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Gonotskaya, Nadezda. "Can philosophy be autonomous in the XXI century?" Философия и культура, n.º 1 (enero de 2020): 63–70. http://dx.doi.org/10.7256/2454-0757.2020.1.32018.
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This article discusses the image of philosophy in modern world in the context of synthesis of the various intellectual and cultural traditions. The author explores the correlation between philosophy and politics, knowledge and power as a certain discursive practice that in an organic part of Western European culture; demonstrates the limits on establishing dialogue between philosophical traditions, schools and strands of thought. Leaning on the ideas of Kant and Foucault in viewing the phenomenon of Enlightenment, the author analyzes the role and place of a philosopher in the political and intellectual environment. The procedure of double sample realized by the philosopher holds the risk of losing its position on the pedestal taken by intellectualism and serve ideology instead, since orientation towards socially-pragmatic actions inevitably requires involvement into a political game. It demands conscious demarcation of the two types of decisions made: on the one hand, it is an existential choice pertinent to the held by philosopher intellectual position; while on the other – a socially-pragmatic, associated with interval choices, not affecting the ultimate grounds of existence. Due to the fact that preservation of the autonomy of philosophical territory in the era of globalization is an acute problem, there is a need for extremely cautious attitude to any attempts of shifting traditions and cultures, which usually assign primary role to the “philosophical reason”.
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Weber, William. "The Intellectual Origins of Musical Canon in Eighteenth-Century England". Journal of the American Musicological Society 47, n.º 3 (1994): 488–520. http://dx.doi.org/10.2307/3128800.
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A canon of old musical works first appeared in public performance in eighteenth-century England. Its intellectual origins can be traced to a new mode of empirical musical thinking that focused upon musical practice rather than philosophical or scientific theory. Canonic judgments and repertories developed as a source of authority within this intellectual framework. While developments either in canonic thinking or in repertories of old works appeared in many European countries during the eighteenth century, only in England did both aspects develop significantly in the period. Although a general reconstitution of canons was taking place within the arts at the time, the changes that came about in musical culture took their own particular direction.
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Stojanovic, Svetozar. "On political and philosophical identity: From dissident Marxist to revolutionary democrat". Filozofija i drustvo, n.º 21 (2003): 137–62. http://dx.doi.org/10.2298/fid0321137s.
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In this paper the author seeks to shed light on the political and philosophical context of the second half of 20th century in which he intellectually came of age. In his intellectual and political development the author distinguishes three main phases. He characterizes the first phase of his development as Praxis, revisionist, dissident Marxism and reformist communism. The second phase was post-Marxism and post-communism, while in the last decade of the 20th century the author defines his theoretical views as non-Marxist. The author defines his latest philosophical-political standpoint as social democratic which, after his own self-understanding, comes closest to West European social democracy. .
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Yu, Han. "RELIGIOUS AND PHILOSOPHICAL LOOK AT THE MAN IN THE "POSITIVE TEACHING" OF ARCHBISHOP NICANOR AND THE "UNIVERSAL KNOWLEDGE" OF HUN YI". HUMANITIES AND SOCIAL STUDIES IN THE FAR EAST 2, n.º 18 (2021): 162–65. http://dx.doi.org/10.31079/1992-2868-2021-18-2-162-165.
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The author compares the philosophical approaches to the human problem of the prominent Orthodox philosopher of the XIX century, Archbishop Nikanor (A.I. Brovkovich), and the Chinese scholar of the Buddhist monk of the early XX century, Hong Yi. Their desire to combine adherence to traditional values and ideals with borrowing a number of provisions of Western European philosophy is revealed. The article shows the fundamental possibility of comparing the spiritual and intellectual phenomena of Russian and Chinese culture.
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Mester, Béla. "Ruralization of the (Urbane) Concept of Sensus Communis in a 19th-century Hungarian Philosophical Controversy". Acta Universitatis Sapientiae, European and Regional Studies 14, n.º 1 (1 de diciembre de 2018): 23–40. http://dx.doi.org/10.2478/auseur-2018-0009.
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Abstract The topic of the present article is the destruction of the common sense tradition linked to the urbanity of philosophy, which had deep roots both in the European and Hungarian traditions. This destruction was based on Hegelian ideas by János Erdélyi as an argument of the greatest philosophical controversy of the Hungarian philosophical life in the 1850s. In Erdélyi’s argumentation, the turn from the supposed urbanity to the supposed rurality of the common sense has a fundamental role. The idea of the rurality of the common sense has an influence on the Hungarian intellectual history of the next centuries, as well.
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Kusenko, Olga I. "St. Petersburg Bessarion of fin de siècle. (Review on A.A. Giovanardi “Pensare il confine. Vladimiro Zabughin tra Oriente e Occidente”. Roma: Edizioni di storia e letteratura, 2021. 274 p.)". History of Philosophy 28, n.º 1 (2023): 140–45. http://dx.doi.org/10.21146/2074-5869-2023-28-1-140-145.
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The art historian Alessandro Giovanardi has recently published a monograph on one of the important representatives of the Russian religious-philosophical renaissance of the beginning of 20th century – Vladimir Nikolayevich Zabugin. This volume, written in Italian, aims to provide a comprehensive overview of Zabugin's intellectual biography, philosophical and aesthetic ideas and opens up a completely unknown corpus of the author’s works as well as the history of the reception of his heritage. The monograph underlines the contribution of Vladimir Zabugin in Italian and European humanitarian culture and defines his heritage as a rare synthesis of the finest erudition and Christian spirituality.
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Zaуtseva, Nataliya Vladimirovna. "Rene Descartes and secular salons of the XVII century". Философия и культура, n.º 4 (abril de 2021): 1–12. http://dx.doi.org/10.7256/2454-0757.2021.4.35905.
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The scale of persona of Rene Descartes, who was the founder of several trends of philosophical thought, often overshadows the intellectual life of the era and the environment that gave rise to Cartesianism. At the same time, we observe a unique situation, when the philosophical doctrine being seized by the secular educated society, rather than the intellectual elite. The key condition for such impact of the philosophical system consists in the fact that the philosophy should meet the demands the era and the environment it is proliferated within. Therefore, the author places Rene Descartes and some aspects of his philosophy in a specific historical context, pursuing correlation with the thoughts and ideas of his contemporaries. This method indicates how the philosophy of Descartes completes and structures the mental transformation that have already taken place or were taking place in French society. Descartes’ perception of his mission, his appeal to future generations, should not deceive or allow to forget that Descartes is not just philosopher with whom the finest minds of the next centuries are engaged into a dialogue or debate , but also a nobleman of the XVII, who responded to the demands of his time. It were not the complicated philosophical tasks that he tried to solve, but the particular answers that influenced and formed the European mentality of the Modern Age without the fact that the perception of his philosophy by the contemporaries would of fully correspond to its essence, and the impact correspond to the letter. Affected by the philosophy of Descartes, the society develops new behavioral norms that underlie the subconscious of modern culture; and from this space of the unsconsious affect the life of modern society.
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Dvorkin, Ilya. "Rosenzweig and Bakhtin. Hermeneutics of Language and Verbal Art in the System of the Philosophy of Dialogue". RUDN Journal of Philosophy 26, n.º 3 (30 de septiembre de 2022): 537–56. http://dx.doi.org/10.22363/2313-2302-2022-26-3-537-556.
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For all the differences in the teachings and fate of Franz Rosenzweig and Mikhail Bakhtin, comparing them with one another is extremely instructive and reveals important and often lost meanings of 20th-century philosophy. Bakhtin made his debut in 1929 as the author of Problems of Dostoevsky’s Creative Art, but then went into exile for sufficient years and emerged from oblivion only in the 1960s. Rosenzweig died in 1929 and was almost forgotten for many years. Now, almost a century later, we see in Bakhtin’s philosophy, especially in his early works, and in Rosenzweig’s philosophy very much in common. Both sought to create a new philosophical system that radically rethinks the subject of philosophy. Both went beyond the traditional New European ontology, both recognized the fundamentality of language and language arts in the philosophy of the future, and, finally, both became the creators of the philosophy of dialogue as an important trend in 20th-century thought. For all that, there were many cultural, religious, and intellectual differences between Bakhtin and Rosenzweig. However, consideration of both the commonalities and differences in their philosophical systems is extremely fruitful not only for the cultural history of the 20th century but also for philosophical studies of the future.
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Zalozhnyсh, Y. S. "Regarding the Ideological and Theoretical Sources of Early Slavophilism". Ekonomicheskie i sotsial’no-gumanitarnye issledovaniya, n.º 2(30) (junio de 2021): 63–69. http://dx.doi.org/10.24151/2409-1073-2021-2-63-69.
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The article analyzes the main ideological sources, which were the theoretical basis on which the formation of the Slavophil trend took place in the first half of the 19th century. The author considers such sources of Slavophilism as European philosophy and patristic philosophical and theological thought. The main personalities were identified, on whose intellectual creativity the early Slavophiles relied on, and their ideological ideas, used by Russian philosophers in their arguments, were revealed. In addition, the differences between the studied sources and the Slavophil worldview are given.
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Horskyi, Vilen. "The phenomenon of B. Pascal in the European context: a view from the shore of historico-philosophical Ukrainian studies". Sententiae 1, n.º 1 (26 de junio de 2000): 151–59. http://dx.doi.org/10.31649/sent01.01.151.
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The article is devoted to the problem of belonging of Ukrainian philosophy to the European tradition. The author states that Pascal's doctrine is non-ratio-centered and, therefore, does not correspond to the leading trends of European modern philosophy. At the same time, this doctrine is considered to be one of the most important for the development of the Modern tradition (including contemporary discussions between postmodernist and communicative philosophy thinkers). Thereafter the author concludes that modern philosophy is at least not monistic. The same non-monistic nature is also evident in the European history of ideas before the 17th century: the cleavage between Athens and Jerusalem, Latin and Greek theology, etc. This non-monism is manifested in the existence of at least two defining trends in European philosophy: the rational-centered one and the one that prefers a cordial attitude to the world and an approach of an intellectual contemplation. At the same time, the author notes that with the transition to lower levels of generalization, this dualism will increasingly appear to be a true pluralism of the European intellectual tradition. Based on the recognition of the content originality of national philosophies, the author attributes Ukrainian philosophy primarily to the second of the outlined trends. On the basis of the dominance of cordocentric orientations in Ukrainian philosophy, he rejects the arguments that interpret Ukrainian philosophy as fundamentally non-European.
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Voloshinov, Aleksandr Viktorovich, Elena Aleksandrovna Semukhina y Svetlana Vladimirovna Shindel. "Culture and Morality in the XIX Century: at the origins of modern European tolerance". Философия и культура, n.º 5 (mayo de 2022): 12–21. http://dx.doi.org/10.7256/2454-0757.2022.5.37666.
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The purpose of this publication is to analyze the economic, social and cultural phenomena that first appeared in the "era of revolutions" that occurred in the XIX - early XX centuries. It seems that the modern European trend towards tolerance, which is the basis of current social and cultural changes, including in our country, has certain intellectual grounds. The subject of the study was the ideosphere of the XIX – early XX century, including philosophical, economic, psychological concepts that gave rise to modern trends in these areas. The result of this study was the determination of the reasons that caused the change of the ideological paradigm in Europe. The novelty of the research lies in the fact that for the first time the intellectual foundations of the formation of tolerance as an actual socio-cultural phenomenon are analyzed. The article consistently proves that among the first such grounds it is possible to determine the emergence of machine production and, as a result, the appearance of a mass person with a culture corresponding to him, performing a compensatory and entertaining function. The most important cultural foundation is mainly the intellectual "background" created by the teachings of F. Nietzsche, K. Marx, Z. Freud. A significant role in the formation of a new morality was played by the ideas of Anglo-American pragmatism, which included the denial of religion and its values, giving it a utilitarian character. During the subsequent historical period and at the present time, these views have become the basis for the creation of the so-called "individual faith", in which religion ceases to be the guide of human life, but only serves the needs of the individual. The desacralization of religion leads to the study of different aspects of sexuality, which opens up the possibility for modern "games" with gender. The concept of "natural law" should also be attributed to the intellectual factors of the formation of modern European tolerance.
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Galkin, I. V. "Ius Gentium and <i>Ius Naturale</i> in Western European Political and Legal Thought in the 17th Century". Lex Russica 75, n.º 12 (21 de diciembre de 2022): 77–95. http://dx.doi.org/10.17803/1729-5920.2022.193.12.077-095.
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The paper is devoted to the problem of the correlation of the legal categories ius gentium and ius naturale in the context of the political and the Western European legal thought in the 17th century. The 17th century, rich in historical events, known in the Russian historiography as the «rebellious age», becomes a turning point not only in the history of the entire European civilization, but also in the history of philosophical thought and political science, at the intersection of which the teachings of the state and law were formed. The 17th century — the time of the systemic crisis of the feudal socio-economic formation and the traditional religious ideology strongly associated with it — gives impetus to the development of capitalist economic relations in Western Europe, which was accompanied by a sharp increase in novelty in the field of philosophical and political thought. In the 17th century, prominent European political thinkers paid quite a lot of attention to the theoretical coverage of the problems of the natural state, the social contract, as well as the analysis of the categories of freedom and justice. There was a gradual departure from the methodology of peripatetism, accompanied by a revision of the intellectual heritage of ancient political and legal thought, although at the same time European political thinkers and jurists continued to widely use the terminology of classical Roman law, but in a modified semantic field. One of the most important areas of application of the ancient legal heritage is the field of international relations, closely related to the further intensification of international commerce, religious reformation, as well as the legal mechanism for declaring war and concluding peace. In the regulation of international relations, they actively used legal systems, well known from Antiquity, but greatly transformed by Modern times, and which, according to a long-established tradition, were called ius gentium and ius naturale. Thus, the paper highlights a rather ambiguous problem of the correlation of ius gentium and ius naturale in Western European political and legal thought in the 17th century.
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Dupkala, Rudolf. "Philosophy at the Evangelical College in Prešov in the Contexts of European Intellectual Development". Studia z Historii Filozofii 12, n.º 4 (28 de diciembre de 2021): 65–81. http://dx.doi.org/10.12775/szhf.2021.020.
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The leitmotif of the paper is an analysis and interpretation of philosophy at the Evangelical College in Prešov, Slovakia, in the contexts of European intellectual development from the 17th to the 20th century. The research focuses on the response to and reception of Francis Bacon’s philosophy in the work of his Prešov follower – Ján Bayer, reflections on Kant’s aesthetics in the work of the Prešov professor Michal Greguš and the explanation of Nietzsche’s immoralism in the work of Jaromír Červenka. The paper emphasises that philosophy at the Evangelical College contributed to the development of spiritual culture in Slovakia and became part of its cultural heritage. According to the author of the paper, the value of philosophy at the Evangelical College in Prešov lies precisely (and above all) in its ability to creatively reinterpret and apply the key concepts of European philosophy into the philosophical systems of Bayer, Greguš and Červenka.
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Vanchugov, Vasily V. "The Image of C.S. Peirce in Russian Philosophy: From the History of the Creation of the “Canon” of American Philosophers". RUDN Journal of Philosophy 28, n.º 1 (15 de marzo de 2024): 229–43. http://dx.doi.org/10.22363/2313-2302-2024-28-1-229-243.
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The study presents the Russian historical-philosophical process in the context of the discovery of a new object, themes, personae, set of reactions and formation of a product for the intellectual community. The author's reliance on philosophical empirical material and appropriate hermeneutics in its processing allows the author to highlight those factors that influenced individual and collective reception. The author sees as a convenient case study the “discovery” by the Russian philosophical community of the early 20th century of both American philosophy in general and C.S. Peirce in particular. Since the beginning of the 19th century, Russian thinkers have turned their attention to American philosophy in all the diversity of its manifestations. Russian intellectuals paid special attention to American pragmatism and everything associated with it. In Russia, in addition to translations, numerous reviews of foreign publications on this topic are appearing. Of particular interest to us in the Russian “collective reflection” of American ideas is the system of preferences for ideas, texts, events, and names. The point is that what might have been a priority for a European thinker, for a Russian one turned out to be on the “periphery” of his consciousness, as well as vice versa. While James appeared among the priority figures for Russian thinkers, Peirce was in his “shadow”. Using rich empirical material, the author shows all the stages of Peirce’s image formation in the Russian intellectual community. The research shows that “image” of Peirce, which represents not so much the thinker himself, but characterizes the intellectual community that turned to him. The results of the study may be useful both for contemporary foreign and Russian interpreters of Peirce and for historians of philosophy who are rethinking the past and forming in the present new objects of reception and reflection.
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BOSCHIERO, LUCIANO. "Natural philosophizing inside the late seventeenth-century Tuscan court". British Journal for the History of Science 35, n.º 4 (diciembre de 2002): 383–410. http://dx.doi.org/10.1017/s000708740200479x.
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The Accademia del Cimento in seventeenth-century Florence has traditionally been seen as the first European organization to employ an experimental programme, thus becoming a major participant in the so-called ‘birth of modern experimental science’. Such traditional accounts have also detailed the cultural, political and religious environment of the period that contributed to the Accademia's use of a supposedly atheoretical experimental method. However, despite the merits of such cultural histories, these stories do not portray the full details behind the Accademia's intellectual workings – how knowledge claims were constructed, interpreted and presented by the academicians according to their natural philosophical concerns. It is argued here that such an analysis will provide a more accurate account of the Accademia's activities than existing stories about the birth of an experimental programme or method. By looking past the experimental rhetoric produced by the academicians in their only publication, Saggi di naturali esperienze, we begin to see at play one of the major issues which made up the Accademia's knowledge-making process: the natural philosophical interests of this institution's participants, particularly Borelli, Viviani, Rinaldini and Marsili. Those interests are represented in the Accademia's experiments, including their work concerned with air pressure and the void.
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Kresin, Oleksiy. "Principles of Positivist Jurisprudence in the Teachings of Warsaw Lawyers of the First Third of the XIX Century". Philosophy of law and general theory of law, n.º 2 (22 de diciembre de 2021): 113–29. http://dx.doi.org/10.21564/2707-7039.2.242841.
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The article is devoted to the extremely rich and insufficiently studied heritage of Polish legal thought. The political and geographical determinants of the chosen research topic are the restoration of statehood in central Polish lands in 1807 (Duchy of Warsaw and the Kingdom of Poland) and the defeat of the November Uprising (1830-1831) followed by measures taken by the Russian authorities to limit the autonomy of the Kingdom of Poland. The intellectual milestones are the founding of the School of Law in 1807 (later the Faculty of Law of the University of Warsaw), and the closure of the University of Warsaw in 1831, as well as the significant emigration of scientists in the same year and the liquidation of the Society of Friends of Science in 1832. The intellectual milestones are also European (and first of all Central European) processes of legal thought evolution in the second half of the XVIII – first third of the XIX century, which led to the formation of the first and still insufficiently understood and studied positivism in jurisprudence, being a profound phenomenon that reveals the essence of positivism in legal thought in general.
The study found that the basic principle of jurisprudence in the vision of most Warsaw scholars during the study period was its independence from a priori and metaphysical philosophizing, and vice versa, the formation of its own philosophical and legal discourse (philosophy of positive law) based on generalization and understanding of research results. It was recognized that legal science should be a fundamentally new system of legal knowledge – positivist and social. Recognizing the historical and modern pluralism of such an organization of knowledge, Warsaw scholars have unequivocally identified themselves with the Central European jurisprudence, the core of which is the German. Warsaw scholars believed that jurisprudence was based on historical, dogmatic and philosophical approaches. Accordingly, they considered three relatively separate areas of scientific knowledge, which together can be considered as a single legal science or a system of interrelated legal sciences. Depending on the emphasis in the views of scholars on the fundamental or applied side of legal science, this system was seen differently, as well as the subject of jurisprudence – universal or more national. It can be argued that this to some extent correlated with the predominance in the views of certain scholars of the principles of historical-philosophical or historical schools.
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Tsatsov, Dimitar. "The New Monograph of Prof. Nikolay Milkov – a Remarkable Research Approach". Filosofiya-Philosophy 30, n.º 1 (20 de marzo de 2021): 91–93. http://dx.doi.org/10.53656/phil2021-01-09.
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The emphasis is on the research approach applied in the last monograph of Prof. Nikolay Milkov. It is about studying the early sources of analytical philosophy, and especially in German literature from the late nineteenth and early twentieth century, he dwells on the Bulgarian philosophers Dimitar Mihalchev and Tseko Torbov. Dimitar Mihalchev publishes in German a monograph “Philosophical Studies. A Contribution to the Critique of Modern Psychologism” (Leipzig, 1909), which J. Moore evaluated. Tseko Torbov is an assistant to the neo-Kantian Leonard Nelson. Prof. Nikolay Milkov does not fail to mention these small presences of Bulgarian philosophers in the Western European intellectual panorama.
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Zhukova, O. A. "National Culture as a Problem of Philosophical and Cultural Analysis: Current Discourse". Voprosy kul'turologii (Issues of Cultural Studies), n.º 12 (20 de diciembre de 2022): 983–94. http://dx.doi.org/10.33920/nik-01-2212-03.
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The article shows that the 20th century has significantly changed the social structure of societies, transforming the self-consciousness of a person of European culture. The 20th century prepared the actual modernity of the third millennium with its global structure of cultural and political interrelations, allowing for both the continuous development and critical revision of cultural traditions. National cultures, their spiritual traditions, ethical and aesthetic values are deconstructed under the pressure of unifying practices of the information society. The author raises the question: is the historical and spiritual experience of Russian culture relevant for modern Russia, for its political and cultural agenda? The article puts forward the thesis that the basic concepts included in the philosophical thesaurus and defining the research horizon of Russian cultural philosophers — the state, nation, culture, personality, freedom, religious experience, creativity — are determined by the meanings, ideals and values of the Modernity project. However, currently in relation to Modernity seems to be a radically new project. Modernity, which defined the cultural and political configuration of Russia and Europe in the 18th — early 20th century, cannot compete with this project. The present situation poses a serious challenge to the historical integrity and subjectivity of national cultures. In this context, one of the key tasks is to re-actualize the intellectual heritage of Russian culture, its concepts of man, history, and spiritual life, which were formulated by Russian thinkers.
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Gravina, Irina V. "Rethinking the One: A.F. Losev and Twentieth-century European Henology". Voprosy Filosofii, n.º 10 (2022): 76–85. http://dx.doi.org/10.21146/0042-8744-2022-10-76-85.
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The attention of modern philosophy to the ancient concept of the One has led to the emergence of an independent intellectual stream – henology. Although the concept came out from European studies, within Russian philosophy it is best developed by Alexey Losev, Losev characterized “The One” as fundamental category of philosophical knowledge. In this article analyzes the importance of the topic and pays attention to its value for modern ontology and the state of metaphysics in general. It is noted that the discussion of the Oneness is built around one aspect – the crisis of metaphysics and solutions to this problem. Due to the fundamentality of the question, it revolves around the figure of Plato and the Platonic philosophy, but goes different ways. It is noted that, on the one hand, apologists for the One find in Platonism new and valuable ways to justify the position on the impossibility of overcoming metaphysics – the apophatic henology. On the other hand, postmodernists criticise Plato for idealism and apology of hierarchical worldview. In this point of view, concept of the One closes to totalitarian mythologies. It is shown that the concept of henology is contradictory, there are several disputable positions about that. Some authors tend to understand the One only as radical structurally indistinguishable apophatic, others, following the tradition of Christian metaphysics, on the contrary, as a complex system of apophatic and cataphatic character. It is made the conclusion that the systems of henologists in the XX century are united by the attention to ontology in general. Henology thus unites in its dialogue european and russian thought, metaphysical and post-metaphysical, bringing back twentieth-century thinkers to contemplate the foundations of being.
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Artemyeva, Tatiana. "The Making of Russian Intellectual Elites in the Age of Enlightenment". Odysseus. Man in History 28, n.º 1 (28 de octubre de 2022): 117–39. http://dx.doi.org/10.32608/1607-6184-2022-28-1-117-139.
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During the age of Enlightenment, the processes of national elites' formation in Western Europe somewhat differed from country to country. While in Britain, especially in Scotland, intellectuals constituted a fairly homogeneous group of literati, which included university professors, educated priests, civil servants, and enlightened nobles, in France the ideological attitudes might have been shared by clerics, university professors, and "free thinkers," primarily "encyclopedists." In Russia, the situation was peculiar. At the beginning of the 18th century, the structure of the intellectual elite changed. The clerical Orthodox elite became segregated due to the restrictive decrees of Peter the Great. After the founding of St. Petersburg Academy of Sciences in 1724 and Moscow University in 1755, an academic elite emerged, and a noble intellectual elite took shape. While European intellectual elites developed within a single paradigm and built their internal oppositions most often along the lines of ideological irreconcilability (for example clericals and encyclopedists in France), Russian intellectual elites were barely connected to each other. They were formed in the context of different educational trajectories, shared no common intellectual institutions or communication platforms (it is not by chance that Russian universities had no theology departments: theological education existed in the framework of separate church schools), and they appealed to different authorities. All this contributed to the parallel existence of very different intellectual models and philosophical systems. The situation became even more complex in the 19th century with the emergence of the intelligentsia as a social group in its own right.
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Romaschko, Sergej A. "Sprachwissenschaft, Ästhetik und Naturforschung Der Goethe-Zeit". Historiographia Linguistica 18, n.º 2-3 (1 de enero de 1991): 301–20. http://dx.doi.org/10.1075/hl.18.2-3.04rom.
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Summary In the emergence of comparative grammar at the beginning of the 19th century, Sanskrit played a crucial role. The manner in which Friedrich Schlegel (1772–1829) characterized the grammatical structure of this language in his Ueber die Sprache und Weisheit der Indier of 1808 was of great importance for the early phases of development of Indo-European linguistics. As is shown in this paper, the characteristics attributed to Sanskrit derived not only from F. Schlegel’s romantic views on language and literature, but were also influenced by his general philosophical and natural-science views which largely reflected the intellectual climate of the late 18th and early 19th century in Germany. During this period biology, physiology, and comparative anatomy experienced rapid progress, and the ‘organic’ concept of nature they espoused provided cognitive models for other disciplines, notably philosophy (cf. Kant’s Kritik der Urteilskraft of 1790), aesthetics, poetics, and linguistics. These natural-science concepts proved particularly fruitful within the romantic movement; they convinced F. Schlegel to see in Sanskrit a language whose organization resembled most perfectly the ideal Ursprache of Indo-European.
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Papenko, Natalia. "Educational system in Germany during the XVIII-XIX centuries". European Historical Studies, n.º 3 (2016): 101–12. http://dx.doi.org/10.17721/2524-048x.2016.03.101-112.
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The article discovers the development of an educational system and school types in Germany during the XVIII-XIX centuries. Main tendencies and development of primary, technical and higher schools, contribution of representatives of philosophical idea to the educational process were analyzed. The influence of German pedagogical education upon the Western European one, inasmuch as the educational level constitutes the intellectual condition of the state, social requirements of the society. The attention is focused upon the role of economical, socio-political, humanitarian factors in the development of education and science. The educational system of Germany became an important factor of national development of the XVIII-XIX centuries, consolidation of traditions and innovations of pedagogical school of XXI century.
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Van Raamsdonk, Esther y Ruth Ahnert. "John Milton’s Network and the Republic of Letters". Renaissance and Reformation 44, n.º 3 (24 de enero de 2022): 81–110. http://dx.doi.org/10.33137/rr.v44i3.37991.
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In this article, Esther van Raamsdonk and Ruth Ahnert apply social network analysis to show us Milton’s influence on seventeenth-century literary, philosophical, and diplomatic networks. Their analysis offers a remarkably clear sense of Milton’s direct and indirect influence in England and on the Continent as well as demonstrating ways in which Milton might have been influenced himself by European intellectual, literary, and political culture. In addition to calling attention to the international reach of Milton’s work, the authors are able to use a novel method that shows a network around Milton that goes beyond his direct correspondence. As a result, we are given a much more accurate sense of Milton’s influence than has previously been available to us.
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Gieda, Aurelijus. "Augustinas Voldemaras: intelektualinės biografijos eskizas ir kai kurie tarpdisciplininės orientacijos pavyzdžiai". Sociologija. Mintis ir veiksmas 33, n.º 2 (1 de enero de 2013): 159–89. http://dx.doi.org/10.15388/socmintvei.2013.2.3805.
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Santrauka. Viena kontroversiškiausių tarpukario Lietuvos asmenybių ir šiandien lieka Augustinas Voldemaras (1883–1942). Stipriai įvairuoja ne tik jo politinės, tačiau ir akademinės veiklos vertinimai. A. Voldemaras turėjo klasikinės filologijos išsilavinimą, domėjosi visuotine ir Lietuvos istorija, buvo neabejingas filosofiniams ir sociologiniams klausimams. Šio straipsnio tikslas – išryškinti tuos A. Voldemaro intelektualinės biografijos kontekstus, kuriuose itin stipriai persipina tam tikros tarpdisciplininės aspiracijos. Straipsnyje žvelgiama į ankstyvą A. Voldemaro susidomėjimą istorijos teorijos ir metodologijos problematika, į A. Voldemaro intelektualinius impulsus Peterburgo ir Permės laikotarpiais (1900–1917), į akademinius mokytojus, kuriuos vienas pirmųjų lietuvių Peterburgo universiteto docentų vėliau ne kartą pagarbiai prisimindavo. III deš. A. Voldemaras įsitraukė į vienu iš naujosios istorijos (nouvelle histoire) tėvų vadinamo Henri Berro nuo 1925 m. inicijuotą Tarptautinį sintezės centrą (Centre International de Synthèse), kuris tuometinėje Europoje tapo vienu ryškiausių tarpdisciplininių studijų centrų. Nors ir nėra pakankamai duomenų, leidžiančių pagrįstai svarstyti apie šio įsitraukimo mastą, viena aišku, kad Voldemaras priklausė Tarptautinio sintezės centro Istorinės sintezės sekcijos narių grupei, taip bent formaliai įsiterpdamas tarp ryškių to meto Europos istorikų, sociologų ir filosofų. Tai įgalina ir provokuoja įsigilinti į tuos A. Voldemaro biografijos momentus, kuriuose ryškėja jo intelektualinė pozicija, laiduojanti ar numatanti artimesnius ryšius tarp humanitarinių ir socialinių mokslų.
Pagrindiniai žodžiai: Voldemaras, intelektualinė biografija, istorijos teorija, tarpisciplinariškumas, integruotas žinojimas, Tarptautinis sintezės centras.
Key words: Voldemaras, intellectual biography, theory of history, interdisciplinarity, integrated knowledge, Centre International de Synthèse.
ABSTRACT
AUGUSTINAS VOLDEMARAS: A SKETCH OF INTELLECTUAL BIOGRAPHYAND CERTAIN EXAMPLES OF INTERDISCIPLINARY ORIENTATION
The article takes a look at one of the most controversial personalities of inter-war Lithuania. Augustinas Voldemaras (1883–1942) was educated in classical philology, had a keen interest in universal history and the history of Lithuania and an additional concern in philosophical and sociological issues. A consistent search for integrated and synthetic knowledge, openness to philosophical questions and his disposition to polylogical cooperation of disciplines are some of the principal moments in his intellectual biography. Therefore, the present study attempts to highlight certain contexts of Voldemaras’ intellectual biography, witnessing the tightly intertwining interdisciplinarity, aspirations of some type.While a student, Voldemaras found himself in the environment where the problems of ancient history were addressed at the European level and where attempts were made to bring the research on the classical era carried out in pre-revolutionary Russia closer to Germany, being the leader in this sphere.The openness to interdisciplinary search, postulates of integrated and synthetic knowledge that manifested over a long-term, not to mention his philosophical quests and attempts in the field of history, brought Voldemaras closer to the prominent European philosophical movement Centre International de Synthèse founded by Henri Berr, linked by special ties with the formation of one of the most outstanding 20th century schools of history The Annales School. Voldemaras belonged to the History Section of Henri Berr’s Centre International de Synthèse, thus finding a niche among the distinguished representatives of social sciences and the humanities of that time. There is no wonder that in this respect, Voldemaras established himself in Lithuanian historiography as one of the pioneer figures attempting to overcome the disciplinary isolation of sciences, their one-sided empiricism or the lack of a broader approach towards history. The attention paid by Voldemaras to the philosophical issues of identification of history as a science, deliberate attribution of an important role to theory in social sciences and the humanities, the highlight of interdisciplinary initiatives in these sciences are what add the aspect of appeal to his intellectual biography. Voldemaras himself becomes one of the most interesting Lithuanian intellectuals of the first half of the 20th century.
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Schönpflug, Wolfgang. "Fritz Heider – My Academic Teacher and His Academic Teachers". Social Psychology 39, n.º 3 (enero de 2008): 134–40. http://dx.doi.org/10.1027/1864-9335.39.3.134.
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In the summer of 1958 at the University of Kansas, Heider offered a seminar based on the galley proofs of his forthcoming book The Psychology of Interpersonal Relations. Personal memories of the seminar are reported, and an attempt is made to reconstruct the European background of Heider’s work. It is argued that the warm reception of Heider’s book was partly the result of his revival of philosophical ideas that had served as starting points for psychology, but had since been abandoned. Especially with respect to the analysis of naive concepts, complex structures, and causal attributions, Heider owes an intellectual debt to his mentor Alexius Meinong at the University of Graz, and to Ernst Cassirer at the University of Hamburg. Commemorating the publication of Heider’s book can, therefore, also be regarded as an implicit tribute to the European philosophy of the late 19th and early 20th century.
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Rubiés, Joan-Pau. "Travel writing and humanistic culture: A blunted impact?" Journal of Early Modern History 10, n.º 1 (2006): 131–68. http://dx.doi.org/10.1163/157006506777525476.
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AbstractAn influential historiographical tradition has opposed the accounts of extra-European worlds produced by sixteenth-century travel writers to the concerns of humanists and other European men of learning, even detecting a 'blunted impact' up until the eighteenth century, when the figure of the philosophical traveller was proclaimed by Rousseau and others. It is my argument that this approach is misleading and that we need to take account of the full influence of travel writing upon humanistic culture in order to understand how the Renaissance eventually led to the Enlightenment. A first step consists in analysing the collective impact of accounts of America, Africa and Asia, rather than opposing the 'New World' to other areas. Moreover, whilst quantitative estimates offer a route for the assessment of 'impact', it is the qualitative aspect which is most clearly central to the cultural history of the period. Even 'popular' observers were often subtly influenced by concepts and strategies formulated by the intellectual elites. Under close scrutiny, it appears that humanists—and here I adopt a broad definition—had a crucial role in the production and consumption of travel accounts, as editors and travel collectors, as historians and cosmographers, and eventually—from the turn of the seventeenth century—as 'philosophical travellers'. The article seeks to illustrate these roles with reference to some examples from the first phase of the encounter. In particular, the early accounts of the Columbian expeditions by Nicolaus Scyllacus and Peter Martyr of Anghiera can be shown to have elaborated Columbian material more faithfully than is usually understood to be the case. Similarly, the historiography of conquest published after the middle of the sixteenth century reveals the widespread application of humanist standards to the literature of encounter produced in the previous sixty years.
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Stuchtey, Benedikt. "Nach dem „Great War“". Zeitschrift für Religions- und Geistesgeschichte 73, n.º 3 (12 de julio de 2021): 221–47. http://dx.doi.org/10.1163/15700739-07303004.
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This essay is concerned with the philosophical, ethical, political and other forms of criticism directed at Western European imperialism after the First World War. By concentrating on the British case it looks at the structural and individual critique coming from members of the British political and academic elite as well as from media representatives. Debates about imperial rule and the right of conquest confronted the very nature of European empires and questioned their continuation if they were not ready for reform. While anticolonial arguments from the colonial “peripheries” in times of the “Wilsonian moment” were the rule and globally organised, “metropolitan” sceptics of empire were not only in the minority but also somewhat out-dated because they often connected to Victorian understandings of imperialism. Thus, they need to be seen both in nineteenth-century intellectual traditions and in their own right at a crucial time after the First World War when questions of the global order needed to be negotiated.
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Sokolov, Alexey M. y Nikita V. Kuznetsov. "The problem of tradition and philosophical strategies of modernity". Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, n.º 4 (2021): 582–97. http://dx.doi.org/10.21638/spbu17.2021.401.
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The article is devoted to the question of the correlation between the formation of philosophical methodology in the modern era and the problematization of tradition in the humanities. The authors believe that the theme of tradition was one of the starting points for the development of humanitarian knowledge and, at the same time, contributed to the methodological expansion of philosophical research. Already at the end of the 18th century, romantics, fascinated by antiquity, made attempts to rationalize the emergence of religious texts from the Middle Ages. Their predominant interest in history led to the assumption that any form of knowledge can be rationally reconstructed. However, in order to do this it was necessary to expand the factual account of each of the studied phenomena. The romantics thereby largely anticipated the research intentions of classical positivism, without turning away from the defining role of intellectual intuition, which grasps the experimental content of consciousness with a concept. All humanitarian knowledge (history, psychology, linguistics) from the second half of the 19th century developed in this direction. The authors pay special attention to W.Dilthey’s interest in the topic of tradition and the congeniality of philosophical hermeneutics and the late phenomenology of E.Husserl. Further, the role of phenomenology and hermeneutics in the development of historical methodology is analyzed on the example of the Annales school, and then the role of the latter in the origin and development of structuralism. In conclusion, the authors hypothesize that the philosophical traditionalism of R.Guenon and his followers, declaring their rejection of New European rationalism, reproduces the general methodological model of the era and anticipates postmodern intellectuals.
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ADAMKIEWICZ, Marek y Arnold WARCHAŁ. "ON THE EXISTENTIAL SECURITY IN VIEW OF THE MODERN PHILOSOPHY CONCEPTIONS ON TRANSCIENCE". National Security Studies 14, n.º 2 (19 de diciembre de 2018): 157–70. http://dx.doi.org/10.37055/sbn/132129.
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The authors continue their discussion on transience as an existential security problem in philosophy, understood differently in particular historical periods. The third article on a subject presents modern philosophical positions on the temporality of man, with transience continually understood as the criterion of existential danger. The end of existence is treated as a source of anxiety, but this time free from earlier (i.e. medieval) inspirations based on expiation and hope for salvation, considered now, however, as a barrier to the unquestionable life rewards within the materialistically imagined world. Modern life concepts that were released, not without difficulty, from religious intellectual domination, foretold visions of not afterlife but temporal existence. Hence, the existential security born of this was sometimes distant from theology, despite the fact that it did not question the two-dimensional interpretation of being, and advocated the concept of life explained by the process of scientific (and philosophical) inquiries, suggested by studies in mechanics or medicine. Despite the significance of intellectual change that followed the separation of philosophy from theology (XVI century), and later the science from philosophy (XVI century), positions related to transience (death) were rather limited in number compared to, for example, the ancient period, and quite trivially commenting on this, after all, the most important life episode, in view of the life purposefulness, as was visible in the medieval period. Nevertheless, the weight of existential views is heavy in modern times, and even fascinating, as was the case, for example, with the thought of Soren Kirkegaard. Considering this circumstance of conscious utterance of fear of death, and the attendance to the material aspects of life, presents rather meaningful issues in reference to dying, as the authors sketch out. Because of those, the connection between perceptible existential appearance of life, and its security context, will be visible in the emancipating European modern philosophy.
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Vershinin, Sergey E. "Ernst Bloch on Nazism or Joachim Florsky against the Third Reich (Comment on the translation of E. Bloch’s article “On the Original History of the Third Reich”)". Koinon 3, n.º 1 (2022): 119–33. http://dx.doi.org/10.15826/koinon.2022.03.1.009.
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The article considers the views of the German philosopher Ernst Bloch on the problem of the evolution of the idea of the “Third Reich” in the European Christian tradition of the Middle Ages and New Times, as well as its actualization by German Nazism. The author of the paper is the translator of many texts by E. Bloch. He attempts to understand the origins of the popularity of Nazism from a culturological and historical-philosophical point of view E. Bloch in a series of works turns, for the first time in 1924, to the European Christian tradition, to those images and figures that have defined the mental landscape for many centuries. The image of the Third Reich occupies an essential place in the intellectual history of Europe and the European Christian tradition. The influence of this image on the consciousness of the masses cannot be underestimated. Bloch reveals the inconsistency of the concept of the Third Reich and the figure of the savior (“Kaiser-liberator”, “leader”), which contains both the origins of the junction of Christianity and anti-fascism, and the grounds for inversion in favor of Nazism. The author also focuses on E. Bloch’s views on the legacy of the theologian Joachim Florsky (12th century), who created a historiosophical scheme that had an impact on many philosophical and religious concepts of history. Bloch enters Joachim Florsky into the historical and philosophical tradition, analyzing the mythologeme of the Savior in the cultural history of Europe. The paper presents an overview of modern research on the legacy of I. Florsky by Russian and foreign scientists, which prove the relevance of the ideas of E. Bloch, who revealed the connection between medieval religious movements and Nazism, opening a discussion with opposing points of view. The author examines the relationship between chiliasm and revolution, the influence of mysticism on the consciousness of German society at the beginning of the 20th century and on intellectuals. The article characterizes the position of E. Bloch, who believed that German Nazism committed an ideological theft of theological Christian concepts. The article highlights Bloch’s call to change the attitude to medieval chiliasm and mysticism in connection with the revolutionary potential existing in these currents.
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Sabadash, Ju. "ITALIAN MODEL OF POSTMODERNISM (BASED ON GIORGIO FALETTI’S WORKS)". Bulletin of Mariupol State University. Series: Philosophy, culture studies, sociology 10, n.º 20 (2020): 87–94. http://dx.doi.org/10.34079/2226-2830-2020-10-20-87-94.
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The article presents the vital and creative path of the famous Italian writer Giorgio Faletti, who successfully transformed the foundations of European postmodernism into the context of national traditions. There has been reproduced the specifics of the Italian cultural space in the article, where for a century both literature and other forms of art went through complex and contradictory path: from the “verism” by J. Vergi, “futurism”, “metaphysical painting”, “neorealism” to “intellectual irony” by Umberto Eco. There has been analyzed the fundamental principles of postmodernism, in the context of which Giorgio Faletti’s literary works, on the one hand, inherit the requirements of European postmodernism, and on the other hand, are marked by the originality of the Italian historical and cultural movement. The topicality of the article is determined by the personality of G. Faletti, because of, on the one hand, which is interesting in itself, a prominent place he occupies in the European culture of the late XX – early XXI century, and on the other hand, his creative activity, the analysis of which, allows us to represent more fully the cultural processes which take place on the Italian territory. In the context of this topicality, the purpose of the article is to consider, first of all, the literary heritage by G. Faletti, which organically “fits” the developing trends of European “postmodernism” as an independent Italian model. In our opinion, to perform an objective analysis of the creative heritage by G. Faletti with an emphasis on its literary component, it is necessary to make several research procedures, namely: 1) to determine the cornerstones of aesthetic and art criticism modification of postmodernism; 2) to reproduce the Italian artistic experience that was accumulated during the twentieth century and – in one way or another – influenced the formation of Faletti’s artistic tastes and creative orientation; 3) to show how the traditions of Italian literary creativity and the requirements of postmodern aesthetics intersect both in the writer’s worldview and in his professional techniques. Today, it is well known that the logic of the development of European humanistics, starting from the mid-70s of the last century, has included a wide range of issues related to both the philosophical understanding of postmodernism and the definition of its influence on the fundamental changes that took place in the practice of developing – in fact – all types of art. As for the philosophical analysis and assessment of postmodernism, it was presented in the Ukrainian open spaces both in the philosophical discourse itself and in the aesthetic and art history. Being based on the material we have reconstructed, it can be stated that postmodernism quite naturally began to establish itself in the Italian cultural space at first cautiously, and then more and more confidently. Now, this obliges us to present the literary works by G. Faletti holistically in the future, as well as not finally depleted analysis of aesthetic and art history factors that confirm him as a postmodern writer.
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Rykov, Anatoly V. "Lucian, Modernism and Intertextuality. Towards a Pragmatic Theory of Culture". Voprosy Filosofii, n.º 8 (2022): 115–24. http://dx.doi.org/10.21146/0042-8744-2022-8-115-124.
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The paper considers the issues of modernist and pragmatic discourses in the works of the Ancient Greek writer of the 2nd century AD. Lucian of Samosata. His famous work The Passing of Peregrinus is placed in the conceptual field of “Theory of the avant-garde” by Renato Poggioli, terminologically close to the conception of the menippea of Mikhail Bakhtin. Ancient modernism and pragmatism are analyzed in connection with the modern European intellectual history and general theory of culture. The author comes to the conclusion that it is necessary to separate the elements of modernist aesthetics and pragmatic theory in the work of Lucian. In addition, the author insists on the identification of several proper modernist discourses competing with Lucian (and the corresponding classification of connotations): primitivist (populist) and intellectualist (elitist). Lucian's philosophical instrumentalism becomes an ideal background for the collage (intertextual) aesthetics of novelty and shock, the autonomy of the aesthetic sphere. At the same time, the rejection of ontologism and metaphysics by Lucian leads to a situation of considering artistic, political and philosophical problems within the framework of a kind of unified media theory, which also anticipates contemporary conceptual approaches.
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Rybakova, Irina A. "Philosophical Aspects of Physics in the Works of W. Heisenberg: What Is Reality?" Voprosy Filosofii, n.º 9 (2022): 108–15. http://dx.doi.org/10.21146/0042-8744-2022-9-108-115.
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The article is devoted to the analysis of the concept of “reality” in the philosophical and scientific works of the theoretical physicist Werner Heisenberg. It analyzes the Heisenberg’s works on the philosophy of natural science, a significant part of which is devoted to quantum theory and its basic concepts. The author shows that Heisenberg’s thought was formed in parallel with the development of relevant problems among neo-Kantian philosophers (N. Hartmann, B. Nicolescu, etc.) throughout the 20th century. According to the author, many European researchers focus their attention on the scientific side of Heisenberg’s work, that is, on the analysis of his physical argumentation. The philosophical aspects of Heisenberg’s works are mostly studied by Russian philosophers of science. The intellectual vector of Heisenberg’s work was the idea of the need for a new philosophical thinking that goes beyond the scope of rational activity and requires a reconception of the gnoseological categories used as an instrument for the cognition of the reality. It relies on the phenomenological tradition, as well as on the arguments of J.W. von Goethe that theory cannot “capture” reality; it requires a synthesis of “trust in experience” and “intelligent observation” (discretion) to understand it. It is also demonstrated in the article the Heisenberg's attitude to the formation of the language of science and to the comparative studies of the philosophical systems of such thinkers as Plato, Democritus, Aristotle.
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Klimovich, Anna I. "Angiolini vs Kant: Philosophical Endeavour at the Polotsk Jesuit Academy". Kantian journal 42, n.º 1 (2023): 107–31. http://dx.doi.org/10.5922/0207-6918-2023-1-6.
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The movement for the revival of the Scholastic tradition (Neo-Scholasticism) was a reaction to devastating criticism by the representatives of Enlightenment which led to the destruction of traditional metaphysics and of epistemological optimism, the two pillars of European religious philosophy. Reception of Kantian ideas in Neo-Scholasticism varied from total rejection to its use in renewing the philosophical foundation of religious philosophy. In this regard the legacy of the Polotsk Jesuit Academy was one of the first attempts to interpret Kant’s ideas and confront them in the framework of the Scholastic tradition. It is therefore not irrelevant to look at how Kant’s programmatic ideas were perceived at the Polotsk Jesuit Academy, one of the few centres of Jesuit philosophy that survived in the territory of the Russian Empire in the early nineteenth century. The object of this study is the attempt at a critical analysis of Kant made in the Philosophical Instructions for Students at the Polotsk Academy by the Academy’s professor, Giuseppe Angiolini. Angiolini constantly refers to Kant in his reasoning and sees him as his main ideological rival. The ideas articulated in the Philosophical Instructions influenced the philosophical positions of the Academy’s graduates who in turn made a tangible contribution to the development of the Belarusian intellectual tradition. The relationship between Kant’s ideas and the ideas Angiolini drew from the Scholastic tradition is analysed through the use of the concepts that are common to both trends, such as the transcendental, the empirical and the sensible, self-evident truths and common sense.
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Nesmeyanov, Evgeny, Yulia Petrova, Nazhavat Abueva y Aliya Ismailova. "The theory of lie: from the sophists to socrates". SHS Web of Conferences 72 (2019): 01003. http://dx.doi.org/10.1051/shsconf/20197201003.
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The last third of the 20th century and the first decade of the 21st century show the growth of scientific and especially, scientific-promotional papers on the problems of the particularities and forms of existence of deception and lie in European culture and social life. The concepts have emerged, proving the necessity and value of certain forms of lies for the preservation of the state, the family, and the implementation of the real practice of human communication: the existence of such activities as diplomacy, business, art and others. In some psychological and pedagogical papers define the idea of the importance of lie and deception for the development of the child’s intellectual abilities, and the success of the adult in the society. With almost unlimited amount of such literature of different theoretical levels, synthesizing the «philosophical and cultural studies of lies and deception» are much less. The papers devoted to the emergence of the first attempts of the theoretical explanation of the established practice of lying and deceiving with the help of rationally constructed theoretical constructions are not enough. This article is an attempt to fill this gap partially.
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Lemny, Ștefan. "Dimitrie Cantemir de la un centenar la altul". Revista de Istorie și Teorie Literară 17 (30 de diciembre de 2023): 184–98. http://dx.doi.org/10.59277/ritl.2023.17.19.
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Occasioned by the proclamation of the Year of Cantemir, the present study aims to follow how the knowledge of Dimitrie Cantemir’s work has been reconfigured from one century to another and from one “centenary” of his birth to another. The editing of his writings, their exegesis, the dimensions of cultural institutionalization, as well as other aspects related to the reception of his work and biography are systematically followed, depending on the agenda of each political regime and the priorities of each epoch that naturally selects a Cantemir’ “of its own’’; the approach thus contributes to the creation of a multifaceted profile of the illustrious Moldovan and European voivode and scholar. Whether it be the historical and philosophical recovery, the literary and musical one, the fictional images in prose and cinematography or the political implications, the Cantemirian image is continuously enriched, amplifying the potential of interest of a personality that continues to provoke stimulating intellectual debates among the community of specialists, while increasing, its societal relevance in posterity.
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KOSHAR, RUDY. "WHERE IS KARL BARTH IN MODERN EUROPEAN HISTORY?" Modern Intellectual History 5, n.º 2 (agosto de 2008): 333–62. http://dx.doi.org/10.1017/s1479244308001674.
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Anglophone historians of modern Europe know Karl Barth primarily as the intellectual leader of the anti-Nazi Church Struggle and the principle author of the Barmen Declaration of 1934, which spoke a dramatic “No” to National Socialism's attack on the German churches. But Barth was also arguably the most important—and most prolific—theologian of the twentieth century. Aside from his unfinished magnum opus, the fourteen-volumeChurch Dogmatics, he published more than one hundred books and articles, and he quite literally wrote until the day he died in 1968. Barth's output has elicited an equally impressive secondary literature, produced mostly by students of theology and amounting to around fourteen thousand titles in twenty-five languages. As might be expected, theologians differ in their interpretations of Barth, seeing him as a formative voice in “neo-orthodox” Protestantism, a left-wing socialist, a fitting subject of deconstructionist philosophical theology, a thinker who showed the way “past the modern,” or a “critically realistic dialectical theologian.” In view of this record it may come as a surprise to find that until recently the Swiss was still “habitually honored but not much read,” as theologian George Hunsinger wrote in 1991. Hunsinger was not the only observer to see that Barth's work was never fully integrated into the corpus of theological culture in Europe and the United States despite the scholarly interest in his thought. This situation may be changing, as a transatlantic “Barth renaissance” now gathers momentum, nearly forty years after the great theologian's death.
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Sejten, Anne Elisabeth. "Rousseau et Diderot, deux postures de légitimation face à l'espace public". Bergen Language and Linguistics Studies 10, n.º 1 (7 de noviembre de 2019): 12. http://dx.doi.org/10.15845/bells.v10i1.1472.
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The quarrel between Rousseau and Diderot – these inseparable friends only to become enemies – constitutes a legendary topos of philosophical breaks-ups over-shadowed by wicked slander. If Rousseau’s famous Letter to d’Alembert in 1758 traces his growing disagreement with the inner circle of encyclopaedists, further confrontations seem lost in mean accusations that discredit both sides. However, when digging a little deeper in the texts on both sides, it is not only possible to reconstruct different views about philosopher’s morality, but also to relate to the complex nature that characterised the public sphere in eighteenth century France.
The purpose of this paper is exactly to examine the respective positions of Rousseau and Diderot as distorted voices in a society, in which the public sphere was actually more private than public. The first part of the study draws on the German philosopher Jürgen Habermas’ seminal work on the transformation that affected the public sphere along European bourgeois countries in quite different ways during the eighteenth century. French salon culture and its essentially private spaces urged Rousseau and Diderot to invent original writing strategies in order to justify themselves. The second and major part of the paper, accordingly aims at analysing their literary choices, Rousseau in reinventing the autobiographical approach, Diderot by writing on the Roman stoic philosopher Seneca. Both philosophers are extremely aware of the need to protect their philosophical legacy and, in doing so, each is eventually playing the role of the contra-model of the other when facing the question of moral and intellectual integrity.
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Klymenko, M. "Alexander Archipenko: Artistic and Aesthetic Principles of the European Avant-garde Epoch". Vìsnik Harkìvsʹkoi deržavnoi akademìi dizajnu ì mistectv 2021, n.º 1 (febrero de 2021): 69–76. http://dx.doi.org/10.33625/visnik2021.01.069.
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The paradigm formation of Alexander Archipenko’s art (1887–1964) in the context of the European avant-garde was analyzed in the article. The study examined the historiography of the 20th century artistic movement from Cubism, Futurism to Expressionism. The author analyzed the sculptor’s conceptual connection with innovations of the period and underlined the main philo-sophical principles of the epoch, and their impact on the formation of the artist’s figurative plastic concepts. The focus was made on the accumulation of the universal cultural experience of the European avant-garde in the process of Alexander Archipenko’s personality formation. The social and cultural factors of the sculptor’s personality formation were traced. The sculptor’s phenomenon is inseparable from the conglomeration of the European avant-garde thoughts. The sublimity of the intellectual resource development of the period was the driving force in the formation of Alexander Archipenko’s innovation. The author of the present study analyzed the main cultural and artistic groups of the epoch, and revealed Archipenko’s direct participation in them. Archipenko, the inventor of the experimental space, showed the way to sculptors of the 20th century. The sculptor’s philosophic line was projected into multicultural and anthropological dimension. The consolidation of general experience of the existence is embodied in the sculptor’s seeking strategies. Archipenko’s methodology development passed through the multicultural synthesis of the world’s ancient experience. There was a certain inspiration by mythological, ritual and historical prototypes as well. The artist’s semantic field had the only basis where new variations of the form and content arose from. The synthesis of artistic, aesthetic and philosophical principles of European avant-garde in Alexander Archipenko’s art contributed to the formation of the ethno-national basis of his art.
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Adams, Sarah J. "Democratizing Abolitionism: Anti-slavery Discourses and Sentiments in August von Kotzebue's Die Negersklaven (1796)". Cultural History 9, n.º 1 (abril de 2020): 26–45. http://dx.doi.org/10.3366/cult.2020.0207.
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Despite their peripheral position in the Atlantic slave trade, authors of the late eighteenth-century German states composed a number of dramas that addressed imperialism and slavery. As Sigrid G. Köhler has argued (2018), these authors aimed to exert political leverage by grounding their plays in the international abolitionist debate. This article explores how a body of intellectual texts resonated in August von Kotzebue's bourgeois melodrama Die Negersklaven (1796). In a sentimental preface, he mentions diverse philosophical, historical and political sources that contributed to the dramatic plot and guaranteed his veracity. Looking specifically at the famous Histoire des deux Indes (1770) by Denis Diderot and Guillaume-Thomas F. Raynal, I will examine the ways in which Kotzebue adapted highbrow abolitionist discourses to the stage in order to convery an anti-slavery ideology to the white European middle classes. Kotzebue seems to ground abolitionism in the bourgeois realm by moulding political texts into specific generic templates such as an elaborate mise-en-scène, the separation and reunion of lost lovers, a fraternal conflict, and the representation of suffering victims and a compassionate white hero.
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Kirzhaeva, Vera y Oleg Osovsky. "Lessons of the Past for the Present and Future of Russian Education: The Attempt of Historico-philosophical Analysis (Reflections on the Book by V.V. Serbinenko and I.V. Grebeshev “Educational Projects in the History of Russian Philosophy”)". Voprosy Filosofii, n.º 6 (julio de 2024): 94–105. http://dx.doi.org/10.21146/0042-8744-2024-6-94-105.
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Reflecting on the book by V. Serbinenko and I. Grebeshev devoted to philosophical-educational projects in Russia and Russian abroad [Serbinenko, Grebeshev 2022], the authors pay special attention to the significance of this philosophical experience for the fate of Russian education in today’s conditions. At the same time, it seems fundamental that the book focuses on the forms and nature, episodes of philosophical reflection of the 19th – early 20th centuries thinkers. The authors agree with the position of V. Serbinenko and I. Grebeshev, and point to the adequacy of interpretation of the practices that emerged in the Russian intellectual space of the 19th century. Among them there are the declaration of traditional conservative values of education and upbringing by the Slavophiles, the preservation and development of the philosophical foundations of pedagogy in Orthodox academies at the time of persecution of philosophy at universities. The authors point out the ambiguous position of K. Pobedonostsev, who combined loyalty to the principles of conservatism and orientation towards the best achievements of European education in his views on school education. Their consideration of the philosophical and pedagogical views of L. Tolstoy and V. Rozanov is also of notable interest. The most important role in the formation of the modern view of education and upbringing is assigned to S. Hessen and V. Zenkovsky, two outstanding philosophers and educators of the 20th century. S. Hessen’s “Fundamentals of Pedagogy” is considered as a new word in the theory and practice of Russian pedagogy, still retaining its relevance as a philosophical and educational project. It built all levels of education into a unified system considering it as an integral part of the world cultural landscape. However, according to the authors, the point of view of V. Zenkovsky, who gave a new understanding of the “hierarchical structure of the child’s soul” and the psychology of childhood through the prism of Christian anthropology, is closer to V. Serbinenko and I. Grebeshev. Highly appreciating the book, the authors make a number of critical remarks, supplementing its factography with some episodes to confirm the validity of the book conclusions.
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Zhurba, O. I. y T. F. Lytvynova. "Antiquity as an ideal and a factor in the formation of the intellectual landscape of Ukraine in the second half of the XVIII – early ХІХ centuries". Studies in history and philosophy of science and technology 32, n.º 2 (10 de enero de 2024): 27–34. http://dx.doi.org/10.15421/272319.
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The role and place of ancient intellectual heritage (fiction, mythology, historical works, political and philosophical treatises) in the formation of the intellectual landscape of Ukraine during the late Enlightenment are presented and analyzed. The purpose of the work was to find out the methods of assimilation and instrumentalization of the culture of Antiquity in the Ukrainian intellectual environment. The research methodology is based on intellectual history approaches aimed at identifying the mechanisms of formation and structures of the intellectual landscape of certain cultural areas. The presentation of the main material is aimed at the representation of the process of reception of the texts of the Antiquity era in the spiritual-cultural and social-political space of Left Bank Ukraine. Algorithms for assimilation of the ancient heritage have been identified: studying in domestic and foreign institutions, forming one’s own libraries, getting acquainted with the texts of ancient authors in the original and through the work of European educators. The personnel potential of Ukrainian translators of ancient Greek and ancient Roman works was determined, the repertoire of translations of ancient authors and their thematic priorities were clarified. It is emphasized that the appeal to Antiquity was determined both by the pan-European cultural discourse of the Age of Enlightenment and by the peculiarities of the regional social and socio-economic situation. Representatives of the Ukrainian intellectual elite used the plots, images, and styles of Antiquity as a tool for developing and justifying strategies and tactics for the protection of national interests in the process of integration into imperial structures. Conclusion. Ancient heritage in the second half of the XVIII – at the beginning of the ХІХ century became an important cultural resource in the formation of the intellectual landscape of Left Bank Ukraine. This was due to the prevailing cultural discourse of the Enlightenment, the available personnel potential, and the social and aesthetic demand of the ancient heritage. Her patriotic pathos was actively used to defend the special status of the Motherland as part of the empire, to create a national elite socio-cultural space. Classical heritage has become an effective means of status positioning and an instrument of career strategies of the educated classes. Crisis of the Enlightenment Paradigm at the Edge of the XVIII–XIX centuries created the conditions for rethinking Antiquity in the categories of modern times («Aeneid» by I. Kotlyarevskyi). Its use as an important factor in the intellectual landscape ended at the time of the birth of the modern Ukrainian ethnic project.
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Amir, Ahmad Nabil. "TARIQ RAMADAN: INCLUSIVE AND PLURAL VALUE IN ISLAMIC INTELLECTUAL TRADITION". Al-Risalah 13, n.º 1 (19 de enero de 2022): 50–73. http://dx.doi.org/10.34005/alrisalah.v13i1.1550.
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This paper aims to reflect the progressive ideal of reform of Tariq Said Ramadan (born 1962), an accomplished Muslim reformist dan leading exponent of modern Islam in 21th century and its instrumental impact based on his extensive philosophical writings. It argued that Ramadan was arguably the most influential modernist and its leading proponent in the modern history of Islam. The paper endeavors to analyze his modern ideal as articulated in his works such as What I Believe, Radical Reform, To Be A European Muslim and Western Muslims and the Future of Islam. Aspiring for meaningful realization of reform and inclusivism, it brought forth his perspective on minority Muslim in Europe and highlights its compelling and dynamic influence in modern intellectual discourse of civil Islam. Paul Donnelly in The Washington Post has rightly acclaimed him as “A Muslim Martin Luther”. His profound and discursive thoughts essentially emphasize on radical reform, pluralism and ijtihad (independent thinking), articulating its contextual interpretation and significant meaning. The study is based on qualitative method focusing on descriptive and historical analysis of related works and studies of his principal works. The finding shows that Ramadan has brought forth significant reform in the Muslim world that creatively responds to the present challenge of the western world.
Tulisan ini bertujuan mengetengahkan pemikiran Tariq Said Ramadan (lahir 1962), reformis Islam abad ke dua puluh satu, dan menyorot pengaruh intelektual dan idea pembaharuan Islamnya dari sumber-sumber penulisannya yang ekstensif. Kajian membuktikan bahawa Ramadan merupakan antara penganjur Islam moden yang terpenting di abad ke-21. Idealisme pembaharuan ini diketengahkan dalam buku-bukunya seperti What I Believe, Radical Reform, To Be A European Muslim dan Western Muslims and the Future of Islam yang membawa filsafat pemikiran modennya dan tinjauannya tentang Islam dan masyarakat Muslim di Eropah. Pengembangan pengaruh intelektualnya di kalangan Muslim Eropah banyak terkesan oleh karya dan wacana modennya yang berpengaruh tentang semangat inklusivisme dan pluralisme, idea reform, masyarakat sivil, prinsip ijtihad dan pembelaan kaum minoriti. Paul Donnelly dalam The Washington Post mengungkapkannya sebagai “A Muslim Martin Luther” atau “Martin Luther-nya Islam”. Kaedah penelitian bersifat kualitatif, berasaskan tinjauan kepustakaan dan analisis kandungan terhadap sumber data secara deskriptif dan historis. Hasil kajian menyimpulkan bahawa Ramadan telah menggerakkan reformasi yang signifikan di dunia Islam dalam menghadapi tantangan moden Barat dan memainkan peran yang instrumental dalam membawa kesedaran budaya dan persefahaman nilai yang menentukan.
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Pomozova, N. B. "Sociological Discourse Analysis of the Concept “One Belt, One Road” Context". Communicology 9, n.º 3 (29 de septiembre de 2021): 63–72. http://dx.doi.org/10.21453/2311-3065-2021-9-3-63-72.
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From the standpoint of sociological discourse analysis and reflective sociology the article examines the context of the “One Belt, One Road” concept based on some of the speeches of the President of the People’s Republic of China Xi Jinping from 2013 to 2021. Since the first mention of the 21st Century Maritime Silk Road by Li Keqiang in 2013, there has been some transformation of the concept, in particular, it was supplemented by an overland economic project, and the name “One Belt, One Road” (Belt and Road) was stuck behind it. The concept has come to be associated with the name of the President of the People’s Republic of China Xi Jinping as its initiator, in whose discourse it sounds quite often. Of particular interest is the analysis of the biographical data of Wang Huning, member of the Standing Committee of the Politburo of the CPC Central Committee, who is considered one of the authors of the concept under study and Xi Jinping’s advisers. The academic background, the experience of communicating with the American intellectual elite, as well as the scientific interest in the study of European philosophical concepts led to sociological reflection, which influenced not only the semantic content of the Belt and Road, but also the foreign policy of China as a whole, the priority of which is European.
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Kashlyavik, Kira U. y Aleksandr E. Lobkov. "The perception of Blaise Pascal and his legacy by the official Soviet culture of the 1920–1930s". Izvestiya of Saratov University. Philology. Journalism 24, n.º 2 (22 de mayo de 2024): 190–96. http://dx.doi.org/10.18500/1817-7115-2024-24-2-190-196.
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The perception of Blaise Pascal by the official Soviet culture of the 1920–1930s has not yet become the subject of a special study. At a new historical turn, the scientific and spiritual legacy of the French thinker was inevitably subject to revision. The authors set themselves the task of revealing the peculiarities of constructing the image of Pascal and interpreting his ideas in the society of mass intellectual culture. The main material for the article was information about Pascal, which a Soviet citizen could obtain from encyclopedic dictionaries, textbooks, popular science articles and periodicals. It is concluded that the personality and works of the French genius of the 17th century were important in arranging a dialogue between the new Soviet culture and traditional European culture in general, and the French culture in particular. In the 1920–1930s the “Soviet traditionalism” was emerging, i. e. the practice of the Soviet state to create boundaries of loyalty for traditionalism, which, first of all, affects intellectual culture. The European bourgeois culture and the specific case of Pascal were inscribed into the new coordinates. The “boundaries of loyalty” set for the legacy of the French genius brought to the fore Pascal the scientist and Pascal the philosophizing writer. The emphasis on the Descartes/Pascal opposition, which reflects the spiritual, philosophical, cultural and ideological conflicts of the new Soviet state, is meaningful. In this conflict, Pascal became a kind of “hidden man”, whose spiritual experience is disguised under the proclaimed atheistic mundanity. However, the essence of the internal structure of Pascal’s personality turns out to be close to the asceticism and anti-bourgeois nature of the Soviet culture. Pascal becomes a role model for the Soviet people in terms of shaping themselves on the path to a bright and just society.
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Radunović, Dušan. "On "Secondary Aesthetics, Without Isolation": Philosophical Origins of Mikhail Bakhtin's Theory of Form". Slavic and East European Journal 59, n.º 1 (2015): 1–22. http://dx.doi.org/10.30851/59.1.001.
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This paper discusses the philosophical origins as well as the social context of Mikhail Bakhtin’s theory of aesthetic form. Bakhtin’s critique of the Russian Formalist conception of form, which reaches its most elaborate form in his 1924 article “The Methodological Questions of Literary Aesthetics” (“K voprosam metodologii estetiki slovesnogo tvorchestva”), is methodologically rooted in various strands of neo-Kantian philosophy and aesthetics, most notably, in the works of Hermann Cohen and Broder Christiansen. It was from the neo-Kantian philosophical repertoire that Bakhtin derived his foundational argument that aesthetic activity represents a “secondary creation.” Art, according to Bakhtin, stands in contrast to the “primary creative acts” of cognition and ethical judgment, hence it encounters a “reality” that had already been articulated and ordered by cognitive and moral acts. In keeping with this principle, Bakhtin postulates that the aesthetic act is the reassessment of, rather than a direct intervention into, empirical reality. In this constellation, artistic form is seen as the quintessential achievement of aesthetic activity that incorporates, but is categorically irreducible to, cognitively and ethically inarticulate material. Having traced the philosophical origins of Bakhtin’s meditation on form in turn-of-the-century German neo-Kantianism, the paper finally aims to appraise Bakhtin’s inquiry into aesthetic form, especially his emphatic rebuttal of the Russian Formalist assertion of the idea of aesthetic autonomy, against the background of more general trends in the humanities, both European and Russian, toward the separation and specialization of disciplines. Bakhtin’s neo-Kantian unitary vision of arts and humanities, the paper concludes, was fundamentally in conflict with the modernizing tendency in arts and humanities, the offshoots of which he recognized, and thus fervently denied, in a number of contemporaneous artistic and intellectual movements and practices.
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Gravina, Irina V. "The Return to Apophaticism: Neo-Platonism of Alexey Losev and Jacques Derrida". Voprosy Filosofii, n.º 9 (2023): 141–50. http://dx.doi.org/10.21146/0042-8744-2023-9-141-150.
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The purpose of this article is to initiate a virtual dialogue between the ideas of two twentieth-century philosophers who turned their interest to the concept of the apophatic unity – A.F. Losev and Jacques Derrida. This thopic, as well as the interest in the concepts of Neo-Platonism in general, one of the basic ones in the works of Losev, turns out to be in the focus of modern European philosophy, generating an independent intellectual current – Henology. As Losev remarked, European scholarship for a long time have been ignored the Neoplatonists’ interpretations of Plato, while his philosophical system is based precisely on the Christian version of Neoplatonism. It will be noted that both thinkers draw the idea of apophaticism from the texts of the Corpus Dionysiacum Areopagiticum, but have understood it differently. Losev’s system implies that the one is expressed symbolically and in name, suggesting Christian overtones, while Jacques Derrida has a radical apophatic, an unattainable supersubstantial reality, designated by him as negative theology. But his deconstruction project, however, is not Christian. It will be concluded that the topic requires a comparative analysis of the ideas of the neo-platonist Losev with his variant of apophatic henology, which he presents as onomatology and symbolism (the expressed unity) and a completely different variant of the topic in Jacques Derrida’s works, who deconstructaed antique-medieval term of the one and looked for ways to “avoid talking” about it.
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Mnich, Roman. "One’s Own vs. Other / Another / Alien in the Conceptual and Aesthetic Paradigm of Modernism". Izvestia of the Ural federal university. Series 2. Humanities and Arts 23, n.º 2 (2021): 233–45. http://dx.doi.org/10.15826/izv2.2021.23.2.037.
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This article focuses on the issue of the Other/Alien within the conceptual and aesthetic paradigm of modernism. In the context of modernistic ideas, the author analyses the philosophy of dialogue and phenomenological views on the Other as represented in the intellectual heritage of the twentieth century. Taking into consideration these ideas, the author discusses three mainstream aspects of the Other/Alien in Russian modernist literature: 1) mythological tradition, which provokes the image of the enemy through the image of the Other; 2) Romantic tradition of the double (doppelganger), and 3) philosophical / phenomenological notion of the body, which views personality as “me/Self” and “my body”. Conceptual analysis of these aspects is provided with reference to poetic texts by Alexander Blok, Innokenty Annensky, and Osip Mandelstam. The author stresses the conventionality of such a division, on the one hand, and the influence of the analysed aspects of the Other/Alien onto the conceptual system of Postmodernism. Modernism in European culture, in contrast to other historical periods, is characterised primarily by the fact that many of its ideas and concepts were only proclaimed, but not presented in the form of complete theoretical concepts/systems. In this sense, modernism turned out to be open to the future, which allows us to call it an “uncompleted project” (Jürgen Habermas). Previous eras offered solutions to important existential problems in the form of complete philosophical systems (Immanuel Kant or Georg Wilhelm Friedrich Hegel), ideas or concepts (Kant’s concept of “eternal peace” and a moral imperative, Hegel’s idea of state and law). Modernism, influenced by the philosophy of Friedrich Nietzsche, destroyed the systematic nature of thinking, doubted traditional morality, and offered paradoxical solutions to many problems in the form of conceptual questions, which are discussed to this day. One of these uncompleted modernist projects was the concept of the Other/Alien, discussions about which have been going on for over a century.
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Ferro, Filippo Maria. "Metamorfosi di pensieri ed affetti: rileggendo Tanzi e Riva". RIVISTA SPERIMENTALE DI FRENIATRIA, n.º 3 (noviembre de 2009): 97–110. http://dx.doi.org/10.3280/rsf2009-003003.
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- reading Tanzi and Riva's studies on "paranoia" (1884 - 1886) enriched by clinical cases masterly told with sharp sensibility, convey a thorough and deep analysis of an important notion in psychopathology. Their exemplary contribution is among the first definitions of the clinical picture in the context of the European psychiatric culture and its Kraepelinian inclusion in the construction of dementia praecox (schizophrenia). The Authors stand in a momentous time in the evolution of psychiatric knowledge and its needs for classifications. Their hypothesis, which follows "positivistic" ideas strong in Italy at the time, tends to interpret paranoia, its delusional expressions and, in particular, its peculiar personality organisation, in the context of the "degeneration" theory, in the belief that paranoia displays "atavistic" defects. Nevertheless, beyond this concept, linked to end of eighteenth century philosophical views, the Authors outline the subject of paranoia with precision, highlighting its essential features: the conservation of intellectual functions, despite the presence of disturbances affecting logic and language (with neologisms), and the complex interweaving of experiences caused by psychological events and existential confl icts. From this perspective, Tanzi and Riva's description maintains an undisputable importance whenever, in the superseding of nosographic stances, paranoia calls for an irreducible autonomy both in clinical practice, both in its theory.
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Nikiforova, Sofya y Yekaterina Mikheyeva. "She-Marxist Raya Dunayevskaya". Philosophy Journal of the Higher School of Economics 7, n.º 4 (31 de diciembre de 2023): 84–104. http://dx.doi.org/10.17323/2587-8719-2023-4-84-104.
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The article presents an attempt to answer the following question: why was Raya Dunayevskaya, a prominent Marxist humanist philosopher, forgotten in terms of the general academic landscape of the analysis of Marxism in relation to the USSR? Dunayevskaya corresponded and worked with influential left-wing intellectuals, such as Leo Trotsky and Erich Fromm, she wrote an extensive number of articles and books regarding Marxist humanism and was an activist herself; however, she was not remembered as either philosopher or activist in the same way her colleagues were. In the article, it will be shown that Dunayevskaya's background as an Eastern European woman who criticized the USSR, as well as the peculiarity of the topic she chose to write about — Marxist humanism — prevented her from becoming a well-known left-wing philosopher, despite deserving this status. This is going to be demonstrated via outlining her path, accounting for her intellectual interactions with left-wing activists and philosophers; analyzing her philosophical ideas regarding Marxist humanism; and tracing her influence on contemporary post-colonial and feminist research. In doing so, Dunayevskaya's legacy as a Marxist humanist philosopher might be restored and reexamined, highlighting women's influence over the academic landscape of the twentieth century.