Articoli di riviste: "Dialectic"

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ERGÜN TEKİNGÜNDÜZ, Dilan. "Raya Dunayevskaya: Hegel ve Marx Arasındaki Diyalektik Sınırlar". International Journal of Social Sciences 7, n. 29 (25 maggio 2023): 1–15. http://dx.doi.org/10.52096/usbd.7.29.01.

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This article aims to discuss the dialectical relationship between Hegel and Marx, based on the Marxist-humanist thought of which Raya Dunayevskaya is the founder, through the concept of "alienated labor", which is one of the fundamental phenomena of Marxism. For Dunayevskaya, Marx's emphasis on humanism in Economic and Philosophical Manuscripts of 1844, is directly linked to his discovery of the revolutionary aspect of the dialectics of negativity, which was at the heart of Hegel's absolute idealism. Thus, from the moment when workers' movements discover the dialectic of absolute negativity, they are transformed into freedom struggles capable of human self-determination. Thus, the dialectical law formulated by Hegel as the ‘negation of the negation’ is read by Marx as the first negative, the sublate of alienated labor. For Dunayevskaya, Marx is the only one who, unlike traditional Marxism, can save the Hegelian dialectic from its mystic aura by transforming it into a philosophy of liberation. For Dunayevskaya, the dialectical boundaries between Marx and Hegel are determined by the absolute negativity/ dialectic of negativity that Marx thinks he depts to Hegel. Keywords: Raya Dunayevskaya, Karl Marx, Hegelian Dialectics, Alienated Labor, Marxist- Humanism.

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Emezue, Chuka Nestor, Debbie S. Dougherty, Maithe Enriquez, Linda Bullock e Tina L. Bloom. "Perceptions of Risk for Dating Violence Among Rural Adolescent Males: An Interpretive Analysis". American Journal of Men's Health 16, n. 5 (settembre 2022): 155798832211268. http://dx.doi.org/10.1177/15579883221126884.

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About one in eight U.S. high school students in Grades 9 to 12 report experiencing teen dating violence (TDV) in the form of physical, sexual, or psychological dating violence in the past year in person, on school grounds, and online. Compared with their urban counterparts, rural teens face nearly double the rate of physical dating abuse and an elevated risk of experiencing multiple forms of violence. Rural young males are exposed to regional masculinities and gender norms that may simultaneously promote female subordination (a prelude to dating violence) while impeding help-seeking intentions. We used an interpretive and dialectical approach grounded in Relational Dialectics Theory to explore how rural young males perceive and describe their own risk of experiencing and perpetrating dating violence and the factors contributing to their help-seeking intentions and behaviors. Data from three focus groups and individual interviews with 27 rural young males (ages 15–24) were collated. We identified two central dialectical themes described as (a) Social Tension Dialectics (subthemes include: Abusive vs. Unhealthy Relationships: A Dialectic of Language; #MeToo vs. #WeToo: A Dialectic of Victimhood; “It’s All Country Boys”: A Dialectic of Masculinity) and (b) Help-Seeking Dialectics demonstrating the dual roles Religion, School Guidance Counselors, Peer Mentors, and Social Cohesion play in promoting or preventing dating violence. Overall, we found dialectic tensions in rural youth risk perceptions about dating violence. These findings bear implications for advocates and practitioners working with rural youth in planning developmentally and culturally appropriate TDV prevention programs, offering policy and research-relevant insight.

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Burkett, Paul. "Lukács on Science: A New Act in the Tragedy". Historical Materialism 21, n. 3 (2013): 3–15. http://dx.doi.org/10.1163/1569206x-12341313.

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Abstract The rejection of the ‘dialectics of nature’ has long been thought of as the most fundamental factor distinguishing Western Marxism from official Soviet-style Marxism. Yet, in Tailism and the Dialectic, Georg Lukács – perhaps the most influential figure in Western Marxism – strongly endorses the existence of an objective dialectic in nature. A close examination of Lukács’s main writings on science shows, however, that he still in effect denied the possibility of applying dialectical method to nature. This paradox is bound up with a dualistic conception of natural and social science with distinctly adverse implications for the development of an ecological Marxism.

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Seongpaik Lee. "The dialectical movement of the dialectic: from the dialectic of contradiction to the dialectic of commune". Studies in Urban Humanities 11, n. 1 (aprile 2019): 7–31. http://dx.doi.org/10.21458/siuh.2019.11.1.001.

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Hasyim Lbs, M. Akbar, e Dewi Kurniawati. "Relational Dialectics on Couples of Childbearing Age in Underprivileged Chinese Ethnicity Families in the Use of Contraception in Medan City". Populasi 31, n. 2 (28 dicembre 2023): 1. http://dx.doi.org/10.22146/jp.92320.

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Dialectics in the form of contradictions in relationships which can occur due to various things and problems in couple life, as well as in determining the decision to carry out a family planning (KB) program or in determining the use of contraception. This research aims to analyze how the condition of internal and external dialectics and the strategies for resolving internal and external dialectics on couples of childbearing ages in underprivileged families of Chinese ethnicity in Medan City. The research approach uses a combined approach with a mixed methods model embedded design in data collection techniques and data analysis techniques. Therefore, the data produced is quantitative data to answer the internal and external dialectical condition, and qualitative data to answer strategies for resolving internal and external dialectics. Researcher prioritize quantitative data obtained from 100 respondents, while qualitative data collected through focus group discussion with 6 resource persons as informants are meant to complement the data and elaborate the analysis results more fully. The results of the study based on quantitative data with descriptive statistical analysis showed the condition of internal dialectic variables obtained an average value of 4.10 and the external dialectic variables obtained an average value of 3.49 on a 5-point Likert Scale. Based on the assessment criteria using the grand mean analysis, both are in a relatively stable condition. However, this value means that the respondents in this study tend to be more able to cope with the internal dialectics which occur than the external dialectics of contraceptive use. Meanwhile, the dialectic resolution strategy used by respondents in resolving internal dialectics tends to use a balance strategy and in resolving external dialectics using an integration strategy.

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Savic, Mile. "Dialectics of enlightenment or dialectic of enlightening". Socioloski pregled 40, n. 2 (2006): 165–87. http://dx.doi.org/10.5937/socpreg0602165s.

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Sheppard, Eric. "Geographic Dialectics?" Environment and Planning A: Economy and Space 40, n. 11 (novembre 2008): 2603–12. http://dx.doi.org/10.1068/a40270.

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As radical geography, inflected by Marx, has transformed into critical geography, influenced by poststructuralism and feminism, dialectical reasoning has come under attack from some poststructural geographers. Their construction of dialectics as inconsistent with poststructural thinking, difference, and assemblages is based, however, on a Hegelian conception of the dialectic. This Hegelian imaginary reflects the intellectual history of radical and/or critical anglophone geography. Yet, dialectics can be read in a non-Hegelian, much less totalizing and ideological, and more geographical way. This broader reading opens up space for considering parallels between dialectics, the assemblages of Deleuze and Guattari, and aspects of complexity theory.

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Petrusek, Miloslav. "O dialektice ve vědě a sociologii". Teorie vědy / Theory of Science 33, n. 3 (21 novembre 2011): 387–414. http://dx.doi.org/10.46938/tv.2011.111.

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After the break-up of totalitarian regimes grounded in Marxist ideology, social science tended to avoid the concept of dialectics, or directly excluded it from its scientific agenda. This article tries to elaborate on three questions (concentrating on less familiar or neglected conceptions, e. g. the approaches worked out by Gurvitch, Kojève, Sartre, Stalin, etc.) relating to the development and transformations of dialectic in various sociological conceptions: a) is "dialectical sociology" possible, b) is the concept of "dialectics" redundant (radical and critical sociologies are also "dialectical", c) what are the elementary principles which could or should guide "dialectical studies" of social reality. At the end, the difference between principles of the so-called Lazarsfeldian and radically critical paradigm is demonstrated against the background of empirical research.

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Fagerström, Lisbeth, e Ingegerd Bergbom. "The Use of Hegelian Dialectics in Nursing Science". Nursing Science Quarterly 23, n. 1 (21 dicembre 2009): 79–84. http://dx.doi.org/10.1177/0894318409353800.

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The aim of this column is to describe dialectics as a philosophy and method which can be used by nurses to make a contribution to nursing science. Dialectics can be used in three ways: as a philosophical approach, as a method using the dialectic laws, and as a method of describing the dialectic process by focusing on the dynamic elements of the process. Dialectics can also be combined with hermeneutics.

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Jonkus, Dalius. "Vasily Sesemann’s Theory of Knowledge: Intuition, Logic and Dialectic". Problemos 98 (23 ottobre 2020): 21–32. http://dx.doi.org/10.15388/problemos.98.2.

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Nicolai Hartmann interprets the logic of knowledge as a dialectical process that must reveal the processionality of being itself. Sesemann not only extends Hartmann‘s philosophical insights, but also supplements them significantly. He also understands the knowledge of reality not as an analysis of static objects, but as a dynamic and temporal reconstruction of becoming reality. Acknowledging the limitations of intuition, he returns to the possibilities of logically formed knowledge. Sesemann argues that the logical constructions of knowledge must maintain a connection with primal intuition. However, logically formed knowledge is limited by its static nature. A dialectic is needed to reveal a dynamically changing being. I will begin the article by discussing the relationship between intuition and logical knowledge, then examine the problem of the ideal being and conclude by evaluating the significance of dialectics in Sesemann’s theory of knowledge. According to Sesemann, the dialectic, unlike formal logic, must reveal not the ideal laws of thought, but how live knowledge takes place. Dialectics allows one to analyze being as incomplete and indefinite, as becoming and open to infinite change, it allows one to relate a separate aspect of knowledge to the whole.

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Amalric, Jean-Luc. "La médiation vulnérable. Puissance, acte et passivité chez Ricœur". Études Ricoeuriennes / Ricoeur Studies 9, n. 2 (15 febbraio 2019): 44–59. http://dx.doi.org/10.5195/errs.2018.446.

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This article proposes to address the question of embodiment in Ricœur’s philosophical anthropology, choosing to focus its analysis on these two major works, the Philosophy of the Will and Oneself as Another. It argues that Ricœur’s thought on embodiment consists in developing an analysis of the lived body as fragile mediation, striving to articulate two complementary dialectics. A first dialectic of act and power expresses the ontological and operating character of this dynamic process of mediation, while a second dialectic of activity and passivity points to the limits and to the vulnerability of this mediation. The articulation of these two dialectics constituting our experience of embodiment can then ultimately be read as a dialectic of structure and event whose ethical and ontological character is at the heart of Ricœur’s philosophical anthropology.

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Lukyanov, Arkadiy Viktorovich, e Aigul Robertovna Latypova. "Dialectics between aestheticism and eschatology". KANT 44, n. 3 (settembre 2022): 145–48. http://dx.doi.org/10.24923/2222-243x.2022-44.25.

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The purpose of the study is to reveal the most important source of existential dialectics, namely the aesthetic spirit, which pushes dialectics beyond the limits of knowledge. The article focuses on the dialectic of I. Kant, which revolves between the aesthetic and logical connections of the cognitive process. Scientific novelty lies in substantiating the nature of the uniqueness of Kant's dialectics, in its aspiration to the future. As a result, the following points were revealed: 1) Kantian dialectics is aimed at overcoming the incompatibility of conceptually rational and aesthetically irrational thinking; 2) the emergence of a transcendental dialectic of a unique and non-objectivable existence allows us to turn to the worldview synthesis of modernity.

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Nekrasov, Stanislav Nikolaevich. "The rebirth of metaphysics and relevance of dialectics". Философская мысль, n. 4 (aprile 2024): 10–19. http://dx.doi.org/10.25136/2409-8728.2024.4.68865.

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At the new turn of historical development, it is necessary to turn to the understanding of dialectics and the newest forms of metaphysics, recognizing the objective dialectic of the material world, which is reflected in the subjective dialectic of concepts. For Aristotle's formal logic, there are true judgments and false judgments, and if we take the law of the excluded third, then even stricter: either yes or no. However, the metaphysical way of understanding reaches a limit beyond which it becomes limited and entangled in contradictions, since it deals with objects as unchangeable. Sophistry was revived recently in the third millennium, because capitalism needs it in the context of the digital transformation of the state and the current controversy over the new world War reveals a lot of techniques of sophistic thinking. Formal logic works fine in the conditions of everyday practical relations of people however, knowledge of dialectical logic is required to solve the global problems of our time.

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Gidwani, Vinay. "The Subaltern Moment in Hegel's Dialectic". Environment and Planning A: Economy and Space 40, n. 11 (novembre 2008): 2578–87. http://dx.doi.org/10.1068/a40271.

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I stage the question ‘What about dialectics?’ by showing Frantz Fanon's insurrectionary fidelity to Georg Wilhelm Friedrich Hegel and his dialectic. Fanon is an acute and disloyal reader of Hegel, and relentlessly probes the moment of negation in Hegel's dialectic to pry it open for an emancipatory, nonsublative politics of a ‘new humanity’. Fanon's attempts to side with the radical implications of otherness disclose the ‘subaltern moment’ in Hegel's dialectic and leave us a de formed Hegel, profoundly equivocal and no longer easily named (hence, recognized) as the philosopher of synthesis and reconciliation.

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Norrie, Alan. "Who Is ‘The Prince’?: Hegel and Marx in Jameson and Bhaskar". Historical Materialism 20, n. 2 (2012): 75–104. http://dx.doi.org/10.1163/1569206x-12341234.

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Abstract This article compares the dialectics of Fredric Jameson and Roy Bhaskar. From a dialectical critical-realist standpoint, it argues that Jameson’s approach in his recent collection Valences of the Dialectic sits uncomfortably between Hegelian and Marxist presuppositions. This is seen in the way he configures the relation between thinking and being, and it leads to an alliance with poststructuralist thinking in which real negativity is denied. In consequence, his thought is caught between a critique of the present and the impossibility of thinking real change within it.

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Patricola-McNiff, Barbara. "Dialectic". Journal of Humanistic Psychology 40, n. 1 (gennaio 2000): 33. http://dx.doi.org/10.1177/0022167800401004.

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Burch, Robert. "Dialectic". ESC: English Studies in Canada 30, n. 4 (2004): 16–20. http://dx.doi.org/10.1353/esc.2004.0055.

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Brejnak, Sebastian. "Dialektyka samotności, czyli „nie o śmierć tutaj chodzi, lecz o biały kordonek”". Poezja: strategie lektury w XXI wieku, n. 4 (50) (31 dicembre 2021): 59–82. http://dx.doi.org/10.4467/2084395xwi.21.030.15293.

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The Dialectics of Solitude, or “Death Is Not a Stake, But the White Cord” The main purpose of this article is to conceptualise “the solitude” as one of the most relevant terms used in Ewa Lipska’s works. Brejnak claims that the experience of many Lipska’s literary characters/lyric egos is based on longing for existential freedom and self-sufficiency (which Friedrich Nietzsche described as “the Self” in his Thus Spoke Zarathustra). This pursuit that is unrealistic/unfeasible by definition consists of the dialectics of creation and destruction, transgression and introspection as well as an ambiguous desire to both exceed yourself and own the awareness of yourself (which was the main problem faced by Octavio Paz in his essay The Dialectic of Solitude). Brejnak attempts to prove the dialectic structure of Lipskas “solitude” on the basis of the analysis of selected works from the poetry collection Death Is Not at Stake, But the White Cord (1981). The main conclusion of the article is the ascertainment that “solitary” subjectivity, which Lipska problematizes in many works, can be called homo dialecticus. This notion used by Michel Foucault should be understood as a human being whose existence is insolvably problematic, suspended in the ontological and epistemological void – “in emergency mode”.

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Portocarrero de Almada, Gonçalo. "As Dialécticas de Aristóteles". Philosophica: International Journal for the History of Philosophy 13, n. 26 (2005): 35–62. http://dx.doi.org/10.5840/philosophica2005132625.

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In Aristotle’s thought, dialectic results not only from a consolidated historical-philosophical tradition, but also from his own original conception of the virtualities of speech in general, as well as those of the philosophical and scientific speech in particular. In this essay I try to describe synthetically the history of the pre-aristotelic dialectic, and to draw up an inventory of the various acceptions that dialectic takes in the works of the Stagirite. It is possible to identify four dialectics in Aristotle, that is to say, four levels of application of the language and knowledge theory that the Stagirite develops in the Topics and other logic treaties. In its critic - or peirastic - dimension Aristotle’s dialectic seems, mainly as praxis of contradiction, somehow to reach the universality proper to sapiential knowledge.

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Ciccariello-Maher, George. "'So Much the Worse for the Whites': Dialectics of the Haitian Revolution". Journal of French and Francophone Philosophy 22, n. 1 (19 settembre 2014): 19–39. http://dx.doi.org/10.5195/jffp.2014.641.

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This article sets out from an analysis of the pioneering work of Susan Buck-Morss to rethink, not only Hegel and Haiti, but broader questions surrounding dialectics and the universal brought to light by the Haitian Revolution. Reading through the lens of C.L.R. James’ The Black Jacobins, I seek to correct a series of ironic silences in her account, re-centering the importance of Toussaint’s successor, Jean-Jacques Dessalines, and underlining the dialectical importance of identitarian struggles in forging the universal. Finally, I offer Frantz Fanon’s reformulation of the Hegelian master-slave dialectic—overlooked in Buck-Morss’ account—as a corrective that allows us to truly rethink progress toward the universal in decolonized dialectical terms.

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Secor, Anna J. "Žižek's Dialectics of Difference and the Problem of Space". Environment and Planning A: Economy and Space 40, n. 11 (novembre 2008): 2623–30. http://dx.doi.org/10.1068/a40269.

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This paper begins with the question of what about dialectics might be interesting to geographers today. I argue that, for those who are interested in engaging dialectical thought, Slavoj Žižek's work offers a productive way of conceptualizing an open dialectic without synthesis or totality. The goal of this paper is to explain Žižek' idea of the parallax view and to demonstrate its relevance for geographers. To do this, I begin by showing how Žižek's dialectical vision differs from that of David Harvey by using the example of Harvey's analysis of ‘capitalist imperialism’. Next, I turn to Deleuzian spatial ontology and its understandings of virtual and actual spaces. I discuss Žižek's engagement with Gilles Deleuze's thought and draw out the implications of a dialectical understanding of the virtual and the actual.

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Halper, Yehuda. "DIALECTICIANS AND DIALECTICS IN AVERROES’LONG COMMENTARYON GAMMA 2 OF ARISTOTLE'SMETAPHYSICS". Arabic Sciences and Philosophy 26, n. 1 (2 febbraio 2016): 161–84. http://dx.doi.org/10.1017/s0957423915000156.

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AbstractWhile Averroes’ work is often considered to represent the culmination of the method of Aristotelian demonstration in Arabic philosophy, a short passage of hisLong Commentaryon Aristotle'sMetaphysicsΓ.2 emphasizes the prominence of dialectic and calls for a re-examination of dialectic and demonstration in Averroes’ philosophical works. In this passage Averroes describes dialectic as an acceptable form of philosophy and the dialectician as a kind of scientist. In putting dialectic and demonstration on an equal, or nearly equal footing, Averroes seems to go against his own account of the dialectical and demonstrative classes of people in theDecisive Treatise. Moreover, this interpretation ofMetaphysicsΓ.2 also contradicts Averroes’ explanation of the same passage in theMiddle Commentaryon theMetaphysicsas well as Aristotle's own description of dialectic throughout theMetaphysics. That is, in theLong Commentaryon theMetaphysics, Averroes departs from his earlier views, and describes dialectic as a necessary part of metaphysics, even though the centrality of dialectic argumentation could call into question the entire project of metaphysics and consequently of the sciences whose demonstrations rely on metaphysical ground,i.e., all sciences. Averroes does not emphasize this view, but its presence is nevertheless unambiguous.

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Padilla Longoria, María Teresa. "Convergencias y divergencias dialécticas en la Antigüedad griega: Platón y Aristóteles frente a los estoicos". Theoría. Revista del Colegio de Filosofía 34 (1 giugno 2018): 27–40. http://dx.doi.org/10.22201/ffyl.16656415p.2018.0.794.

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For Plato, philosophy is essentially dialectical, that is, for the philosopher of Athens, philosophy and dialectic are interchangeable terms. Likewise, the dialectical activity implies in Plato a specific way of carrying on dialogue as a philosophical conversation which requires a method in order to be developed properly that is, scientifically. The Socratic-Platonic originality resides in the fact that with this idea of dialectic is made explicit the essence of the act of philosophizing as a dialogic act par excellence, that is, as a loving and unselfish search for truth which is made jointly and in a transpersonal way.Aristotle shows us a radically different idea of dialectic in relation to his master, because hereduces its importance and we can even say that he demotes it. For the Stagirite, dialectic will be, at the very best, a non-scientific procedure for searching the truth, with no demonstrativecharacter and it will have the purpose of providing general principles to sciences, but it will not be a synonymous with philosophy and therefore of the highest science anymore. Equally, dialogic interchanges based on questions and answers will not be essential at all, neither for particular sciences nor for philosophy itself.The Stoics have a Socratic-Platonic and Aristotelian influence in relation to their idea ofdialectic, but they have their own coinage and they will develop, on this matter, a properproject. For the Stoics, dialectic will be a virtue itself and one cannot become a wise manif one is not a dialectician. Even more: dialectic will play a pivotal and agglutinative rolein the Stoic system as a whole. Thus the central purpose of this article will be to show thesimilarities and differences that the Stoics have in relation to their Socratic-Platonic andAristotelian antecedents regarding the dialectical topic and where do their originality andproper deploys reside.

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Dobbs, Darrell. "Choosing Justice: Socrates' Model City and the Practice of Dialectic". American Political Science Review 88, n. 2 (giugno 1994): 263–77. http://dx.doi.org/10.2307/2944702.

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Glaucon's demand to be shown the inherent choiceworthiness of justice exposes the limits of dialectical argument. Acknowledging these limits, Socrates proposes that his interlocutors join him in an alternative activity, making a city in speech. This model city proves to be “entirely opposite” to existing cities, above all (as Socrates observes) because it restricts the practice of dialectical argument to those who first demonstrate a capacity for synopsis, that is, for seeing things as a whole. Socrates holds that one must be able to see things as a whole in order to benefit from the use of dialectic. I interpret the political institutions of Socrates' model city accordingly, as being instrumental to the practice of dialectic. Hence, I reject the prevalent readings of the Republic, which present these institutions either as a blueprint for public policy or as a parody of political idealism. Instead, I suggest that the interlocutors' discussion of censorship, the noble lie, and communism is propaedeutic, fostering the synoptic capacity necessary to benefit from the practice of dialectic, including dialectic aimed at revealing the choiceworthiness of justice.

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Pons Dominguis, Jesús. "Dialéctica platónica y metodología". Revista Española de Educación Comparada, n. 34 (30 giugno 2019): 118. http://dx.doi.org/10.5944/reec.34.2019.24723.

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The objective of this work is to apply the analogical dialectic developed by Plato as an adequate methodology to understand his thinking. In this sense, I will first address the terminological clarifications necessary to delimit the approach to the issue and pay special attention to the notion of symploké introduced by Plato and later developed by Jesus G. Maestro as one of the central hermeneutical criteria that the Critique of literature must take into account to avoid falling into the interpretative univocity or the own equivocality of postmodernity. Second, I will make a methodological approach to the reading of the dialogues of Plato in order to show the necessary articulation of the dramatic and doctrinal aspects to understand the Platonic philosophy from the notions of dialectic and analogy. From this perspective, I will present in third place the notion of dialectics in some dialogues of Plato and the use of analogy to show to what extent dialectical methodology can be the instrument capable of guiding reason in the process of ascension towards the search for truth.

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Dow, Jamie. "Colloquium 1 Dialectic, Persuasion, and Science in Aristotle". Proceedings of the Boston Area Colloquium of Ancient Philosophy 36, n. 1 (19 novembre 2021): 1–28. http://dx.doi.org/10.1163/22134417-00361p02.

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Abstract What is dialectic and what is it for, in Aristotle? Aristotle’s answer in Topics 1.2 seems surprisingly lacking in unity. He seems to imply that insofar as dialectic is an expertise (τέχνη), it is a disposition to three (possibly four) different kinds of productive achievement. Insofar as dialectic is a method, it is one whose use is seemingly subject to multiple, differing standards of evaluation. The goal of the paper is to resist this problematic “multi-tool” view of Aristotelian dialectic, by explaining how dialectic’s contributions to training, encounters, and the philosophical sciences are of the same kind. What unifies them, I argue, is the kind of reasoning that improves the epistemic position of the person that engages with it. The kind of reasoning-based practices in which dialectic is the expertise are, at heart, tools of inquiry, tools for improving people’s understanding. This is why dialectic is beneficial for persuasive encounters: it is an expertise that enables its possessor to persuade by improving the understanding of their participants.

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Zheng, Wei, e Shuai Wang. "The Implications of Materialist Dialectics of Xi Jinping Thought on Culture". Yixin Publisher 2, n. 3 (30 marzo 2024): 1–14. http://dx.doi.org/10.59825/jcs.2024.2.3.1.

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Abstract：Xi Jinping thought on culture is a scientific theory formed from profound answers to a series of basic questions about what kind of socialist cultural power is to be built and how it is to be built, and it is a sublimation and leap forward of the Marxist concept of culture in contemporary China. Xi Jinping Thought on Culture has a deep materialistic dialectical content, which is reflected in the “interactive dialectic” of economic construction and cultural construction, the “primary and secondary dialectic” of cultural subject and cultural diversity, the “development dialectic” of cultural inheritance and cultural innovation, and the “development dialectic” of cultural inheritance and cultural innovation, and “co-ordination dialectic” of cultural interpretation and cultural practice. Specifically elaborating on the material dialectic embedded in Xi Jinping Thought on Culture is conducive to deepening the in-depth understanding and grasp of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, including Xi Jinping Thought on Culture, and to enhancing the effectiveness of scientific theories in guiding cultural practice.

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Chen, Ling. "Cultural identity as a production in process". Cultural China in Discursive Transformation 21, n. 2 (5 luglio 2011): 213–37. http://dx.doi.org/10.1075/japc.21.2.04che.

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The type of identity most salient in intercultural communication is probably cultural identity, also a major issue in intercultural communication studies. This study adopts a dialectical perspective and approaches cultural identity as a dynamic production in and through intercultural contact and interaction. Semi-structured interviews of educated young Hongkongers turned out accounts of cultural identity along with their language use in day-to-day activities. These provided indirect access to some lived experience of people in a culturally special society. The study identifies dialectics evident in the production of cultural identity and uncovers ways people deal with dialectic tension in the process.

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PC, Mocombe. "Hegel, Haiti, and the Anti-dialectic". Philosophy International Journal 6, n. 1 (3 gennaio 2023): 1–5. http://dx.doi.org/10.23880/phij-16000285.

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This work, using the case study of the Haitian Revolution, positions Paul C. Mocombe’s theory of antidialectic within Hegel’s dialectical reasoning. Mocombe posits that the antidialectical position in Hegel’s dialectic is the position of each selfconsciousness when they initially encounter each other at the onset of the master/slave dialectic. Whereas, the master seeks to move to the dialectical position in order to dominate and eliminate the original (antidialectical) position of the slave, the slave remains in this antidialectical position so long as they accept death and seek to fight against their enslavement for the purpose of maintaining and reproducing their original, antidialectical, position, which is social, political, economic, and ideological. In any other instances, they (the slaves) are either in the dialectical, seeking to maintain the status quo, or negative dialectical, seeking to integrate the status quo on equal footing with the master, positions.

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Roberts, John. "Debate Dialectic and Post-Hegelian Dialectic (Again)". Journal of Critical Realism 12, n. 1 (gennaio 2013): 72–98. http://dx.doi.org/10.1179/rea.12.1.y409052730562143.

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Ercolino, Stefano. "Realism and Dialectic: The Speculative Turn and the History of the Nineteenth-Century European Novel". Novel 53, n. 2 (1 agosto 2020): 143–64. http://dx.doi.org/10.1215/00295132-8309515.

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Abstract A narrative impulse and a scenic impulse: as Fredric Jameson persuasively argues in The Antinomies of Realism, the history of literary realism has been shaped by the dialectic between these two competing drives, each identified by a specific temporality. Yet realism's dialectic between a narrative and a scenic impulse omits something crucial if we are to understand European realist narrative, especially in the second half of the nineteenth century. This article reassesses Jameson's dialectical view of realism in light of the speculative turn in the history of the European novel in 1860s Russian and 1880s French narrative. I will query Jameson's dialectic of realism and subsume it under a larger dialectical framework encompassing a further, temporally neuter impulse. This is the speculative impulse, which will help us reconsider some of the most important developments of nineteenth-century European realism.

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DELCOMMINETTE, SYLVAIN. "DIVISION, DIALECTIQUE ET DÈFINITION CHEZ PLATON ET ARISTOTE". Méthexis 27, n. 1 (30 marzo 2014): 25–45. http://dx.doi.org/10.1163/24680974-90000631.

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In this article, I examine the way Aristotle makes use of the methods Plato labelled as "dialectic". After suggesting a unified interpretation of Plato’s dialectic, I show that Aristotle makes room for them not inside the context of demonstrative science, but at the level of the investigation concerning the principles of such a science. These principles are, for the most part, definitions; and Plato’s dialectical methods are designed to search for and obtain definitions. Although Aristotle, contrary to Plato, seems to distinguish between dialectic and philosophy, he relates both to the same capacity, and he suggests that their methods are identical up to a certain point. Moreover, the cognitive state corresponding to dialectic is, for Aristotle as for Plato, intelligence (nous). Nevertheless, there remain important differences between Plato and Aristotle on this issue: while the dialogical dimension of dialectic is for Plato constitutive of philosophy and implies that the philosophical thought is a perpetual motion, it is according to Aristotle what distinguishes dialectic from philosophy, which must for its part come to a rest; and while philosophy presupposes a rupture with sensation according to Plato, Aristotle envisages it in continuity with sensible experience.

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Karlsen, Mads Peter. "Materialism, dialectics, and theology in Alain Badiou". Critical Research on Religion 2, n. 1 (24 marzo 2014): 38–54. http://dx.doi.org/10.1177/2050303214520775.

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This article examines the relationship between materialism, dialectics, and theology in Alain Badiou's work. The first three sections of the article focus on Badiou's reading of Hegelian dialectics in his 1982 work, Theory of the Subject. The first section accounts for Badiou's splitting of Hegel into an idealist and materialist dialectic, and presents an exposition of the latter. The second section outlines Badiou's critical analysis of the theological model implicit in Hegel's dialectics. The third section investigates the core of this criticism through a discussion of Badiou's reading of the “negation of the negation.” The remaining four sections examine the anti-dialectical interpretation of the Christ-event that Badiou presents in his book Saint Paul. Here the article illustrates how Badiou's insistence on separating the death of Christ from the resurrection is linked to his rejection of the doctrines of Trinity and Incarnation, and how this drives Badiou towards idealism.

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Sørensen, Asger. "Dialectics – a commentary to Singer: “Global business and the dialectic”". Human Systems Management 21, n. 4 (11 novembre 2002): 267–69. http://dx.doi.org/10.3233/hsm-2002-21405.

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Alan Singer makes a case for the relevance of dialectical reasoning and understanding in business strategy, politics and especially in ecology. He argues that dialectics is the optimal way to handle conceptually tensions, paradoxes, dilemmas and contradictions, and that dialectics has been ignored mainly as a result of “guilt by association”, i.e., because of its linkages to totalitarianism and anti-capitalism. He also makes a case for philosophy informing strategy, and this is what I will attempt to do in the following comments, first, by focusing on the concept of dialectics as seen from a philosophical point of view, second, by trying to show some of the tensions in the concept as employed by Singer, and finally by sketching some implications in relation to politics and strategy. In doing this, I will distinguish between various types of dialectics, which differ in relation to method and theory, epistemology and ontology, nature and culture, and theory and practice.

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Neville, David. "Dialectic as Method in Public Theology: Recalling Jacques Ellul". International Journal of Public Theology 2, n. 2 (2008): 163–81. http://dx.doi.org/10.1163/156973208x290026.

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AbstractThis article recalls the contribution of Jacques Ellul's theological methodology as a resource for public theology. The first part of the study surveys Ellul's contribution as a public theologian, while the second responds to Ellul's reflections on the theme of dialectic and evaluates the significance of Ellulian-style dialectical theology for public theology. The term 'dialectic' is one Ellul used to describe his own mode of theological engagement. For Ellul, dialectic implies dialogue, which entails both presence (being with, so as to be able to converse) and distance (being apart, so as to be able to contribute something different). What Ellul affirms about a dialectical stance is valuable in so far as it enables theology to grapple with complexity and contradiction, which is important for public theology because the conversation between theology and the wider public now usually occurs in the absence of shared assumptions and values.

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Anjani, Vionita, Nurbani e Syafruddin Pohan. "Relational Dialectics of Female K-Pop Boyband Fans with Parents and Friends in Medan City". Formosa Journal of Multidisciplinary Research 3, n. 3 (20 marzo 2024): 15–24. http://dx.doi.org/10.55927/fjmr.v3i3.8488.

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This research aims to analyze the relational dialectical process of K-Pop Boyband fans with their parents, analyze the relational dialectic process of K-Pop Boyband fans with friends and analyze the relational dialectical obstacles of female K-Pop Boyband fans with their parents and friends. The research methodology that researchers use is a qualitative research method with a constructivist paradigm. The research results obtained are that the relational dialectical process of female K-Pop Boyband fans with their parents and friends includes four basic elements and four assumptions that exist in the dialectical perspective. The contradictions present in this relationship are shown by different views towards K-Pop and organized by the four research informants through three categories in the dialectic of interaction.

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König, Robert. "Towards a Unity of Theoretical and Practical Reason: On the Constitutive Significance of the Transcendental Dialectic". Open Philosophy 5, n. 1 (1 gennaio 2022): 622–35. http://dx.doi.org/10.1515/opphil-2022-0218.

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Abstract The article focuses on re-evaluating Kant’s Transcendental Dialectic by initially highlighting its seemingly negative function within the Critique of Pure Reason as a mere regulative form for cognition and experience. The Dialectic, however, does not only have such a negative-regulative function but also its very own positive and founding character for cognition that even is present in the supposedly most immediate forms of intuition. In exploring this positive side of the Transcendental Dialectic it becomes clear that it manifests itself as a bridge between the so-called theoretical and practical reason inasmuch as it fills in their gap within Kant’s philosophy. From the practical side, the Dialectic is manifest as an action full of purposiveness, maxims, and imperatives within cognition, from a theoretical side it assumes the form of syllogistic inference, which is the adequate and acting theoretical form of practical reason. Therefore, the unity of reason is shown in presenting its inner gap as a dialectical misunderstanding that Kant not only highlights in the Transcendental Dialectic but also tends to leave unsolved mostly. Nevertheless, the Dialectic can be shown as the a priori synthetic act of unifying reason, if investigated in the context of Kant’s complete critical endeavour.

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Bolton, Robert. "Dialectic, Peirastic and Scientific Method in Aristotle’s Sophistical Refutations". History of Philosophy and Logical Analysis 15, n. 1 (5 aprile 2012): 267–85. http://dx.doi.org/10.30965/26664275-01501011.

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In Metaphysics IV.2 Aristotle assigns a very specific role to dialectic in philosophical and scientific inquiry. This role consists of the use of the special form of dialectic which he calls peirastic. This is not a new conception of, or a new role for, dialectic in philosophy and science, but one also assigned to it in the Topics and Sophistical Refutations. In the SE Aristotle lays down multiple overlapping requirements for the premises or bases for peirastic dialectical argument. These must be (1) things known by skilled practitioners of dialectic; (2) things in fact in accord with the science or subject of the peirastic dialectical encounter in question; (3) things known by non-experts as well as by experts in that subject, (4) things known even by ordinary people in general; (5) things believed by the answerer in the given peirastic encounter and (6) things which are as noted and accredited (endoxa) as possible. We can see from Aristotle’s discussion and from his, and earlier, examples that all of these various requirements can be and are met by a single identifiable set of propositions, one whose use gives a special power to peirastic, one adequate to show the falsity of particular pretensions to knowledge on specific points, in science and philosophy.

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Павлова, А. М. "What Hamblin’s Formal Dialectic Tells About the Medieval Logical Disputation". Logical Investigations 23, n. 1 (4 maggio 2017): 151–76. http://dx.doi.org/10.21146/2074-1472-2017-23-1-151-176.

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In this paper we reconstruct a famous Severin Boethius’s reasoning according to the idea of the medieval obligationes disputation mainly focusing on the formalizations proposed by Ch. Hamblin. We use two different formalizations of the disputation: first with the help of Ch. Hamblin’s approach specially designed to formalize such logical debates; second, on the basis of his formal dialectics. The two formalizations are used to analyze the logical properties of the rules of the medieval logical disputation and that of their formal dialectic’s counterparts. Our aim is to to show that Hamblin’s formal dialectic is a communicative protocol for rational agents whose structural rules may differ, thus, varying its normative character. By means of comparing Hamblin’s reconstructions with the one proposed by C. Dutilh-Novaes we are able to justify the following conclusions: (1) the formalization suggested by Hamblin fails to reconstruct the full picture of the disputation because it lacks in some the details of it; (2) Hamblin’s formal dialectic and the medieval logical disputation are based on different logical theories; (3) medieval logical disputation, represented by the formalization of C. Dutilh-Novaes, and the two ones of Hamblin encode different types of cognitive agents. DOI: 10.21146/2074-1472-2017-23-1-151-176

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Fox, Rick. "Dialectic Architecture". Film and Philosophy 17 (2013): 151–72. http://dx.doi.org/10.5840/filmphil20131712.

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Clore, Victor. "Dialectic Communications". Lonergan Workshop 26 (2012): 71–105. http://dx.doi.org/10.5840/lw20122627.

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Loparic, Zeljko. "Kant's Dialectic". Noûs 21, n. 4 (dicembre 1987): 573. http://dx.doi.org/10.2307/2215673.

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Battaglia, Rosemarie A., e Cheryl Herr. "Dublin Dialectic". NOVEL: A Forum on Fiction 22, n. 1 (1988): 117. http://dx.doi.org/10.2307/1345906.

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Wardy, Robert. "Transcendental Dialectic". Phronesis 36, n. 1 (1991): 88–106. http://dx.doi.org/10.1163/156852891321052831.

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Altieri, Charles. "Dickinson's Dialectic". Emily Dickinson Journal 5, n. 2 (1996): 66–71. http://dx.doi.org/10.1353/edj.0.0149.

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Levi, Federico. "Dialectic magnetism". Nature Physics 13, n. 7 (luglio 2017): 623. http://dx.doi.org/10.1038/nphys4209.

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Lloyd, G. E. R. "Peripatetic Dialectic". Classical Review 51, n. 2 (ottobre 2001): 291–93. http://dx.doi.org/10.1093/cr/51.2.291.

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Warren, James. "STOIC DIALECTIC". Classical Review 53, n. 1 (aprile 2003): 63–65. http://dx.doi.org/10.1093/cr/53.1.63.

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Houlgate, Stephen. "Hegel's Dialectic". Hegel Bulletin 10, n. 02 (1989): 1–19. http://dx.doi.org/10.1017/s0263523200002536.

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Setterfield, M. "Keynes's dialectic?" Cambridge Journal of Economics 27, n. 3 (1 maggio 2003): 359–76. http://dx.doi.org/10.1093/cje/27.3.359.

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