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Artículos de revistas sobre el tema "Practical philosophy"

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Publicado: 4 de junio de 2021
Última modificación: 21 de febrero de 2023

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1

Eberl, Jason T. "Practical Philosophy". American Catholic Philosophical Quarterly 85, n.º 2 (2011): 345–48. http://dx.doi.org/10.5840/acpq201185221.

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2

Kuehn, Manfred, Immanuel Kant y Mary J. Gregor. "Practical Philosophy". German Studies Review 22, n.º 1 (febrero de 1999): 105. http://dx.doi.org/10.2307/1431585.

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3

Schoellner, Karsten. "Practical Philosophy". Philosophical Investigations 40, n.º 2 (10 de febrero de 2016): 121–38. http://dx.doi.org/10.1111/phin.12134.

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4

Pippin, Robert. "Hegel’s Practical Philosophy". Graduate Faculty Philosophy Journal 31, n.º 2 (2010): 423–41. http://dx.doi.org/10.5840/gfpj201031228.

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Patton, Paul. "Deleuze’s Practical Philosophy". Symposium 10, n.º 1 (2006): 285–303. http://dx.doi.org/10.5840/symposium200610149.

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6

Andrews, June. "Practical Nursing Philosophy". Nursing Older People 12, n.º 7 (1 de diciembre de 2000): 36. http://dx.doi.org/10.7748/nop.12.9.36.s29.

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7

Holt, Janet. "Practical Nursing Philosophy". Nursing Philosophy 3, n.º 1 (abril de 2002): 71–72. http://dx.doi.org/10.1046/j.1466-769x.2002.0086a.x.

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8

Konoplyanik, Alexandra A. y Taisiya R. Kondratyeva. "Philosophical Practice in the Contemporary World". Ethical Thought 21, n.º 1 (2021): 148–62. http://dx.doi.org/10.21146/2074-4870-2021-21-1-148-162.

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In traditional academic sense practical philosophy is the combination of those philosophical disciplines which study the practical manifestations of human life, such as ethics and political philosophy. So “practice” in this context is not so much the way of doing philosophy, but rather its object of interest. Thus different subject-specific and applied philosophies are fre­quently referenced as areas of practical philosophy, though might as well develop in purely academic context. However, there exists another increasingly visible interpretation of practical philosophy, often also referred to as philosophical practice, which involves the use of philo­sophical tools and insights for philosophical work outside of academia. The best established forms of philosophical practice are individual philosophical counselling/consultancy, philoso­phy for children, community philosophy/philosophical cafe, philosophy for business. The core (but not strict) common denominator for all these formats is the joint philosophical work of a professional philosopher with non-philosophers. This work may be perceived of intrinsic value or goal-oriented, including making sense of oneself and the world, personal development, de­veloping thinking and metacognitive skills, solving particular conceptually rich problems, in­cluding ethical dilemmas. These formats have been developed and formalised to differing ex­tent in different countries and regions. The goal of the present paper is to introduce the Rus­sian-speaking reader to philosophical practice as a contemporary manifestation of practical philosophy and give a short analytical overview of its key formats in the contemporary world, incl. in Russia.
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9

Engberg-Pedersen, Troels. "Practical Inquiry and Practical Philosophy in Aristotle". Danish Yearbook of Philosophy 22, n.º 1 (20 de agosto de 1985): 57–63. http://dx.doi.org/10.1163/24689300-02201003.

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10

TULCHINSKY, G. L. "Practical Philosophy of Meaning". Personality.Culture.Society 21, n.º 1-2 (2019): 183–96. http://dx.doi.org/10.30936/1606-951x-2019-21-1/2-183-196.

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11

Castellani, Victor. "Philosophy Practical and Compassionate?" European Legacy 16, n.º 6 (octubre de 2011): 799–802. http://dx.doi.org/10.1080/10848770.2011.608015.

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12

Joll, Nicholas. "Defending Adorno’s Practical Philosophy". International Journal of Philosophical Studies 23, n.º 1 (enero de 2015): 126–40. http://dx.doi.org/10.1080/09672559.2014.996989.

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13

Cellerino, Massimo. "A “Vichian” Practical Philosophy?" New Vico Studies 9 (1991): 92–99. http://dx.doi.org/10.5840/newvico1991910.

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14

O'Byrne, Anne. "Heidegger and Practical Philosophy". Continental Philosophy Review 36, n.º 3 (julio de 2003): 344–50. http://dx.doi.org/10.1023/b:mawo.0000004029.43574.7f.

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15

Phillips, Nicola. "Practical Philosophy of Sport". Physiotherapy 82, n.º 2 (febrero de 1996): 140. http://dx.doi.org/10.1016/s0031-9406(05)66979-9.

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16

Postema, Gerald J. "Jurisprudence as Practical Philosophy". Legal Theory 4, n.º 3 (septiembre de 1998): 329–57. http://dx.doi.org/10.1017/s1352325200001051.

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Nowhere has H.L.A. Hart's influence on philosophical jurisprudence in the English-speaking world been greater than in the way its fundamental project and method are conceived by its practitioners. Disagreements abound, of course. Philosophers debate the extent to which jurisprudence can or should proceed without appeal to moral or other values. They disagree about which participant perspective—that of the judge, lawyer, citizen, or “bad man”—is primary and about what taking up the participant perspective commits the theorist to. However, virtually unchallenged is the view that jurisprudence is fundamentally interpretive or “hermeneutic”; that it takes for its subject a certain kind of social practice, constituted by the behavior and understandings of its participants; that its task is to explain this practice and its relations to other important social practices; and that it can properly be explained only by taking full account of participant understandings. It is, perhaps, some measure of the hegemony of Hart's influence that Ronald Dworkin mounts his fundamental challenge to Hart's positivism squarely from within this jurisprudential orthodoxy. Dworkin may have exceeded the limits of the method as Hart conceived it, but, as Stephen Perry has argued, “the seeds of Dworkin's strong version of inter-pretivism were sown by Hart himself.”
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17

Campbell, E. "Constructivism in Practical Philosophy". Philosophical Review 123, n.º 3 (1 de enero de 2014): 374–77. http://dx.doi.org/10.1215/00318108-2683594.

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18

Cheng, Chung-ying. "Practical Philosophy versus Realpoliks". Journal of Chinese Philosophy 49, n.º 4 (28 de diciembre de 2022): 319–22. http://dx.doi.org/10.1163/15406253-12340075.

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19

Zhang, Meng. "Marxist Philosophy in Object-Oriented Practical Education". Advanced Materials Research 989-994 (julio de 2014): 5189–92. http://dx.doi.org/10.4028/www.scientific.net/amr.989-994.5189.

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Marxist, the renowned mathematician and philosopher, advocated combining theory and practice in education, emphasizing methods by which to grasp and use knowledge. Education has both regular and irregular characteristics and these are reflected in how individuals develop and grow naturally. Individuals should be taught based on their abilities and circumstances, and these vary by individual. An example is given in this article, to demonstrate the contemporary significance of the Marxist process in education. This example refers to applying Marxist’s process philosophy to object-oriented practical education in communication major at Xinxiang University.
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20

Erokhin, Alexey K. "PHILOSOPHY OF LAW AS A PRACTICAL EXPRESSION OF SOCIAL IDEALS". Sovremennye issledovaniya sotsialnykh problem 14, n.º 3 (31 de octubre de 2022): 110–21. http://dx.doi.org/10.12731/2077-1770-2022-14-3-110-121.

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Background. Philosophy of law is a branch of philosophy that studies the nature of law, especially in its relation to human values, relationships, and practice. The points of views to the nature of law often depend on the philosophical position taken by a particular philosopher or group of philosophers. As a result, legal philosophy becomes the object of heated discussions, the main feature of which is reduced to the question of what is due and being, i.e. can and should positivist law replace the traditional values developed by mankind as regulators of behavior and relationships. Purpose. The purpose of the article is to determine the relationship between the philosophy of law as a “special” or “private” discipline and “general” philosophy. The subject of the study is the philosophical ideas of a rational approach to law as a practice. Methods. The research method is the analysis of scientific literature and philosophical reflection. Conclusions. In the philosophy of law the decisive factor is not so much its attitude to general philosophy, but the relationship between the philosophy of law and the law itself. Results. The effectiveness of the work done lies in the fact that the findings allow us to consider the philosophy of law as a practical philosophy. The results obtained can be used in further practical and theoretical studies of philosophy and theory of law.
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21

Kudria, I. H. "THE PRACTICAL PHILOSOPHY OF CONFUCIANІSM". Scientific notes of Taurida National V.I. Vernadsky University, series Philosophy, n.º 1 (2020): 19–24. http://dx.doi.org/10.32838/2709-2933/2020.1/04.

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22

Vergés Gifra, Joan. "Methodological Eclecticism in Practical Philosophy". International Philosophical Quarterly 53, n.º 2 (2013): 131–46. http://dx.doi.org/10.5840/ipq201353217.

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23

Bloch, Sidney. "A practical philosophy for doctors?" Medical Journal of Australia 179, n.º 6 (22 de mayo de 2003): 301. http://dx.doi.org/10.5694/j.1326-5377.2003.tb05540.x.

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24

홍경자. "Youth Violence and Practical Philosophy". Sogang Journal of Philosophy 38, n.º ll (agosto de 2014): 213–41. http://dx.doi.org/10.17325/sgjp.2014.38..213.

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25

Lai, Chen. "Practical Wisdom in Confucian Philosophy". Journal of Philosophical Research 40, n.º 9999 (2015): 69–80. http://dx.doi.org/10.5840/jpr201540supplement11.

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26

Ludmila KRYSHTOP. "Practical Philosophy: Past and Present". Social Sciences 52, n.º 002 (30 de junio de 2021): 151–57. http://dx.doi.org/10.21557/ssc.68515156.

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27

Madison, G. "Transcendental Phenomenology as Practical Philosophy". Santalka 17, n.º 3 (9 de septiembre de 2009): 17–28. http://dx.doi.org/10.3846/1822-430x.2009.17.3.17-28.

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28

Balsas, Álvaro. "Presentation: Phenomenology and Practical Philosophy". Revista Portuguesa de Filosofia 71, n.º 1 (30 de abril de 2015): 7–10. http://dx.doi.org/10.17990/rpf/2015_71_1_0007.

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29

Volpi, Franco. "Technology, Humanism and Practical Philosophy". Comparative and Continental Philosophy 5, n.º 2 (noviembre de 2013): 176–88. http://dx.doi.org/10.1179/1757063813z.00000000017.

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30

Bartky, Sandra. "Philosophy And More Practical Pursuits". International Journal of Applied Philosophy 4, n.º 3 (1989): 57–60. http://dx.doi.org/10.5840/ijap19894318.

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31

Taylor, James Stacey. "The Future of Practical Philosophy". International Journal of Philosophical Practice 2, n.º 2 (2004): 38–45. http://dx.doi.org/10.5840/ijpp20042210.

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Over the last two decades the practice of applied philosophy has undergone re­surgence. It is now common for philosophers to sit on ethics committees in hospitals, or to provide ethical advice to businesses, and many universities and colleges now offer courses in practical philosophy. Despite this, practical philosophy is subject to increasing criticism, with persons charging that (1) it is philosophically shallow, and (2) it has little to offer persons grappling with concrete ethical problems, either because (a) its techniques or too removed from such problems, or (b) because ethical theory is too abstract. In this paper I develop responses to these criticisms, and offer suggestions as to how practical philosophy should be developed.
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32

Palmer, Lucia M. "“The Recovery of Practical Philosophy.”". New Vico Studies 7 (1989): 129–33. http://dx.doi.org/10.5840/newvico1989721.

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33

Machotka, Pavel. "Philosophy, Psychology, and Practical Humanism". Contemporary Psychology: A Journal of Reviews 41, n.º 10 (octubre de 1996): 994–95. http://dx.doi.org/10.1037/004516.

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34

Hoff, Paul, Bill (KWM) Fulford y John Z. Sadler. "History, philosophy and practical psychiatry". Current Opinion in Psychiatry 25, n.º 6 (noviembre de 2012): 485. http://dx.doi.org/10.1097/yco.0b013e3283590bfd.

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35

Haldane, John. "Ethics, Aesthetics, and Practical Philosophy". Monist 101, n.º 1 (1 de enero de 2018): 1–8. http://dx.doi.org/10.1093/monist/onx030.

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36

Savic, Mile. "Practical implications of 'postmodern philosophy'". Filozofija i drustvo, n.º 19-20 (2002): 21–38. http://dx.doi.org/10.2298/fid0209021s.

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The article examines the implications of the discourse about postmodernity. Postmodernity is analyzed as a complex discursive figure. Within the discourse about postmodernity three levels are distinguished: the postmodern condition, postmodernism, and reflection of the postmodern condition. Special attention is paid to globalization and the problem of the enforcement of modern projects in East-European societies, particularly Serbia. These societies are termed object-societies, while their modification of modernity is called eastmodernity. The author's answer to the complexity of the postmodern condition is a conception of the politics of subsistence.
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37

McCarty, Richard R. "Maxims in Kant's Practical Philosophy". Journal of the History of Philosophy 44, n.º 1 (2006): 65–83. http://dx.doi.org/10.1353/hph.2006.0001.

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38

Bader, Veit-Michael. "Practical Philosophy and First Admission". SAIS Review 20, n.º 1 (2000): 39–59. http://dx.doi.org/10.1353/sais.2000.0001.

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39

Weinberger, Ota. "The Language of Practical Philosophy". Ratio Juris 15, n.º 3 (septiembre de 2002): 283–93. http://dx.doi.org/10.1111/1467-9337.00209.

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40

Forster, Michael N., Guido Kreis y Tze-wan Kwan. "Practical Philosophy – East and West". Journal of Chinese Philosophy 49, n.º 4 (28 de diciembre de 2022): 323–26. http://dx.doi.org/10.1163/15406253-12340076.

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41

Forster, Michael N. "Practical Philosophy West and East". Journal of Chinese Philosophy 49, n.º 4 (28 de diciembre de 2022): 327–41. http://dx.doi.org/10.1163/15406253-12340077.

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Abstract This article offers a broad-ranging comparison of practical philosophy in the West and in China with a view to enabling not only better mutual understanding between the two sides but also better self-understanding on each side. Contrary to widespread Western conceptions that Chinese practical philosophy may have contributed some important principles in first-order morality but has contributed little in the area of meta-ethics as compared to the West, it is argued here that Chinese practical philosophy did indeed make important contributions in first-order morality, but that in addition it is generally superior to Western practical philosophy in the area of meta-ethics. There are, however, certain exceptions to this rule on both sides. In the end, therefore, a comparison of the two traditions can contribute not only to a better mutual understanding, but also to a better self-understanding and improvement on each side.
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42

Belás, Ľubomír. "Kant’s ethics as practical philosophy: On philosophy of freedom". Ethics & Bioethics 7, n.º 1-2 (1 de junio de 2017): 25–33. http://dx.doi.org/10.1515/ebce-2017-0007.

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Abstract The paper focuses on some important philosophical issues of Kant’s philosophical legacy, especially on Kant’s thoughts on man and his acting in community with other human beings, his fellows, (Conjectural Beginning of Human History) from the aspect of morality based on moral-practical terms and categories. The field of Kant’s practical-critical thoughts is not only unusually broad but also full of ideological dynamics offered in a precise and modern linguistic form. The paper claims that Kant offers his own answer for the fourth question “Was ist der Mensch” (“What is man?”), introduced in Logic (Kant, 1992, p. 538) and at the same it also introduces a historical dimension to the issue of man, included in his short writings, in a compact form.
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43

Ivchenko, Hanna. "THE PRACTICAL APPLICATION OF PHILOSOPHY AS INTERPRETED BY P. SLOTERDIJK". Scientific Journal of Polonia University 47, n.º 4 (17 de enero de 2022): 27–33. http://dx.doi.org/10.23856/4704.

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The article considers the anthropological aspects of the philosophical heritage of the famous German philosopher P. Sloterdijk. On the basis of learning of the work of the philosopher “You must change your life”, there were highlighted and analyzed the key concepts, with the help of which it is realized the deployment of the theoretical construct “care of the self.” These are such concepts as “teacher”, “mentor”, “tutor”, “school”, “identity”, “vertical stress”, “Philosophy “, “habit.” It develops the idea that the philosophy of P. Sloterdijk appears in its practical incarnation in the techniques anthropotechniques. Previous attempts to change the world have failed, says Sloterdijk. Moreover, if practices do not work, theory must look for other solutions. Sloterdijk turns to ancient philosophical thought, to Buddhism, to the techniques of meditation and asceticism, to the masters of modern literature, to reflections on contemporary sports culture. These considerations of P. Sloterdijk acquire special value and relevance in view of the fact that the modern Ukrainian education system, continues to cultivate the training of highly specialized specialists, subjects of production, not their own life activities.
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44

Stout, Rowland. "Practical reasoning and practical knowledge". Canadian Journal of Philosophy 49, n.º 4 (junio de 2019): 564–79. http://dx.doi.org/10.1080/00455091.2018.1463839.

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AbstractThe judgement that provides the content of intention and coincides with the conclusion of practical reasoning is a normative judgement about what to do, and not, as Anscombe and McDowell argue, a factual judgement about what one is doing. Treating the conclusion of practical reasoning as expressing a recommendation rather than a verdict undermines McDowell’s argument; the special nature of practical reasoning does not preclude its conclusions being normative. Anscombe’s and McDowell’s claim that practical self-knowledge is productive of action may be accommodated by identifying the content of practical knowledge not with the conclusion but with a premise of practical reasoning – a kind of practical reasoning that occurs within rather than before action.
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45

Castillo Ávila, Francisco. "Filosofía práctica. Una antigua y nueva forma de hacer filosofía". Hermenéutica Intercultural, n.º 18-19 (24 de marzo de 2014): 140. http://dx.doi.org/10.29344/07196504.18-19.557.

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Resumen:La filosofía en tanto ejercicio sistemático del pensamiento ha sido entendi- da de diferentes formas a través de la historia. El presente artículo examina las diversas maneras de concebir la filosofía. Así como la ciencia se divide en ciencia teórica y ciencia práctica, la filosofía también puede ocupar esta división, es decir, teórica o especulativa y filosofía práctica o sapiencial. La filosofía teórica, propia de la academia y los especialistas, comienza con el estudio riguroso y sistemático de las obras de los grandes filósofos, de sus discípulos y críticos; en cambio, la filosofía práctica se inicia con el lema “conócete a ti mismo”. Esta última trata de resolver los problemas cotidianos de las personas con filosofía, ocupando el pensamiento de los filósofos y pensadores de todos los tiempos. A fines del siglo XX surge dentro de la filosofía práctica, lo que se ha denominado asesoramiento filosófico o consejería filosófica o terapia filosófica que tiene como ob- jetivo ayudar a las personas o grupos a resolver o enfrentar situaciones existenciales a partir de los pensamientos de los filósofos.Palabras clave: Filosofía - filosofía práctica - asesoramiento filosófico - asesor filosófico.Abstract:Philosophy, due to several systematic practice of thinking, has been understood in different ways through history. The present paper exa- mines diverse forms of philosophy conception. As the science is divided in theoretical and practical; philosophy also may use this classification, i.e. theoretical or speculative and practical or sapiental philosophy. Theoretical philosophy, proper to the academy and specialists starts the exhaustive and systematic study of great thinkers, their disciples and their critics work. Instead, practical philosophy begins with the motto “know yourself”. This one intends to solve common problems of people with philosophy, using thoughts of philosophers and thinkers of all ti- mes. In late XX century emerged within the practical philosophy, which has been called philosophic consulting, advicing or therapy that has as objective to help people or groups to solve or face existential situations from philosophers thinking.Keywords: Philosophy – practical philosophy – philosophic consulting – philosophic consult
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46

Stull, William. "Cicero’s Practical Philosophy. Ed. Walter Nicgorski". Augustinian Studies 45, n.º 2 (2014): 330–33. http://dx.doi.org/10.5840/augstudies201445235.

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47

Aurelia Armstrong. "The Passions, Power, and Practical Philosophy". Journal of Nietzsche Studies 44, n.º 1 (2013): 6. http://dx.doi.org/10.5325/jnietstud.44.1.0006.

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48

Casales-García, Roberto. "The Structure of Kant’s Practical Philosophy". Pensamiento y Cultura 14, n.º 1 (1 de junio de 2011): 23–34. http://dx.doi.org/10.5294/pecu.2011.14.1.2.

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49

Frierson, Patrick R. "Symbolic Representation in Kant’s Practical Philosophy". Faith and Philosophy 23, n.º 2 (2006): 232–38. http://dx.doi.org/10.5840/faithphil200623224.

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50

Kryshtop, Ludmila E. "Practical philosophy: its past and present". Philosophy Journal 14, n.º 3 (2021): 174–83. http://dx.doi.org/10.21146/2072-0726-2021-14-3-174-183.

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The review of V.K. Shokhin’s monograph examines the current state of research in practi­cal philosophy. It is noted that practical philosophy today undergoes a deep crisis due the lack of thorough research that would clarify its foundations and structure. The reviewed monograph serves as a timely filling of this apparent gap. The review covers the structure of the monograph, its main ideas, and conclusions to which V.K. Shokhin comes. The positive aspects of the work are examined in detail. Special attention is drawn to the universality and fundamental character of the study, to the scale of the tasks set by the au­thor most of which find their resolution in the course of the study. The thoroughness of the historical part of the study devoted to a discussion of the main representatives of Western philosophy as well as ancient Indian and ancient Chinese philosophical views is emphasized in a special way. Some polemical remarks and wishes regarding the further development of the author's research in this area are expressed. It is noted that the re­search will be of interest not only to the narrow circle of specialists in ethics but also to a general audience.
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