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18

Aurelia Armstrong. "The Passions, Power, and Practical Philosophy." Journal of Nietzsche Studies 44, no. 1 (2013): 6. http://dx.doi.org/10.5325/jnietstud.44.1.0006.

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19

Bottenberg, Frances. "Power-Sharing in the Philosophy Classroom." AAPT Studies in Pedagogy 1 (2015): 33–46. http://dx.doi.org/10.5840/aaptstudies20159183.

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20

Lachs, W. R., and D. Sutanto. "A New Power System Control Philosophy." IFAC Proceedings Volumes 26, no. 2 (July 1993): 723–26. http://dx.doi.org/10.1016/s1474-6670(17)48564-8.

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21

Dent, Bob. "The Power of a Leadership Philosophy." Nurse Leader 14, no. 6 (December 2016): 389–90. http://dx.doi.org/10.1016/j.mnl.2016.09.003.

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22

Denysenko, Anatoliy. "Walter Benjamin and the Weak Messianic Power." Theological Reflections: Eastern European Journal of Theology 19, no. 2 (November 16, 2021): 70–88. http://dx.doi.org/10.29357/2789-1577.2021.19.2.70-88.

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Walter Benjamin (1892-1940) was a German intellectual of Jewish descent, a well-known literary critic, philosopher, sociologist, translator and essayist, and a key figure in continental philosophy. His works on topics such as historical materialism, German idealism, and Jewish mysticism have had a marked influence on contemporary aesthetic theories and the development of Western Marxism, including the Frankfurt School of Critical Theory. These articles will focus on the analysis of the concept of messianism, which Benjamin develops in his work “On the concept of history” or “Theses on the philosophy of history” (1940). Messianism here is neither a theological dogma nor a modern figure of the utopian. Benjamin’s messianic time does not refer to the future, but to the urgency of the “now.” The author contrasts the “weak messianic force” of the tradition of the oppressed, which demands the past with the realization of happiness and liberation in the present, and Jetztzeit – a model of messianic time, open and nonlinear time of rupture, based on modern (contemporary) forms of collective experience past and liberation memory (Eingedenken).

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23

Śliwa, Marta. "Reception of Francis Hutcheson’s Views in Immanuel Kant’s Philosophy of the Power of Judgment." Studia Warmińskie 58 (December 13, 2021): 119–32. http://dx.doi.org/10.31648/sw.6452.

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The following dissertation aims at presenting the dependencies between the aesthetic theory by the Scottish philosopher Francis Hutcheson and the critic philosophy by Immanuel Kant. Those issues seem to be worth discussing in the light of some new research into the British aesthetics: particularly, for its significance in the field of newly created domain that aesthetic has become after Alexander Baumgarten and, mostly, after critical philosophy by Immanuel Kant. The comparison of the views held by Hutcheson and Kant shows the importance of the theory of beauty presented by the Scottish philosopher that results not only from his acknowledging the epistemological significance of an aesthetic experience and accepting that it is conditioned by disinterestedness of perception. What is important is Hutcheson’s place in the evolution of the concept of aesthetics, which took place in the 18th century and which was crowned by Kant and his Critique of the Power of Judgment.

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24

Marra, Jennifer. "Make comedy matter: Ernst Cassirer on the politics and morality of humor." European Journal of Humour Research 6, no. 1 (June 13, 2018): 162. http://dx.doi.org/10.7592/ejhr2018.6.1.marra.

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Many of Ernst Cassirer’s later works are concerned with the dangers of political myth. His analysis speaks at length about the role of philosophy during the rise of the Third Reich, and Cassirer argues that philosophers failed to combat the dominant ideology. Today, philosophers struggle to explain their relevance to greater public and governmental powers that see no intrinsic value. Given the current political situation in the US, we find ourselves at a crossroads as philosophers. We can either retreat and remain within the comforts of academia, or we can take up arms against dangerous and divisive political forces. If we take Cassirer’s prescriptions seriously, we must choose the latter. Fortunately, philosophy has not disappeared from public consciousness completely. An emerging theme in contemporary cultural studies is the exploration of connections between humour and philosophy. I argue we ought to take advantage of the status of the comedian as public philosopher, and for philosophers to take seriously the political power of comedians. To do this responsibly, I analyse a portion of Cassirer’s work that has been widely ignored in scholarship – his understanding of the politics and morality of humour. By analysing these passages in relation to Cassirer’s later works, we are given the tools to understand the power of humour in political discourse, as well as the responsibility of that power. I argue that “joking responsibly”, for Cassirer, means to reveal the motives and values which underlie sophistry, particularly the sort which lends itself to political manipulation.

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25

Sattar, Abdullah. "Filsafat Islam: Antara Duplikasi dan Kreasi." Ulumuna 14, no. 1 (June 30, 2010): 1–20. http://dx.doi.org/10.20414/ujis.v14i1.225.

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Many muslim leaders deal with philosophy, and became a philosopher. Unfortunately, many Orientalists deny their ability to philosophize. Tenneman and Renan is of the orientalists who deny, at least question, the ability of muslim philosophical thinker. There are three reasons they stretcher; first, the Qur'an negates the freedom of thought, secondly, the character of Arabs who can not philosophize; and third, the Arabs are a Semitic which belong to races that have low reasoning power. Meanwhile, another orientalist believes that Islamic philosophy is Islamicised Greek philosophy. This paper tries to elaborate muslim thinkers to address concerns with an intense orientalists on the ability and independence of muslim thinkers in the philosophical. They show that the muslim philosopher is not merely duplicate the philosophy that has been established previously, but its main source of creativity itself through the Qur'an.

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26

Marmodoro, Anna, and Matteo Grasso. "THE POWER OF COLOR." American Philosophical Quarterly 57, no. 1 (January 1, 2020): 65–78. http://dx.doi.org/10.2307/48570646.

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Abstract Are colors features of objects “out there in the world” or are they features of our inner experience and only “in our head?” Color perception has been the focus of extensive philosophical and scientific debate. In this paper we discuss the limitations of the view that Chalmers’ (2006) has characterized as Primitivism, and we develop Marmodoro’s (2006) Constitutionalism further, to provide a metaphysical account of color perception in terms of causal powers. The result is Power-based Constitutionalism, the view that colors are (multi-track and multi-stage) powers of objects, whose (full) manifestations depend on the mutual manifestation of relevant powers of perceivers and the perceived objects being co-realized in mutual interaction. After a presentation of the tenets of Power-based Constitutionalism, we evaluate its strengths in contrast to two other recent power-based accounts: John Heil’s (2003, 2012) powerful qualities view and Max Kistler’s (2017) multi-track view.

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27

Kemp, Peter. "Rethinking Philosophy as Power of the Word." Journal of Philosophical Research 37, no. 9999 (2012): 419–26. http://dx.doi.org/10.5840/jpr201237supplement58.

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28

Babich, Babette E. "Nietzsche and the Philosophy of Scientific Power." International Studies in Philosophy 22, no. 2 (1990): 79–92. http://dx.doi.org/10.5840/intstudphil1990222156.

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Kemp, Peter. "Rethinking Philosophy: The Power of the Word." Diogenes 56, no. 4 (November 2009): 29–35. http://dx.doi.org/10.1177/0392192110365287.

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30

YOSHIDA, Yoshikazu. "The Monozukuri Philosophy Education and Asian Power." Journal of JSEE 71, no. 1 (2023): 1_4–1_9. http://dx.doi.org/10.4307/jsee.71.1_4.

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31

Tugby, Matthew. "POWER WORLDS AND THE PROBLEM OF INDIVIDUATION." American Philosophical Quarterly 54, no. 3 (July 1, 2017): 269–81. http://dx.doi.org/10.2307/44982143.

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Abstract Is it metaphysically possible for a world to contain power properties but no nonpower properties? Recently, much progress has been made by powers theorists to defend the coherence of such a possibility. But unfortunately, it remains unclear how the powers in a power world are individuated. The problem is that the most obvious principle of individuation for properties in a power world is one that is circular. In this paper, it is argued that this circularity is generated by a modal assumption, which is that different families of powers exist in different possible worlds. By rejecting this assumption, a noncircular principle of individuation for power properties can be formulated. Moreover, this solution is not ad hoc because there are independent reasons for rejecting the aforementioned modal assumption.

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32

Tsegos, Yannis. "Strength, Power and Group Analysis." Group Analysis 26, no. 2 (June 1993): 131–37. http://dx.doi.org/10.1177/0533316493262001.

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Group-analytic training, in order to fulfil its purpose, cannot function on lines different from the philosophy of its own practice, that is, of group-analytic psychotherapy. The author's view is that group-analytic training is like a pendulum between psychoanalysis and Therapeutic Community. `Whenever it is in need of power it turns towards psycho-analysis and when it has a feeling of strength it moves towards the TC philosophy, and utilizes its ideas, principles and practice.'

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33

VUCU, SIMONA. "Causal Powers as Accidents: Thomas Aquinas’s View." Dialogue 59, no. 1 (March 2020): 81–100. http://dx.doi.org/10.1017/s0012217319000386.

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I argue that Thomas Aquinas maintains the view that (created) powers are accidental to their bearers not because powers pertain to bearers with limited essences, but because their bearers have limited actual being. Power tracks not only the essence of something but also its actual existence. Things have powers that are causally relevant when these things exist, that is, the nature of a power is determined by a thing’s essence, but the actual being of the thing of that essence accounts for the limitations of this power and for the extent to which a power can have causal effects.

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34

Iriani, Dewi, Layyin Mahfiana, and Esti Ningrum. "Political Power and Politic Ethical Integrity Of Election Organizers (A Study Of The Development Of The Philosophy Of Science)." Journal of Transcendental Law 4, no. 1 (December 18, 2022): 56–70. http://dx.doi.org/10.23917/jtl.v4i1.18888.

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Political power and ethical politics are closely related to morals in the philosophy of science because they are part of ethics and aesthetics. Meanwhile, the integrity of election administrators is one of the goals of the philosophy of science in terms of ontology, epistemology, axiology. This study discusses the development of the philosophy of science towards political power and ethical politics in elections and why the philosophy of science considers the integrity of election administrators needed. This research method is in the form of normative legal research called literature study. How to examine library materials in the form of legal research (legal research) is analyzed using ontology, epistemology, and axiology. The results of this study are that the development of the philosophy of science towards political power and ethical politics shouldpower and leadership can be used in a civilized and ethical manner because the purpose of power in the philosophy of science is to create justice and benefit society. Keywords ; political power, ethical politics, philosophy of science

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35

Steward, Helen. "Agency as a Two-Way Power: A Defence." Monist 103, no. 3 (June 17, 2020): 342–55. http://dx.doi.org/10.1093/monist/onaa008.

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Abstract This paper presents a dilemma which it has been alleged by Kim Frost must be faced by any defender of the notion of a two-way power and offers a solution to the dilemma which is distinct from Frost’s own. The dilemma is as follows: assuming that powers are to be individuated by what they are powers to do or undergo, then either there is a unified description of the manifestation-type which individuates the power, or there is not. If there is, then two-way powers are revealed really to be one-way powers, after all. If there is not, then it is difficult to explain why the two-way power does not simply dissolve into a mere combination of two one-way powers. The paper offers an account of what a two-way power is that is distinct from the one Frost takes for granted, and argues that this different conception is the key to avoiding the dilemma. It is also argued that this alternative conception has several further advantages over its rival and also that it has no less of a claim than Frost’s notion to be prefigured in Aristotle’s original discussion.

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36

Butaev, M. V. "Fatherhood as a Problem of Social Philosophy." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 12, no. 2 (2012): 7–10. http://dx.doi.org/10.18500/1819-7671-2012-12-2-7-10.

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The paper studies fatherhood as a problem of social philosophy, viewed through the realization of the social and historic circumstances and peculiarities of fathers and children’s relations building. Philosophic analyses of the category brings to the surface the sources of fatherhood based in the human social existence. The analyses reveals a specific way of fatherhood institution transformation in Russia and gives reasons for it’s crisis in the context of the social risky power environment.

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37

Hierro, Graciela, and Ivan Marquez. "Gender and Power." Hypatia 9, no. 1 (1994): 173–83. http://dx.doi.org/10.1111/j.1527-2001.1994.tb00116.x.

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Philosophical feminism is the only coherent philosophy with universal implications that provides a theoretical alternative to patriarchal thought and sociopolitical structures. I distinguish between a patriarchal logic of power and a feminist logic of pleasure that leads to an enlightened ethical hedonism, a pleasure-centered, feminist ethical framework based on a cooperative rather than authoritarian model of social relations.

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38

Koterski, Joseph W. "Divine Power." International Philosophical Quarterly 38, no. 1 (1998): 96–98. http://dx.doi.org/10.5840/ipq199838177.

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39

Fischer, John Martin. "Power Necessity." Philosophical Topics 14, no. 2 (1986): 77–91. http://dx.doi.org/10.5840/philtopics19861424.

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40

Robb, David. "Power Essentialism." Philosophical Topics 35, no. 1 (2007): 343–58. http://dx.doi.org/10.5840/philtopics2007351/216.

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41

Reid, Thomas. "Of Power." Philosophical Quarterly 51, no. 202 (January 2001): 3–12. http://dx.doi.org/10.1111/1467-9213.00210.

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42

van Miltenburg, Niels, and Dawa Ometto. "Free Will and Mental Powers." Topoi 39, no. 5 (November 30, 2018): 1155–65. http://dx.doi.org/10.1007/s11245-018-9615-8.

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Abstract In this paper, we investigate how contemporary metaphysics of powers can further an understanding of agent-causal theories of free will. The recent upsurge of such ontologies of powers and the understanding of causation it affords promises to demystify the notion of an agent-causal power. However, as we argue pace (Mumford and Anjum in Analysis 74:20–25, 2013; Am Philos Q 52:1–12, 2015a), the very ubiquity of powers also poses a challenge to understanding in what sense exercises of an agent’s power to act could still be free—neither determined by external circumstances, nor random, but self-determined. To overcome this challenge, we must understand what distinguishes the power to act from ordinary powers. We suggest this difference lies in its rational nature, and argue that existing agent-causal accounts (e.g., O’Connor in Libertarian views: dualist and agent-causal theories, Oxford University Press, Oxford, 2002; Lowe in Personal agency: the metaphysics of mind and action, Oxford University Press, Oxford, 2013) fail to capture the sense in which the power to act is rational. A proper understanding, we argue, requires us to combine the recent idea that the power to act is a ‘two-way power’ (e.g., Steward in A metaphysics for freedom, Oxford University Press, Oxford, 2012b; Lowe (in: Groff, Greco (eds) Powers and capacities in philosophy: the new aristotelianism, Routledge, New York, 2013) with the idea that it is intrinsically rational. We sketch the outlines of an original account that promises to do this. On this picture, what distinguishes the power to act is its special generality—the power to act, unlike ordinary powers, does not come with any one typical manifestation. We argue that this special generality can be understood to be a feature of the capacity to reason. Thus, we argue, an account of agent-causation that can further our understanding of free will requires us to recognize a specifically rational or mental variety of power.

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Enslin, J. H. R., and J. D. Van Wyk. "A new control philosophy for power electronic converters as fictitious power compensators." IEEE Transactions on Power Electronics 5, no. 1 (January 1990): 88–97. http://dx.doi.org/10.1109/63.46003.

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Arista Montoya, Luis Alberto. "Saber y poder en el pensamiento republicano de Toribio Rodríguez de Mendoza." Tradición, segunda época, no. 21 (December 27, 2021): 25–31. http://dx.doi.org/10.31381/tradicion.v0i21.4475.

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El filósofo, teólogo y político Toribio Rodríguez de Mendoza, en cuanto figura histórica, fue un Precursor ilustrado insurgente en la época de la Emancipación política del Perú. Se identificó plenamente con el pensamiento liberal de la Ilustración Inglesa. El presente ensayo es una aproximación a la influencia, y consecuente asimilación por parte de Rodríguez de Mendoza, de la filosofía empirista del filósofo de la ciencia moderna Francis Bacon. Palabras clave: Ilustración inglesa, emancipación, ciencia moderna, filosofía, saber, poder, reforma educativa. Abstract The philosopher, theologian and politician Toribio Rodríguez de Mendoza, as a historical figure, was an enlightened insurgent precursor at the time of the political emancipation of Peru. He was fully identified with the liberal thinking of the English Enlightenment age. This essay is an approach to the influence, and consequent assimilation by Rodríguez de Mendoza, of the empiricist philosophy of the modern philosopher of science Francis Bacon. Keywords: English Enlightenment, emancipation, modern science, philosophy, knowledge, power, education reform.

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Dinić, Rastislav. "PROMOTING PHILOSOPHY, UNDERMINING PHILOSOPHICAL IDEALS: THE CASE OF THE RADIO SHOW “GOZBA” AND ITS TREATMENT OF THE COVID-19 PANDEMIC AND THE WAR IN UKRAINE." MEDIA STUDIES AND APPLIED ETHICS 4, no. 2 (December 26, 2023): 73–85. http://dx.doi.org/10.46630/msae.2.2023.06.

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According to philosopher Anthony Cashio, radio possesses a power to create a deep and intimate connection between speakers and listeners, and therefore to forge strong communities. It is this power that makes radio a potent instrument both of populist propaganda, disinformation, conspirology and fear-mongering, on the one hand, and of public philosophy fostering critical and reflective capacities of its listeners, on the other. Following Cashio’s insight and drawing on Jason Stanley’s work propaganda, I will analyze one of the longest running philosophy themed radio shows in Serbia, “Gozba”, which airs every week on Radio Belgrade Channel 2 (RB2). By focusing on the way “Gozba” has covered two significant recent events – the COVID pandemic and the Ukrainian war, I will demonstrate that in dealing with these topics, the show undermines the philosophical ideals it claims to promote, and instead serves primarily as an instrument of spreading conspiracy theories, dangerous anti-science views, vaccine hesitancy, fake news and Russian war propaganda. Also, I will analyze the dangers of promoting such deeply anti-philosophical stances under the guise of philosophy and critical thinking. Keywords: philosophy, radio, propaganda, conspiracy theories

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백승영. "Nietzsche’s Political Philosophy and Postmodern Political Philosophy － A Critical Reconsideration of M. Warren’s ‘Postmodern Philosophy of Power’." Journal of Korean Nietzsche-Society ll, no. 17 (April 2010): 61–86. http://dx.doi.org/10.16982/jkns.2010..17.003.

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Carruth, Alexander Daniel. "Emergence, Reduction and the Identity and Individuation of Powers." Topoi 39, no. 5 (December 10, 2018): 1021–30. http://dx.doi.org/10.1007/s11245-018-9621-x.

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Abstract One recently popular way to characterise strong emergence is to say that emergent entities possess novel causal powers. However, there is little agreement concerning the nature of powers. One controversy involves whether powers are single- or multi-track; that is, whether each power has only one manifestation type, or whether a single power can be directed towards a number of distinct manifestations. Another concerns how powers operate: whether a lone power manifests when triggered by the presence of a suitable stimulus, or whether powers operate mutually such that several powers must ‘work together’ to bring about a particular manifestation. This paper examines how these distinctions—which can be cross-combined to frame four distinct accounts of the nature of powers—bear on the debate between emergentists and reductionists.

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Monteiro Gimenez de Oliveira, Rodrigo. "TEACHING THROUGH PHILOSOPHY AND THE WILL TO POWER." Revista Gênero e Interdisciplinaridade 4, no. 02 (May 5, 2023): 184–213. http://dx.doi.org/10.51249/gei.v4i02.1325.

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This work permeates the Nietzschean concept about the Will to Power on the educational system today, aiming at a more active and effective Teaching of Philosophy. Where the philosophical thought of Friedrich Nietzsche and other philosophers end up approaching excerpts from history in the construction of the teaching of philosophy. Showing that there may be the possibility of a liberating teaching of philosophy, which turns out to be a driving force beyond banking education and which is a plausible possibility. We will also make a comparison about the thought of Friedrich Nietzsche and Lilian Bacich. The bibliographic review carried out in this work was based on the concept of Will Power linked to liberating teaching, aiming to overcome certain barriers applied to contemporary teaching, allowing the student to reach the autonomy of his own knowledge with criticality, thus being the author of his own will.

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Horkheimer, Max, and Vitalii Bryzhnik. "Philosophy and University Studies." International Scientific Journal of Universities and Leadership, no. 16 (December 29, 2023): 189–99. http://dx.doi.org/10.31874/2520-6702-2023-16-189-199.

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The German social philosopher, educator, and founder of critical social theory Max Horkheimer wrote his work ‘Philosophy and University Studies’ as a speech delivered on August 6, 1948, at the University of Frankfurt before returning from emigration to the United States to post-war West Germany. A year later, after Horkheimer was reinstated as Director of the Institute for Social Research, this text was first published in the fourth issue of the ‘Frankfurter Hefte’. In this work, with which the German philosopher began a cycle of his philosophical and educational works, he continued the previous theme of the book ‘Dialectic of Enlightenment’ (1947), which, published in collaboration with Theodor W. Adorno, has the character of a programmatic socio-philosophical work of post-war critical theory. Horkhamer’s critique of the ideological elimination of the phenomenon of Western individual, which he made in his post-war article ‘Authority and the Family in Modernity’ (1947-1949), also found its theoretical continuation here. Following the theoretical essence of the ‘Dialectic of Enlightenment’, the Frankfurt philosopher identified one of the factors negative for the humanistic socio-cultural development of Western European society, which historically led to the humanitarian catastrophe of the Nazi ideology carriers domination, the theoretical knowledge that has powerfully eliminated the presence of customary principles of moral coexistence in Western society. The author also noted the process of ideological abolition of the social significance of the individual’s activity as a phenomenon of Western culture. Philosophy, primarily as a producer and carrier of abstract meanings, including humanistic ones, ideologically significant for normal social life, because of the social alienation caused by such a theory and society, has lost the opportunity to be a significant knowledge for both Western European society and university education as a common tool for this culture to educate the Western personality. In order to renew the spiritual forces of social life and turn the course of history towards humanised change, it was proposed to bring to the forefront of the renewed university education the power of personal critical thinking, the ability to foster which social power could not completely destroy in philosophy because of its traditionally inherent spiritual resilience.

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Ajari, Norman. "The Black Must Become Dangerous: Stanislas Adotevi's Critique of Negritude and the Philosophy of Pan-African Revolution." L'Esprit Créateur 64, no. 1 (March 2024): 11–24. http://dx.doi.org/10.1353/esp.2024.a929201.

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Abstract: Born in 1934, the Beninese philosopher and politician Stanislas Spero Adotevi passed away on February 7, 2024. He remains famous for his radical critique of Léopold Senghor's thought and political practice, but his ideas are often caricatured. This article offers the first academic assessment of Adotevi's analysis of Negritude. Far from another philosophical deconstruction of ethnophilosophy, he elaborates a genuine critique of state power, neo-colonialism, and imperialism in the African postcolony. Although inspired by Marxism, Adotevi's critical theory must be understood as a pan-Africanist reinvention of Black Power activism and philosophy.

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