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1
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.
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AS, Humaidi Hum. "To be Excellent Society: Comparative Analysis between Western and Muslim Philosophers." Ulumuna 20, no. 1 (June 6, 2016): 147–76. http://dx.doi.org/10.20414/ujis.v20i1.823.
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The western philosophers like Karl Marx believe that society is ontologically understood in terms of physical dimension only while the Muslim philosophers such as al-Fārābī, Nasīr al-Dīn al-Tūsī, Ibn Khaldūn and Murtaḍā Muṭahharī argue that it consists of physical and metaphysical or spiritual aspects. The structure of a society along with its development and orientation can be seen and explained by its physical and metaphysical aspects. Moreover, the perfection of a society is not only based on the fulfilment of its physical needs but also on the establishment of intellectual and spiritual needs. This article aims to discuss society through Islamic philosophy’s perspective with the elaboration of social science, the reality of a society, the structure of an ideal society and its development and orientation.
DOI: http://dx.doi.org/10.20414/ujis.v20i1.823
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Raina, Simran. "The ‘Self’ and the ‘Other’ in Advaita Vedānta." Obnovljeni život 73., no. 4 (December 28, 2018): 535. http://dx.doi.org/10.31337/oz.73.4.6.
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The paper examines the metaphysical and ethical approaches underlying the image of the self and the other in Advaita Vedānta (hereafter AV). AV examines the nature of the conceptual division between the self and the other, referred to by the terms ‘I’ (asmad) and ‘you’ (yuṣmad) respectively. Behind the mundane expressions of these terms AV identifies superimposition — adhyāsa as a metaphysical precursor, which generates a cognitive error in all such expressions where we use personal pronouns ‘I’ and attributes such as ‘fat’, ‘tall’ etc. thereupon. The position of AV is that the distinction between the self and the other is due to a cognitive error caused by superimposition. In other words, to see differences in reality is ignorance (avidyā). Moreover, if this ignorance is replaced by true knowledge, i.e., knowledge of reality as Advaita, i.e., Non–duality, we shall see the development of a different kind of understanding revealing the underlying unity of self and other. This knowledge of the underlying unity generates a different attitude which dissolves social problems such as socio–political inequality, hatred and violence, etc. grounded in the ‘self’–‘other’ distinction. Like any piece of knowledge, the knowledge of the realization of an underlying non–duality or advaita brings about an attitude change towards reality. In this case, the attitude of taking granted the distinction between ‘I’ and ‘you’ is changed to seeing non–duality in all individuals. However, in principle, since AV advocates non–duality, it cannot meaningfully talk about morality or ethics, since ethics presupposes duality between ‘I’ and ‘you.’ So the challenge is to show that, according to AV, the non–duality of self and other is the source of morality. In addition, an ethics of active love is proposed which is congruent with AV’s metaphysical commitments. The ethics of active love develops when one gives up the idea of differences and identifies oneself with others. It is a well known fact that the root of most social evils is the discrimination between ‘I’ and ‘You’. Moreover, it is the ego (I) that creates a rift between one man and another, and as a result, society suffers from various problems such as violence, hatred, social discrimination and corruption, etc. The conception of the oneness of all beings advocated by AV creates a spirit of love and harmony among individual selves, and this love is the foundation stone of ethics or morality. Taking recourse to the AV’s exposition of the issue, a moral interpretation of the underlying unity of self and other is also intended. The aim of the paper is twofold: 1. To examine and present the metaphysical position of AV vis–à–vis the distinction between self and other. 2. To respond to the problem of the possibility of moral or ethical actions within AV metaphysics with a new kind of morality that is based on the identification of one’s self with others. In other words, an ethics based on and compatible with Advaita metaphysics
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Babar, Imran, and Dr Syed Abdul Ghaffar Bukhari. "توہم پرستی کے اسباب و علاج کا جائزہ (تعلیمات نبوی ﷺکی روشنی میں)." rahatulquloob 3, no. 2(2) (December 10, 2019): 107–25. http://dx.doi.org/10.51411/rahat.3.2(2).2019.208.
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Superstition is a social and human problem. Existence of superstitions cannot be ruled out in any human society. We find that not only Muslims, but also other people are subject to superstitions, anxiety and unrest. There is a dire need to review and analyze the religious factors and effects of Superstition, thence tell how Islam guides to get rid of it. Religion, and religious law are the basis of a Muslim society. Religions in its true spirit is but a way to demonstrate servitude to God. This is all about obedience. Religion is a transcendental and eternal set of divine instructions. It appears not only in the form of piety and recompense, but also it influences the inner self of human beings, hence it affects our actions, consciously or unconsciously. The basic objective of the Islamic teachings is character building and purification of souls to make a pious man. Only this type of human can be free from the negative cults, superstitions and anxiety produced by the modern age, only this human can be a true obedient servant of God. Superstitions are metaphysical interpretations of some physical phenomena. In the realm of metaphysics, the religion is the only authority. So we can cure the problem of superstition through the correct knowledge of the religion.
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Lash, Scott. "Capitalism and Metaphysics." Theory, Culture & Society 24, no. 5 (September 2007): 1–26. http://dx.doi.org/10.1177/0263276407081281.
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Contemporary capitalism is becoming increasingly metaphysical. The article contrasts a ‘physical’ capitalism – of the national and manufacturing age – with a ‘metaphysical capitalism’ of the global information society. It describes physical capitalism in terms of (1) extensity, (2) equivalence, (3) equilibrium and (4) the phenomenal, which stands in contrast to metaphysical capitalism’s (1) intensity, (2) inequivalence (or difference), (3) disequilibrium and (4) the noumenal. Most centrally: if use-value or the gift in pre-capitalist society is grounded in concrete inequivalence, and exchange-value in physical capitalism presumes abstract equivalence, then value in contemporary society presumes abstract inequivalence. The article argues that the predominantly physical causation of the earlier epoch is being superseded by a more metaphysical causation. This is discussed in terms of the four Aristotelian causes. Thus there is a shift in efficient cause from abstract homogenous labour to abstract heterogeneous life. Material cause changes from the commodity’s units of equivalence to consist of informational units of inequivalence. Formal cause takes place through the preservation of form as a disequilibriate system through operations of closure. These operations are at the same time information interchanges with a form’s environment. Final (and first) cause becomes the deep-structural generation of information from a compressed virtual substrate. This may have implications for method in the social and human sciences. The article illustrates this shift with a brief discussion of global finance.
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Crimmins, James E. "Bentham's Metaphysics and the Science of Divinity." Harvard Theological Review 79, no. 4 (October 1986): 387–411. http://dx.doi.org/10.1017/s0017816000020174.
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The utilitarian philosopher Jeremy Bentham (1748–1832) has long been recognized as an exponent of a new science of society. However, scholars of his thought have given scant attention to at least one important aspect of that science: the relationship between the metaphysical presuppositions of his social science and his view on religion. Rarely is it considered that Bentham's aspiration to create a science of society in emulation of physical science was fundamental to his critique of religion just as it was to all other areas of his thought. This critique of religion was set out principally in a series of works written between the years 1809 and 1823. Swear Not at All was published in 1817, and followed a year later, after earlier efforts were aborted in 1809 and 1813, by Church-of-Englandism and its Catechism Examined. The Analysis of the Influence of Natural Religion on the Temporal Happiness of Mankind appeared in 1822 and Not Paul, but Jesus in 1823. It was not merely a coincidence that in the very period when Bentham devoted so much of his time to religion his work on metaphysics and logic substantially reached fruition. The “Book on Logic,” on which Bentham worked at intervals between 1811 and 1821, was intended to give a full description of his “method.” The work was never completed but was eventually edited and included in several fragments in John Bowring's edition of The Works of Jeremy Bentham. The essay on “Nomography” with an appendix on “Logical Arrangements, or Instruments of Invention and Discovery Employed by Jeremy Bentham” is included in the third volume, and in the eighth volume is to be found the “Essay on Logic,” “A Fragment on Ontology,” the “Essay on Language,” and the “Fragments on Universal Grammar.” The metaphysics described in these essays by Bentham was initially developed by him during the formative years of his intellectual life in the early 1770s, and he was always aware of its particular consequences in the field of religion.
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Rachmawati, Fadhillah. "Kritik terhadap Konsep Ideologi Komunisme Karl Marx." Jurnal Sosiologi Agama Indonesia (JSAI) 1, no. 1 (March 31, 2020): 66–78. http://dx.doi.org/10.22373/jsai.v1i1.424.
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This article aims to analyse the ideological theory of communism by referring to the history of the early period of thought of Karl Marx and Frederick Engels. From a linguistic perspective, communism is a doctrine of liberating the proletariat to a classless society. In the following period, communism by Lenin, Stalin and Mao Zedong developed into a revolutionary movement and state leadership under the control of the communist party with individual cult theory. Communism has three basic concepts, namely: dialectics, historical materialism and classless. In conclusion, communism has historically evolved as a philosophy of life that emphasizes world materialism with its slogan ‘of each person according to ability, for each person as needed ‘and not just a political ideology that separates religious affairs from state affairs. So according to its nature, communism clearly denies the existence of the afterlife, even denying God in its applicative life. Therefore, the appropriate paradigm for criticizing this ideology is through a worldview approach, especially the Islamic worldview, because in this world is not only a material aspect but also a metaphysical aspect. By understanding that aspects of metaphysics, it can affect human social life, so they will better understand that God is who occupies the highest position in this nature.
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Aksonova, V. I. "Culture of tolerance: the origins of metaphysical meanings." Науково-теоретичний альманах "Грані" 21, no. 9 (October 16, 2018): 118–23. http://dx.doi.org/10.15421/1718123.
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The culture of tolerance is the subject of post-classical knowledge of conscious phenomena that influence the processes being a person and its ethno-national identity. There is a formation of a political nation that meets the requirements of European society and the spirit of ethno-social shifts, resulting in the formation of the corresponding meanings of network culture and global identity. The civilized spirit of freedom is the property of the content of the history philosophers and the realities of socio-cultural changes of being. The formation of a discursive space of tolerance establishes the contemporary meaning and meaning of a particular socio-cultural life, when the culture of tolerance was shaped by Europe at an early age of its civilization, and, through this, a combination of external structures with its internal world is achieved. Without the «philosophy of hope» there is no optimization of the reliability of the specialists training. In this context, the priority of the humanitarian aspect of the educational space is overcoming - and fragmentation of the reform process, also as the education and upbringing that embraced the makers of the product intelligence. Understand that all the priorities of educational reform have not only authoritative policies, but a positive meaning emerges only when the regions is headed by authoritative bearers of the patriotic-professional direction. And they find common actions with the Ministry of Education and Science, the intellect-environment, students, etc. Only through the achievement of a European level of academic freedoms, one can touch on the «pragmatics of the educational noosphere» the community will help the formation of reformers-officials to conduct dialogue in the sense of what this word has as a «difficult transitional state», after which there appears «civil enlightenment», the ability to find an understanding with society, in spite of the violent ignorance of radicals from the East or the West.The feeling of future specialists before the exit of the «crisis society» from the state of «permanent rebellion» is born despite the «hybridization of humanitarian situation».
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Copp, David. "The Concept of a Society." Dialogue 31, no. 2 (1992): 183–212. http://dx.doi.org/10.1017/s0012217300038518.
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The concept of a society is central to several areas of philosophy, including social and political philosophy, philosophy of social science and moral philosophy. Yet little attention has been paid to the concept and we do not have an adequate philosophical account of it. It is a concept that is difficult to explain systematically, and it is subject to distortion or simple-minded attacks whenever it plays a major role in a philosophical theory. Methodological individualists have raised metaphysical or ontological concerns about the idea that there are such things as societies, and other philosophers have found the concept of a society to be unacceptably vague. For these reasons, I believe it worthwhile to devote this essay to an attempt to explain the concept.
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Wu, Runfeng. "An Analysis of the Critical Essence of Marx’s Dialectics." Scientific and Social Research 3, no. 2 (July 13, 2021): 170–73. http://dx.doi.org/10.36922/ssr.v3i2.1125.
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Through continuous inquiry and reflection on the roots of religion, Marx was able to understand the limits of political emancipation when the relationship between political emancipation and religion was correctly revealed. People were not only restricted by the metaphysics of ideas but in reality, they were also restricted by capital. Hegel used concepts while Feuerbach used sensibility as ways to rescue them, yet they were all still trapped in metaphysics. Marx proposed a way on the basis of sublating the two, not only in terms of metaphysics but also the capital by thoroughly criticizing reality. It is through the path of dialectics that Marx was able to introduce a higher-level communist society in the internal criticism and denial of capitalist society by profoundly revealing the theoretical dilemma and internal contradictions of the fusion of metaphysics and capital in the pursuit and realization of human freedom and liberation.
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Munger, Frank. "Asking the Right Question." Law & Social Inquiry 19, no. 03 (1994): 605–8. http://dx.doi.org/10.1111/j.1747-4469.1994.tb00773.x.
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Marianne Constable's essay, “Genealogy and Jurisprudence,” brings the intellectual history of the law and society field within the framework of Nietzsche's six-stage history of metaphysics. Reorganized within that framework, the work of particular law and society scholars is seen to represent stages of thought about the relationship between the world of appearances described in empirical research and the possibilities for human action. Successive movements among law and society scholars pass, like Nietzsche's history of metaphysics, through stages of “error” (positivism, empiricism, critical legal studies, interpretive studies, constitutive theory), moving closer to complete acceptance of the view that action need not follow either legal rules or empirically described patterns and, thus, can be free.
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Bell, Jeffrey. "Between Realism and Anti-realism: Deleuze and the Spinozist Tradition in Philosophy." Deleuze Studies 5, no. 1 (March 2011): 1–17. http://dx.doi.org/10.3366/dls.2011.0002.
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In 1967, after a talk Deleuze gave to the Society of French Philosophy, Ferdinand Alquié expressed concern during the question and answer session that perhaps Deleuze was relying too heavily upon science and not giving adequate attention to questions and problems that Alquié took to be distinctively philosophical. Deleuze responded by agreeing with Alquié; moreover, he argued that his primary interest was precisely in the metaphysics science needs rather than in the science philosophy needs. This metaphysics, Deleuze argues, is to be done ‘in the style of Whitehead’ rather than the style of Kant, and in developing this metaphysics Deleuze draws heavily on Spinoza. The present essay examines this Deleuzian-Spinozist metaphysics done in the style of Whitehead, the ‘metaphysics science needs’, drawing on the writings of David Hume and Bruno Latour in the process. This discussion will in turn enable us to situate Deleuze's metaphysics in relation to contemporary debates concerning speculative realism and correlationism, and especially Quentin Meillassoux's critique of the latter. Our conclusion will be that the kind of metaphysics Deleuze pursues is neither correlationist nor straightforwardly realist, but rather charts a course between realism and anti-realism.
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Coleman, Gerald D. "Persistent Misunderstandings about Being Transgender and Their Effect on Pediatric Care." National Catholic Bioethics Quarterly 20, no. 1 (2020): 29–39. http://dx.doi.org/10.5840/ncbq20202014.
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There is no paucity of academic studies, medical literature, or media attention given to concerns about gender ideology and being transgender. When reporting their findings, however, some researchers and practitioners working from a purely secular perspective overstep medical observations to make metaphysical pronouncements. This causes considerable confusion and stifles dialogue that could occur if the line between medicine and philosophy were clearly delineated. Properly understood, transgender describes an observable distress due to incongruence between one’s birth sex and gender identity. Conversely, gender ideology is a metaphysical conclusion, which argues that a person’s gender is fluid and open to personal choice. Clearly distinguishing between these can help families, clinicians, and society provide medically appropriate and culturally competent care to those with gender dysphoria, especially children.
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Roig Lanzillotta, Lautaro. "Albert Camus, Metaphysical Revolt, Gnosticism and Modern Cinema." Gnosis: Journal of Gnostic Studies 5, no. 1 (March 26, 2020): 45–70. http://dx.doi.org/10.1163/2451859x-12340076.
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Abstract In The Rebel (1951) Albert Camus assigns ancient Gnosticism an important place in the history of human revolt. In his interpretation, Gnostics incarnate the spirit of proud rebellion and protest against a God deemed responsible for human suffering and death. For Camus these are the roots of metaphysical rebellion in Western history that, beginning in the eighteenth century, culminated in the fascist and socialist utopian experiments in the twentieth century. After assessing Camus’s view of Gnosticism, this article claims that modern cinema shows the impact of The Rebel on the way several recent films conceive of their rebellious protagonists. The controlled character of the revolts they promote shows that modern cinema follows Gnosticism in their analysis both the modern sentiments of alienation in contemporary society and the ways to break free in order to attain a life worthy of its name.
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PRAMULIA, PANA. "Budaya Petung Dalam Masyarakat Jawa : Kajian Antropologi." Jurnal Budaya Nusantara 2, no. 2 (March 1, 2019): 272–80. http://dx.doi.org/10.36456/b.nusantara.vol2.no2.a1965.
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Javanese society is identical with mysticism. Everything that Javanese people do cannot be separated from the physical and metaphysical worlds. The physical and metaphysical worlds are interrelated, as these would form harmony of life between living beings and God. The harmony built by the Javanese community is not only for the people, but also for the whole living things in the world. That is what the Javanese community call the bebrayan agung. One of the patterns carried out by Javanese people to lead a bebrayan agung is by practicing the culture of petung. This culture is not only a calculation of life behavior, but also as a dialectic between humans and fate and the universe. Many people perceive that petung culture is only a prophecy, but in fact, it teaches wisdom as a way of life. This is due to that the culture of Petung or Petungan in Javanese society is closely related to birthdays, pasaran, and neptu. All of these have to do with birth, sustenance, matchmaking, illness, and death. In short, everything is strung together based on the standard calculations contained in the primbon and the Javanese calendar. In this regard, Petung culture is a mathematical civilization technology that uses calculations of numbers in the Javanese calendar.This study, therefore, is focused on exploring the culture of petung in Javanese society framed within the anthropological analysis.
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DeHart, Paul R. "Whose Social Contract?" Catholic Social Science Review 26 (2021): 3–21. http://dx.doi.org/10.5840/cssr20212617.
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Many scholars view political contractarianism as a distinctly modern account of the foundations of political order. Ideas such as popular sovereignty, the right of revolution, the necessity of the consent of the governed for rightful political authority, natural equality, and a pre-civil state of nature embody the modern rupture with classical political philosophy and traditional Christian theology. At the headwaters of this modern revolution stands Thomas Hobbes. Since the American founders subscribed to the social contract theory, they are often said to reject classical political philosophy and traditional Christian political theology as well. In America on Trial, Robert Reilly rejects the usual argument. He maintains that the building blocks of the American founding originate in medieval Christian political theology. In this essay, I argue that a morally and metaphysically realist contractarian tradition—one that affirms natural equality, the authority of the society over government, the necessity of consent for legitimate government, the right to resist tyrannical rulers, and the idea of a pre-civil state of nature—predates Hobbes and also that the voluntarist contractarian tradition inaugurated by Hobbes is self-referentially incoherent. A coherent political contractarianism logicially depends on the sort of metaphysics and moral ontology Hobbes rejects.
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Vieira, Mauro Rogério de Almeida. "A CRÍTICA DE NIETZSCHE À NOÇÃO DE VERDADE DA METAFÍSICA CLÁSSICA." Cadernos do PET Filosofia 4, no. 8 (November 3, 2013): 60–71. http://dx.doi.org/10.26694/cadpetfil.v4i8.1408.
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Resumo: Este artigo apresenta a crítica de Nietzsche à metafísica tradicional, priorizando a análise do conceito de verdade. Partimos da suposição de que é necessário delinear a crítica feita por Nietzsche à tradição metafísica a partir de sua análise sobre a verdade. De acordo com Nietzsche, nossa possibilidade de conhecer as coisas não atinge um “em si”. O sentido do verdadeiro se faz para garantir a paz e abolir a guerra de todos contra todos. De acordo com o filósofo alemão, o critério de verdade não é a correta nomeação da realidade. A instituição do “verdadeiro” é produto de um único propósito, o de garantir a vida em sociedade. Para tanto, procuramos realizar a verificação das considerações críticas de Nietzsche procurando refazer o registro dos conceitos presentes no capítulo primeiro de Além do bem e do mal. Também utilizamos os escritos póstumos produzidos no período da juventude. Nosso intento, portanto, é apontar, em linhas gerais, algumas das críticas que Nietzsche faz as ideias modernas. Abstract: This paper presents Nietzsche's critique of traditional metaphysics, prioritizing the analysis of the concept of truth. We start from the assumption that it is necessary to outline the critique of Nietzsche's metaphysical tradition from his analysis of the truth. According to Nietzsche, our ability to know things do not reach a "per se". The true meaning of it is to ensure peace and to abolish war of all against all. According to the German philosopher, the criterion of truth is not the correct naming of reality. The institution of "true" is the product of a single purpose, to ensure life in society. Therefore, we perform the verification of critical considerations Nietzsche's looking to redo the record of the concepts presented in the first chapter of beyond the good and the evil. We also use the posthumous writings produced in the period of youth. Our intent, therefore, is to point out, in general terms, some of the criticism that Nietzsche modern ideas. Keywords: Metaphysics. Truth. Modern ideas.
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Buck, Leslie. "Cult books revisited: Karl Popper and the evaluation of religious knowledge." Theology 121, no. 3 (April 16, 2018): 163–70. http://dx.doi.org/10.1177/0040571x17749122.
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This paper outlines those aspects of the epistemology and the metaphysics of Karl Popper that appear applicable to the evaluation of religious knowledge. Their relevance is illustrated by reference to two specific topics: the existence of God and St Anselm’s doctrine of atonement. It is proposed that Popper’s epistemology and metaphysics offer a satisfactory alternative to the philosophy of reductive materialism prevalent in Western society.
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Krstic, Predrag. "Thinking identity with difference: Society and theory." Filozofija i drustvo 28, no. 1 (2017): 136–52. http://dx.doi.org/10.2298/fid1701136k.
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The first part of the article notes the sudden and conspicuous interest for the problem of identity at the turn of the 21st century. It presents Modern and postmodern conceptualizations of collective identity of social theorists. In the second part, the text draws on the legacy of philosophical speculation of the same period. The article aims to show that many of the dilemmas faced by latter-day humanities in their efforts to articulate their thinking of identity as well as difference still have a relevant ?pre-game? in the structural and dialectical interrelatedness thematized by philosophers of classical German idealism and the ?philosophers of difference.? The text concludes that such ?metaphysical? reflection comprises an unavoidable element, which can only be ignored by social theory at its own peril, even if it is not bound by the reflection?s findings.
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Kholodova, Alisa Anatolyevna. "The metaphysical space identity and the identity of the individual, its borders under the civilizational paradigm." KANT 38, no. 1 (March 2021): 179–82. http://dx.doi.org/10.24923/2222-243x.2021-38.35.
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The problem of identity and identity of the individual, which exists throughout human history, is particularly acute at the intersection of epochs, when existing knowledge and skills are not enough to understand the processes taking place in society, history, and nature, and new theories and tools have not yet been developed. When a civilization was faced with a paradox, when it was decided whether to live as before or accept a new one, it was individuals who were able to go beyond identity that showed a new path. It went against the existing dogmas, against identity. Moreover, over time, man had to accept many more rules and restrictions than at the beginning of his existence. At the intersection of epochs, there was an infusion of new ideas into society. This was done by people who did not just see the future in dreams or nightmares, but were able to imagine what the implementation of a particular postulate in the life of society entails. There was a crisis that literally buried all the old ideas about the world around us and other communities. It was then that the metaphysical perception of the world took on a real form, which, nevertheless, had to be worked out for the sake of the existence of society as a whole.
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Neville, Robert Cummings. "Chinese Philosophy in Systematic Metaphysics." Journal of Chinese Philosophy 40, no. 5 (March 2, 2013): 59–75. http://dx.doi.org/10.1163/15406253-04005008.
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The chief problematic for contemporary systematic metaphysics is to develop categories for understanding the world as having value at the same time that it is explicable by science. Western philosophical thinking, with major exceptions, has tracked science by understanding the world to be factual but not intrinsically valuable. Chinese philosophy in all periods has understood human beings to be embedded within society which in turn is embedded within nature, all of which bear values of appropriate types. Themes in Chinese philosophy contribute to this problematic of systematic metaphysics in important ways, explored in this article.
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Stark, Andrew. "Corporate Electoral Activity, Constitutional Discourse, and Conceptions of the Individual." American Political Science Review 86, no. 3 (September 1992): 626–37. http://dx.doi.org/10.2307/1964126.
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Recently, constitutional scholars have begun exploring how far constitutional discourse is governed by competing liberal and republican conceptions of the just or the good society. At the same time, political theorists have placed in doubt how far this debate rests on the metaphysical dichotomy between a radically autonomous and a radically encumbered individual. Scholars, however, have yet to investigate to what extent metaphysical conceptions of the autonomous or the encumbered individual underlie and determine strands of constitutional discourse. I analyze the deep structure of constitutional discourse in one important area—the legitimacy of prohibitions on corporate electoral activity. I show that the constitutional argumentation recurrently mounted against corporate electoral activity rests on a particular version of the radically encumbered individual and that the major constitutional defenses of corporate electoral activity assume a particular version of the radically autonomous individual.
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Sidgwick, Henry. "Utilitarianism." Utilitas 12, no. 3 (November 2000): 253–60. http://dx.doi.org/10.1017/s0953820800002879.
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Sidgwick's first explicit statement of the utilitarian position, in an essay presented to the Metaphysical Society in 1873, provides a lucid overview of the errors to be avoided and the terms to be clarified in any adequate account of the subject. As a précis of the comprehensive treatment of utilitarianism that would soon appear in The Methods of Ethics, this essay should serve as a useful guide to that work.
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Kłos, Jan. "The State – a necessity or an enemy?" Studia z Geografii Politycznej i Historycznej 8 (December 30, 2019): 29–46. http://dx.doi.org/10.18778/2300-0562.08.02.
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This paper seeks to show the State in its historical and analytical approaches. In view of history, we find two principal solutions. In this text they are called metaphysical and contractual. The metaphysical solution is characteristic of the pre-modern era with its Aristotelian claim that we carry the social principle in our human nature; the principle is the spawning ground for the State. Now, the contractual, i.e. the modern, approach defines the State as a result of human negotiation. Historically speaking, there have been many proposals along the spectrum from an overgrown institution to its, much atrophied, form. The author proposes a modest approach to our understanding of the State: it is needed from the well-being of social community. The condition, however, of this well-being is that the State be limited, allowing much space for its society to grow and form indispensable interrelations.
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Brodetska, Yulia. "HUMAN BEING: METAPHYSICAL FUNDAMENTALS OF HUMAN ESSENCE." Almanac of Ukrainian Studies, no. 27 (2020): 28–32. http://dx.doi.org/10.17721/2520-2626/2020.27.4.
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The analysis of the article focuses on the consideration of the essentiality of human nature. We are talking about the foundations of individual development that directly affect the formation of human existence and society. As the above aspects are considered the spiritual nature of the individual and the ethical universals that affect it - spiritual knowledge. It is with the soul that man as a microcosm concentrates in himself all the elements and manifests all the properties of the "great world". And it is the internalization of spiritual knowledge in the human experience that forms virtues - activities that create good in the world. In particular, it is emphasized that the harmony of soul and body, the orderliness of their relationship, is formed directly under the influence of "whole knowledge". This is what reproduces the monolithicity, the integrity of the human personality, ensures its mental and physical health. Conversely, the violation of this balance leads directly to the loss of the vital connection between the spiritual and physiological principles of human nature, causes the destruction, splitting of the individual, his spiritual and physical degradation. In this regard, it was found that the possibility of harmonious human development is healing, that is "reproduction of the monolithic nature of the spiritual and physiological nature." It is achieved only when the individual conforms to the conditions of the integrity of the higher, transcendent order - the spiritual laws. The latter provide the principles and potential for the development of human coexistence. Thus, the study of the meaning and influence of spiritual knowledge on human life, makes it possible to note that no materialist knowledge aimed at the development of technological and economic progress is able to solve its existential problems. Only the knowledge that satisfies the essential needs of the individual, the aspirations of the soul, which carry values, and the understanding of the very essence of human life are able to restore that natural (in the sense given) state of harmony, health of soul and body.
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Truong, Fabien. "Total rioting: from metaphysics to politics." Sociological Review 65, no. 4 (February 3, 2017): 563–77. http://dx.doi.org/10.1111/1467-954x.12436.
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This article further develops understandings of urban riot as a social and political symptom to consider the riot as a situated and situating biographical moment, a personal experience which is both signifying and significant. It argues for a paired understanding of riots as a set of physical incarnated (re)actions and as ‘total social fact’ – involving ‘society as a whole’ and putting its institutions at work ‘all together and at once’ (Mauss, 1950). It switches from ‘urban riots’ as a descriptive notion to total rioting as an analytical tool. Total rioting consists of intertwined social upheavals and exchanges, writ through the metaphysical, sociological, poetical and political. It assembles people of a particular kind forever, hence manufacturing social solidarities and subjectivities. As a particular response to specific problems, it reveals how a contemporary state of metaphysical, social and political insecurity generates new forms of empowering projections and intimate policies; and why what is destroyed is precisely what matters. As an attempt to make and unmake society at the same time, it has become the pinnacle of a paradoxical political socialization process. Being less a language for a broader political communication than an insider trading activity, its long-term outcomes reshape the politics of recognition and claims for visibility.
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Sari, Novita, and Jarman Arroisi. "Critic on Auguste Comte’s Positivism in Sociology (An Islamic Sociology Perspective)." TRANSFORMATIF 4, no. 2 (January 31, 2021): 211–21. http://dx.doi.org/10.23971/tf.v4i2.2175.
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The rapid science in the modern era, provides significant changes for humans, both in the fields of economics, politics, culture, environment, society, education, and even religion. The 19th century is a century of science that is growing rapidly, this can be seen from the emergence of various scientists who provide concepts, theories based on philosophy with basic ontology, epistemology, and axiology as a contribution to the development of science. One of them, the scientist known as the father of sociology, was Auguste Comte a scientist from France. Comte is famous for its philosophy of postivism because of the many references by scientists in the contemporary era. This is based on the calculation of the success of designing the social structure of modern humans with three stages of law, but one side of the theory he produced has eliminated the fundamental value in humans, namely eliminating the metaphysical basis. In a three-stage law, more concerned with physical values than metaphysical values, this will result in a society that abandons religion and even eliminates the existence of God. The thoughts produced by Comte are thoughts originating from the west, where the basic West is relativism so if viewed from an Islamic point of view this theory will produce atheists and eliminate the sanctity of religion. In Islam religion and society are inseparable because religion is a guideline that is used as a basis in people's lives based on the values of the Qur'an and Sunnah. Therefore in this paper we will study more deeply the criticisms of Aguste Comte's thinking, using qualitative research types, with descriptive analysis methods and theological philosophical approaches.
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Murphy, John W. "Ko galima tikėtis iš socialinės teorijos postmetafizikos amžiuje?" Sociologija. Mintis ir veiksmas 32, no. 1 (January 1, 2013): 5–14. http://dx.doi.org/10.15388/socmintvei.2013.1.1851.
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Santrauka. Šiandieną socialinė teorija laikoma problemiška sritimi. Kai kurių kritikų požiūriu, teorija yra labai abstrakti. Abstrakčios teorijos paskirtis – išplėtoti koncepcinę sistemą, kuria remiantis būtų galima sukonkretinti, kaip funkcionuoja visuomenė ir sudedamosios jos dalys. Kitų kritikų požiūriu, teorija – nepakankamai abstrakti, orientuota pernelyg partikuliaristiškai ir nagrinėja tik tai, kaip konkretūs asmenys atsako sau patiems bei kitiems. Šios teorijos akiratyje – sąveika labai apribotuose kontekstuose. Abu šie požiūriai remiasi skirtingomis prielaidomis. Šiame straipsnyje, orientuojantis į dabartines diskusijas sociologijoje, siekiama išnagrinėti, kodėl abstrakcijos klausimas socialinei teorijai yra svarbus. Taip pat analizuojama, ar ir kaip teorija išplėtoja gebėjimus formuluoti apibendrintus ir abstrakčius teiginius apie socialinę tikrovę. Pagrindiniai žodžiai: socialinė teorija, abstrakcijos klausimas, postmetafizinė era. Keywords: social theory, the question of abstraction, Post-metaphysical Era.ABSTRACT WHAT CAN BE EXPECTED FROM SOCIAL THEORY IN THE ERA OF POST-METAPHYSICS? There are many complaints nowadays about social theory. On the one hand, theory is considered to be too abstract. The thrust of this approach, accordingly, is to develop a grand scheme that details how society or some component operates. Others argue, on the other hand, that theory is not abstract enough. These critics contend that theory is too particularistic and deals with simply how persons respond to themselves and others. Hence the focus is on interaction within very restricted confines. Each viewpoint merely begins from a different source. By invoking an actual debate that occurred in sociology, the thrust of this paper is to illustrate why the question of abstraction haunts theory. Additionally, an important issue that must be clarified is whether theory has any role without the ability to make generalized or increasingly abstract claims about social life.
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Cutchin, Malcolm P. "From Society to Self (and Back) through Place: Habit in Transactional Context." OTJR: Occupation, Participation and Health 27, no. 1_suppl (October 2007): 50S—59S. http://dx.doi.org/10.1177/15394492070270s107.
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This argument extends the efforts of scholars of occupation and habit in several ways. It extends previous examinations of John Dewey's perspective on habit by bringing to the forefront his view of the social and moral dimensions of habit in the context of his larger metaphysical ground-map. That view suggests a habit process involving the transaction of the social and the individual, with habit as central to that transaction. Dewey's view is further enhanced with a portrayal of how it operates in the material experience of place and landscape. Examples from several scales of place are discussed to illustrate the essential role of material landscapes in this habit process. Using these analyses, the concept of rehabilitation is reconsidered.
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Padil, Moh. "PRE-ESTABLISHED HARMONY: Studi Pemikiran Leibniz Dalam Perspektif al Quran." ULUL ALBAB Jurnal Studi Islam 10, no. 1 (December 26, 2018): 37–54. http://dx.doi.org/10.18860/ua.v10i1.6067.
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Gotfried Wilhem Leibniz (1646-1716) is someone who concentrated his thought on the logical and metaphysical concept. Metaphysical concept believes that the concept of truth in the life of the nature is dominated by the definite balance. It is very interesting when Leibniz’s physical concept is discussed based on the Qur’anic teaching. According to the Qur’anic teaching, the God is alKhaliq, the creator of the universe and human. And the God descends His prophet to inform, to explain, to interpret and to give the directions to implement the Qur’an in the human's life. As long as human’s lives in the world follow the God’s way will reach the save ness and happiness. While according to Leibniz, the society who can not adopt to the cosmos’ rule will be destroyed. According to Qur'an, someone who does not follow the God’s will be destroyed, because the God's word is the guidance for human for reaching taqwa and merciful.
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Rybakov, Nikolay, Natalya Yarmolich, and Maxim Bakhtin. "From self to identity: a metaphysical shift." E3S Web of Conferences 210 (2020): 16036. http://dx.doi.org/10.1051/e3sconf/202021016036.
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The article examines the problem of identity realization in the modern information society. The authors analyze the concept of identity in comparison with the concept of self, reveal the features of the manifestation and deformation of identity, and explore ways to generate multiple identities. The study of the concept of identity is based on the worldview principles inherent in different epochs. An attempt is made to give a complete (holographic) picture of identity, and the question is raised about the criteria for distinguishing genuine identity from non-genuine (pseudo-identity). The relationship between the concepts of "I" and self is studied, identification is presented as a process of predication of "I". In the structure of identity, such features as constancy and variability are distinguished. On this basis, the classical and non-classical identities are distinguished and their characteristics are given. It is shown that the breakup of these components into independent parts results in the complete loss of the object's identity, which leads to its disintegration and death. It is shown that in the conditions of fluid reality, identity turns from a stabilizing factor into a situational one, which encourages the subject to constantly choose an identity. The conditions of transformation of identification into a diffuse process that loses the strict unambiguous binding of the subject to something fixed and defined are considered. Due to this, the identity of the subject is "smeared" all over the world. As a result of this process, the subject loses the need to identify itself with anything: it "collapses" into itself. As a result, there is a contradiction of identification: the multiplicity of identities gives the subject a huge choice between them, at the same time due to the diffusion of identity (its smearing around the world) the selection procedure itself loses its meaning. But if the identity is lost, there are problems with the self, so it turns out to be the end of the existence of the person himself. Therefore, in all the transformations of identities in the modern world, it is important that it is preserved.
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Ivaniuk, Nataliia (s Vitaliia). "Can European society do without Christianity?" Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 14 (January 29, 2020): 108–18. http://dx.doi.org/10.52761/2522-1558.2019.14.10.
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The proposed article supports the need for Christianity as a religion that emphasizes the value of a human person, respectful and respectful of dangerous and temporal ideologies and temporal fashions. It indicates the concept of a person as the conquest of Christianity, which no civilization has occupied. It is Christianity that brings the infinite value of every representative human being as unique, unique, autonomous, endowed with the inner world, but capable of being in communion with others. The works of well-known European thinkers are analyzed that believe that Christianity has cultivated the spiritual values and priorities of European society and has allowed Europe to get rid of barbarism. In particular, the necessity of Christian ethics, which helps to live peacefully and favors tolerance and forgiveness, is justified. Evangelical ethics, like no other, teaches sacrifice and love for others. Seeing the needs of others and putting oneself in its place is a call from a Christian who imitates Jesus Christ. It also reveals the necessity of the Christian faith, which helps the individual and society to find answers to the main metaphysical questions and overcome the crisis, which is characterized by the lack of meaning in the life and activity of the individual.
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Antyukhova, Ekaterina. "Education as a Tool of the Formation and Transmission of Political Values." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 3 (July 2019): 181–90. http://dx.doi.org/10.15688/jvolsu4.2019.3.16.
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The political culture of any society is supported and determined by the spiritual and moral values adopted by this particular society over the course of its historical development. We can say that general cultural values of the metaphysical order eventually transformed into socio-political values that formed the modern heterogeneous political space. The transmission of values, including political ones, takes place by means of exploiting different mechanisms by society and using different tools. Nevertheless, one of the most effective mechanisms at this time is education, which is more and more often considered by developed countries as a means of achieving their economic and political dominance in the international arena. In this aspect, education serves as a tool of “soft power” policy. It is through the expansion and spread of their education model that many countries promote their political values in economically and geopolitically important regions.
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Verstegen, Ian. "When Are We Speculating on History? A Mandelbaumian Theory." Journal of the Philosophy of History 6, no. 1 (2012): 60–83. http://dx.doi.org/10.1163/187226312x625609.
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Abstract This paper is a classic critique of speculative philosophies of history based on Maurice Mandelbaum’s work. Unlike the more famous invective by Karl Popper, I argue that Mandelbaum’s is a richer and more interesting approach, which reveals through exposition a deeper unity to Mandelbaum’s work than is normally evident. Because Popper’s nominalism is suspicious of all metaphysics, it loses credibility whereas Mandelbaum placed reflection on the nature of society and causality at the center of his interests. Mandelbaum’s critique then is an invitation to investigate metaphysics on realist principles and he requires that we have a robust theory of historical ontology and truth with which to judge what goes beyond the proper representation of history and becomes speculative.
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Rohmah, Kristiana Rizqi. "WUJUD KEBUDAYAAN JAWA DALAM BENTUK RUMAH LIMASAN." Nazharat: Jurnal Kebudayaan 26, no. 02 (December 3, 2020): 388–405. http://dx.doi.org/10.30631/nazharat.v26i02.35.
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This research discusses the limas house of Javanese society. One of the Javanese traditional houses. The purpose of this research is to describe the Javanese people's view of life towards the limasan house shape, to describe the Javanese norms towards the limasan house shape, to describe the harmonization principle of Javanese society towards the limasan house shape, to describe the Javanese people's respect for the limasan house shape, to describe the physical dimensions. Javanese society towards the shape of the limasan house, describes the metaphysical dimension of the Javanese society towards the shape of the limasan house. The research method uses descriptive qualitative research with data collection techniques in the form of observation. The results of the research on the Limasan traditional house building based on the Javanese view of life based on their beliefs can be seen from the Javanese house buildings in the Yogyakarta and Surakarta areas which are close to the Keraton that the house building faces south based on the location of Ratu Nyai Roro Kidul. Based on the duality and centrality category of Javanese house buildings. Based on the religious norms adopted by the Javanese, the house buildings are more similar to the Hindu religious buildings, although not all Javanese people embrace the Hindu and Buddhist religions. The form of the building which is simple and has similarities between one house and another is a symbol that the Javanese people uphold the value of harmony. The construction of the Limasan house is based on the principle of respect for the Javanese people which is shown from the front of the house which is commonly called the emper. The empire in the limasan house is made shorter than the first inner building of the limasan house. The simple personality of the people can be seen clearly from the limasan house building. Each part of the house has a metaphysical value which is believed to be the true meaning of the part of the limasan house.
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Okello, Francis. "Karimojong Religion and the Metaphysics of Collective Survival." Utafiti 14, no. 2 (March 4, 2020): 202–22. http://dx.doi.org/10.1163/26836408-14010012.
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Abstract When studying the Karimojong religion, it is instructive to examine the role of elders (ngikathikou), the centrality of animals in ritual ceremonies, and the pragmatic solutions that the religion provides to social problems. Elders act as intermediaries between the immediately present world and the supernatural. The Karimojong believe in God (akuj) who is believed to reside in the sky, overseeing and responsible for everything that is happening on earth. The hierarchical status of individuals prominent in the society reflects their relative proximity to the sacred and the Divine. Respected elders intercede and communicate with God differently, concerning social matters on behalf of the whole community. Special categories of elders gifted in communication such as prophets (ngikadwarak) attributed with the ‘know how’ of the society, diviners (ngimurok) who foretell the future, dreamers (ngikejurak) who interpret important prophecies and black magicians (ngikapilak). The black magicians are known to do bad things to others, but when they do good to save the community, they are regarded as virtuous and reliable. Not only the sacredness of such persons, but also places (ngakiriketa) where no creatures are killed, objects whose uses are reserved for religious ceremonies, and time periods reserved for such ceremonies, all have a correspondingly paramount importance in the Karimojong religious understanding of reality.
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Cheshev, Vladislav. "Moral Principles in the Life of Society, or “Metaphysics of History”." Ideas and Ideals 12, no. 4-2 (December 23, 2020): 311–29. http://dx.doi.org/10.17212/2075-0862-2020-12.4.2-311-329.
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The article investigates the influence of moral principles on historically developing social relations. The appeal to this problem is based on a conceptual approach to the origin of human morality, which arises in the course of sociogenesis as a set of behavioral principles that provide the intraspecific cultural (non-genetic) solidarity necessary for human societies. It is noted that the moral consciousness of individuals, which regulates interpersonal relationships, is a necessary but insufficient means for transmitting moral principles. Morality is expressed in the relationship between society and an individual. Society solves the problem of reproduction of moral regulators, it brings them into the nature of social relations by necessity. In this regard, attention is drawn to the role of elite groups in solving the aforementioned problem, in particular, it points out the peculiarities of the formation of an elite layer in Russian history. The elite is the bearer of moral images of social behavior, which expresses the attitude to public goals, interests, historical meanings of social life. The task of the elite is the implementation of these principles in the nature of social relations. The egoism of individuals and social groups can impede the solution of such a problem. Overcoming difficulties of this kind can be achieved by an awareness of history, which provides the basis for public consensus. The article focuses on the ethos of the “spirit of capitalism”, which enters into the social environment through the principles of the organization of economic activity. The paper shows the relevance of the problem of interaction of economic ethics and moral foundations of society as a systemic whole.
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Clarke, D. B., and M. Purvis. "Dialectics, Difference, and the Geographies of Consumption." Environment and Planning A: Economy and Space 26, no. 7 (July 1994): 1091–109. http://dx.doi.org/10.1068/a261091.
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In the current beginnings of the mapping of the consumer society there is an evident tension between political-economic and poststructuralist accounts of consumption. It has been suggested that a philosophy of difference does nothing more than mimic a capitalist ideology of choice; that it represents a levelling of philosophy to the vulgar status of consumerism. The counterposition asserts a lack of tolerance to difference inherent in the rationalism of Marxism, which ultimately adheres to production as its central, stabilizing, metaphysical concept. In examining such ideas we seek to ground judgmental positions with respect to the political status of consumption (and of production) in notions of collectivity and action. To this end we provide a brief discussion of the history of consumer cooperation as a political force. More generally, by elucidating the political potentialities of different philosophical approaches, which present themselves as opposites, we hope to interrupt—interminably and retroactively—the development of a geography of the consumer society which is simply additive to existing geographies of the productive society.
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Silva, António José. "This role is also that of Science." Motricidade 12, no. 3 (March 20, 2017): 1. http://dx.doi.org/10.6063/motricidade.8547.
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It may seem redundant to address Sport as a development trigger but, sometimes, redundancy is necessary for someone to be heard.The commanding voices of Philosophy in the XXth century take sciences as trivial, by expressing the notion that Science has nothing to do with the ontological and metaphysical statutes of men.What is at stake is too much important, as the attack is not aimed at Sciences, organizations and institutions, nor at the people, but rather against Reason itself.We found ourselves immersed in irrationalities and superstitions in the most primitive form of belief. Worldwide there are three times more astrologists than there are physics. In Portugal, also in Sport, there are numberless stand-coaches and pseudo-writers, which all speak and write about exercise and appear as public opinion makers, stating banalities that discredit Sport and its professionals.In western science, what is axiomatic is not merely the concept of progress, but rather the concept of constant and unlimited progress. And we take for granted this lack of limits… Indeed, it seems …… In fact, it is a deeply enigmatic assumption, taking into account the metaphysical meaning of the term. And it is from these assumptions that we must analyse the role of Sport and Exercise. Biological life may be increased in duration, but death will come: and the challenge is therefore the quality of an extended life. In Sport and exercise, progress has more than a technical relevance, it has an ontological relevance: the enhancement of a life cycle.Sport is, therefore, an immeasurable asset and holds opportunity to induce peace and be a promoter of several social causes.Sport is one of the possible, perhaps the main, cultural objectification and historical form of movement. This is only possible by valuing the fundamental character of the body in motion, because it is upon it that the sports body is installed and merges. Even giving it a fundamental meaning, it has not yet found its value due to the failure in the evaluation of its return, whether educational, social, health, economic or structural.The importance of Sport and its institutions cannot be measured, as much as some state so, by performance indicators in an international setting (this leads to unfair, unproportioned comparisons among sports with different density and international coverage).A message that, unfortunately, has passed to general society, involving risks to lower even more the national sport involvement is: resources must be mainly focused in the few sports with international merit. With time, this will end up in an overall failure of national Sport, and subsequently a progressive underfinancing of the Sport will appear.Every organization that deal with Sport cannot deviate from what is its main mission, to organize, promote and spread the Sport for a permanent and constant demonstration that what is done and how it’s done fully respect the high public interest and, ultimately, serves the people.This role is also that of Science.
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Aranda Fraga, Fernando. "John Rawls: el Giro Contemporáneo de la Ética a Partir de su Teoría de la Justicia Como Imparcialidad." Philosophica: International Journal for the History of Philosophy 8, no. 16 (2000): 61–79. http://dx.doi.org/10.5840/philosophica200081615.
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Up to the middle of the 20th Century, studies of metaethics were the main object of study of the analitical current which covered that area, leaving aside fundamental problems, considered meaningless at that time. Even though Rawls is heir of this philosophical current, he supports a new approach which goes back to the substancial nature of ethics, though set in a framework whose political basis supposedly is liberal democracy, his methodology of contractualism and content, and a constructivism lacking metaphysical presuppositions, strongly influenced by Kantian thought. Taking these elements, Rawls designs a theory of justice whose main aspiration is faimess, a theory by which he tries to disprove the two main ethical currents of his time: Utilitarism and Intuitionism. To all this he adds a clear intention of considering an ordered society the one where Right is above Good. According to him, only then a pluralist society will be possible, a society where the ends of liberal democracy can be accomplished.
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Jawad, Haifaa. "Seyyed Hossein Nasr and the Study of Religion in Contemporary Society." American Journal of Islamic Social Sciences 22, no. 2 (April 1, 2005): 49–68. http://dx.doi.org/10.35632/ajiss.v22i2.457.
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Seyyed Houssein Nasr is one of the main proponents of the traditional religious perspective, including the traditional Islamic point of view. His work is notable for many reasons, among them the following: its in-depth analysis of contemporary society’s spiritual poverty; its profound treatment of Islamic matters, 1 particularly in the context of the debate between Islamic modernism vs. Islamic traditionalism; its solid understanding of western philosophical thought and culture; its ability to present a compelling, critical appraisal of the modern predicament, boldly stating that which is perceived to be the truth, irrespective of whether or not it is fashionable or palatable as regards current opinion; and, lastly, its view of religion’s role in contemporary society. Having said that, however, given that Nasr’s work has a “metaphysical” nature, his writings, with few exceptions, are said to be demanding in terms of language, style, and expression, as well as of knowledge of other religions and philosophies, that they assume on the part of the ordinary reader.