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Journal articles on the topic 'The philosophy of east tradition'
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Al-Janabi, Maythem M., and Anatoly E. Lukyanov. "Contemporary Philosophy of the East: Tradition and Innovations." RUDN Journal of Philosophy 25, no. 2 (December 15, 2021): 197–201. http://dx.doi.org/10.22363/2313-2302-2021-25-2-197-201.
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Fouly, Nabil. "Taha Hussein and Abbas Mahmud al-Aqqad on the Greek Philosophy: A Comparative Study." DINIKA : Academic Journal of Islamic Studies 1, no. 3 (December 30, 2016): 349. http://dx.doi.org/10.22515/dinika.v1i3.69.
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Taha Hussein (1889-1973) and Abbas Mahmud al-Aqqad (1889-1964) are two prominent contemporary scholars in Egypt. This article delivered the comparison of both thoughts regarding to the Greek philosophy, while extensively influenced by the Greek philosophical tradition with two different responses. Thaha Husein so fascinated to the Greek philosophical traditions in which he developed appreciatively as found on his works. While al-Aqqad, he almost concerned on reviewing the value of the Greek philosophical tradition. His interaction to them feels more rigid because he used to accentuate his Arabian color and manifested his resistence when interacting with the Greek philosophical tradition. On several occasions, Al-Aqqad more often criticized them as compared to Thaha Husain. Well-known as westernized, Thaha Husain, instead of being uncritical of Greek philosophy, to him, the beginning of Greek philosophy formulation somehow indicated through their interaction with the Eastern culture. As said, East in the past became a source and reference, albeit limited to the physical aspect. While al-Aqqad, he viewed uncertainly whether Greek or East is the major source of the early emergence of philosophy as a scientific tradition.Keywords:Greek Philosophy, Islamic Philosophy, West, East
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de Vries, Lourens. "Newton Goes East: Natural Philosophy in the First Malay Grammar (1736) and the First Malay Bible (1733)." Bible Translator 69, no. 2 (August 2018): 214–32. http://dx.doi.org/10.1177/2051677018782725.
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George Henrik Werndly’s work in Malay grammar, literature, and Bible translation can be understood and explained in the context of late seventeenth- and early eighteenth-century natural philosophy, especially natural philosophy in the spirit of Newton. The Dutch natural philosopher Lambert ten Kate, who was deeply influenced by Isaac Newton, is one of the main channels through which the ideas of the natural philosophy tradition reached Werndly. Ten Kate had applied the methodologies of natural philosophy to linguistics in ways that inspired Werndly to follow the same approach in his grammar of Malay.
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Ulanov, Mergen Sanjievich. "Synthesis of Cultures of the East and West in the Philosophy of B.D. Dandaron." RUDN Journal of Philosophy 24, no. 3 (December 15, 2020): 502–11. http://dx.doi.org/10.22363/2313-2302-2020-24-3-502-511.
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The article deals with the phenomenon of synthesis of East and West cultures in the religious philosophy of B.D. Dandaron - one of the most famous representatives of Russian Buddhism in the XX century. The beginning of the spread of Buddhist teachings in Russian society is also connected with his extraordinary personality. Dandaron was engaged in active yoga, tantric practice, and also gave instructions to those who were interested in Buddhism. As a result, a small circle of people began to form around him who tried to study and practice Buddhism. Dandaron was also engaged in Buddhist activities, studied Tibetan history and historiography, and described the Tibetan collection of manuscripts. It is indicated that Dandaron not only made an attempt to consider Buddhism from the perspective of Western philosophy, but also created his own teaching, which was called neobuddism. As a result, he was able to conduct a creative synthesis of Buddhist philosophy with the Western philosophical tradition. In fact, he developed a philosophical system that claims to be universal and synthesized Buddhist and Western spiritual achievements. Trying to synthesize the Eastern and Western traditions of philosophical thought, Dandaron turned to the well-known comparative works of the Indian thinker S. Radhakrishnan and the Russian buddhologist F.I. Shcherbatsky. The author also notes the influence on the philosophy of neobuddism of the ideas of V.E. Sesemann, a neo-Kantian philosopher with whom Dandaron was personally acquainted. The idea of non-Buddhism had not only a philosophical and theoretical, but also a practical aspect, since the consideration of Buddhism from the perspective of Western philosophy helped to attract people of Western culture to this religion. In General, Dandarons desire to create a universal synthetic philosophical system was in line with the philosophical and spiritual search of Russian philosophy, and was partly related to the traditional problem of East-West, which has always been relevant for Russia.
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Seitakhmetova, Natalya L., Ayazhan Sagikyzy, and Zhanara Zh Turganbayeva. "Islamic Scientific Tradition and European Thought." Voprosy Filosofii, no. 7 (2021): 72–82. http://dx.doi.org/10.21146/0042-8744-2021-7-72-82.
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The article is devoted to the consideration of the Islamic intellectual tradition from the point of view of the possibility of correlating it with the social and humanitarian aspects of science, formed in the traditions of European culture. The reason for this study was postmodernist interpretations of the processes of the Islamization of knowledge as ways to overcome the dichotomy of science and religion. These interpretations are based on the social, in fact, idea of the civilizational identity of Muslims living and working today in European countries (including those working in the field of science) and Muslims of the traditional Islamic East. The authors, however, associate the prospects of a renewed interpretation of the Islamic scientific tradition with the possibility of its rethinking in the context of the post-nonclassical concept of scientific rationality. This concept makes it possible to overcome the interpretation of “western” and “eastern” knowledge, which reaches the point of opposition. Such a rethinking is unfolding today, in particular, in the course of the reinterpretation of historically established Islamized intellectual trends. The authors come to the conclusion: the Islamization of education in the East, begun by 9th century intellectuals (primarily from among the Muslim Ummah) on the didactic foundations laid down in the Qur’an and Sunnah, implied a rethinking of the cultural status of various fields of knowledge from the standpoint of the corresponding value orientations, which, in principle does not contradict the modern understanding of science as an axiologically oriented system. The very possibility of this kind of correlation of the value aspects of knowledge opposes the “scientific marginalization” of Islam and presupposes the delineation of the semantic content of Islam as a cultural regulator that also orientates science and Islam as a system of rigid religious ideas.
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Ogrizek, Marko. "Huang Chun-Chieh and Comparative Philosophy." Asian Studies 8, no. 3 (September 22, 2020): 91–110. http://dx.doi.org/10.4312/as.2020.8.3.91-110.
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Confucianism cannot be posited as merely a philosophical tradition, but can nevertheless be said to possess key elements of a philosophy of ethics, which have time and again been able to transcend both the tradition’s historical as well cultural bounds. While Huang Chun-chieh points out that it is more appropriate to speak of Confucianisms, plural, core Confucian values and notions possess the ability to move from context to context while retaining certain characteristics and changing others. The proper approach to the study of Confucianisms should therefore be interdisciplinary and in line with the new method of East Asian Confucianisms, where philosophy should also have an important part to play. Understood within the bounds of the project of Confucian philosophy (a project that can be seen as dynamic and ongoing in the global environment of the 21st century), a broader and more diverse range of expressions of Confucian thought—particularly through the methods of both East Asian Confucianisms and of comparative philosophy as an effort of a more equal and inclusive philosophical dialogue—could help throw new light on important aspects of Confucian philosophical thought. While the methods of East Asian Confucinisms and of comparative philosophy are different in their aims and scope, they also share common sensibilities.
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Sax, Boria. "The prophetic tradition and East German literature." Index on Censorship 21, no. 1 (January 1992): 24–26. http://dx.doi.org/10.1080/03064229208535257.
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Rošker, Jana. "Modern and Contemporary Taiwanese Philosophy." Asian Studies 8, no. 3 (September 10, 2020): 7–12. http://dx.doi.org/10.4312/as.2020.8.3.7-12.
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The topic of this special issue deals with the development of a certain stream of the Chinese philosophical tradition. Yet this philosophy did not originate in mainland China, and thus in some supposedly logical “centre” of Chinese culture, but on its alleged “periphery”, namely on the beautiful island of Taiwan. One of the incentives for our decision to compile an issue of Asian Studies which is devoted entirely to the philosophical developments in Taiwan was an international conference, entitled Taiwanese Philosophy and the Preservation of the Confucian Tradition. This interesting academic meeting was organized in October 2019 in Ljubljana by the Center for Chinese Studies at the National Central Library in Taiwan in cooperation with the East Asian Research Library (EARL) and the Department of Asian Studies at University of Ljubljana.
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Dopo, Florentianus, and Yudi Sukmayadi. "The Musical Structure and Meaning of Go Laba in the Context of People’s Life Philosophy in Ngadha Culture, Flores, East Nusa Tenggara." Harmonia: Journal of Arts Research and Education 18, no. 2 (January 3, 2019): 171–80. http://dx.doi.org/10.15294/harmonia.v18i2.9976.
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Art is an integral aspect of culture. Almost all aspects of human life are always wrapped in some form of art. Indonesia is a country that has diverse artistic expressions. Different from Western arts that emphasize the element of aesthetics, traditional arts in various cultures in the Eastern world display elements that are more than just aesthetics. Other intended elements include the values or the life philosophy of the owner community. Traditional music always has two components that can not be separated from one another: textual and contextual aspects. Understanding a musical tradition should cover both aspects in their entirety. This paper aims to expose the contextual aspects of a musical tradition of Ngadha, Flores, NTT called go laba. The contextual aspect in question is the values or life philosophy of the community represented through this traditional music.
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OH, TAI K. "INHERENT LIMITATIONS OF THE CONFUCIAN TRADITION IN CONTEMPORARY EAST ASIAN BUSINESS ENTERPRISES." Journal of Chinese Philosophy 19, no. 2 (June 1992): 155–69. http://dx.doi.org/10.1111/j.1540-6253.1992.tb00116.x.
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Oh, Tai K. "Inherent Limitations of the Confucian Tradition in Contemporary East Asian Business Enterprises." Journal of Chinese Philosophy 19, no. 2 (February 10, 1992): 155–69. http://dx.doi.org/10.1163/15406253-01902002.
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Morita Nobre Mattos, Tatiana, and Uberto Afonso Albuquerque da Gama. "Bases of Hindu Culture: Philosophical Schools and Their Contribution to World Spirituality." Revista Científica Multidisciplinar Núcleo do Conhecimento 16, no. 03 (March 30, 2021): 43–72. http://dx.doi.org/10.32749/nucleodoconhecimento.com.br/philosophy-en/world-spirituality.
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Hindu culture is one of the oldest and most complete philosophical structures with spiritualist purpose formulated in the history of mankind. Recognized for its depth, complexity and breadth of reasoning, which virtuously associates the scientific root with spiritual subjects in explanations about manifestation and divine reality. This article, whose general objective is to present the bases on which this philosophical-cultural system, and its structure of thought, was based, and, for specific objectives, to demonstrate how it contributed to the formulation of the main religions and philosophies of the world, which aim to help man to re-find his true nature. As a methodology, a bibliographic research was carried out that covered both Western authors, researchers of culture and philosophy of the East, as well as Eastern authors, renowned for their explanation about the studies of the Hindu tradition. It was found that the works that explain the influence of the ancient structure of eastern philosophical and scientific thought, especially the Hindu tradition, present the depth and dedication that this theme requires and evidences the need for continuity and expansion of the study carried out.
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Al Idrus, S. Ali Jadid. "Pene Lando Tradition." SANGKéP: Jurnal Kajian Sosial Keagamaan 3, no. 1 (May 19, 2020): 111–28. http://dx.doi.org/10.20414/sangkep.v3i1.2051.
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Religion contains of rules and teachings, which cannot be connoted as a scary thing and has no space for discussion. How if religion is faced with something that has strongly deep in a particular society or better known as customs or more space that is 'culture'. If religion and culture are clashed, it will have an impact on one of them will die and sink. But if these two things work in harmony, it will appear a new culture that issyncretism cultural. This is what happened in the Pene Jerowaru village, East Lombok. The result of syncretism (Islam and cultural customs / local wisdom) was born a tradition that is the Pene Lando tradition, which took place since KedatuanPene (Pene Kingdom). How is the developing process in the Pene village and formulated the Penelando tradition in daily life, which gave produced the 'beqen' tardition. In the Pene community life, Pene Lando tradition is a legacy that must be maintained. The 'Pene Lando' tradition, if saw from its historical traces, contains a philosophy, it does not clash with the Islamic Shari'ah which is in fact governs all aspects of the people lives.
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Bostani, Ahmad. "Henry Corbin’s Oriental Philosophy and Iranian Nativist Ideologies." Religions 12, no. 11 (November 14, 2021): 997. http://dx.doi.org/10.3390/rel12110997.
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This paper aims to explore the roots of the nativist discourse among Iranian intellectuals in the 20th century prior to the Islamic Revolution, a discourse based on Eastern authenticity and the felt need for a return to Islamic, Persian, or Asian traditions. This general tendency took various forms among anti- and even pro-regime intellectuals, including severe anti-modernist evaluations of Al-e-Ahmad, Hossein Nasr, Ahmad Fardid, and Ehsan Naraqi. This nativist movement, as some scholars have shown, played a significant role in the victory of the Islamic Revolution in 1979. This paper aims to discuss some philosophical origins of these East-based and anti-West ideologies in the specific interpretation of Henry Corbin of the East/West spiritual split. This paper demonstrates that these ideas, to a considerable extent, stemmed from Corbin’s “Eastern scheme,” based on the authenticity of spiritual illumination. This paper explores how this Oriental philosophy, rooted in ancient Persia and medieval Iranian wisdom, has been used for political purposes through the ideologization of tradition in contemporary Iran. Therefore, it discusses Corbin’s theological scheme’s political and social ramifications to demonstrate the traces of his scheme in the works of a few nativist intellectuals in an ideologized form.
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Thurston, Naomi. "Relating to the Whole Community in Akan and East Asian Ancestral Traditions." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 1 (March 9, 2022): 159–72. http://dx.doi.org/10.4314/ft.v11i1.12.
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Ancestors play crucial roles in the cultural consciousness of diverse traditions, many maintaining ritualistic practices related to commemorating the dead. Ancestor commemoration reinforces cohesion within traditional as well as modern societies, directing a group’s focus to past accomplishments of its cultural heritage whilst providing a unifying narrative of the values that bring and hold a community together. The West African Akan tradition values those who honor their ancestors and, by leading a moral life, seek to become ancestors themselves: persons whose lives enjoy standing in the community beyond their own death. This short paper explores ideas about the role of ancestors as (symbolic) constituents of enduring moral communities by comparing traditional Akan belief to traditional East Asian conceptions of ancestors. The aim is to consider the metaphysical, social, and moral dimensions related to ancestors, highlighting continuity and communal concerns.
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Satyanarayana, KVVS Satyanarayana. "The religious prism of South East - Asia." International Journal of Interdisciplinary and Multidisciplinary Research 6, no. 8 (August 5, 2021): 54–68. http://dx.doi.org/10.54121/2021/148401.
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When two or more religious belief systems are combined into a new system, this is known as religious syncretism. It may also be defined as the incorporation of beliefs from unconnected traditions into a religious tradition. Polytheism and numerous religious affiliations, on the other hand, are seen as diametrically opposed to one another. These situations can arise for a variety of reasons, with the latter scenario occurring quite frequently in areas where multiple religious traditions coexist in close proximity to one another and are actively practised in the culture. It can also occur when a culture is conquered, with the conquerors bringing their religious beliefs with them but not succeeding in completely eradicating the old beliefs, and especially the old practises. Faiths' beliefs or histories may have syncretic components, however members of these so-labeled systems sometimes object to the label's use, particularly those who belong to "revealed" religious systems, such as Abrahamic religions, or any system that takes an exclusivist stance. Syncretism is viewed as a betrayal of the pure truth by some supporters of such beliefs. According to this logic, introducing a belief that is incompatible with the original religion corrupts it and renders it untrue altogether. Indeed, detractors of a certain syncretistic trend may occasionally use the term "syncretism" as a derogatory pejorative, meaning that individuals who attempt to adopt a new idea, belief, or practise into a religious system are really distorting the original faith by doing so. A fatal compromise of the integrity of the prevailing religion is, according to Keith Ferdinando, as a result of this development. Religions that are not exclusivist, on the other hand, are likely to feel free to absorb other traditions into their own systems of thought. Many traditional beliefs in East Asian civilizations have become entwined with Buddhism due to the assumption that Buddhism is compatible with local religions. The Three Teachings, or Triple Religion, which harmonizes Mahayana Buddhism with Confucian philosophy and elements of Taoism, and Shinbutsu-shg, which is a syncretism of Shinto and Buddhism, are two examples of notable concretizations of Buddhism with local beliefs. The Three Teachings, or Triple Religion, harmonizes Mahayana Buddhism with Confucian philosophy and elements of Taoism, and Shinbutsu-shg, which East Asian religious beliefs, practises, and identities (who, by any measure, constitute the majority of the world's Buddhists) frequently incorporate elements of other religious traditions, such as Confucianism, Chinese folk religion.
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Po-shan, Leung. "Heideggerian Existence after Being and Time: In the Nameless ─ and a Brief Comparison of Namelessness and the Underlying Philosophy of Language between Heideggerian and Buddhist Perspectives." Yearbook for Eastern and Western Philosophy 2019, no. 4 (May 26, 2020): 379–407. http://dx.doi.org/10.1515/yewph-2020-0026.
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AbstractIn this article, the importance of the namelessness of language will be firstly explained through an analysis of authenticity in Heideggerian philosophy, and will be further clarified by way of the phenomenon of “profound boredom” from his Freiburg lecture. As the exploration of namelessness in Heideggerian philosophy plays a crucial role in bridging the gap between East and West, a brief comparison concerning the idea of namelessness and its underlying philosophy of language between the Heideggerian and the madhyamaka Buddhist tradition will also be discussed.
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SIGACHEV, MAXIM, and ORAZIO MARIA GNERRE. "RETHINKING ALEXANDER PANARIN: A RUSSIAN POINT OF VIEW IN THE CONTEXT OF THE GREAT GLOBAL TRANSITION." Arhe 26, no. 32 (June 18, 2020): 261–73. http://dx.doi.org/10.19090/arhe.2019.32.261-273.
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The paper deals with the views of a Russian political philosopher A. S. Panarin (1940 – 2003) on the West, the East, modernity, post-modernity, globalization, western liberalism and possible alternatives to the “end of history”, declared by an American politologist F. Fukuyama. Panarin analyzed the basic principles of the Western civilization and criticized the political culture of the West for its technocratic individualistic ultra-activism and the desire to spread westernization around the world. He saw the alternative to the American unipolar world in the Eastern tradition, as well as in the social ideas of justice and solidarity. The authors have made an attempt to integrate Panarin’s legacy into the continental European paradigm of political philosophy, comparing his views with the ideas of such European conservative thinkers and of the western New Left.
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Postic, Svetozar. "Bakhtin and the Orthodox Christian tradition." Zbornik Matice srpske za drustvene nauke, no. 162 (2017): 285–302. http://dx.doi.org/10.2298/zmsdn1762285p.
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This paper explores motifs from the Orthodox Christian tradition in the works of the famous Russian philosopher Mikhail Mikhailovich Bakhtin. The introduction offers a series of testimonies from the thinker?s personal life that confirm his affinity toward Christianity and Russian Orthodoxy, and the source of this affinity is linked to his ethnic origin, spiritual environment and the literary-philosophic tradition in which he was intellectually shaped. After presenting a few universal Christian ideas in his works - the comparison of the relationship between the author and the hero with the relationship between the Creator and His human creation, incarnation and the word (logos) - this paper points to the specifically Orthodox ideas in his writings. Those are: perichoresis or the mutual permeation of the two natures of Christ, the holiness of the body and the apophatic approach in theology, the buffoon as a fool for Christ?s sake, and communality as the essence of the existence of the Church. Finally, Bakhtin?s central idea, dialogism, is presented as a means used on the path toward divinization, or theosis, the basic characteristic of Christian spiritual life in the Orthodox East.
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Sunarto, Bambang. "Adangiyah: Philosophy of Art in Tradition and Modernization." Dewa Ruci: Jurnal Pengkajian dan Penciptaan Seni 16, no. 2 (December 1, 2021): i—ii. http://dx.doi.org/10.33153/dewaruci.v16i2.3983.
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Dewa Ruci's journal on this edition is felt so special. Since volume 15 has been eager to target a wider audience. Many scientific idiographic concepts are important and need to be known by international readers. This edition is proud to present the most widely written articles by postgraduate students and lecturers from the Indonesian Institute of the Arts Surakarta, Universities of Education from Surabaya, and Malang (East Java). What is special about this edition of this journal is the participation of the second author, who comes from various countries who are very encouraging to the first author. The participating writers from abroad are Adzrool Idzwan Ismail (Malaysia), Michiyo Yoneno Reyes (Japan), Nazima Rangwala Kalita (India), Lee Yong-Shik (South Korea), Jody Diamond (United States).We above appear to have six collaboratively written articles to publish on this occasion. The first author, Soerjo Wido Minato, wrote an article entitled “Art, Nature, and Culinary As Leverages for Village Branding at the Foot of the Mountain.” He discussed that coastal tourism and coastal villages have always been attractions, especially mountain villages that have succeeded in branding themselves as tourist villages. The Malang State University research team conducted research activities to support the preparation of Benjor Village to become a tourist village. An effective strategy for branding Benjor Village as a tourist village at the foot of the mountain is to synergize art, nature, and culinary arts in logos, songs, dances, taglines, videos, and social media.Next is Yulela Nur Imama's article entitled "Masak, Macak, Manak” at this time through challenge-based research on the creation of Nol dance," discussing 3M (cooking, preening, give birth) as cultural values for Javanese women. This study aims to determine the existence and relevance of these 3M values in dance works and how these values must be maintained. Tari Nol interprets 3M's cultural values.Hanna Medita wrote the article “Self Me: interpretation of self-injury in the context of healing,” discussing modernization that affects human needs. Self Me is a work inspired by the author's experience of self-injury which is very common among teenagers towards adulthood. Many symptoms are very likely to affect one's mental health. The work of Self Me gives a message about the importance of knowing self-injury early on and knowing what the symptoms of self-injury are.Rian Prasetya's article entitled "Color Formation of Musical Compositions of Children's Choir "Vocalista Angels" discusses the choir resulting from intensive training in various competitions in the Vocalista Angels (VA) group. The group emphasizes unique performance with sound color processing that deviates from the conventions of music theory. At the heart of quality processing at VA is building a distinctive tone of voice, trying to avoid musical tendencies based on classical vocal theory. An important element to form distinctiveness is a musical work that puts forward the method of wording, processing articulation, resonance, and intonation.Izam Ismail wrote the article "Media Adaptation of Mask Making in Malang: Study of Functional and Process for Making Fiber Masks" which discusses the adaptation made by changing the media without changing the shape and visuals that appear in Topeng Malang. The mask in the Malang Mask performance is a sacred form used by dancers by bringing the Panji character into the show. Making fiber masks begins with practice, namely making molds without changing the shape and ornaments on Malang Masks.Harmanto’s article entitled "The Concept of Tumbuk in Javanese Gamelan Tuning" discusses the phenomenon of musical mash in the Javanese karawitan tradition. Tumbuk is more than just a scale between Sléndro and Pélog. Tumbuk acts as a synchronizer in frequency and range between notes and a tone coordinator or add-on in the tuning system. Tones that have the same frequency in the tone of nêm are nêm sléndro and nêm pélog, nêm sléndro and pélog stuff, and others.The last writer is Hasbullah, with an article entitled "The Meaning Of Bali Aesthetic Code In The Animated Film Si Uma." He discusses the meaning of the Balinese aesthetic code in the animated film "Si Uma." The animated film gives a message through semantic codes such as cloth poleng, which connotes a balance of life and perfection. The meanings found from studying the Balinese aesthetic code in the animated film “Si Uma” are beauty, concentration, and cultural identity.That is the essence of the issue of Volume 16 Number 2 (December Edition), 2021. Hopefully, the knowledge that has been present in this publication can spur the growth of fine arts and performing arts in international networks, both in the arts. Creation and in the scientific research of art in general. We hope for the development of fine arts and arts.Thank you
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Kwak, Duck-Joo. "Encounter of East Asian Educational Tradition with Western modernity: the Korean case." Educational Philosophy and Theory 51, no. 9 (March 13, 2018): 895–99. http://dx.doi.org/10.1080/00131857.2018.1449789.
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Cherepanova, Svitlana. "Philosophy of Education: on the Issue of Conceptualization." Filosofiya osvity. Philosophy of Education 27, no. 2 (March 2, 2022): 116–37. http://dx.doi.org/10.31874/2309-1606-2021-27-2-8.
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Philosophy of education functions as systematic socio-cultural phenomenon combining methodology, science, values, national/European/world pedagogical traditions. Philosophy of education is characterized by complex of theories (ideas), scientific, cultural, values, moral and ethical principles determining not only the meaning / content of education and training, but also a certain type of personality. Worldview-philosophical analysis emphasizes the planetary-cosmic dimension of human existence and the planetary-cosmic personality type (anthropic principle; man-microcosm as a reflection of the macrocosm-universe). World relations in the coordinates of culture, man-made (western) and traditionalist (eastern), identifies personality types: individualistic (West), collectivist (East). The article reveals the compatibility of ideas, theories, approaches (philosophical anthropology and ontology, subjective, cultural, comparative, communicative, praxeological), according to the priorities of the post-neoclassical. On this basis, the expediency of the theoretical and methodological tools of the philosophy of education as a synergistic of interaction of basic life-value concepts (man-science-culture-art-style of thinking) and goal-setting - the formation of the subject of culture. The subject of culture is formed in certain society (pluralism of political, economic, legal, educational, religious systems), environment of immanent values, moral and ethical precepts, customs, beliefs, spiritual traditions. The spiritual and value bases of the existence of the European person as a subject of culture determine the space of the Judeo-Christian tradition and technogenic (Western) civilization. For a person as a subject of culture of the eastern (traditionalist) area, the spiritual and value basis is Confucianism and Taoism (China), Confucianism and Buddhism (Japan). The activity of the subject of culture in particular is realized in planetary space. Comparative analysis of West-East communication actualizes trans-scientific intentions of philosophy of education. The praxeological directions of strategic social changes in Ukraine are singled out: fundamental turn to science and education; modernization of science-intensive technical-technological-production processes; financing of innovations (investments, business) at the level of leading universities.
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Rudolph, Ulrich, and Roman Seidel. "The Philosophical Proof for God’s Existence between Europe and the Islamic World: Reflections on an Entangled History of Philosophy and Its Contemporary Relevance." Asiatische Studien - Études Asiatiques 73, no. 1 (March 26, 2019): 57–88. http://dx.doi.org/10.1515/asia-2018-0043.
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AbstractThe Argument for God’s Existence is one of the major issues in the history of philosophy. It also constitutes an illuminating example of a shared philosophical problem in the entangled intellectual histories of Europe and the Islamic World. Drawing on Aristotle, various forms of the argument were appropriated by both rational Islamic Theology (kalām) and Islamic philosophers such as Avicenna. Whereas the argument, reshaped, refined and modified, has been intensively discussed throughout the entire post-classical era, particularly in the Islamic East, it has likewise been adopted in the West by thinkers such as the Hebrew Polymath Maimonides and the Medieval Latin Philosopher and Theologian Thomas Aquinas. However, these mutual reception-processes did not end in the middle ages. They can be witnessed in the twentieth century and even up until today: On the one hand, we see a Middle Eastern thinker like the Iranian philosopher Mahdī Ḥāʾirī Yazdī re-evaluating Kant’s fundamental critique of the classical philosophical arguments for God’s existence, in particular of the ontological proof, and refuting the critique. On the other hand, an argument from creation brought forward by the Islamic Theologian and critic of the peripatetic tradition al-Ghazāli has been adopted by a strand of Western philosophers who label their own version “The Kalām-cosmological Argument”. By discussing important cornerstones in the history of the philosophical proof for God’s existence we argue for a re-consideration of current Eurocentric narratives in the history of philosophy and suggest that such a transcultural perspective may also provide inspiration for current philosophical discourses between Europe, the Middle East and beyond.
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Saliba, George. "The Astronomical Tradition Of Maragha: A Historical Survey And Prospects for Future Research." Arabic Sciences and Philosophy 1, no. 1 (March 1991): 67–99. http://dx.doi.org/10.1017/s0957423900001429.
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This paper surveys the results established so far by the on-going research on the planetary theories in Arabic astronomy. The most important results of the Maragha astronomers are gathered here for the first time, and new areas for future research are delineated. The conclusions reached demonstrate that the Arabic astronomical works mentioned here not only elaborate the connection between Arabic astronomy and Copernicus, but also that such activities, namely the continuous reformulation of Greek astronomy, were not limited to a specific group of astronomers or to a specific geographical area. It is shown that such activities were spread over a period of more than seven hundred years, from the early eleventh till the sixteenth century, and over an area stretching from the Andalusian peninsula in the west to the farthest reaches of Central Asia in the east.
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Robb, David. "The LIEDERTHEATER OF WENZEL & MENSCHING: A CREATIVE USE OF THE AGITPROP TRADITION IN THE GDR." Theatre Survey 52, no. 2 (November 2011): 225–49. http://dx.doi.org/10.1017/s0040557411000378.
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The East German poet-clowns Hans-Eckardt Wenzel and Steffen Mensching rose to prominence during the GDR's (German Democratic Republic; Deutsche Demokratische Republik, DDR) Peaceful Revolution of autumn 1989 with their cabaret production Letztes aus der Da Da eR. A film adaptation of the production was made by Jörg Foth in 1990, which was finally released on DVD with English subtitles in the United Kingdom and North America in 2009 (Latest from the Da-Da-R). In light of this long-overdue interest in Wenzel & Mensching, this article will attempt to put the work of the duo in historical and aesthetic context. Their use of character, masks, music, and philosophy combined to create the distinctly grotesque world that constituted their Liedertheater performances.
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Parray, Tauseef Ahmad. "Daniel W. Brown A New Introduction to Islam, 2nd ed." American Journal of Islam and Society 28, no. 1 (January 1, 2011): 150–52. http://dx.doi.org/10.35632/ajis.v28i1.1280.
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A New Introduction to Islam is an excellent undergraduate textbook presentinga thorough history of Islam. It introduces students to the historyand development of Islamic studies as a discipline—showing how Islamicstudies has shaped our understanding of Islam—and it also examineshow the vibrant religious culture of the Near East produced a unique andbrilliant intellectual and religious tradition spanning the fields of Islamiclaw, theology, philosophy, and mysticism. In addition, it shows the waysin which the Islamic tradition has enriched the world, and in turn, how ithas been enriched by interaction with other civilizations. And against thebackground of social and cultural contexts that extend from North Africato South and Southeast Asia, it also considers the opportunities and challengesfacing Muslims today and provides a new and illuminating perspectiveof the development of Muslim beliefs and practices ...
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Rupova, Rozaliya. "Anthropology as a metaparadigm in modern scientific knowledge." E3S Web of Conferences 210 (2020): 16029. http://dx.doi.org/10.1051/e3sconf/202021016029.
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The “anthropological turn” of the twentieth century, as well as the crisis of European science, the transition to a non-classical language - both in philosophy and in other areas of thought, the entry of culture into the postmodern stage - all this entailed a rethinking of the “ theme of human” itself. In the spectrum of new anthropological approaches, the question of man in the East Christian tradition has gained particular importance. Proclaimed in 1936 by Georgy Florovsky, "Neopatristic synthesis" opened the prospect of renewing the dialogue between Christianity and modernity. The paper analyzes the transformations of ideas about man and society that took place in the postmodern era. The ways of forming a new language for describing a person and society, correlating with the language of non-classical scientific discourse, are proposed. Based on an analysis of the latest research, the author considers the possibility of using the language of the spiritual tradition of Christianity to describe forms of social and anthropological reality, which in our time can no longer be described in the language of classical discourse. The work also substantiates the paradigmatic status of the anthropology of East Christian discourse.
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Fakhrurrazi, Fakhrurrazi, I. Made Indra P, Yusran Zainuddin, and Zulkarnaini Zulkarnaini. "The pesantren: Politics of islamic and problematic education muslim identity." International Journal for Educational and Vocational Studies 3, no. 6 (December 30, 2021): 392. http://dx.doi.org/10.29103/ijevs.v3i6.5384.
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This program aims to discuss the politics of Islamic education and the problems of Muslim identity in Islamic boarding schools. The philosophy believed in the Islamic boarding school is based on Islam, and furthermore, the philosophy of education is based on the philosophical principles it adheres to. In the beginning, the main objective of the pesantren was to prepare students to deepen and master the science of religion (tafaqqahu fi al-din), the reproduction of ulama where the teaching of religious knowledge (transfer of Islamic knowledge), maintaining the Islamic tradition (maintenance of Islamic) tradition) and Islamic character building. Cottage The pesantren is a place of traditional education which has been very much felt by all elements, both society and government. Political education is an interdisciplinary study that integrates political science and education science, to see the dynamic relationship between various political issues and educational issues. To overcome the problem of Muslim identity, the dimensions mentioned above greatly affect Muslim identity because substantively, Islam is the same everywhere, namely the religion of Allah which was brought by the Prophet Muhammad as a guide for mankind. The emergence of various Islamic identities lately need not be responded to with excessive suspicion. Even the identity of Islam can become even more diverse when the typology of thought, understanding and practice of Islam is viewed from various perspectives both in the west and in the east.
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Harkovschenko, Yevgen A. "Sophia's theme in world and national spirituality." Ukrainian Religious Studies, no. 29 (March 9, 2004): 86–95. http://dx.doi.org/10.32420/2004.29.1488.
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The Sophia tradition was formed in European philosophical and religious creativity and was developed in the pre-Christian period by Plato. Then it was reflected in Gnosticism and Neo-Platonism, the writings of prominent theorists of Christianity - fathers and teachers of the church, mystics of the Middle Ages. This tradition was reflected in the temple architecture and iconography of the Orthodox East, and took a systematic form of the doctrine of sophiology in the "philosophy of unity." The doctrine of Sophia the Wisdom of God is set forth in the biblical book of the parables of the Solomons, as well as in the non-canonical books of the Old Testament - the Wisdom of Solomon and the Wisdom of Jesus the son of Sirach. In Ukraine, Sofia teaching has been known since medieval times and was a feature of Kyiv Christianity.
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Olek, Jerzy. "Reprezentacja zawarta w odbiciu." Dziennikarstwo i Media 8 (May 24, 2018): 17–28. http://dx.doi.org/10.19195/2082-8322.8.2.
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Representation in a reflectionReferring to a broad philosophical and cultural background, the author of the paper examines anthropological contexts of seeing and perceiving works, including photographic works. He presents numerous approaches to comprehending reality in the various forms of its manifestation, forms that are often completely different. This is understandable, when we are dealing with art, less so, when we are dealing with science. In addition, the author takes into account the fact that the philosophy of cognition emerged from a different tradition in the West and different in the Far East. The paper is an attempt to organise and explain these categories.
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Setyawan, Dedy, and Florentianus Dopo. "Strengthening National Identity Through The Learning of East Culture-Based Art Education." Harmonia: Journal of Arts Research and Education 20, no. 1 (June 9, 2020): 39–46. http://dx.doi.org/10.15294/harmonia.v20i1.21711.
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Eastern culture-based art education is an effort to strengthen and build national identity through the transfer of knowledge and the transfer of value in the values of diversity and cultural preservation. The purpose of this study is to provide a conceptual picture of strengthening national identity through learning art education based on eastern culture. The method used is qualitative research by examining science theoretically through literature study, documentation, video, and audio study approaches that are analyzed descriptively. The results showed that some of the eastern cultural arts which are full of messages, moral values, and philosophy of life as a foundation for strengthening and building national identity through art education based on eastern culture are the arts of go laba, Ja’i, and reba traditional rituals. The art is a tradition of the people of Ngada, Flores, NTT which is used as an accompanying event in traditional rituals such as the ritual of making a new traditional house, the ritual of making customary symbols (ngadhu-bhaga), and the ritual of pesat kampung (ka nua). While, the conceptualization picture of strengthening the national identity through learning art education based on eastern culture can be done by; First, the stages of classification by selecting various kinds of art genres (music, dance, theater, visual) Eastern culture, to find meaning and values embodied in local wisdom. Second, the identification stage by identifying the learning of arts-based on eastern culture in the form of text and context into the realm of affective, cognitive, psychomotor, and creative. Third, the implementation stage by applying the results of classifying and identifying eastern culture-based art learning to be applied to students so they can understand the values contained in local culture and have cultural intelligence.
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Рупова, Розалия Моисеевна. "Truth and History. Biblical Historicism as a Path to Theological Synthesis." Библейские схолии, no. 1(1) (June 15, 2020): 231–48. http://dx.doi.org/10.31802/bsch.2020.1.1.014.
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В статье описана специфика библейской философии истории, прослеживаются библейские основания формирования европейской исторической мысли, а также пути её трансформации в эпоху Ренессанса, в Новое и Новейшее время. В кризисный ХХ в. так называемый «антропологический поворот» приводит к антропологизации, среди прочих направлений научного знания, и историософской мысли. Происшедшая встреча Восточно-христианской традиции с философией, антропологией и историей открывает перспективу нового богословского синтеза. The article describes the specifics of the biblical philosophy of history, traces the biblical foundations of the formation of European historical thought, as well as the ways of its transformation in the Renaissance, in the New and Modern times. In the crisis of the twentieth century, the so-called «anthropological turn» leads to anthropologization, among other areas of scientific knowledge, and historiosophical thought. The meeting between the East Christian tradition and philosophy, anthropology and history opens up the prospect of new theological synthesis.
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Rejimon, P. K. "EXPLORING PHILOSOPHY OF ART IN INDIAN APPROACH." International Journal of Research -GRANTHAALAYAH 5, no. 9 (September 30, 2017): 217–23. http://dx.doi.org/10.29121/granthaalayah.v5.i9.2017.2234.
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Art is one of the cultural activities of man through which he reaches his ideas, values, feelings, aspirations and reactions to life. The generic purpose of art is to provide aesthetic experience and enjoyment to the recipient. Art give outlet to the artist himself to reveal and express his innermost aspirations, feelings, sentiments and also the impressions of life. Aesthetics, the branch of philosophy devoted to conceptual and theoretical enquiry into art. Philosophy of Indian art is concerned with the nature of art and the concepts in terms of which individual work of art interpreted and evaluated. It deals with most of the general principles of aesthetic cognition of the world through any human activity. The human concern for art and beauty had been expressed at the very beginning of philosophy both in the East and West and it continues to the present. In India, philosophy of art is designated as saundaryasastra, which is evolved with an emphasis on inducing special spiritual or philosophical states in the audience or with representing them symbolically. It deals with most of the general principles of aesthetic cognition of the world through any human activity. The human concern for art and beauty had been expressed at the very beginning. The rich tradition of Indian aesthetics can be traced back to the second century BC with Bharata’s Natyasastra, the foundation text on Saundaryasastra. Indian aesthetics is evolved with an emphasis on inducing special spiritual or philosophical states in the audience.
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YI, Kiebok. "A Critical Essay on the Historiography of East Asian Medicines: New Horizons beyond Dichotomy and “Tradition”." Korean Journal of Medical History 29, no. 2 (August 31, 2020): 569–611. http://dx.doi.org/10.13081/kjmh.2020.29.569.
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Akhmedova, Dr Zebiniso A. "PHILOSOPHY OF THE FIRST JADID AHMAD MAHDUM DONISH." CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES 02, no. 12 (December 1, 2021): 41–44. http://dx.doi.org/10.37547/philological-crjps-02-12-08.
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In the conditions of the dominance of religious dogmas, the sheer illiteracy of the population, the thinkers of the Muslim East were forced to resort to certain traditional forms of expressing their ideas. Socio-philosophical views were expressed in the pages of historical treatises, as well as in various essays, essays of a fictional, sociological nature, and poetry. The creativity of A. Donish was no exception here. However, in works that are semi-artistic in form, the thinker poses and tries to solve philosophical questions, in his own way criticizes religious dogmas. So, he asks the question: “If God, creating a person, predetermined the fate of a builder for him in advance, why did he not immediately, from birth, endow the person with the ability to build? Why is it necessary, while fulfilling the predestination of God, to study any other professions?
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Lyubokhonskaya, Oksana Valer'evna. "Socrates and Lao Tzu: philosophy and “Sophiphilia”." Философская мысль, no. 5 (May 2021): 19–32. http://dx.doi.org/10.25136/2409-8728.2021.5.35195.
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This article discusses the problem of the lost meaning of the philosophy, which emerged as a result of its “technematization” in modern world. The question of “What is philosophy?” is being raised again. The author refers to the two key representatives of philosophical thought of the ancient West and East: Socrates and Lao Tzu, using the comparative approach and considering the category of Tao in the contrast to the main categories of ancient Greek philosophy: being, truth, logos, and action. Reconstruction of the teachings of Socrates and Lao Tzu contributes to the disclosure of philosophy through the four crucial aspects: ontological, gnoseological, anthropological, and ethical. The explanation of these aspects or dimensions of the philosophy gives the key to its initial meaning. The author concludes on the borderline and specificity between “wisdom” and “discretion”, where the latter is the primary foundation of the existence of philosophy. The philosophy itself is viewed as a being and process of cognition, directed not only to the outwards, which is characteristic to the Western European tradition overall, but also to within, which is typical to the Eastern thought. The disclosure of the structure of philosophy indicated the need for coming back to its basic meaning through the ethical dominant, which was initially embedded in the concepts of “wisdom” and “love”. The author introduces a peculiar term of “Sophiphilia”, which corresponds to the level of “discretion” as a pre-philosophical field of existence.
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Ostrander, Diana Louise Gander. "Wordsworth in the Himalayas: Indian Narratology and Sacred Space in William Delafield Arnold’s Oakfield: Fellowship in the East." Religion and the Arts 14, no. 1-2 (2010): 34–58. http://dx.doi.org/10.1163/107992610x12592913031784.
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AbstractWilliam Delafield Arnold’s single novel, Oakfield: Fellowship in the East, is a transparently autobiographical account of what happens when the earnestness of a son and pupil of Dr. Thomas Arnold encounters the ancient world of India in the decade of the Sepoy Rebellion. This essay explores what has been far less apparent to Western readers and critics: the presence of Indian philosophy at the heart of the novel. Following in the tradition of the Wordsworthian Romantic prophet, W. D. Arnold relates Oakfield’s spiritual search and enlightenment to present the novel itself as the spiritual common ground that the hero seeks. The use of Indian narratological devices produces variegation by ancient spiritual design, merging the myths of enlightened beings East and West, including Brahmins, Buddha, Wordsworth, and Oakfield, on epiphanic mountains. The novel celebrates the potential for Western enlightenment discovered in the Himalayas, but also warns Britain that the colonizing effort is responsible for the loss of England’s best and brightest.
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Ghefra Rizkan Gaffara, Dayu Ariesta Kirana Sari, and Nanda Saputra. "Javanese Cultural Heritage Building (Case Study: Joglo House)." Lakhomi Journal Scientific Journal of Culture 2, no. 4 (December 4, 2021): 148–53. http://dx.doi.org/10.33258/lakhomi.v2i4.533.
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For centuries East Java is one of the tribes in Indonesia that has a unique cultural treasure. This culture has been passed down from generation to generation since the days of the kingdom. Model approach in this research is leading to a descriptive qualitative ethnographic, in which the empirical reality a result, demanding researchers go directly to the location of the study, to be able to live up to their tradition, and the symptoms of everyday life that is full of social phenomena local culture. The relation between construction is a structure which is strongly influenced by the manifestation process mythology and cosmology Java). This means that the traditional Javanese house is not just a place to shelter (practical function), but also understood as a manifestation of the ideals and outlook on life or a symbolic function. In this case the traditional Javanese houses are not only placed as an autonomous element, a separate stand alone, but being seen in context, particularly relevant to the context of allied Javanese cosmology that underlie the view that the Javanese philosophy of life.
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SLYVKA, Stepan, Taras HARASYMIV, Oksana LEVYTSKA, Maksym KOLYBA, and Snizhana PANCHENKO. "Development of Ideas of Philosophy of Law in the Ancient East." WISDOM 20, no. 4 (December 24, 2021): 209–16. http://dx.doi.org/10.24234/wisdom.v20i4.502.
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Any science striving for the creative development of its content cannot be indifferent to its past, to the history of its ideas, discoveries, and conclusions. This idea is entirely related to the philosophy of law - one of the most ancient sciences of law. With the development of humankind, with the formation of the first states, there is a gradual departure from mythology, which is being replaced by philosophy and religion as forms of social consciousness. Traditions of human life are fixed in their norms. Among the norms, the norms of law also function. In the ancient East states, in which powerful theocratic monarchies took shape, the first philosophical and legal views were also formed. The peculiarity of the development of the coun- tries of the Ancient East, when the state became the owner of the land, slaves, etc., leaves its imprint on the formation of political doctrines about the state aimed at substantiating the despotism and omnipotence of the monarch.
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Meleschuk, A. A. "Transformation of East Slavic Messianism from the philosophy of Rus’ to the early Slavophiles." Науково-теоретичний альманах "Грані" 21, no. 12 (February 4, 2019): 26–33. http://dx.doi.org/10.15421/1718161.
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The emergence of the historiosophical concept of the Messianism of the Eastern Slavs in the works of Illarion, Nestor, as well as the subsequent transformation by the Orthodox clergy of the Moscow principality, and later by the Russian Slavophiles, is investigated. The study found that thinkers of Kievan Rus’ created a universal concept of «Holy Rus’» for integration into the historical tradition of Christian states. The historiosophical concepts of Illarion and Nestor were created to unite the society of Kievan Rus’, providing a universal alternative to tribal identity. On the other hand, at the international level, it integrated Rus’ into the community of Christian states. The transformation of the messianism of Kievan Rus’ in the Moscow principality was studied. Due to the conquest of the territory of Kievan Rus by the Mongol-Tatars in the middle of the XIII century, Kiev lost the significance of the geopolitical center of Russia. Moscow principality, on the contrary, being on the outskirts, is preserved, and after the collapse of the Golden Horde it becomes a new geopolitical center. Moscow needed its own ideology. The Moscow Orthodox clergy created the concept of «Moscow is the third Rome», which has lost its universality and integrativeness, becoming the historiosophical cause of Moscow’s civilizational mission as a defender of Orthodoxy. It is shown that during the time of Peter the Great, the church concept «Moscow is the third Rome» becomes the foundation of the state ideology of the Russian Empire. Therefore, the universal concept of «Rus’» is replaced by the narrow concept of «Russia». Thus, the transformation of the historiosophical concepts of Kievan Rus’ makes the Russian empire the heir of all of Rus’, its culture, history, mythology and ideology. Although before that, the Moscow principality was the periphery of Ancient Rus’. The transformation of the historiosophy of Kievan Rus’ removed the Ukrainians and Belarusians, who are territorially and culturally descendants of Rus’. Demonstrated as Slavophiles I. Kireevsky, A. Khomyakov, K. Aksakov developed the idea of historical peculiarities of Moscow and Russia. They created a complex and holistic concept - the «Russian idea» and rejected universalism and integrativity. Later, the Slavophilic historiosophy became the basis for the myths of the «elder brother», Rus’ as the «cradle of three fraternal peoples», opposing Great Russia and Little Russia. These distortions of history and historiosophy need to be analyzed and corrected in order to create the ideology of modern Ukraine.
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Neville, Robert Cummings. "Response to Wang, Huang, and Frisina’s Comments on the Good is One, its Manifestations Many." Journal of Chinese Philosophy 47, no. 3-4 (March 3, 2020): 305–17. http://dx.doi.org/10.1163/15406253-0470304013.
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This is a response to Wang, Huang, and Frisina’s commentary on my book, The Good Is One, Its Manifestations Many. The response generally takes the form of re-emphasizing my peculiar stresses on the Confucian tradition while applauding their alternative stresses. I particularly emphasize my metaphysical claims to defend my support for Xunzi; I set my philosophy of religion in the context of East Asian, South Asian, and West Asian philosophies. First let me thank the three commentators for taking my book so seriously and writing such stimulating commentaries. I learned from them all: it is a good thing I did not see them before the book was published because they would have caused me to make the book much longer than it is to deal with their questions. I especially thank Yong Huang for organizing this panel. I apologize to all for being prevented from attending because of the weather. Permit me to respond to each of the comments.
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Kato, Morimichi. "Humanistic Traditions, East and West: Convergence and divergence." Educational Philosophy and Theory 48, no. 1 (September 11, 2015): 23–35. http://dx.doi.org/10.1080/00131857.2015.1084216.
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Kolodnyi, Anatolii M. "Volodymyr Oleksyuk is a philosopher-theologian with a Ukrainian soul (to the 100th anniversary of his birth and the 20th anniversary of his death)." Ukrainian Religious Studies, no. 68 (November 19, 2013): 238–44. http://dx.doi.org/10.32420/2013.68.359.
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The national affiliation of the philosopher is determined not by the geographical terrain of his residence, not by the language of the publication of works, not by his favor to a certain philosophical tradition, but above all by the spirit of ethnic consciousness, which with the need to be seen in the content of his writings, their thematic orientation, in the style of philosophizing, the practical orientation of his creative heritage - the desire to help their people in historical self-determination, in its social progress. It is the latter that gives grounds to be attributed to the galaxy of the Ukrainian philosophers of the doctor of philosophy Volodymyr Ilyich Oleksyuk who was born in 1913 - this is one hundred years ago - in the famous Carpathian village of Sheshory, he received secondary education in Kolomyia, philosophical - at Lviv University, at the universities of Freiburg and New York Doctor degree for work "Metaphysical reality of the difference between the essence and existence of existence" V.Oksyuk received in 1967 at the University of East Florida. Since 1970, he lived in Chicago, headed the Ukrainian Catholic Academic Association "Obnov", at the same time was a member of a number of international philosophical societies.
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Malinov, Alexey V. "Intercultural Philosophy: An Experience of Thematization. (Book Review: Stepanyants, M.T. (2020) Mezhkul’turnaya Filosofiya: Istoki, Metodologiya, Problematika, Perspektivy [Intercultural Philosophy: Sources, Methodology, Problems, Prospects]. Moscow: Nauka – Vostochnaya Literatura. 183 p.)." Imagologiya i komparativistika, no. 15 (2021): 280–90. http://dx.doi.org/10.17223/24099554/15/17.
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In the reviewed book, intercultural philosophy is considered as a development of comparative studies. Marietta Stepanyants shows that, in the framework of comparative studies, stable stereotypes of perceiving the cultures of the West and the East have developed. Intercultural philosophy as an alternative to Westcentrism proceeds from the recognition of the equality of cultural and philosophical traditions and of the possibility to convert categories into another conceptual language. Intercultural philosophy embodies the protest potential of modern culture and the origins of a new civilization project.
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Yanai, Hiroshi, and Kim Williams. "Curves in traditional architecture in East Asia." Mathematical Intelligencer 23, no. 1 (December 2001): 52–57. http://dx.doi.org/10.1007/bf03024522.
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Youren, Liu, and Anatoly T. Zub. "CHINESE PHILOSOPHY IN INTERPERSONAL RELATIONS." Вестник Пермского университета. Философия. Психология. Социология, no. 2 (2021): 149–65. http://dx.doi.org/10.17072/2078-7898/2021-2-149-165.
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The article analyzes the differences between the philosophical traditions of the West and the East. Among the foundations of Chinese philosophy, the main categories of Buddhism, Taoism and Confucianism are differentiated and separately presented. The understanding of this difference gives us the key to several mysteries in the development of Chinese society and to the understanding of how traditional Chinese philosophy affects interpersonal relations in modern China. In particular, the article discusses the concept of ancient Chinese ethics as the basis for religious and scientific views of traditional and modern Chinese society. In addition, the article indicates that the human-centered Chinese morality, oriented outside of human experience, determines the relationship between people and the outside world. The paper also provides a comparison of Christian and Chinese ethics. Since people are one of the most important factors of governance, it makes sense to understand how differently people behave in different countries. The study was conducted with the use of comparative analysis and document research methods. Reflecting on interpersonal relations through ancient Chinese philosophical thoughts, the authors try to explain the problem of Needham (The Great Question) and interpret the modern meaning of the philosophy of science using the philosophical truth of modern interpersonal relations. From this point of view, the thoughts contained in the article are of interest and novelty. In the context of researching Needham’s problem, the authors compare socio-political and religious traditions in China and Europe. The paper also discusses the guanxi mystery — the basis of social and business relationships that have a «quasi-family» trusting nature. In addition, when discussing the peculiarities of modern business relations, the text unfolds the mystery of mianzi, which determines the understanding of reputation and human dignity. From the point of view of philosophy, human is the first of the motivations in science, as well as one of the most important factors of influence in modern management, the authors try to investigate the characteristics of humanity of different countries in order to explain the behavior of people. The study also provides a basis for studying the role of the human factor in governance.
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HARRISON, VICTORIA S. "Seeing the Dao: conceptual metaphors and the philosophy of religion." Religious Studies 51, no. 3 (August 14, 2015): 307–22. http://dx.doi.org/10.1017/s0034412515000244.
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AbstractThis article suggests that different philosophical traditions have developed and matured around particular conceptual metaphors. It proposes that conceptual metaphor theory provides a useful tool with which to think about different world philosophical traditions, as it can reveal the deep structure of networks of ideas. Conceptual metaphors are not just linguistic devices; rather they organize whole networks of thought, experience, and activity. This idea is explored and special attention paid to the role of those conceptual metaphors that structure ways of thinking about knowledge within Western, Indian, and East Asian traditions. The article concludes with some reflections on the implications of this approach for inter-cultural philosophy of religion.
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Karabacak, Esra, and Aslı Piro. "An evaluation of language philosophy of Yunus Emre and Mevlana." SHS Web of Conferences 48 (2018): 01035. http://dx.doi.org/10.1051/shsconf/20184801035.
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Philosophers express, share with other people and convey them their opinions through language. We can define language as a system of symbols which is used for expressing any mental activity and its transfer from one mind to another. Language plays an essential role in the spreading and sharing of philosophy. Language is an essential tool of communication for conveying opinions. As Mevlana stated, “no matter how much you know, what you say is not more than what others understand.” Mevlana’s poems, his poetry and the meanings he added to statements and words are very important for literature and its history. What is the place of literary works in language philosophy in Turkish literature? This is worth examining. Words have gained new meanings and their meanings extended to abstractions as a result of certain developments in the poetry tradition in the East. Likewise, the philosophical dimension of language can be solved based on the works of poets and authors who are considered as close to each other. Yunus Emre emphasized the supremacy of meaning and valuelessness of material things which integrated carrying the load of Islamic Sufism. Scientists who study Yunus Emre claim that he widely read and internalized the poems of poets who came before him. In addition to the general style characteristics of the poet, he also has some peculiar features. Choosing examples from the poems of Mevlana and Yunus Emre, evaluations will be made in terms of language and philosophy which will explore similar characteristics.
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Tahiri, Hassan. "WHEN THE PRESENT MISUNDERSTANDS THE PAST HOW A MODERN ARAB INTELLECTUAL RECLAIMED HIS OWN HERITAGE." Arabic Sciences and Philosophy 28, no. 1 (March 2018): 133–58. http://dx.doi.org/10.1017/s0957423917000108.
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AbstractThe beginning of the 20th century has witnessed a significant development that has renewed and stimulated the long passionate historical relationship between two great civilisations which are traditionally known as the West and the East. Following their ancestors who cultivated the quest for knowledge tradition, some Arab scholars have come to leading European countries to learn the latest advancement in knowledge. They did not expect they would be confronted with what seems to be the poor showing of their scientific and cultural heritage according to the assessment that was carried out in the previous century by Western scholars and historians. The Western study of the Eastern heritage had such influence that it has generated new Arab intellectual elite which blames the past for the present difficulties. Following the discovery of major scientific Arabic works in the second half of the 20th century, some Arab scholars like Ibrahim Madkour realised that they had in fact just misunderstood their own tradition. What is the source of their misunderstanding? How did they become aware of it? And how can a better understanding of the past change present attitudes and guide future actions? By attempting to provide some answers to such questions, the aim of this paper is to shed light on what seems to be a turning point in modern Arabic intellectual history.
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Abbasov, Ali. "East and West: Supplementation of Ideas." BULLETIN of the L.N. Gumilyov Eurasian National University. Historical sciences. Philosophy. Religion Series 131, no. 2 (2020): 8–21. http://dx.doi.org/10.32523/2616-7255-2020-131-2-8-21.
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The article makes an attempt to reconstruct the historical development of the concepts and traditions of the East and West, to identify its key points, the complementarity of Eastern and Western ideas that enriched each other. The goal is to identify ways to integrate the concepts of East and West to form a universal and general civilizational basis for the further development of culture and science. The research method is a comparative analysis. Scientific novelty lies in the identification of the specifics of Eastern and Western concepts in relation to knowledge, culture, science, philosophy and mysticism. The role of Islam is substantiated as a mediator of relations between East and West. In conclusion on the basis of the analysis undertaken, it is argued that the likelihood of integration of the Eastern and Western worldviews is real, but it depends on the historical choice of humanity on the path of its further development.