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Journal articles on the topic "Thai metaphysical society"
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Tegtmeyer, Henning. "Habermas over genealogie, metafysica en godsdienst." Algemeen Nederlands Tijdschrift voor Wijsbegeerte 113, no. 2 (July 1, 2021): 263–77. http://dx.doi.org/10.5117/antw2021.2.006.tegt.
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Abstract Habermas on genealogy, metaphysics and religion Habermas’s impressive history of philosophy presents itself both as a comprehensive account of the history of Western philosophy from its beginning to the 19th century and as a genealogy of post-metaphysical thinking. In this paper I argue that this twofold goal creates a serious methodological problem. I also find Habermas’s understanding of metaphysics unclear and partly misguided. If that is correct it has consequences not only for the very notion of post-metaphysical thinking but also for the understanding of the dialogue between philosophy, religion, and modern secular society that Habermas advocates.
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Kanon, Marcin. "Problematyczność stosowania metafizyki do pozytywizmu prawniczego na przykładzie tezy o społecznym źródle prawa." Miscellanea Historico-Iuridica 19, no. 2 (2020): 241–65. http://dx.doi.org/10.15290/mhi.2020.19.02.12.
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The aim of this article is to present a legal positivist social source thesis in the context of classical metaphysical reflection. Author uses the method of analysing the source texts and abstracts theses that can be considered as metaphysical. Metaphysical theses divide into existential and essential. They are expressed directly by an author or possible to reconstruct. Reasoning was based on convenience that universality of metaphysics should be considered temporally. The thesis about the evolution of ways of understanding reality, along with the development of mankind, is one of the cardinal assumptions of positivism in general. Based on this historiosophical rule, August Comte draws further conclusions about a possible modern philosophy for the future. The denial of metaphysics leads to cursory, perhaps unconscious, acceptance of the theses that have already been developed in the history of philosophy. The reflections are essentially focused on the issue of ontological status of society. Its understanding determines the understanding of social facts and seems to have an impact on social source thesis. The main part of the reflection is placed in a historical context. It enables to examine some aspects that are difficult to consider nowadays. One of the conclusions is that metaphysics to which positivism opposes is dominant in 19th century philosophy, but in general only one of many schools of thought. Since there is no specific literature on that matter, author signalize problems considering them generally.
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Finnegan, Diarmid A. "James Croll, metaphysical geologist." Notes and Records of the Royal Society 66, no. 1 (August 17, 2011): 69–88. http://dx.doi.org/10.1098/rsnr.2011.0021.
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James Croll (1821–90) occupies a prominent position in the history of physical geology, and his pioneering work on the causes of long-term climate change has been widely discussed. During his life he benefited from the patronage of leading men of science; his participation in scientific debates was widely acknowledged, not least through his election as a Fellow of the Royal Society in 1876. For all that, the intellectual contribution that Croll himself considered to be of most significance—his articles and two books on metaphysics—has attracted very little attention. In addressing this neglect, it is argued here that Croll's interest in metaphysics, grounded in his commitment to a Calvinist form of Christianity, was central to his life and thought. Examining together Croll's geophysical and metaphysical writings offers a different and fruitful way of understanding his scientific career and points to the wider significance of metaphysics in late-Victorian scientific culture.
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Sutherland, Thomas. "Liquid Networks and the Metaphysics of Flux: Ontologies of Flow in an Age of Speed and Mobility." Theory, Culture & Society 30, no. 5 (April 9, 2013): 3–23. http://dx.doi.org/10.1177/0263276412469670.
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It is common for social theorists to utilize the metaphors of ‘flow’, ‘fluidity’, and ‘liquidity’ in order to substantiate the ways in which speed and mobility form the basis for a new kind of information or network society. Yet rarely have these concepts been sufficiently theorized in order to establish their relevance or appropriateness. This article contends that the notion of flow as utilized in social theory is profoundly metaphysical in nature, and needs to be judged as such. Beginning with a discussion of the accelerating timescape that characterizes the network society, it will then move on to examine three main issues with this ‘metaphysics of flux’. First, that the concept of flows unjustly privileges the process of becoming and, as a result, is unable to account for the materiality, substantiality, and agency of the objects being mobilized, and the contingency of their mediation. Second, that it posits the accelerating tendencies of capital as an ontological inevitability, thus discounting resistance to such forces. Finally, that it ignores the human faculty for reason and speculative thought in developing alternative means of political praxis. The solution, it will be argued, is not to abandon metaphysical accounts of the network society, but rather to challenge those accounts that, in exhibiting a crude empiricism, work to justify the status quo.
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Ermichev, A. А. "Critical Remarks on the Question of a “Moscow School of Metaphysics”." Solov’evskie issledovaniya, no. 2 (June 30, 2021): 37–46. http://dx.doi.org/10.17588/2076-9210.2021.2.037-046.
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The article analyzes the concept of the “Moscow School of Metaphysics,” an expression proposed by S.L. Frank in 1932 referring to the institutionalization of the initial advancement of Russian thought in the form of a “scientific metaphysics.” S.L. Frank held the rationalism of L.M. Lopatin and the transcendentalism of S.N. Trubetskoy to be the chief methodologies of this movement. S.L. Frank’s institutional identification is judged to be one episode in the search for a general developmental pattern within Russian thought – a movement toward a scientific and systematic philosophy. In his book Russian Philosophy around S.L. Frank. Selected articles (2020) the contemporary investigator of Russian philosophy, G.E. Alyaev turned his attention to the “Moscow School of Metaphysics” as a historical and philosophical concept. Agreeing with Frank, G.E. Alyaev names the alleged participants in the school, excluding V.S. Solovyov considering him a “religious thinker.” Referring to the material in the journal Problems of Philosophy and Psychology and to the speeches of N.Ya. Grot and V.S. Solovyov, the author shows that the philosophical education of Russian society, and in particular of professional philosophers, was not at a level that allowed for the emergence of the school as a scientometric unit. With the final two decades of the nineteenth century in mind, the author prefers to speak not about the school, but about the direction of the philosophical sympathies of Russian educated society toward either positivism or metaphysics. Within the bounds of the latter, there took place a selection of methodological techniques that allowed Russian thought to move toward a scientific metaphysics. The author mentions V.S. Solovyov, with his final articles, as among those who persistently sought the principles of theoretical philosophy. The author also shows that S.L. Frank, who proposed the concept of the “Moscow Metaphysical School,” is far from precise in its application
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Bracken, Joseph. "A New Process-Oriented Approach to Theodicy." Process Studies 48, no. 1 (2019): 105–20. http://dx.doi.org/10.5840/process20194818.
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In God of Empowering Love: A History and Reconception of the Theodicy Conundrum, David Polk proposes that the power of God should be understood as love that empowers rather than overpowers and that the process-relational metaphysics of Whitehead, Hartshorne, and subsequent Whiteheadian thinkers justifies this conception of God’s power as empowering love. I argue instead that, while Polk’s thesis cannot, strictly speaking, be philosophically justified within the conventional parameters of Whitehead’s metaphysical scheme, the latter could be modestly altered so as to justify divine power as empowering love. In what follows, I lay out my argument for a systems-oriented approach to the God-world relationship in which God as Trinity is both the transcendent origin and ultimate goal of the cosmic process (understood as an ongoing structured society of finite subsocieties and nexuses).
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Marsono, Marsono. "Prinsip Hidup Kawruh Begja dalam Perspektif Anton Bakker." Sanjiwani: Jurnal Filsafat 10, no. 2 (July 2, 2020): 204. http://dx.doi.org/10.25078/sjf.v10i2.1519.
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<p><em>This article outline aims to understand the principle of life in this kind of Javanese society based on Anton Bakker’s metaphysical theory. Describes the position of the Javanese as being there among other creators in a structure of reality. Javanese people in this context are assumed to have metaphysics, namely placing themselves as subjects as well as objects of metaphysics, and occupying a position as a being for themselves as well as being for others. The principle of kawruh thus is more dominant showing mental aspects in the form of the soul but, it is emphasized again that the soul and the body remain a unity of reality inseparable with their respective roles. The Javanese do not merely look at reality through their own perspective, but also look at the physical reality of the world outside themselves, then see the range of connectedness between themselves and the reality outside themselves.</em><em></em></p>
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Wokler, Robert. "The French Revolutionary Roots of Political Modernity in Hegel's Philosophy, or the Enlightenment at Dusk." Hegel Bulletin 18, no. 01 (1997): 71–89. http://dx.doi.org/10.1017/s0263523200001208.
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Readers of Auguste Comte's Cours de Philosophie positive which began to appear just before Hegel's death might well have imagined, from the work's title, that they were about to confront an interpretation of Hegel's philosophical system. If Hegel himself had assembled his writings as systematically as his doctrines, that collective title would probably have embraced their meaning with greater accuracy than any other. The positivity of Comte's philosophy was of course strikingly different from Hegel's and was in a crucial sense meant to supplant it, replacing it with a genuinely scientific understanding of society, just as metaphysics had earlier overturned theology. Over the past hundred and fifty years or so, Comte's positive philosophy – which he also termed sociology – has in its various formulations by his disciples come to encapsulate the proper agenda of the human sciences for a post-metaphysical, post-Hegelian, age.
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Кузнецова, К. Ю. "СЛАБКА ДУМКА («IL PENSIERO DEBOLE») ТА «СЛАБКА ТЕОЛОГІЯ» ЯК СИМПТОМИ ПОСТМЕТАФІЗИЧНОГО МИСЛЕННЯ." Humanities journal, no. 3 (October 3, 2019): 22–32. http://dx.doi.org/10.32620/gch.2019.3.03.
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The growing political influence of religious communities and beliefs, the growing presence of religious discourse in public sphere require a rethinking of the role of religion in modern society. A number of mutual accusations in a metaphysical way of thinking leads to the fact that the whole philosophy of the XX century turns out to be a philosophy thinking in a “post” situation. Formation of the “post“ states is entirely explained in the field of social philosophy, which tries to “keep pace with time”, but the intrigue lies in the fact that in the first place these transformations touched the most fundamental and “eternal” field of philosophy – ontology. After Heidegger's thesis on the ontoteological structure of metaphysics, the discourse at the end of metaphysics and post-metaphysical philosophical thinking not only inevitably affect the problem of theology, but connect the problems of updating philosophy and theology in the XX-XXI centuries as well.Along with the decline of metaphysics as a system philosophy that is able to propose a coherent, unified, well-grounded picture of immutable structures of existence, the very possibility of philosophical refutation of the existence of God is exhausted. It defends the possibility of religious experience. The pluralism of the post-metaphysical era eliminates the possibility of any theoretical distinction between metaphorical and non-metaphorical languages. On the other hand, the famous statement by F. Nietzsche about the death of God, which is inscribed in the context of the critique of metaphysics, symbolically means the final decay of the religious way of thinking and the flowering of secularization, which means the rejection of appeals to other levels of being, except in the focus of today and everyday life. The specificity of hermeneutics, which is practiced by Caputo and Vattimo, is directly related to the key moment in the constructs of both thinkers – the concept of weakening thinking. For Vattimo, a weak thought (pensiero debole) refers to the gradual weakening of being, which turned the modern philosophy from its "obsession" with the metaphysics of truth to the local rationality and awareness of the hermeneutic nature of any truth. There are two aspects of weakening opinion. The first process – the weakening of being – from the objective metaphysical structure to the interpretation (“events” in the Heideggerian sense). It is described in the Nietzschean language of nihilism, which means the historical process, within which objectivistic claims of metaphysics, absolute grounds have become false (or reduced to “nothing”), weakened, and replaced by “prospects” or interpretative schemes. The second process is the weakening of God in the world, described in the language of the apostle Paul in terms of subtlety – kenosis, which is a paradigmatic expression of the Christian doctrine of the incarnation, birth and death of Jesus. Kenosis is not a one-time event that took place in the life and death of Jesus, but the continuing history or tradition initiated by this event. This process is called “secularization” by Vattimo, which doesn’t mean a rejection of God, but a kind of “transcription” of God in time and history (saeculum). Thus, nihilism and kenosis are parallel processes. Nihilism is the devastation of being in an interpretative structure; kenosis is the ascension to nothing of God as transcendental deity. Kenosis is understood as transcription, translation or transfer of God into the world, a means to establish the Kingdom of God on earth. This idea, the political correlation of which is non-authoritarian democracy, and the epistemological correlate, is a Gadamer's understanding of dialogue.On the positive side Vattimo’s “weak thinking” and the ontology, seek to be hermeneutical and nihilistic in the spirit of the Heideggerian ontology. Vattimo's philosophy seeks to save ontological discourse without making it metaphysical in the traditional sense. To speak more specifically, this philosophy recognizes the world of symbolic forms, the world of action, recognizes different practices, perceiving them as different languages of the mind. Describing postmodernity as a “more enlightened Enlightenment”, where there is no longer a dream about pure objectivity, Caputo emphasizes that the modern rebirth of religion returns its original meaning – faith, not less form of knowledge. Therefore, religious truth is characterized as truth without knowledge, and modern religiousness as “religion without religion”.By reducing the ontological and theological thought there is a convergence of theology and philosophy, which now do not contradict each other, but are found in some new space, which we call post-secular philosophy.
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Дышкант, Т. Н. "О ЗНАЧИМОСТИ МЕТАФИЗИКИ ДЛЯ ЧЕЛОВЕКА." Humanities journal, no. 3 (December 22, 2018): 78–85. http://dx.doi.org/10.32620/gch.2018.3.08.
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The modern worldview inherent in postmodern culture consists in the negation of metaphysics. Metaphysics is a teaching that has its subject universal, considered in the forms or absolute basis, or the ultimate cause of the universe, the universe itself as an ordered whole (cosmos), as well as the soul as a principle of unity. In the modern era, the absolute beginning (the absolute can be described as complete infinity) moves from the transcendent to nature and to the human race. This naturally led to the «loss» of metaphysics in the culture of postmodernism. The logical development of the opposing theories of empiricism and rationalism ultimately led to one result – the absurdity of the world and the «disappearance» of man. Metaphysics is inextricably linked with the concept of «sacred», which characterizes the absolute beginning, the highest and perfect value of something for a person. Therefore, it is not by chance that in post-metaphysical time there is a process of desacralization of the world and man, and all ties that root man in the unchanging and eternal are broken. The essential characteristic of man is consciousness. The component structure of consciousness includes will, knowledge, emotions and self-consciousness. If metaphysics as a doctrine is correlated with the rational aspect of the mastering of the world, the sacred is correlated with the strong-willed and emotional. The widest range of feelings is connected with the sacred: faith, love, worship, awe, etc. The sacred is what causes these feelings. Hostile attitude to integrity, as the implementation of violence, affects and distorts all components of consciousness: rational, strong-willed, sensual and emotional. The true sacred sphere complements metaphysics as the highest level of the value component of consciousness. The «deformation» of metaphysics and the sphere of the sacred has led to two consequences in modern culture: mass man (in the presence of affects) and man-made man (in the absence of affects).Efforts to «restore the integrity of man» are opposed by the logic of the development of modern society, carried out by methods of specialization and «prosthetics». If the logic of development is higher than the sense of self-preservation of man, then he can expect an anthropological catastrophe.
Dissertations / Theses on the topic "Thai metaphysical society"
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Radley, H. M. "Economic marginalization and the ethnic consciousness of the Green Mong (Moob Ntsuab) of Northwestern Thailand." Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.375980.
Full textBooks on the topic "Thai metaphysical society"
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Marshall, Catherine, Bernard Lightman, and Richard England, eds. The Metaphysical Society (1869-1880). Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198846499.001.0001.
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The Metaphysical Society was founded in 1869 at the instigation of James Knowles, editor of the Contemporary Review and then of the Nineteenth Century, as a private dining and debate club that gathered together a latter-day clerisy. Building on the tradition of the Cambridge Apostles, the founding members elected talented men from across the Victorian intellectual spectrum: bishops, one Cardinal, philosophers, scientists, literary figures, and politicians. There were liberals and conservatives, empiricists and intuitionists, and Protestants, Catholics, and unbelievers. It included in its 62 members the prominent intellectual superstars of the period, such as T. H. Huxley; William Gladstone; Walter Bagehot; Henry Edward Manning; John Ruskin; and Alfred, Lord Tennyson. The members of the Society discussed the reality of miracles, the status of evolution, and the nature of ethics. This collection moves beyond Alan Willard Brown’s 1947 pioneering study of the Metaphysical Society by offering a more detailed analysis of its inner dynamics and its larger impact outside the dining room at the Grosvenor Hotel. It casts light on many of the colourful figures that joined the Society and also examines, with fresh eyes, the major concepts that informed the papers presented at Society meetings. By discussing groups, important individuals, and underlying concepts, the chapters contribute to a rich, new picture of Victorian intellectual life during the 1870s, a period when intellectuals were wondering how, and what, to believe in a time of social change, spiritual crisis, and scientific progress.
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Pattison, George. A Metaphysics of Love. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198813521.001.0001.
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The book is the third and final part of a philosophy of Christian life. The first part applied a phenomenological approach to the literature of the devout life tradition, focussing on the feeling of being drawn to devotion to God; the second part examined what happens when this feeling is interpreted as a call or vocation. At its heart, this is the call to love that is made explicit in the Christian love-commandment but is shown to be implied every time human beings address each other in speech. A metaphysics of love explores the conditions for the possibility of such a call to love. Taking into account contemporary critiques of metaphysics, Dante’s vision of ‘the love that moves the sun and other stars’ challenges us to account for the mutual entwining of human and cosmic love and of being/God and beings/creatures in love. Conditions for the possibility of love are shown to include language, time, and social forms that mediate between immediate individual existence and society as a whole. Faced with the history of human malevolence, love also supposes the possibility of a new beginning, which Christianity sees in the Incarnation, manifest as forgiveness. Where existential phenomenology sees death as definitive of human existence, Christianity finds life’s true measure in love. Thus understood, love reveals the truth of being.
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Disley, Liz. Hegel, Autonomy, and Community. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198778165.003.0013.
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By means of an analysis of Hegelian and Hegelian-inspired notions of aspects of communal ethical life, this chapter aims to demonstrate that, far from requiring a non-metaphysical (version of) Hegel, his concept of an ethical community rests on his concepts of consciousness and self-consciousness from the beginnings of his system. It begins by describing the Hegelian account of intersubjectivity that demonstrates the incomplete, changing, and vulnerable nature of Hegelian personhood. It goes on to discuss the Hegelian view of autonomy as seen in the account of civil society in the Philosophy of Right. Finally, it examines further the tension between these accounts and how they interact with the relationship between Hegel’s method and its practical corollaries.
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LeBuffe, Michael. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190845803.003.0006.
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Spinoza’s uses of reason are systematically connected. In metaphysics, reason is an explanation, and each thing is, like God, its own explanation. In human minds, ideas of reason are, in the first instance, ideas of what is common to all singular things. They are powerful ideas and a kind of knowledge. In morality, the commands of reason draw upon both these senses of reason. They derive their authority from the self-explanatory nature of God, and their strong motivational power is that of ideas of reason. Finally, in political philosophy, the peculiar motivating power of ideas of reason is a source of cooperation in society. A psychologically similar kind of idea—the idea of a miracle—is highly irrational. Because we all possess ideas of reason, however, Spinoza can envision a society that remains stable even as many citizens progress from irrational to more fully rational sources of motivation.
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Lu, Zongli. When Buddhism Meets the Chen-Wei Prophetic and Apocryphal Discourse. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190278359.003.0006.
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As Buddhism was a new religion introduced to a foreign society and culture, Buddhist doctrines and religious and philosophical concepts had to be translated and transmitted through a set of the indigenous linguistic, conceptual, and metaphoric discourses of the time. The majority of followers of the new religion would welcome and perceive this set of religious concepts only within their own mindsets that had focused on homegrown religious beliefs and cultural traditions. Many historians of Chinese Buddhism have pointed out that Confucianism, Daoism, Metaphysical Learning, and other indigenous cultural traditions contributed significantly to the acculturation of Buddhism in early medieval China. This chapter argues that a less discussed religious discourse, the learning of the chen (讖) prophecy and wei apocrypha (weishu 緯書), also played a notable role in the process of translating and converting Buddhist scriptures and notions into “Chinese” Buddhism during early medieval China.
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Roulin, Jean-Marie. François-René de Chateaubriand. Edited by Paul Hamilton. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199696383.013.3.
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Chateaubriand’s seminal debate with de Staël at the dawn of the nineteenth century around perceptions of literary history and the orientations of modern literature was largely focused on what aspects of this Enlightenment legacy should be retained or rejected. A contemporary of Germaine de Staël and Benjamin Constant, Chateaubriand was marked, like them, by the experience of the French Revolution. This sets him apart from the Romantics of the ‘battle ofHernani’ (1830), for whom the Revolution was a pre-existing narrative. For Chateaubriand’s generation the Revolution was crucial, posing ontological, political, and metaphysical questions—how could that ‘river of blood’ be crossed, to borrow one of his recurrent metaphors? What should the new literature be like, and for what type of society in revolutionized France? Chateaubriand’s Romanticism was first of all an answer to these questions, an elegiac adieu to a past forever lost and an uneasy questioning of the future.
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Forster, Michael N. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199588367.003.0001.
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This introduction discusses Herder’s intellectual biography, his philosophical style, and his general program in philosophy. His philosophical style comprises a number of features that have tended to be misunderstood, thereby leading to depreciation of his thought, including a seriously motivated assimilation of his writing to speech; a principled opposition to systematizing; and a skeptically inspired method of arguing on opposing sides of issues. His general philosophical program, inspired by the pre-critical Kant and driven by a concern to make philosophy useful, includes a skeptical rejection of metaphysics in favor of empirical inquiry (into human society and nature) and a rejection of cognitivism in ethics in favor of sentimentalism together with a closely related project of moral pedagogy.
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Della Rocca, Michael. Introduction. Edited by Michael Della Rocca. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780195335828.013.27.
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This introduction describes the relative neglect, until very recently, of Spinoza’s philosophy in Anglo-American circles. The resurgence of interest in Spinoza is tied to several factors, including the revival of metaphysics since the 1970s and the newfound fascination with the so-called Radical Enlightenment, of which Spinoza has come to be seen as the leading figure. The themes in Spinoza’s philosophy that are central to this renaissance and that are the focus of many of the chapters in this volume include Spinoza’s extreme rationalism, which is structured around the Principle of Sufficient Reason; his naturalism, according to which everything—including human beings—follows the same general laws; and the ways in which political and religious structures can be formed so as to maintain a stable society.
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Thagard, Paul. Natural Philosophy. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190678739.001.0001.
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Philosophy is the attempt to answer general questions about the nature of knowledge, reality, and values. Natural philosophy draws heavily on the sciences and finds no room for supernatural entities such as souls, gods, and possible worlds. Paul Thagard develops interconnected theories of knowledge, reality, morality, justice, meaning, and the arts. He uses new theories of brain mechanisms and social interactions to forge original accounts of the traditional branches of philosophy, including epistemology, metaphysics, ethics, and aesthetics. Rather than reducing the humanities to the sciences, this book displays fertile interconnections that show that philosophical questions and artistic practices can be much better understood by considering how human brains operate and interact in social contexts. The sciences and the humanities are interdependent, because both the natural and social sciences cannot avoid questions about methods and values that are primarily the province of philosophy. Rather than diminish philosophy, the goal of this book is to show its importance for diverse human enterprises, including science, politics, the arts, and everyday life. Natural philosophy draws on the sciences to dramatically increase understanding of fundamental issues concerning mind, meaning, and morality. This book belongs to a trio that includes Brain–Mind: From Neurons to Consciousness and Creativity and Mind–Society: From Brains to Social Sciences and Professions. They can be read independently, but together they make up a Treatise on Mind and Society that provides a unified and comprehensive treatment of the cognitive sciences, social sciences, professions, and humanities.
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Dutton, Denis. Aesthetics and Evolutionary Psychology. Edited by Jerrold Levinson. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199279456.003.0041.
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The applications of the science of psychology to our understanding of the origins and nature of art is not a recent phenomenon; in fact, it is as old as the Greeks. Plato wrote of art not only from the standpoint of metaphysics, but also in terms of the psychic, especially emotional, dangers that art posed to individuals and society. It was Plato's psychology of art that resulted in his famous requirements in The Republic for social control of the forms and contents of art. Aristotle, on the other hand, approached the arts as philosopher more comfortably at home in experiencing the arts; his writings are to that extent more dispassionately descriptive of the psychological features he viewed as universal in what we would call ‘aesthetic experience’. Although Plato and Aristotle both described the arts in terms of generalizations implicitly applicable to all cultures, it was Aristotle who most self-consciously tied his art theory to a general psychology.
Book chapters on the topic "Thai metaphysical society"
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Vincent, Andrew. "Liberalism and the Metaphysical Society." In The Metaphysical Society (1869-1880), 63–88. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198846499.003.0004.
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The initial scholarly and, in fact, only comprehensive study of the Metaphysical Society was by Alan Willard Brown, The Metaphysical Society: Victorian Minds in Crisis 1869–1880 in 1947. For Brown, the central unifying theme of the Society was an underlying robust sense of liberalism. This chapter examines the diverse conceptions of liberalism within the membership of the Society in the 1870s through the lens of illustrative papers by members. These diverse conceptions encompass ideas of, for example, utilitarianism, evolutionary theory, intuitionism, rationalism, Whiggism, and idealism. Contra Brown’s reading, it is argued that there is no one singular accepted narrative on liberalism in the Society debates. Further, the decade of the 1870s—the heyday of the Metaphysical Society—is seen to coincide with a moment of cultural turbulence particularly over issues such as the rise of both natural science and democracy. In consequence, the diverse liberalisms and labyrinthine metaphysical debates of the Society are seen to both embody and reflect a broader sense of crisis in conceptual and social meanings in Victorian society.
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Kinzer, Bruce. "The Personalization of Intellectual Combat." In The Metaphysical Society (1869-1880), 19–41. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198846499.003.0002.
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James Fitzjames Stephen—prominent barrister, prolific journalist, pugnacious polemicist, and older brother of Leslie Stephen—was elected a member of the Metaphysical Society in 1873. He presented seven papers between his election and his last appearance in 1879, making him one of the Society’s most active members. Alan Brown, in his monograph on the Metaphysical Society, says that Stephen’s papers ‘are the most coherent, consistent, and closely reasoned body of opinion contributed by a single member’. This coherence and consistency, this chapter argues, stem from the identity of those Stephen considered his intellectual adversaries within the Metaphysical Society, adversaries whose views he deemed badly flawed and utterly repugnant. These were its Catholic members, whom Stephen did not regard as true Englishmen. The chapter explains Stephen’s animus and analyses the means he employed to demonstrate the faulty nature of the beliefs held by those he chose to attack. It also examines the impact of his conduct on the health of the Metaphysical Society. Brown asserts that Stephen ‘was in many ways the dominating figure in the latter half of the Society’s history’. This domination, the essay contends, had as much to do with the manner of his doing battle as with the substance of the arguments he set forth. Stephen’s impact, on balance, was harmful, his belligerence discouraging rather than aiding the exchange of ideas and spirit of inquiry the founding members of the Metaphysical Society had sought to foster.
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Pattison, George. "Moral Man, Immoral Society." In A Metaphysics of Love, 108–39. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198813521.003.0005.
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Love is typically seen as a characteristic of intimate relationships, not of larger social units such as the state. But if Christianity aims at a Kingdom of Love, what social forms might enable such a kingdom to be formed? Christian teaching suggests two primary forms, the family and the Church. The family is approached in a dialogue between Hegel and recent magisterial Catholic teaching. Where Hegel subordinates the family to the state, Catholic teaching proposes that the state is subsidiary to the family. The family is also seen in Catholic teaching as modelling the life of the Church. However, social changes make Dostoevsky’s model of the ‘accidental family’ more appropriate than that of the conventional nuclear family, while Rosenzweig warns against extending the model of the family to the territorial nation-state. The chapter also develops the idea of human solidarity.
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DeWitt, Anne. "Expertise in the Miracles Debate." In The Metaphysical Society (1869-1880), 141–61. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198846499.003.0007.
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This chapter analyses debates about miracles at the Metaphysical Society, arguing that members claimed authority to speak on this topic by positioning themselves as experts in their disciplines. The essay begins with debates about miracles in the public sphere of the 1860s and 1870s, showing how these debates raised questions about who was qualified to speak on the subject. These questions were taken up in a series of papers at the Society. As speakers focused on witnesses to alleged miracles and what kind of testimony could be relied on, they asserted their own reliability on the basis of their disciplinary training. These assertions cut across the different positions on miracles taken by the Society’s members and across the disciplines they represented. Still, these commonalities do not show that the Society’s members were unified as participants in elite culture, since they presented competing claims about what constituted expertise and who possessed it.
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Uberoi, J. P. S. "Metaphysics of the Indian Modernity." In Mind and Society, edited by Khalid Tyabji, 283–309. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199495986.003.0018.
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The final chapter of this volume is a study of the theory of the name as it appears in various religions and cultures. Starting with a section on Bhakti and the Indian modernity it goes on to expound various Western theories of the name moving through philosophers, linguists and social scientists, through Judaism, theosophy, Buddhism, Confucianism and finally leading up to Sikhism and an analysis of nam, shabad and Bani in the Sukhmani. It is the latter that forms the core of the content. There is discussion of the relation between sound and sense, vibration and invocation and the object of the liturgy of the name in modern Indian religions of Hinduism, Sikhism and Islam and the contribution of Sikhism to the quest for an Indian modernity.
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Dawson, Gowan. "‘The Cross-Examination of the Physiologist’." In The Metaphysical Society (1869-1880), 91–118. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198846499.003.0005.
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This chapter examines the Metaphysical Society’s ‘most notorious paper ever’, T. H. Huxley’s ‘The Evidence of the Miracle of the Resurrection’ delivered in January 1876, which contended that Jesus’s death upon the Cross was impossible to verify and that his supposed Resurrection was more likely to have been merely a naturalistic revival rather than a supernatural miracle. Drawing on previously unpublished correspondence, the chapter reconstructs the composition, presentation, and aftermath of Huxley’s infamous paper, as well as contextualizing it in relation to the wider revival of the so-called ‘swoon theory’ in the 1870s. By doing so, Huxley’s paper also casts new light on the Metaphysical Society’s internal tensions, even between those members who usually worked together as supporters of scientific naturalism, as well as the discordance between its elitist model of authority and the new age of mass democracy in late Victorian Britain.
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England, Richard. "Cause, Nature, and the Limits of Language." In The Metaphysical Society (1869-1880), 119–40. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198846499.003.0006.
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James Martineau and Frederick Maurice sought to show that naturalism was philosophically incoherent by showing the inadequacy of its fundamental terms, such as ‘force’, ‘cause’, and ‘nature’. Maurice argued that historical and contemporary uses of ‘nature’ rested on assumptions that required an agency beyond nature. Martineau claimed that the phenomena that suggested ‘cause’ to observers ultimately rested on that which is beyond the senses. Both claimed that the study of nature alone is insufficient to an understanding of the basic language of scientific investigation, and that there must be a realm beyond the physical. These papers show the importance to theists of Kantian categories and an idealist approach to nature. While Maurice and Martineau used epistemological arguments against naturalistic metaphysics, they did not claim that there were additional intuitions that granted access to truths beyond nature.
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Hesketh, Ian. "Evolution, Ethics, and the Metaphysical Society, 1869–1875." In The Metaphysical Society (1869-1880), 185–203. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198846499.003.0009.
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This chapter seeks to chart the lively debate about the evolutionary origins and development of morality as it occurred at the Metaphysical Society, a debate that began with the first paper delivered at the Society in 1869 and, after the intervention of several subsequent papers on the topic, came to an end in 1875. Proponents of an evolutionary ethics included the Darwinians John Lubbock and William Kingdon Clifford, while the critics included the journalist and editor Richard Holt Hutton, the classicist Alexander Grant, and the moral philosopher Henry Sidgwick. Much of the debate focused on competing interpretations of the historical record and the nature of historical evidence itself. For the critic of an evolutionary morality, the evidence for the origins and development of morality had to be sought in written records; for the proponent, the evidence needed to be sought much further back in time, in the era known as ‘prehistory’. This important distinction brought to the fore a related area of contention, namely the relationship between civilized European and contemporary aboriginal societies, and what that relationship meant for understanding the deep history of human moral development. The debate largely came to an end when Sidgwick challenged the unjustifiable normative claims that were often embedded in evolutionary descriptions of the origins and development of morality. He showed that a supposedly naturalist account of ethical principles was just as fraught as was the intuitionist account it sought to critique.
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Marshall, Catherine. "The Editors of the Metaphysical Society, or Disseminating the Ideas of the Metaphysicians." In The Metaphysical Society (1869-1880), 42–62. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198846499.003.0003.
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Twelve out of sixty-two members of the Metaphysical Society were active editors of well-known periodicals or weeklies throughout the eleven years of existence of the Society. Their editorial skills and choices all reveal the complex links between the Metaphysicians, the views they defended, and the periodicals in which they expressed their opinions. These editors published forty-four out of the ninety-five papers given by the members. In so doing, they contributed to some of the changes which were taking place in journalism by finding new ways of generating creative responses to main topics, and they enriched printed controversies, thereby targeting a wider middle-class audience throughout the 1870s. This chapter argues that the Society became—for its editors and other regular contributors—another kind of hub for cooperation that intersected with their editorial interests and that, in so doing, they were the great amplifiers of the debates of the Society in the 1870s.
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Lightman, Bernard. "Catholics and the Metaphysical Basis of Science." In The Metaphysical Society (1869-1880), 252–69. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198846499.003.0012.
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During the 1870s, the decade during which the majority of the meetings of the Metaphysical Society took place, Catholics were grappling with the new environment created by the growing conservatism of their Church. The Catholic members of the Society such as Henry Manning, William Ward, and St. George Mivart adopted dissimilar strategies for dealing with Rome’s conservative turn. In their papers all three were eager to demonstrate that Catholicism was in no way antagonistic to science while they attempted to undermine the metaphysical basis of scientific naturalism. But whereas Manning defended Catholicism by emphasizing the debt of contemporary science to scholastic philosophy, Ward believed that scientific naturalism had to be confronted on its own terms using more modern philosophical weapons. Both Manning and Ward were staunch defenders of ultramontane conservatism, which advocated supreme papal authority. Since Mivart was a liberal Catholic, as well as a highly regarded scientist who accepted a version of evolutionary theory, it is not surprising that he differed from both Manning and Ward in his approach to critiquing scientific naturalism. Mivart not only argued that science must be conceived of as being within the framework of theism, he also drew attention to the emptiness of Huxley’s and Tyndall’s conception of religion as a matter of emotion. This chapter will discuss how these differences in strategy between Catholic religious figures and intellectuals played out within the meetings of the Metaphysical Society.