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Budi Santosa, Revianto. "Recharting The Philosophy of Technology in Contemporary Architecture". SHS Web of Conferences 41 (2018): 04012. http://dx.doi.org/10.1051/shsconf/20184104012.
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Technology is an indispensable aspect of architecture. In fact, it is being an essential part of the human effort in making architecture. Since the early modern era, technology that rapidly change has been seen as the sign of progress, not only pertaining to the technology itself, but also architecture and even civilization. Modern architectural theoreticians, from Sant’Elia to Le Corbusier, enthusiastically embraced the progressive side of technology and engineering. Philosophically, however, modern technology is regarded pessimistically. Heidegger and Jaspers considered technology as the source of alienation to the human being themselves and to the reality they face. To overcome this gap, Alan Drengson, proposed the four philosophy of technology to rechart the variety of tendency towards technology in Western society, consisting of (1) technological anarchy, (2) technophilia, (3) technophobia, and (4) technological appropriateness. In this explanation, he coined the terms “creative philosophy” to include many aspects and ways of thinking which might be incorporated in the creative activities like architectural design. This paper attempts to evaluate the appropriatenes of Drengson’s philosophical scheme as a platform for architectural education in Indonesia in general, by relating his framework with the architectural theories and practices in Indonesia. The result of this effort is while the formulation of his scheme is the very inclusive and closely related with creative activity like architectural design, it contains bias of industrial technology appearing in the Asian scene brought by Western European colonials. Discussing philosophy underlying Gandhi’s movement in India to reject oppressive technology, we may arrive at the conclusion that the philosopy of non-violence, truth and justice based on the principle of self restrained are relevant to figure out the ideal of appropriate technology in Asia.
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Mikhaylov, Igor. "The Guardian of the History of Philosophy: On Nelly Motroschilova’s Philosophical Beginnings". Voprosy Filosofii, n. 5 (luglio 2024): 69–80. http://dx.doi.org/10.21146/0042-8744-2024-5-69-80.
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Six decades of N.V. Motroshilova’s active creative work were commonly associated with her work as a historian of philosophy. Although this view is largely fair and is confirmed by the way Motroshilova herself assessed her research, the philosopher’s range of interests was much wider: it covered problems of Western European history, the theory of culture and civilization. The article shows the formation of Motroshilova’s philosophical specialization which began as an interest in German philosophy, initially limited to Husserl’s phenomenology. However, already in the early 1960s the discussion of phenomenological problems was clearly placed in the context of social analysis and was commonly identified with sociology. At the same time, another perspective was outlined: consideration of the problems of Western philosophy from the point of view of the most universal problems of the theory of knowledge. Social analysis as the dominant direction of Motroshilova’s research remained until the end of the 1970s, while the thematic area of this analysis gradually expanded – first to the philosophy of the New Age, subsequently to German idealism (the philosophy of Hegel and then Kant), as well as to the origins of Western European philosophy in Greek antiquity. Simultaneously with this expansion, and largely due to it, the general philosophical methodology also changed: starting from the 1990s, the study of the history of ideas in the aspect of culture and civilization is used as a general approach to the history of ideas. The parallel thematic and methodological “universalization” helps N.V. Motroshilova to implement a number of extremely important scientific and organizational projects for Russian philosophy, three of them occupy a special place: History of Philosophy Yearbook, the first Russian periodic edition, entirely focused on the history of philosophy; preparation and publication of a new textbook History of Philosophy. West – Russia – East, as well as a new edition of the main works of Immanuel Kant.
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Hefferman, George. "Phenomenology Is A Humanism: Husserl’s Hermeneutical- Historical Struggle to Determine the Genuine Meaning of Human Existence in "The Crisis of the European Sciencies and Transcendental Phenomenology"". Investigaciones Fenomenológicas, n. 4-II (11 febbraio 2021): 213. http://dx.doi.org/10.5944/rif.4-ii.2013.29794.
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In The Crisis of the European Sciences and Transcendental Phenomenology (1936), Husserl expands his philosophical horizon to include the question about the genuine meaning of human existence. Understanding the crisis of the European sciences as a symptom of the crisis of European philosophy and as an expression of the life-crisis of European humanity, and interpreting European science, philosophy, and humanity as representative of their global-historical counterparts, Husserl argues that the life-crisis of European humanity is reflective of the critical condition of global-historical humanity. The crisis of “European” life emerges as a crisis of human existence, and Husserl’s phenomenology unfolds as a search for an answer to the question not only about the sense of the life-world but also about the meaning of human life. Thus phenomenology, as care for humanity, shares with existentialism, as a humanism in the broadest sense, the conviction that human beings live in a world not in which life makes sense, but in which they must make sense of life. Accordingly, the genuine essence of human existence is not passively “given” but actively “taken,” since it involves an entelechy that constitutes itself in an evolutionary achievement, and it is the evidentiary result of an existential struggle for meaning against annihilating forms of meaninglessness, namely, irrationalism, positivism, and skepticism. This paper examines Husserl’s hermeneutical-historical approach to the question about the meaning of human existence and suggests an understanding of phenomenology as a form of humanism, and perhaps even as a unique kind of “existentialism,” that is, an ethical philosophy that takes absolute moral responsibility for the presuppositionless application of reason to life.En La crisis e las ciencias europeas y la fenomenología trascendental (1936), Husserl expande su horizonte filosófico a fin de incluir en él la pregunta por el auténtico sentido de la existencia humana. Al entender la crisis de las ciencias europeas como un síntoma de la crisis de la filosofía europea y como una expresión de la crisis vital de la humanidad europea, y al interpretar la ciencia, la filosofía y la humanidad europeas como representativas de sus contrapartes históricas y globales, Husserl argumenta que la crisis vital de la humanidad europea refleja la condición crítica en que se encuentra la humanidad en perspectiva histórica global. La crisis de la vida “europea” emerge como una crisis de la existencia humana, y la fenomenología de Husserl se despliega como la búsqueda de una respuesta a la cuestión no sólo del sentido del mundo de la vida, sino también del significado de la vida humana. La fe-nomenología, como cuidado de la humanidad, comparte con el existencialismo, entendido como un humanismo en el sentido más amplio, la convicción de que los seres humanos viven en un mundo en el cual no es que la vida tenga sentido sino que ellos deben dar sentido a la vida. En consonancia, la auténtica esencia de la existencia humana no está pasivamente “dada” sino que es activamente “tomada”, ya que ella envuelve una entelequia que se constituye en una realización evolutiva, y que es el resultado evidenciador de un combate existencial por el significado contra las formas de sinsentido que son aniquiladoras, a saber: irracionalismo, positivismo y escepticismo. Este ensayo examina la aproximación histórico-hermenéutica de Husserl a la cuestión del significado de la existencia humana, y sugiere una comprensión de la fenomenología como una forma de humanismo, y quizá incluso como un tipo único de existencialismo; esto es, como una filosofía ética que asume una responsabilidad moral absoluta en la aplicación sin presupuestos de la razón a la vida.
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Power, Nina. "14Modern European Philosophy". Year's Work in Critical and Cultural Theory 23, n. 1 (2015): 291–307. http://dx.doi.org/10.1093/ywcct/mbv013.
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Power, Nina. "17Modern European Philosophy". Year's Work in Critical and Cultural Theory 24, n. 1 (2016): 356–78. http://dx.doi.org/10.1093/ywcct/mbw017.
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Power, Nina. "17Modern European Philosophy". Year's Work in Critical and Cultural Theory 25, n. 1 (2017): 334–49. http://dx.doi.org/10.1093/ywcct/mbx018.
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Mercier, Lucie, e George Tomlinson. "18Modern European Philosophy". Year's Work in Critical and Cultural Theory 26, n. 1 (2018): 346–67. http://dx.doi.org/10.1093/ywcct/mby018.
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Tomlinson, George. "12Modern European Philosophy". Year's Work in Critical and Cultural Theory 27, n. 1 (2019): 220–41. http://dx.doi.org/10.1093/ywcct/mbz012.
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Abstract This chapter reviews four books published in 2018 which are not readily categorized as works in ‘modern European philosophy’: Gurminder K. Bhambra, Kerem Nişancloğlu, and Dalia Gebrial’s edited volume Decolonising the University, Chantal Mouffe’s For a Left Populism, Cinzia Arruzza, Tithi Bhattacharya, and Nancy Fraser’s Feminism for the 99%, and Andreas Malm’s The Progress of this Storm. Yet their uneasy relationship to this philosophy is precisely the reason they constitute a significant contribution to it. The philosophical originality and critical purchase of these books proceed from the fact that each is a singular case of philosophy’s dependence on ‘non-philosophy’; each exposes the impossibility of viewing philosophy as a self-sufficient discipline. In particular, they are a timely reminder that the best political philosophy is produced through actually existing social movements to change (which ecologically now means simply saving) the world. The chapter is divided into six sections: 1. Introduction; 2. Decolonizing Philosophy: Decolonising the University; 3. Anti-Post-Politics: For a Left Populism; 4. Anti-Post-Marxism: Feminism for the 99%; 5. Anti-Postmodernism: The Progress of This Storm; 6. Conclusion.
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Flanagan, Thomas. "The Agricultural Argument and Original Appropriation: Indian Lands and Political Philosophy". Canadian Journal of Political Science 22, n. 3 (settembre 1989): 589–602. http://dx.doi.org/10.1017/s0008423900010969.
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AbstractThe European appropriation of Indian land in North America has often been justified through versions of the “agricultural argument” to the effect that the Indians did not need the land and did not really own it because they did not permanently enclose and farm it. Thus the European settlers could resort to original appropriation as described in Locke's Second Treatise. This article examines the agricultural argument as exemplified in the writings of John Winthrop, John Locke and Emer de Vattel. Analysis shows that the argument is formally consistent with the premises of natural rights philosophy because it assumes the equal right of both Indians and Europeans to engage in original appropriation. But the historical record shows that the argument actually applied to only a small portion of the land acquired by the Europeans. Sovereignty is the issue that should receive further inquiry.
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Glendinning, Simon. "From European Philosophy to Philosophy of Europe". Oxford Literary Review 28, n. 1 (luglio 2006): 37–52. http://dx.doi.org/10.3366/olr.2006.005.
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Colebrook, C. "5 * Modern European Philosophy". Year's Work in Critical and Cultural Theory 21, n. 1 (1 gennaio 2013): 83–105. http://dx.doi.org/10.1093/ywcct/mbt004.
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Colebrook, C. "10 * Modern European Philosophy". Year's Work in Critical and Cultural Theory 22, n. 1 (1 gennaio 2014): 180–204. http://dx.doi.org/10.1093/ywcct/mbu010.
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Belov, V. N. "RUSSIAN EUROPEAN B.V. YAKOVENKO". RUDN Journal of Philosophy 23, n. 2 (15 dicembre 2019): 133–44. http://dx.doi.org/10.22363/2313-2302-2019-23-2-133-144.
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The article analyzes the creativity of one of the most famous Russian neokantians Boris V. Yakovenko. Despite the fact that the work of Yakovenko becomes the subject of analysis of an increasing number of researchers both in Russia and abroad, it has not yet taken place in a systematic analysis. The article attempts to consider the philosophical creativity of the Russian philosopher systematically, revealing both the main directions of European thought that had the greatest influence on the position of Yakovenko and the main areas of philosophy to which the efforts of the national thinker were directed. These, according to the author, include the history of philosophy and the system of so-called transcendental pluralism. It is pointed out that the history of philosophy for Yakovenko is a single holistic process and therefore is the history of the development of philosophical ideas, and not the history of life and work of individual philosophers. According to Yakovenko, the general philosophical scheme of historical development looks like this: from Greek cosmism to German epistemology and the beginning ontological turn in modern philosophy. There is also the belief of B.V. Yakovenko that there is no national philosophy. In his opinion, philosophy, as well as science in General, can only be international. His second main thesis concerning the development of philosophy is that philosophy should be independent from other branches of human knowledge and knowledge. She must not be a servant of theology or science. The article also presents various stages of the Russian philosopher's development of his version of the concept of pluralistic philosophy. According to Yakovenko, only pluralistic philosophy is able to know the essence as the main object of philosophy.
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Chukwujekwu, Ejike Sam-Festus. "African Philosophy in the Contemporary World". Logos et Praxis, n. 2 (settembre 2019): 143–49. http://dx.doi.org/10.15688/lp.jvolsu.2019.2.13.
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This author focuses on African philosophy issues, ideas and the major trends of its development in the contemporary world. The researcher emphasizes that one of the main trends in the development of African philosophy in the contemporary world is the search for African identity, ideas of African renaissance. The development of African philosophy in the early and mid 20th century had the immense influence of the anticolonial movement, which resulted in rapid development of socio-political movements. The article discusses the most influential of them, such as negritude, Pan-Africanism, African socialism, and others. The paper is of particular interest due to the fact that the countries of this continent have undergone a different path of development. From the very moment of the discovery of the continent, the states located in it were viewed and existed as colonies of European countries, i.e. they were ruled by the metropolis, which established its political and economic power. In addition to the negative impact of the metropolis it had a positive one. With the arrival of the Europeans European culture and values came, that ultimately led to the fight for independence. The article also discusses the major stages of European colonization of the 15th-19th centuries, also the difficulties and challenges in obtaining freedom from the metropolis, which became a new impetus for the development of philosophical views. Taking into account African identity and European culture and values, the significant role of the African Renaissance and socio-political teachings are considered as a way of developing African philosophy in the modern world. The author pays special attention to the African historiographic survey, to four periodization stages of African philosophy: (early period, second period, late period, and a new era). The researcher also presents traditional thought and suggestions of a typology of tendencies by African philosophers in modern African philosophy.
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Paribok, Andrey. "On “reflexion” and reflexion in classical Indian Philosophy". Studies in Transcendental Philosophy 4, n. 1 (2023): 0. http://dx.doi.org/10.18254/s271326680023939-2.
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The article discusses whether there is an equivalent of the concept of "reflexion" in the philosophy of India as developed independently of the European one. The author comes to the conclusion that there is none. The concept of reflexion is unique to the West. If it does not exist in Indian thought, is it possible to find Indian examples of what a European or Russian philosopher would call reflexion, the application of reflexion? How homogeneous are they and how highly valued are they in the Indian tradition? It turns out that examples of Indian reflexivity are very diverse and are found in such areas as reflexivity in reasoning, reflexivity of mental processes, reflexive closure of epistemology to ontology, and, finally, in the fact that the limit of reflexivity, which can be realized by a thinkeras a metaphysical practitioner, is nothing but the inadequately formulated liberation by Europeans as an "Indian religious ideal".
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Lynch, Tim. "Modern Movements in European Philosophy". Irish Philosophical Journal 5, n. 1 (1988): 111–13. http://dx.doi.org/10.5840/irishphil198851/25.
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O’Rourke, Francis A. "Modern Movements in European Philosophy". Philosophical Studies 31 (1986): 553–55. http://dx.doi.org/10.5840/philstudies1986/19873128.
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Caws, Peter. "Modern Movements in European Philosophy". Teaching Philosophy 12, n. 3 (1989): 266–68. http://dx.doi.org/10.5840/teachphil198912363.
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Defalco Continental, Anthony A. "A Review of “Philosophy of Foucault (European Philosophy Series)”". Educational Studies 44, n. 1 (25 luglio 2008): 77–82. http://dx.doi.org/10.1080/00131940802225119.
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Razdyakonov, Vladislav S. "The Dispute over “karma”: the Cultural Reception of the Indian Concept in Russian Philosophy in the Late 19th and Early 20th Centuries". Voprosy Filosofii, n. 9 (2023): 191–201. http://dx.doi.org/10.21146/0042-8744-2023-9-191-201.
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The last third of the 19th century saw a widespread dissemination of Indian philosophical concepts in the European cultural area. The concept of “karma” offered a significant ethical and ontological alternative to both materialistic philosophy and classical theism and attracted special attention of the general public. The article aims to characterize the interpretation of karma in Russian indology and theosophy in the late 19th – early 20th centuries, and to reveal the key similarities and differences of its’ comparative methodology. The materials of the Russian buddhologist F.I. Shcherbatskoy and one of the leaders of the theosophical current in Russia E.F. Pisareva represent main cases of the research. F.I. Shcherbatskoy and E.F. Pisareva looked forward to the neovitalistic concepts for justification of belief in the existence of spiritual evolution depending on internal rather than external factors. Indology and theosophy used European scientific concepts for a cultural translation of Indian philosophical concepts, but applied different bases of evidence (textual analysis and personal experience) and comparative methodology. Indology sought, as it is seen in the case of F.I. Shcherbatskoy, to unfold the basics of “eternal philosophy” – just like the tradition of intercultural philosophy did – while theosophy believed it had already been revealed in the works of E.P. Blavatsky and applied it as tool of European cultural criticism.
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Miller, Leon. "The Ethics Shaping EU Interactions and Transactions". Jindal Journal of International Affairs 2, n. 1 (1 agosto 2012): 20–37. http://dx.doi.org/10.54945/jjia.v2i1.28.
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The European Union represents hope that the era of Europeans attempting to gain power over other Europeans is over. EU represents a new perspective on European interactions based on an ethical commitment to shaping interactions between agents (interpersonal, commercial and political) into mutually beneficial outcomes for all the participating parties. It is hoped that these Western democratic principles will create a type of dialogue where international agents interact within the boundaries of constituted structures to shape an “ontological middle way.” In other words international actors will apply deliberative democracy to identifying principles that establish the normative structures necessary for achieving mutually desired outcomes. As a result international relations will not be anarchic, nor only interest driven but also value driven.A part of the process-of shaping Europe into an extended zone of peace, security and prosperityinvolves the challenge of formulating a view of Europe’s heritage that overcomes what has historically persisted in being conflicting interests. Thus bonding Europeans on the basis of shared values and principles represents the possibility of healing painful aspects of European history. Europe’s current notion of the role of power in interstate relations offers the prospect of reducing (perhaps eliminating) some of the troublesome clashes of interests that have caused pain and violence throughout European history. European scholars recognized the need to reconcile the painful aspects of history and address the persistent problems of Western Civilization’s ontological, teleological and epistemological assumptions by taking a critical look at Enlightenment philosophy (that gave birth to Modernity). The ontological, teleological and epistemological assumptions of Modernity had tremendous impact on most of the world. These basic assumptions are not only being reconsidered by Europeans themselves but are also under scrutiny by many world cultures. Such dialectic reconsiderations have played a role in shaping a new European model of how power is employed in regional (thus international) relations.
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Arandjelovic, Jovan. "The common fate of the European man and philosophy". Theoria, Beograd 46, n. 1-4 (2003): 27–46. http://dx.doi.org/10.2298/theo0304027a.
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From the antiquity, science and philosophy have formed an inextricable unity and also from the period of Renaissance philosophy and the modern scientific spirit have influenced the destiny of the European man. But the contemporary crisis of philosophy, according to Husserl, results from the fact that it has lost its own essence and ceased to be the force of the fundamental transformation of man. So the European man cannot rely any more on philosophy as the medium of universal liberation. Showing the actuality of Husserl's ideas from The Crisis of European Sciences and Transcendental Phenomenology the author considers that it is of crucial importance to overcome this crisis by founding of new philosophy, which would be appropriate to 'the spiritual Europe'. Science, as well as philosophy, must revindicate their vital power from politics, returning to the hellenistic ideals, that are also stressed by Husserl, too. Since the crisis of European values originates in the crisis of its science and philosophy, and that crisis is common to philosophy and the European man, the essential connection between them should be re-established by reviving the hope in the inappreciable value of the community of the European man and philosophy through the discovery of a new image of philosophy in the time when it seems that it has lost its former significance.
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Urbančič, Ivan. "Philosophy with the Slovenes". Nationalities Papers 21, n. 1 (1993): 127–37. http://dx.doi.org/10.1080/00905999308408262.
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Slovenia's geographical position has exposed it to the underlying trends of European spiritual and cultural life from the Middle Ages to the present. The adoption of Christianity by the end of the first millennium, the incorporation of medieval political structures, and economic and cultural trends, were paralleled by Slovenes who adopted European culture. Ever since, Slovenia has been part of the broad framework of Central European spiritual and cultural life as it has unfolded and developed up to today.
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Przyłębski, Andrzej. "Kant’s Importance for European Philosophy. The Perspective of Hermeneutic Philosophy". Filosofiya-Philosophy 33, n. 2 (1 luglio 2024): 89–98. http://dx.doi.org/10.53656/phil2024-02-06.
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The article is a short presentation and critical evaluation of the main aspects of Kant’s theoretical and practical philosophy. It focuses on ontological consequences of the so-called Copernican turn that places man in a self-created, phenomenal world, cutting off any hope for his contact with the transcendent reality, independent of man’s cognition. The only escape from this danger of the subjectification of reality is, unjustly criticized, Kant’s acknowledgment of Ding an sich. In the area of practical philosophy, Kant’s ethics of categorical imperative, of good will and the fact of freedom, is an interesting but indefensible project of formal and autonomic ethics that, unfortunately, due to its elitist conclusions cannot fulfil the task of teaching morality. In the light of development in cultural anthropology and hermeneutical philosophy of life, Kant’s position needs to be significantly updated.
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Horskyi, Vilen. "The phenomenon of B. Pascal in the European context: a view from the shore of historico-philosophical Ukrainian studies". Sententiae 1, n. 1 (26 giugno 2000): 151–59. http://dx.doi.org/10.31649/sent01.01.151.
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The article is devoted to the problem of belonging of Ukrainian philosophy to the European tradition. The author states that Pascal's doctrine is non-ratio-centered and, therefore, does not correspond to the leading trends of European modern philosophy. At the same time, this doctrine is considered to be one of the most important for the development of the Modern tradition (including contemporary discussions between postmodernist and communicative philosophy thinkers). Thereafter the author concludes that modern philosophy is at least not monistic. The same non-monistic nature is also evident in the European history of ideas before the 17th century: the cleavage between Athens and Jerusalem, Latin and Greek theology, etc. This non-monism is manifested in the existence of at least two defining trends in European philosophy: the rational-centered one and the one that prefers a cordial attitude to the world and an approach of an intellectual contemplation. At the same time, the author notes that with the transition to lower levels of generalization, this dualism will increasingly appear to be a true pluralism of the European intellectual tradition. Based on the recognition of the content originality of national philosophies, the author attributes Ukrainian philosophy primarily to the second of the outlined trends. On the basis of the dominance of cordocentric orientations in Ukrainian philosophy, he rejects the arguments that interpret Ukrainian philosophy as fundamentally non-European.
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Słomski, Wojciech. "Philosophy of Culture and European Identity". Forum Philosophicum 8 (2003): 13–20. http://dx.doi.org/10.5840/forphil200383.
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Hendricks, Christina. "Foucault on Freedom. Modern European Philosophy". Journal of Speculative Philosophy 22, n. 4 (1 gennaio 2008): 310–12. http://dx.doi.org/10.2307/25670730.
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Hendricks, Christina. "Foucault on Freedom. Modern European Philosophy". Journal of Speculative Philosophy 22, n. 4 (1 gennaio 2008): 310–12. http://dx.doi.org/10.2307/jspecphil.22.4.0310.
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Jacobs, David C. "European Philosophy and the American Academy". Teaching Philosophy 19, n. 3 (1996): 306–10. http://dx.doi.org/10.5840/teachphil199619351.
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Janićijević, Vera. "Terminology in European and Muslim philosophy". Kom : casopis za religijske nauke 2, n. 1 (2013): 143–63. http://dx.doi.org/10.5937/kom1301143j.
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Jarszak, Jarosław. "Dwa bieguny europejskiej kultury: Karpiński i Leibniz. Próby badań nad dociekaniami filozoficznymi Franciszka Karpińskiego w odniesieniu do filozofii Gottfrieda Wilhelma Leibniza". Wiek Oświecenia 36 (2 novembre 2020): 44–67. http://dx.doi.org/10.31338/0137-6942.wo.36.3.
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The author seeks an answer to the following question: can we relate the work of Franciszek Karpiński to the philosophical achievements of Gottfried Wilhelm Leibniz? The article proposes to treat Karpiński’s work as a philosophical inquiry and notices in it a clearly defined metaphysical and axiological principle, which can be treated as an independently constructed version of Leibniz’s principle of sufficient reason. The notes in the diary confirm the assumption that painful life experiences did not stop the poet’s efforts to build a vision of the world that we have reasons to call the “philosophy of optimism”.
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Panyukov, Alexander I. "Methodological Guidelines for the Historiography of Russian Philosophy (40–90s of the XX Century)". Общество: философия, история, культура, n. 7 (19 luglio 2023): 43–49. http://dx.doi.org/10.24158/fik.2023.7.5.
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This article provides an excursus into the field of tendencies and substantive features of the development of historiography of Russian philosophy in 40–90s of XX century. Provisions on multidimensionality and com-plexity of its methodological guidelines are denoted. As the main methodological trend in the development of the historiography of Russian philosophy, the orientation towards Marxist methodology, which focused on the analysis of the history of the spread of philosophical ideas in the USSR, is highlighted. It is emphasized that political changes in the 1950s, which entailed a change in the methodological orientation of the Soviet philoso-phers, were reflected in their focus on the interpretation of the specifics of national thought in the multinational USSR. In subsequent years, in the historiographical space of Russian philosophy, there was a systematization of methodological variations in the interpretation of formal and substantive features of Russian philosophy. In the run-up to the “crucial” 1990s, and primarily in the context of European philosophical thought, there emerged a tendency to single out periods of the “foreign renaissance” and “Soviet Marxism” in the history of Russian philosophy. As a methodological variation of the historiography of Russian philosophy at the threshold of the XXI century the tendency to popularize philosophical science, which actualized the enlightenment emphasis in the development of domestic philosophical thought.
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Bumsted, J. M., Nicholas Canny e David Dobson. "Europeans on the Move: Studies on European Migration, 1500-1800." Journal of American History 82, n. 3 (dicembre 1995): 1181. http://dx.doi.org/10.2307/2945140.
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Gemery, H. A., e Nicholas Canny. "Europeans on the Move: Studies on European Migration, 1500-1800". Journal of Interdisciplinary History 27, n. 2 (1996): 290. http://dx.doi.org/10.2307/205167.
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Bazhanov, Valentin A. "On the origins of the political philosophy of science and analytical philosophy". Philosophy of Science and Technology 28, n. 1 (2023): 5–19. http://dx.doi.org/10.21146/2413-9084-2023-28-1-5-19.
Testo completoAbstract (sommario):
The article puts forward arguments refuting the claims of some representatives of Western philosophy that we are witnessing the birth of a new direction of research within the philosophy of science – political philosophy of science. It is shown that, in fact, the making of political philosophy of science dates back to the activity of left wing of the Vienna Circle representatives and B.M. Hessen’s work “The Social and Economic Roots of Newton’s Mechanics” (1931). The paper traces evolution of the views of the left wing Vienna Circle representatives who emigrated to the USA, and cooperated with the “Philosophy of Science” journal founded by the Russian emigrant V. Malisoff, the International Encyclopedia of Unified Science and Association of Unified Science in the context of which analytical philosophy took shape, where there was no place for political philosophy of science. It is stressed that this evolution happened due to several reasons: the McCarthyism riots in the U.S. in the mid-1950’s; the death of several prominent scientists who paid attention to the political philosophy of science; the disagreement between prominent scholars in logical empiricism, which led to the blurring of the problems of this segment of research. Nevertheless in the European philosophy these studies have been continued. The case of modal logic enables to argue that sometimes the political sympathies and antipathies of scientists significantly affect their perception and assessment of colleague’s works. Attention drawn to the weak development in the history and philosophy of science of the problems associated with the impact of the political views of scientists on the reception of ideas of their political opponents. Finally, an attempt is made to outline the subject area of contemporary political philosophy of science.
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Vasil'ev, V. V. "The "Superior Penetration" of Neo-European Philosophy". Russian Studies in Philosophy 37, n. 2 (ottobre 1998): 45–65. http://dx.doi.org/10.2753/rsp1061-1967370245.
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Mezhuev, V. M. "Philosophy Is the Essence of European Culture". Russian Studies in Philosophy 41, n. 4 (aprile 2003): 66–68. http://dx.doi.org/10.2753/rsp1061-1967410466.
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Agassi, Joseph. "Contemporary European Philosophy, After Half-a-Century". Polish Journal of Philosophy 5, n. 1 (2011): 139–48. http://dx.doi.org/10.5840/pjphil2011517.
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McAllister, James W. "Contours of a European Philosophy of Science". International Studies in the Philosophy of Science 22, n. 1 (marzo 2008): 1–3. http://dx.doi.org/10.1080/02698590802280852.
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Radder, Hans. "How Inclusive Is European Philosophy of Science?" International Studies in the Philosophy of Science 29, n. 2 (3 aprile 2015): 149–65. http://dx.doi.org/10.1080/02698595.2015.1119416.
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Korda, M. M., N. O. Fedchyshyn, A. H. Shulhai, I. M. Klishch e O. O. Shevchuk. "EUROPEAN TRADITIONS OF DOCTORS OF PHILOSOPHY TRAINING". Медична освіта, n. 1 (10 aprile 2023): 5–10. http://dx.doi.org/10.11603/m.2414-5998.2023.1.13818.
Testo completoAbstract (sommario):
Abstract. The article analyzes the peculiarities of scientific personnel training during the integration of national educational system into European educational space. It has been found that there is no single mechanism for PhD or Doctors of Science preparation in European countries, however there are certain traditions with similar or different characteristics. The article shows that the planned time is a significant aspect in the preparation of scientific work. In European countries, there is an uneven distribution of the achievements in the fields that have been awarded scientific degrees, namely, in these countries the number of natural sciences doctors is higher than social sciences doctors. It has been established that in various European countries a significant role is assigned to the policy of systematic definition of criteria for evaluating universities and quality of doctoral programs, when selection of candidates is carried out not only on the basis of examinations, but also taking into account recommendation letters, results of academic activity, topics of dissertation researches. Due to independent scientific activity, PhD students acquire a wide range of skills and knowledge. An important aspect is the application of reform approaches in the structured training of PhD students.
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Poli, R. "In itinere pictures from Central-European philosophy". Axiomathes 5, n. 2-3 (dicembre 1994): 183–204. http://dx.doi.org/10.1007/bf02228229.
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Gaitanidis, Ioannis. "A “Nihilist Philosophy?”". Journal of Religion in Japan 10, n. 2-3 (14 luglio 2021): 271–98. http://dx.doi.org/10.1163/22118349-01002006.
Testo completoAbstract (sommario):
Abstract Contrary to other European countries, where Buddhism has been studied since at least the 19th century, this paper shows that there are no known direct channels of transmission of Japanese Buddhism between Japan and Greece. Connections have, however, been made through other European countries, where, for example, Italy continues to play a major role. Moreover, these transmissions have taken a very long time to spread beyond the immediate circle of one or two key figures, because such traditions have been met with suspicion by the larger population, which remains influenced by a Christian Orthodox outlook. The establishment of Zen meditation centers in today’s urban centers, however, shows that the legal and official protections from which the Greek Church continues to benefit are not a reflection of devout sentiment among the population. This paper illustrates that under Greece’s conservative Orthodox climate, Japanese Buddhism has become simultaneously “Japanese culture” and a philosophy open to “all religions.”
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Shirokova, Marina. "Early Slavophilism and European philosophy: the problem of correlation". SHS Web of Conferences 55 (2018): 05003. http://dx.doi.org/10.1051/shsconf/20185505003.
Testo completoAbstract (sommario):
The article examines the question of the degree of influence the Western philosophy has on the philosophical concept of the founders of Slavophilism and the related question of the degree of independence of the philosophy of the Slavophils. The view is expressed that the problem of national identity, which became key to the Slavophile authors, was actively discussed at the beginning of the nineteenth century in the countries of Europe and from there penetrated into the Russian thought. It is said that the Slavophiles used the categorical apparatus and methodology of German classical philosophy, primarily the ideas of Hegel and Schelling. A comparison of the views of representatives of Slavophilism and Western European romanticism is conducted. The author concludes that the influence of Western philosophy on the concept of Slavophiles is undeniable, but the complex of Slavophilism ideas cannot be considered secondary to European ideas. The Slavophiles saw their task in creating an independent Russian philosophy, in which the synthesis of the cultures of Russia and the West on the basis of common moral values could be achieved.
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Kozlova, Tatyana Aleksandrovna. "Psychological intention in European theism of the XIX century". Философская мысль, n. 4 (aprile 2020): 14–23. http://dx.doi.org/10.25136/2409-8728.2020.4.32437.
Testo completoAbstract (sommario):
The subject of this research is the psychological intention in the European theism of the XIX century in the context of anthropological turn. The author examines such trends of European theism of the XIX century as German post-Hegelian theism, French and Italian spiritualism, Russian spiritual-academic theism. It is demonstrated the European theism of the XIX century as a philosophy of that time of anthropological pivot mats psychologism as a transition towards individual-substantial (psychological) Self with dialogical intention, and establishment of philosophy on the psychological foundation. Particular attention is given to the essence of anthropological turn and psychologism in its context. Anthropological turn is interpreted as a transition of metaphysical into anthropology in the vein of Heidegger’s philosophy. This transition means that philosophy is structured upon the basis of natural sciences and psychology, human Self and its reflection lose the ontological character, but it becomes individually-substantial and obtains dialogical intention. The philosophy of European theism of the XIX century is viewed in this context; however, special attention is dedicated to the establishment of philosophy on psychological foundation, transition from the individually-substantial Self and problem of its reflection. The novelty consists in examination of psychological intention of European theism of the XIX century within the framework of anthropological turn, as well as substantiation of presence of the psychologically oriented trend in terms of this philosophy. To the representatives of psychological oriented direction of European theism of the XIX century can be attributed such French spiritualists as Maine de Biran, Cousin, Jouffroy, Ravaisson-Mollien, whose works resemble the psychological method of the similar to their views Italian spiritualist Galupppi, French neo-spiritualist Bergson, German post-Hegelian theist Fechner, whose doctrine was structures on psychophysical foundation.
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Ezri, Grigorii Konstantinovich. "Psychological intention in European theism of the XIX century". Философская мысль, n. 4 (aprile 2020): 36–46. http://dx.doi.org/10.25136/2409-8728.2020.4.32455.
Testo completoAbstract (sommario):
The subject of this research is the psychological intention in the European theism of the XIX century in the context of anthropological turn. The author examines such trends of European theism of the XIX century as German post-Hegelian theism, French and Italian spiritualism, Russian spiritual-academic theism. It is demonstrated the European theism of the XIX century as a philosophy of that time of anthropological pivot mats psychologism as a transition towards individual-substantial (psychological) Self with dialogical intention, and establishment of philosophy on the psychological foundation. Particular attention is given to the essence of anthropological turn and psychologism in its context. Anthropological turn is interpreted as a transition of metaphysical into anthropology in the vein of Heidegger’s philosophy. This transition means that philosophy is structured upon the basis of natural sciences and psychology, human Self and its reflection lose the ontological character, but it becomes individually-substantial and obtains dialogical intention. The philosophy of European theism of the XIX century is viewed in this context; however, special attention is dedicated to the establishment of philosophy on psychological foundation, transition from the individually-substantial Self and problem of its reflection. The novelty consists in examination of psychological intention of European theism of the XIX century within the framework of anthropological turn, as well as substantiation of presence of the psychologically oriented trend in terms of this philosophy. To the representatives of psychological oriented direction of European theism of the XIX century can be attributed such French spiritualists as Maine de Biran, Cousin, Jouffroy, Ravaisson-Mollien, whose works resemble the psychological method of the similar to their views Italian spiritualist Galupppi, French neo-spiritualist Bergson, German post-Hegelian theist Fechner, whose doctrine was structures on psychophysical foundation.
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Allen, Nick. "PLATO'S REPUBLIC AND THE INDO-EUROPEAN PENTADIC IDEOLOGY". Classical Quarterly 70, n. 2 (dicembre 2020): 592–604. http://dx.doi.org/10.1017/s0009838821000069.
Testo completoAbstract (sommario):
Similarities between ancient Greek philosophy and Indian philosophy have long been recognized and are usually ascribed to East-West contact. However, when similarities are recognized between Greek and Indian poetic diction or, more generally, between the myths and the poetry of the two cultures, they are often ascribed to Indo-European common origin; and one asks whether the same explanation could apply in philosophy. The two types of explanation are not incompatible, for a remote common origin could have been followed by one or more periods of interaction. Nevertheless, it is worth seeing how far an explanation of common origin can be pressed before falling back on the explanation of contact.
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Muzychka, Ivan. "The first mention of the laity in the letter of Clement to the Corinthians". Ukrainian Religious Studies, n. 68 (19 novembre 2013): 114–19. http://dx.doi.org/10.32420/2013.68.345.
Testo completoAbstract (sommario):
Leg of St. Paul stepped on the European continent somewhere around the 50th in the time of his second trip from Asia Minor from the glorious Troy to today's Macedonia. Among the Europeans Pavlov's sermon has found a good ground: he founded several communities, traveling, in particular, in Philippi and in Thessalonica. But the apostle also faced a strong opposition, in particular from their Jewish brothers, who sometimes even driven him by force. From the town of Vera Paul, it was necessary to protect the city of Athens, the capital of great glory, science, philosophy, literature, art, architecture, culture. Here, the scientists wanted to listen to Pavlov "a new science" (Acts 17:19). The Pavlov's word on the Aeropagus ended in great failure and highs. Paul left Aithenes cursed, not returning more there, from neglect to "insidious philosophy" as "an empty deception" (Colossians 2: 6).
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Quayson, Ato. "“I No Be like You”: Accra in Life and Literature". PMLA/Publications of the Modern Language Association of America 122, n. 1 (gennaio 2007): 252–55. http://dx.doi.org/10.1632/pmla.2007.122.1.252.
Testo completoAbstract (sommario):
The sociocultural forms of accra, whose population is now an estimated 2.5 million people, grew form interactions with Europeans from the fifteenth century onward. By the end of the seventeenth century, there were three major European trading outposts on the coast—Ussher Fort (Dutch), James Fort (British), and Christiansborg Castle (Danish). Each European post imparted a particular character to its neighborhood and, more importantly, triggered specific dynamics of social struggle both between the locals and the Europeans and within each local group. Traces of the European influence can also be discerned in some of the street names—Bannerman Road, Hansen Road, Bruce Road, Lokko Road, Rev Richter Road, Joel Sonne Street—which evoke the Euro-African families that formed the earliest local elites. The postmodern maxims that reality is a product of language and that language is essentially unstable and contradictory are by now standard views in critical theory. But I sometimes wonder what conclusion the postmodernists would have come to if for their reflections they had taken not the history of Western philosophy but rather the evolution of the polyglot and hybrid forms of language, ideas, society, and culture that are abundant in the non-Western societies that make up the bulk of the world's population. Accra might have provided a rich site for such reflections.
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Smirnov, Andrey V. "Philosophy of sense". Philosophy Journal 16, n. 3 (2023): 41–54. http://dx.doi.org/10.21146/2072-0726-2023-16-3-41-54.
Testo completoAbstract (sommario):
Healing the inner rupture of Russian culture caused by the reforms of Peter the Great is an urgent need which is still on agenda. This task can be accomplished by relying upon the logic of sobornost’ and vsesubyectnost’ that manifested itself as the basic value in the course of millennium of Russian history. Implanting the European section into the overall layout of the vsechelovecheskoye design of Russian culture will help bridge the gap between the culture of the upper strata totally bound by the spirit of European domination (evropeynichanye, “Europe-apping”, according to N.Ya. Danilevsky) and the culture of the lower strata governed by the logic of sobornost’ and vsesubyectnost’. To overcome Europe-apping, which is still a pressing task, means to overcome the dogma of European culture as obshechelovecheskoye (common to humankind) by basing the discourse on the vsechelovecheskoye category. Vsechelovecheskoye, as opposed to obshechelovecheskoye, was elaborated in Russian thought starting from the 19th century. Formation and manifestation of the logic of sobornost’ and vsesubyectnost’ represents the sense of the Russian history tying it together over all breaks and revolutionary catastrophes. “Humankind” can be conceived of only as a notion based on sobornost’, not as a unity of any kind, for it developed, in the course of its history, a number of the big cultures each of which based itself on its indigenous logic irreducible to the logic of any other big culture. The basic task the Russian philosophy faces, in order to develop itself as the philosophy of sense, is to study and elaborate on the actual manifestations of the logic of sobornost’ and vsesubyectnost’ in the course of Russian history as the logic of vsechelovecheskoye global design for humankind.