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Artículos de revistas sobre el tema "Self (Philosophy)"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 31 de julio de 2024

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1

Joo, Kwang-Sun. "Intercultural Philosophy and Self-theologizing". Journal of the Daedong Philosophical Association 94 (31 de marzo de 2021): 393–421. http://dx.doi.org/10.20539/deadong.2021.94.016.

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2

Hughes, James J. "Self-Absorption in the Digital Era: A Review of "Self-Improvement". Journal of Ethics and Emerging Technologies 33, n.º 1 (20 de junio de 2023): 1–2. http://dx.doi.org/10.55613/jeet.v33i1.128.

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Mark Coeckelbergh is a Belgian philosopher who specializes in the philosophy of technology. His work primarily explores the intersection of technology and society, specifically the philosophical implications of emerging technologies such as AI and robotics. He has written on whether machines can be moral agents and how ethical frameworks should be applied to autonomous machines. He has a broad philosophical perspective drawing on classical sources, Eastern philosophy, Marxism, Foucault, phenomenology, and the postmodernists. In this short text, he brings his remarkable insights and erudition to bear on our attempts at self-improvement in the age of AI.

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3

Lee, Taesoo. "Philosophy as Self-examination and Korean Philosophy". Journal of Philosophical Research 37, n.º 9999 (2012): 353–60. http://dx.doi.org/10.5840/jpr201237supplement53.

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4

Bowen, Amber. "Reviving the Dead: A Kierkegaardian Turn from the Self-Positing to the Theological Self". Religions 10, n.º 11 (15 de noviembre de 2019): 633. http://dx.doi.org/10.3390/rel10110633.

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Kierkegaard scholars have traditionally chosen to read Kierkegaard as either a theologian or a philosopher. As a result, his corpus is bifurcated as theologians and philosophers lean on their preferred texts. Beneath this practice is an underlying assumption that philosophy and theology “make two,” or should be kept in separate corners. However, a contemporary movement in philosophy known as New Phenomenology has challenged this dualistic maxim and instead finds it appropriate for phenomenology to draw from a theological archive. This article suggests that the possibilities New Phenomenology makes available help us retroactively better understand Kierkegaard’s text, Sickness unto Death. Fictional author, Anti-Climacus uses theology strategically to open up J. G. Fichte’s ontological monism and to move constructively beyond the dead end of his philosophy. Sickness unto Death effectively demonstrates New Phenomenologist, Emmanuel Falque’s claim that the more we theologize, the better we philosophize.

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5

Mungwini, Pascah. "Philosophy, Openness, and the imperative of continuous self-renewal". Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, n.º 2 (23 de septiembre de 2022): 27–42. http://dx.doi.org/10.4314/ft.v11i2.3.

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Philosophy premises itself on the ideals of openness and continuous self-renewal. And yet, the story of philosophy has been an endless struggle against the violence of systematic exclusion and erasure. This article deploys the principle of openness as an analytic category to reflect on the broader question of epistemic decolonisation and the imperative this imposes on the practice of philosophy. There are important ontological, epistemological, and ethical dimensions to the principle of openness with a bearing on the enterprise and how to conceptualise its future. Whether at the global level or within a specific individual tradition, the principle of openness is about the reconfiguration of philosophy itself and restoring its richness and diversity. For the African philosopher, this entails assuming responsibility for the ongoing task of articulating ‘what philosophy is and what it can be’ within the context of Africa’s own history, its problematics, and priority questions.

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6

Welsh. "Philosophy as Self-Transformation:". Journal of Speculative Philosophy 28, n.º 4 (2014): 489. http://dx.doi.org/10.5325/jspecphil.28.4.0489.

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7

Bolotnikova, Elena N. "Philosophy as Self-Care". Dialogue and Universalism 24, n.º 3 (2014): 50–56. http://dx.doi.org/10.5840/du201424357.

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8

Polka, Brayton. "Self-Referentiality and Philosophy". European Legacy 19, n.º 7 (2 de octubre de 2014): 906–9. http://dx.doi.org/10.1080/10848770.2014.965527.

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9

Laitinen, Arto. "Philosophy and self-expression". Philosophy & Social Criticism 44, n.º 7 (20 de agosto de 2018): 764–66. http://dx.doi.org/10.1177/0191453718781244.

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10

Tauber, Alfred I. "Philosophy as Self-Knowledge". Philosophia 42, n.º 1 (11 de agosto de 2013): 1–23. http://dx.doi.org/10.1007/s11406-013-9474-x.

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11

BMN, Kumar. "Concept of Atman (Self) in Indian Philosophy: A Review". Journal of Natural & Ayurvedic Medicine 6, n.º 2 (29 de abril de 2022): 1–6. http://dx.doi.org/10.23880/jonam-16000344.

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For a long time, the human being has been hedonistic and optimistic nature but he had been surrounded by several fears, grieves, and challenges over the thousand thousands of years. His entire effort had been continuing to get the pleasure to be free from all kinds of sorrows. Over passed time, a burning reaction appeared against the Vedic regime and it was considered that the cause of whole human grieves is connected with the internal world not external. Under this consideration, it is declared that the entire fear and grieves of human lives is due to the acquired Karma of previous lives. And therefore these all phenomena gave birth to a “Mystical scripture” which is the basis of four pillars- the doctrine of ‘self’, the doctrine of rebirth, the doctrine of karma, and the doctrine of bondage and salvation, and it is also the base of Indian philosophy and Ayurveda. Actually, the term ‘Atma’ has derived from the Sanskrit word ‘Atman’ and that referred meaning is ‘Antarika’ (Internal). The first time systematic definition and doctrine of ‘self’ in the oldest Upanishads strongly announced that pure-self (Atman) and individualSelf (Jivatman) both are one, primitive, eternal, immortal, omnipotent, and permanent. And Ishwara Krishna was also same announced in Bhagavad Gita. The concept of Atman's “self” is considered a Prana (Breath) in Indian philosophy including Ayurveda. Though seeing the significance of Atman's “self”, the Indian philosophy and Ayurveda are called Adhyatmavadi (Spiritualistic).

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12

Gavrilov, Mikhail. "Topicality of philosophic practice for self-determination of modern philosophy". Socium i vlast, n.º 1 (2018): 88–93. http://dx.doi.org/10.22394/1996-0522-2018-1-88-93.

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13

Matsyna, Andrey I. "“Natural Work” as Self-capability". Dialogue and Universalism 30, n.º 1 (2020): 105–17. http://dx.doi.org/10.5840/du20203017.

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A great wandering humanist philosopher, enlightener and outstanding poet Grigory Savvich Skovoroda’s work pertains to a difficult period in the life of the 18th century Eastern Ukraine. Against the background of growing injustice and evil, the decline of spiritual values, an authentic practical philosophy of individual opposition to a self-serving world steeped in vice was born. Skovoroda’s philosophy completely lacks the intention to consider proprietary interests as the driving force of human development. Its key principle of human development is self-examination within one’s own energy-activity-object-related space. The call for self-examination from the perspective of the authentic idea of “natural work” is revealed dynamically as the process of bringing the objective world into harmony with the nature of an individual. “Natural work” is a process of individual’s constant creative self-overcoming on the ascent to subject identity; total communion of man with the universal whole.

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14

Crisp, Roger. "Sidgwick and Self-interest". Utilitas 2, n.º 2 (noviembre de 1990): 267–80. http://dx.doi.org/10.1017/s0953820800000698.

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The notion of self-interest has not received from philosophers of this century the attention it deserves. In this paper, I shall first elucidate the views on self-interest of a philosopher who nourished in the last century. It could be argued that Henry Sidgwick's views on this topic are the most considered in the history of philosophy. I shall then point to a number of misconceptions in his position, and suggest a more satisfactory account. I shall attempt also to solve a problem for this new account with the aid of a Sidgwickian distinction.

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15

Daujotytė-Pakerienė, Viktorija. "Between Philosophy and Self-Reflection". Literatūra 62, n.º 1 (28 de diciembre de 2020): 24–33. http://dx.doi.org/10.15388/litera.2020.1.2.

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The article aims at highlighting the uniqueness of thinking and academic activity of Donatas Sauka, who for many years was a professor at the Department of Lithuanian Literature of Vilnius University. The article reveals his scholarly ambitions – broad interests, good knowledge of classic Western literature, and an attempt to keep the achievements of natural sciences on the horizon of humanities. However, he harboured artistic and poetic inclinations in his nature; he has translated a number of classical texts required for his research. The philological interests of the professor were permeated by self-reflection. Comparative literature science was his field of research – even though his other interests also competed for his attention, he analysed methodological issues, different scopes of national literatures and paradoxes of literary analysis. He also raised an essential question for comparison – from what and how are clusters of literary identity formed; how they are related to the mental history and language of a nation; how creative incentives are formed and how they operate.

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16

Flage, Daniel E. "Hume’s Philosophy of the Self". International Philosophical Quarterly 44, n.º 2 (2004): 276–78. http://dx.doi.org/10.5840/ipq200444217.

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17

Breazeale, Daniel. "Philosophy and the Divided Self". Fichte-Studien 6 (1994): 117–47. http://dx.doi.org/10.5840/fichte199469.

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18

Daujotytė-Pakerienė, Viktorija. "Between Philosophy and Self-Reflection". Literatūra 62, n.º 1 (28 de diciembre de 2020): 24–33. http://dx.doi.org/10.15388/litera.2020.1.2.

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The article aims at highlighting the uniqueness of thinking and academic activity of Donatas Sauka, who for many years was a professor at the Department of Lithuanian Literature of Vilnius University. The article reveals his scholarly ambitions – broad interests, good knowledge of classic Western literature, and an attempt to keep the achievements of natural sciences on the horizon of humanities. However, he harboured artistic and poetic inclinations in his nature; he has translated a number of classical texts required for his research. The philological interests of the professor were permeated by self-reflection. Comparative literature science was his field of research – even though his other interests also competed for his attention, he analysed methodological issues, different scopes of national literatures and paradoxes of literary analysis. He also raised an essential question for comparison – from what and how are clusters of literary identity formed; how they are related to the mental history and language of a nation; how creative incentives are formed and how they operate.

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19

van Ackeren, Marcel y Alfred Archer. "Self-Sacrifice and Moral Philosophy". International Journal of Philosophical Studies 26, n.º 3 (27 de mayo de 2018): 301–7. http://dx.doi.org/10.1080/09672559.2018.1489638.

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20

Degenhardt, M. A. B. "Should Philosophy Express the Self?" Journal of Philosophy of Education 37, n.º 1 (febrero de 2003): 35–51. http://dx.doi.org/10.1111/1467-9752.3701003.

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21

Hansen, Jennifer y Jeffrey Maynes. "Psychiatry, philosophy and the self". Current Opinion in Psychiatry 18, n.º 6 (noviembre de 2005): 649–52. http://dx.doi.org/10.1097/01.yco.0000184415.44329.11.

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22

Stepin, Vyacheslav S. "Philosophy as Cultural Self-Awareness". Russian Studies in Philosophy 53, n.º 2 (3 de abril de 2015): 151–58. http://dx.doi.org/10.1080/10611967.2015.1096699.

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23

BRENDEL, Elke. "SELF-REFERENTIAL ARGUMENTS IN PHILOSOPHY". Grazer Philosophische Studien 74, n.º 1 (2007): 177–97. http://dx.doi.org/10.1163/9789401204651_010.

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24

Yu, Jiyuan. "Soul and Self: Comparing Chinese Philosophy and Greek Philosophy". Philosophy Compass 3, n.º 4 (julio de 2008): 604–18. http://dx.doi.org/10.1111/j.1747-9991.2008.00152.x.

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25

Fořtová, Hana. "Být člověkem a být filosofem podle J.-J. Rousseaua". REFLEXE 2021, n.º 60 (16 de septiembre de 2021): 97–119. http://dx.doi.org/10.14712/25337637.2021.19.

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The present paper aims to analyse how Rousseau conceives the possibility of being a philosopher and how he views the task of philosophy. While Rousseau is very critical towards contemporary philosophers and philosophy in general, he does describe his own enquiry as a philosophical one. In his view, the proper task of philosophy is ‘the knowledge of man’ that can be also understood as ‘the knowledge of oneself’. As Rousseau states in the Second Discourse, such knowledge is to be accomplished through our reason, yet the philosophy of his time fails in this task because the philosophers let themselves be dominated by their opinions. This claim is related to Rousseau’s distinction between love of oneself (amour de soi) and self-love (amour-propre). While reason is present in men naturally, it develops only under necessity related to the progress of society and social passions. Therefore, it cannot serve as the criterion of rightful conduct; this task belongs to conscience. As has been shown by Derathé, only man truly listening to his conscience can use his reason properly. Rather than to direct one’s self-love in a right direction, it seems that the solution of the problem for a philosopher is to convert self-love back to love of one-self to recreate the original unity of his person. Being human and being a philosopher thus becomes the same thing and the turn towards oneself can become the foundation of true self-understanding as well as true relationship to others.

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26

Nemtsev, Mikhail. "On Professional Self-Determination of Philosophy Teachers in Russia". Ideas and Ideals 13, n.º 1-1 (19 de marzo de 2021): 24–41. http://dx.doi.org/10.17212/2075-0862-2021-13.1.1-24-41.

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In the beginning of this paper, the author presents a critical analysis of “The Carnival Time: Russian High School and Science in the Postmodern Era” by P. A. Orekhovsky and V. I. Razumov who scrutinize ongoing degradation in Russian science and education. This crisis is a local variation of deep global crisis (described among others by B. Readings (1996)). Their article represents such a particular feature of humanities in Russian higher educational institutions, as systematic lack of attention to personal educational interests of students that unavoidably leads to certain monologicity. Before now, there has been gnoseological inequality between teachers and students. Thereby, objectives and content of education were predetermined. Global crisis of education is grounded by factual disappearance of this inequality. However, one can appreciate new possibilities for philosophy teachers to live on according to their professional self-determination. In the second part of the article, it is proposed to evaluate the situation from the standpoint of dedicated philosophers for whom teaching is the most appropriate way to fulfill their professional self-determination. Philosophy is a unique profession, where it is barely impossible to separate professional thinking of a philosopher from the practice of teaching Philosophy. To teach philosophy is to philosophize. In this paper, the author considers the term ‘self-determination’ as creation of general value grounds of the philosophy teachers’ practical (everyday) activity, which provides every professional activity with justification as reasonably necessary to establish these values. Self-determination establishes a bridge between personal ethics and everyday practical life decisions. In order to implement their self-determination, philosophers need educational situations. Therefore the main proposition of this paper is that philosophy teachers have a chance to take advantage of the ongoing situation if they develop self-determination and explore educational interests of prospective students.

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27

ARGY, ANNE-GAËLLE. "On the Uses and Abuses of Nietzsche in Self-Help Literature". PhaenEx 11, n.º 2 (1 de diciembre de 2016): 49–69. http://dx.doi.org/10.22329/p.v11i2.4781.

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This paper investigates the uses that self-help literature makes of Nietzsche’s philosophy. Some specific concepts of his philosophy, as well as his choices in terms of expression, made Nietzsche a topmost reference for self-help authors in the U.S. and in France. As a philosopher and a nearly legendary figure, Nietzsche, in a strange way, fits more easily than other philosophers in the self-help project of leading people, through practical advices, to peace and happiness. Through examples taken from American and French self-help literature, and with comparisons made with other philosophers, this paper shows how self-help functions when it comes to borrowing from other people’s works.

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28

Amir, Lydia. "Transformative Philosophy". Interdisciplinary Research in Counseling, Ethics and Philosophy - IRCEP 3, n.º 8 (1 de septiembre de 2023): 43–57. http://dx.doi.org/10.59209/ircep.v3i8.54.

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The contemporary relevance of unraveling the transformative power of philosophy lies in helping to secure its place in the academe and in enabling personal change for the benefit of the individual and the society in which we live. Yet formulating the transformative power of various philosophies, of different philosophic notions, and of philosophy itself as a rational discipline which addresses the mind leads to laying the ground for a new field. This is what I attempt to do on my own, yet briefly, in this article, and at length, with the help of others, in the Handbook for Transformative Philosophy. In the current article, I explain why only Eastern philosophies are usually considered transformative, I argue that Western philosophy is deeply transformative and I formulate that which performs in it the required transformation of the self. I further identify religious readings of philosophy as one impediment to experiencing philosophy’s transformative power, and I point to the ideal of personal philosophic redemption as a promising avenue for modern transformative philosophies.

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29

Kuzin, Yu V. "Thought: Parmenides' prohibition / Gorgias' self-will". Voprosy kul'turologii (Issues of Cultural Studies), n.º 8 (28 de julio de 2023): 602–15. http://dx.doi.org/10.33920/nik-01-2307-06.

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The paper presents the philosophical arguments of the Sophist Gorgias of Leontius. For a long time, he was considered a judicial orator, rhetorician, teacher of eloquence. It's time to talk about Gorgias as a philosopher. His ontology, epistemology, and epistemology are as important as his rhetorical legacy. In this article, Gorgias appears as a broad-minded thinker. His ideas were echoed in German classical philosophy and French existentialism. Its cosmology was in tune with the concepts of physics of the XXI century. Gorgias is at the origin of the idea of an infinite number of Universes and quantum worlds. The author explores the speech personality of Gorgias, his games with language, his experiments with the genres of literature, poetry, and rhetoric. Gorgias had a great influence on the modern analytical philosophy of language. An important place in the article is given to the controversy between Gorgias and Parmenides, which goes far beyond the narrow limits of the “Eleatic question”.

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30

Hentrup, Miles. "Self-Completing Skepticism". Epoché: A Journal for the History of Philosophy 23, n.º 1 (2018): 105–23. http://dx.doi.org/10.5840/epoche2018725122.

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In his 1802 article for the Critical Journal of Philosophy, “Relationship of Skepticism to Philosophy,” Hegel attempts to articulate a form of skepticism that is “at one with every true philosophy.” Focusing on the priority that Hegel gives to ancient skepticism over its modern counterpart, Michael Forster and other commentators suggest that it is Pyrrhonism that Hegel views as one with philosophy. Since Hegel calls attention to the persistence of dogmatism even in the work of Sextus Empiricus, however, I argue that it is only a sublated form of Pyrrhonism, what in the Phenomenology of Spirit he calls “self-completing skepticism,” that Hegel takes to be part of genuine philosophical cognition. In this way, I hope to show that the insight that motivates Hegel’s engagement with skepticism in the 1802 essay comes to inform the philosophical itinerary of the Phenomenology of Spirit.

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31

Howes, Moira. "The Self of Philosophy and the Self of Immunology". Perspectives in Biology and Medicine 42, n.º 1 (1998): 118–30. http://dx.doi.org/10.1353/pbm.1998.0046.

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32

Ogura, Michiko. "Him self him selfe,andhim selfa: A reflexive pronoun + uninflected or nominativeself∗". Studia Neophilologica 60, n.º 2 (enero de 1988): 149–57. http://dx.doi.org/10.1080/00393278808587995.

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33

Tulchinskii, G. L. "The philosophy of the text as texts of philosophy". Slovo.ru: Baltic accent 10, n.º 4 (2019): 7–17. http://dx.doi.org/10.5922/2225-5346-2019-4-1.

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The conceptualization of the philosophy of the text requires a preliminary idea about the ways of the textual presentation of philosophy as such. At the same time, philosophical views per se are difficult to classify and systematize — at best, they are arranged by eras and cultural-ethnic factors. In this regard, it seems fruitful and justified not to build various rationalistic constructions but to take an open look at the very existence of philosophizing. From such perspectives, philosophy appears not so much a single, monolithic, and strictly ordered system as a ‘system of systems’ that are interrelated, interconnected, and reminiscent of Ludwig Wittgenstein's ‘family of language games’. Philosophy is a universal, ultimate understanding of the world, society, human beings, and their self-determination in this reality. In this interpretation, being in itself appears as a text. Philosophizing as such is realized in various forms of textualization, which are the focus of this article. Verbal textualization (single words, paremia, aphoristics, parables, detailed plots, hermeneutic interpretations, conceptual systems) does not exclude visual, activity-driven textualizations and their mutual translations. Philosophy is capable of taking on diverse, dissimilar forms. It is as diversified as the paths of human self-determination, self-awareness, self-explanation, and self-justification. Therefore, the claims to exclusiveness and validity of any one way to textualize philosophizing do not seem justified.

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34

Velleman, J. David. "Self to Self". Philosophical Review 105, n.º 1 (enero de 1996): 39. http://dx.doi.org/10.2307/2185763.

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McDonald, Christie. "Sarah Kofman: Effecting Self Translation". TTR : traduction, terminologie, rédaction 11, n.º 2 (27 de febrero de 2007): 185–97. http://dx.doi.org/10.7202/037340ar.

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Abstract Sarah Kofman : Effecting Self Translation — In Sarah Kofman's work, philosophical and psychoanalytical analysis modulate into "life writing" and create a kind of translation which neither alone can fully explain. For Kofman, translation in this sense goes back to readings in philosophy, psychoanalysis and linguistics in order to effect change. Reading Nietzsche through Freud, and Freud through Nietzsche, Sarah Kofman unleashes powerful analytical tools from which emerge a very personal kind of writing in Rue Ordener, rue Labat. What is at stake is the destiny of woman, the extraordinary story of this woman-writer-philosopher and the relationship between life and thought.

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Azhimov, Felix E. "International Congress of Philosophy as a Self-Consciousness of Philosophy". Voprosy Filosofii, n.º 12 (2020): 16–19. http://dx.doi.org/10.21146/0042-8744-2020-12-16-19.

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The author suggests rethinking the institutional status of philosophy in the context of the analysis of International philosophical congresses as collective forms of expression of thought. It is stated that communication platforms for philosophical debates such as seminars, conferences, congresses, etc. largely determine the content of philosophical knowledge, therefore it is impossible to raise the question of “pure” philosophy, free from the sphere of conversation (Tatiana G. Shchedrina), in which philosophy is produced as an event. Science and philosophy as communicative phenomena require collective forms of work. Scientific communities are an indispensable attribute of the existence of science, just like philosophy is the presence of a philosophical school, college, lyceum, academy. Even if science and philosophy are done “armchairly”, then the “armchair” format also presupposes a communication platform, a network of communication between different authors. In this sense, any conferences, congresses, and round tables – with a successful coincidence of academic circumstances – become not just a continuation of philosophy but also a direct part. On them, not only and not so much the “philosophical result” is presented, but the process of philosophizing is going on. This indisputable significance of World congresses as collective forms of philosophy and as its self-consciousness was recorded by the famous Russian logician N.A. Vasiliev when he was thinking about the results of the Third World Congress of Philosophy.

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37

Kosilova, Elena. "From Philosophy of Mind to Philosophy of Subject: Self-Attitude". Ideas and Ideals 16, n.º 2-1 (26 de junio de 2024): 11–25. http://dx.doi.org/10.17212/2075-0862-2024-16.2.1-11-25.

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Modern philosophy of mind focuses on such aspects of consciousness as perception, information processing, and qualia (also occurring in perception). At the same time, insuffi cient attention is paid to such conscious actions of the subject as decision-making and action. However, action requires no less consciousness than perception. It is not so much the philosophy of mind that deals with action as the philosophy of subject. This article makes a connection between the philosophy of mind and the philosophy of subject through the concepts of freedom and selfrelationship. The subject is essentially free because he makes decisions. Even if his decisions are determined by his biological arrangement or his history, he transforms past determinations into future ones, and still the decision-making occurs, so that some freedom is required. As for mind, it is also related to freedom because its light is lit in the same decision-making situations. There is a special group of decisions concerning subject’s relations. The subject’s relations to the world, to the Self, to the Others, to transcendence are considered. In relation to the world, the subject can manifest his freedom through self-restraint, renunciation of power, based on Heidegger’s maxim of “letting being be.” He can build his attitude towards Others in an ethical paradigm, for example, according to the teachings of Levinas. Transcendence can be given in the form of looking at oneself from the outside. A special group of actions of the subject is distinguished: self-attitude and self-action. In the fi eld of mind it is self-consciousness. The subject can modify his own attitudes based on the transcendent point that he himself posits. This also has implications for the choice of values. The religious relation to one’s own soul and Heidegger’s doctrine of transcendence are considered. Self-existence is a supremely free action of the subject through which he constructs himself.

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38

Garfield, Jay L. "A. C. Mukerji on the Problem of Skepticism and Its Resolution in Neo-Vedānta". International Journal for the Study of Skepticism 12, n.º 1 (23 de diciembre de 2021): 90–100. http://dx.doi.org/10.1163/22105700-bja10031.

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Abstract This paper examines the work of the unsung modern Indian Philosopher A. C. Mukerji, in his major works Self, Thought and Reality (1933) and The Nature of Self (1938). Mukerji constructs a skeptical challenge that emerges from the union of ideas drawn from early modern Europe, neo-Hegelian philosophy, and classical Buddhism and Vedānta. Mukerji’s worries about skepticism are important in part because they illustrate many of the creative tensions within the modern, synthetic period of Indian philosophy, and in part because they are truly profound, anticipating in interesting ways the worries that Feyerabend was to raise a few decades later. Arguing that Humean, Kantian, neo-Hegelian, and Buddhist philosophy each fail to provide an adequate account of self-knowledge, Mukerji leverages this finding to further argue that these systems fail to offer a proper account of knowledge more generally. His solution to skepticism centers on a distinctively modern interpretation of Śaṅkara’s Vedānta.

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39

Weinstein, Nicole. "Self-sufficient". Nursery World 2022, n.º 8 (2 de agosto de 2022): 24–25. http://dx.doi.org/10.12968/nuwa.2022.8.24.

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Özgen, Mehmet Kasım. "The Philosophy of Self or Truth". Beytulhikme An International Journal of Philosophy 5, n.º 2 (31 de diciembre de 2015): 1. http://dx.doi.org/10.18491/bijop.62643.

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41

von der Luft, Eric. "Self and World in Schopenhauer’s Philosophy". International Studies in Philosophy 23, n.º 2 (1991): 138–39. http://dx.doi.org/10.5840/intstudphil199123263.

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42

Velleman, J. David. "From Self Psychology to Moral Philosophy". Nous 34, s14 (octubre de 2000): 349–77. http://dx.doi.org/10.1111/0029-4624.34.s14.18.

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43

Laursen, Simon. "SELF AND NATURE IN STOIC PHILOSOPHY". DANISH YEARBOOK OF PHILOSOPHY 28, n.º 1 (2 de agosto de 1993): 115–24. http://dx.doi.org/10.1163/24689300_0280108.

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44

Wright, Tamra. "Self, Other, God: 20thCentury Jewish Philosophy". Royal Institute of Philosophy Supplement 74 (30 de junio de 2014): 149–69. http://dx.doi.org/10.1017/s1358246114000137.

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AbstractMartin Buber, Franz Rosenzweig and Emmanuel Levinas are three of the most prominent Jewish philosophers of the 20thcentury. This paper looks at the different understandings each author offers of intersubjectivity and authentic self-hood and questions the extent to which for each author God plays a role in interpersonal relationships.

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45

Morgan, Michael L. "Jewish Philosophy and Historical Self-Consciousness". Journal of Religion 71, n.º 1 (enero de 1991): 36–49. http://dx.doi.org/10.1086/488538.

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46

Bricke, J. "Review: Hume's Philosophy of the Self". Mind 113, n.º 450 (1 de abril de 2004): 384–87. http://dx.doi.org/10.1093/mind/113.450.384.

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Silverman, M. P. "Self-directed learning: Philosophy and implementation". Science and Education 5, n.º 4 (octubre de 1996): 357–80. http://dx.doi.org/10.1007/bf00625607.

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Yansori, Ali. "Forgoing the Self in Kierkegaard’s Philosophy". Filozofia 78, n.º 2 (14 de febrero de 2023): 115–27. http://dx.doi.org/10.31577/filozofia.2023.78.2.4.

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49

Alvis, John. "The Philosopher's Literary Critic". Review of Politics 78, n.º 4 (2016): 681–84. http://dx.doi.org/10.1017/s0034670516000620.

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Leon Craig's five books are interrelated by a common approach: Craig writes of philosophic matters juxtaposing them with literary works, or one may reverse the order—whichever way, the exegesis proceeds in tandem. Moreover, he has intertwined the books in a sequential development. One can perceive Craig discovered his fountainhead in Plato. His first book, in 1993, The War Lover: A Study of Plato's “Republic,” has left its genetic pattern upon the next four, Of Philosophers and Kings: Political Philosophy in Shakespeare's “Macbeth” and “King Lear” (2001), The Platonian Leviathan (2010), Philosophy and the Puzzles of “Hamlet” (2014), and his latest, The Philosopher's English King: Shakespeare's “Henriad” as Political Philosophy (2015). In this latest effort, Shakespeare is the philosopher and Henry V the best of Shakespeare's English kings. But you will not appreciate the extent and intricacy of Craig's web unless you recognize that Plato's thought, especially as that thought has been conveyed in The Republic, runs through every filament. To be precise, taking such themes of that dialogue as Socrates's notion of a tripartite human soul, his taxonomy of defective regimes, his all but best regime of “Guardians,” and Socrates's ultimately best constitution, rule by a philosopher become king or king become philosopher, or only somewhat less improbably, a king become an understanding student of a counselor philosopher. Then, best self-government within the individual soul is likewise worked out in The Republic as Craig reads it. To my mind he has read Plato aright.

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Mezei, Balazs. "Two Models of Radical Revelation in Austrian Philosophy". European Journal for Philosophy of Religion 1, n.º 1 (21 de marzo de 2009): 99–120. http://dx.doi.org/10.24204/ejpr.v1i1.332.

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In this paper I highlight two opposing models of the notion of divine revelation: the propositional and the radical. The propositional understanding of revelation was central to theology and philosophy until the 19th century. Since then, a number of other models of revelation have emerged. I define as radical the understanding of revelation which emphasizes two features of revelation: 1) God’s existence is *per se* revelatory; 2) God’s revelation is *per se* self-revelation. I propose too an assessment of the notion of propositional revelation as presented by Richard Swinburne. And I offer detailed analyses of two representatives of the early understanding of divine revelation as self-revelation: the views of Bernard Bolzano and Anton Günther. Bolzano, the renowned mathematician, was also a philosopher of religion; and Günther, one of the most ingenious writers in Austrian philosophy, was not only a theologian but also a philosopher comparable to the important figures of 19th century German thought.

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