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Articoli di riviste sul tema "History – Philosophy"

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Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 28 luglio 2024

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1

Fortino, Mirella. "Philosophie, connaissance et nouvelle histoire des sciences". Revue des questions scientifiques 190, n. 1-2 (1 gennaio 2019): 83–98. http://dx.doi.org/10.14428/qs.v190i1-2.69453.

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Expression de l’esprit positiviste, la pensée du philosophe et historien des sciences Abel Rey est caractérisée par « l’affirmation philosophique de l’histoire des sciences ». L’histoire des sciences, selon Rey, n’est pas érudition, ni histoire événementielle, mais philosophie. Bien loin de réduire toutefois la philosophie à la science, il s’agit, selon la nouvelle perspective critique de Rey, de considérer que « la théorie de la connaissance ne peut sortir que de son histoire ». Dans cet article, nous aimerions souligner que la liaison étroite, que Rey a défendu, entre la philosophie et l’histoire des sciences comme histoire de la raison humaine et fait de civilisation promeut une valeur pédagogique et se traduit, donc, en humanisme. * * * As an expression of the positivist spirit, the thinking of the philosopher and science historian, Abel Rey, is characterized by “the philosophical affirmation of the history of science”. The history of science, according to Rey, does not stem from erudition, nor event-driven history, but from philosophy. Far from reducing philosophy to science, however, according to Rey’s new critical perspective, it is a matter of considering that “the theory of knowledge can only emerge from its history”. In this article, we would like to draw attention to the fact that the strong connection, which Rey upheld, between philosophy and the history of science as the history of human reason and a result of civilization, promotes pedagogical value and thus translates into humanism.

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Marcotte-Chenard, Sophie. "What Can We Learn from Political History? Leo Strauss and Raymond Aron, Readers of Thucydides". Review of Politics 80, n. 1 (2018): 57–86. http://dx.doi.org/10.1017/s0034670517000778.

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AbstractThrough a comparison of Leo Strauss's and Raymond Aron's interpretations of Thucydides's history, this paper sheds light on the relationship between political history and political philosophy. In continuing the dialogue between the two thinkers, I demonstrate that in spite of their opposed views on modern historical consciousness, they converge in a defense of the object and method of classical political history. However, there is a deeper disagreement regarding the relationship between philosophy and politics. While Strauss makes the case for the compatibility of classical political history and classical political philosophy on the grounds that Thucydides is a “philosophic historian,” Aron argues that it is precisely because Thucydides is not a philosopher that he succeeds in understanding an essential feature of political things, namely, contingency in history.

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Maluleka, P., e T. Mathebula. "Trends in African philosophy and their implications for the Africanisation of the South Africa history caps curriculum: a case study of Odera Oruka philosophy". Yesterday and Today 27 (2022): 65–89. http://dx.doi.org/10.17159/2223-0386/2022/n27a3.

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A Kenyan philosopher, Henry Odera Oruka (1944-1995), conceptualised and articulated the six trends in African philosophy. These are ethno-philosophy, nationalistic-ideological philosophy, artistic (or literary philosophy), professional philosophy, philosophic sagacity and hermeneutic philosophy. In this article, we maintain that the last three of these trends, namely professional philosophy, philosophic sagacity, and hermeneutic philosophy, are useful in our attempt to contribute to Africanising the school history curriculum (SHC) in the Curriculum Assessment Policy Statement (CAPS) in post-apartheid South Africa. Against this background, we make use of Maton's (2014) Epistemic-Pedagogic Device (EPD), building on from Bernstein's (1975) Pedagogic Device as a theoretical framework to view African philosophy and its implications for the Africanisation of the SHC in CAPS in post-apartheid South Africa. Through the lens of Maton's EPD, we show how the CAPS' philosophy of education is questionable; untenable since it promotes 'differences of content'; and is at the crossroads, i.e., it is stretched and pulled in different directions in schools. Ultimately, we argue that Oruka's three trends form a three-piece suit advertising one's academic discipline (professional philosophy); showing South Africa's rich history told in the words ofAfrican elders (sage philosophy); and imploring school history learners to embark on a restless, unfinished quest for knowledge in the classrooms in post-apartheid South Africa.

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K.Juraev, Narzullа. "Beruny’s Philosophy of History (973-1048)". International Journal of Psychosocial Rehabilitation 24, Special Issue 1 (28 febbraio 2020): 447–55. http://dx.doi.org/10.37200/ijpr/v24sp1/pr201177.

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Axtamovna, Ashurova Mahbuba. "PHILOSOPHY OF HISTORY: PROBLEMS AND PROSPECTS". Journal of Social Sciences and Humanities Research Fundamentals 3, n. 12 (1 dicembre 2023): 62–66. http://dx.doi.org/10.55640/jsshrf-03-12-15.

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In this article, the author presented his research results on the place of philosophy in the education of modern youth of New Uzbekistan. The author shows that the modern young generation, in search of an answer to the question “what should a person focus on in order to preserve his moral principles,” often turns to philosophy.

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Rennie, Bryan. "The History (and Philosophy) of Religions". Studies in Religion/Sciences Religieuses 41, n. 1 (marzo 2012): 24–32. http://dx.doi.org/10.1177/0008429811430055.

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In a paper given at a Roundtable at the American Academy of Religion (AAR) National Annual Conference in Montreal in November of 2009, jointly organized by the North American Association for the Study of Religion and the Critical Theory and Discourses in Religion Group of the AAR, I argued for the ineluctably philosophical nature of what is most commonly called ‘method and theory in the study of religion.’ That paper ( Rennie, 2010 ) also argues that what is conventionally referred to as ‘philosophy of religion’ does not, strictly speaking, warrant that name since it is in fact a form of theology that utilizes philosophical methodologies to consider principally, if not exclusively, Christian concerns. I also argued that a philosophy of religion(s) constituted along the lines of the philosophy of science would be a potential improvement in both ‘philosophy of religion’ and ‘method and theory in the study of religion.’ In this paper I would like to consider—with the help of a closer look at contemporary philosophy of science—precisely what a reconstituted history (and philosophy) of religions might look like, how it might differ from current scholarship, and what it might achieve. Dans une communication donnée lors d’une table ronde à l’American Academy of Religion (AAR) National Annual Conference à Montréal en novembre 2009, organisée conjointement par le North American Association for the Study of Religion et le groupe de Critical Theory and Discourses in Religion de l’AAR, j’avais argué la nature inéluctablement philosophique de ce qui est couramment appelé « Method and Theory in the Study of Religion ». Cet article ( Rennie, 2010 ) soutient également la thèse que ce qu’on appelle couramment « Philosophie de la religion » ne correspond pas stricto sensu à ce qu’une telle dénomination recouvre puisqu’il s’agit en fait d’une forme de théologie recourant à des méthodes philosophiques pour envisager des préoccupations principalement, sinon exclusivement, chrétiennes. Je soutiens aussi qu’une philosophie des religions constituée à partir des lignes de force de la philosophie des sciences pourrait apporter une amélioration potentielle de la philosophie de la religion, de la méthode et de la théorie dans l’étude des religions. Dans cet article, j’aimerais examiner précisément —par le biais des apports de la philosophie des sciences contemporaine— ce à quoi l’histoire (et la philosophie) des religions pourrait ressembler, les termes dans lesquels elle se distinguerait des approches actuelles et ce à quoi nous pourrions ainsi aspirer.

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7

Binder, Marnie. "F.C.S. Schiller’s Pragmatist Philosophy of History". Contemporary Pragmatism 14, n. 4 (17 novembre 2017): 387–415. http://dx.doi.org/10.1163/18758185-01404001.

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This article posits a pragmatist philosophy of history as exemplified in the work of British Philosopher F.C.S. Schiller (1864–1937). Part of this argument for a pragmatist philosophy of history resides on pragmatism’s key notion of “experience” being presented here as both related to human forces that are operant in history, and the particularly important “temporal” nature within the term, making it also in part “historical.” The goal is to more generally broaden scholarship in pragmatism as both containing important elements of a unique and coherent philosophy of history, and to bring Schiller closer into the academic circle of the history of pragmatist thought.

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8

Uebel, Thomas. "Philosophy of History and History of Philosophy of Science". HOPOS: The Journal of the International Society for the History of Philosophy of Science 7, n. 1 (marzo 2017): 1–30. http://dx.doi.org/10.1086/691118.

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9

Zammito, John H. "HISTORY/PHILOSOPHY/SCIENCE: SOME LESSONS FOR PHILOSOPHY OF HISTORY". History and Theory 50, n. 3 (ottobre 2011): 390–413. http://dx.doi.org/10.1111/j.1468-2303.2011.00592.x.

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10

Axtamovna, Ashurova Mahbuba. "WHAT PROBLEMS DOES PHILOSOPHY OF HISTORY CONSIDER?" Journal of Management and Economics 3, n. 12 (1 dicembre 2023): 14–17. http://dx.doi.org/10.55640/jme-03-12-04.

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In this article, the author presented his research results on the place of philosophy in the education of modern youth of New Uzbekistan. The author shows that the modern young generation, in search of an answer to the question “what should a person focus on in order to preserve his moral principles,” often turns to philosophy.

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11

Sanzhenakov, A. A. "Deleuze’s History of Philosophy as Creativity". Siberian Journal of Philosophy 16, n. 3 (2018): 250–57. http://dx.doi.org/10.25205/2541-7517-2018-16-3-250-257.

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The article is devoted to the attempt to reveal the specific nature of Deleuze’s work on the history of philosophy. For this purpose the author analyzes the historical method of Deleuze from two angles. First, he explores the Deleuzean point of view on the history of philosophy. Second, he presents commentators’ account on the work of Deleuze on the history of philosophy. It is shown that, in the opinion of the French philosopher, the history of philosophy in the ordinary sense is a repressive discipline which needs to be overcome. On the other hand, it is shown that the Deleuzean negative attitude towards the history of philosophy and some philosophers of the past arises from his anti-Platonism and an attempt to build an alternative line of metaphysics. In general, the history, according to Deleuze, should not aim to preserve the past (to be a doxography), but, on the contrary, should provide the conditions for creativity.

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12

Bryan, Jenny. "Philosophy". Greece and Rome 67, n. 2 (ottobre 2020): 280–87. http://dx.doi.org/10.1017/s0017383520000133.

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Many introductory courses on ancient, or indeed modern, philosophy begin from the observation that the word ‘philosophy’ itself describes a ‘love of wisdom’. Christopher Moore's wide-ranging, original, and fascinating new book sets out to examine the value of that etymology. He argues persuasively that philosophos does not, in fact, originate as a label applied respectfully to pick out a ‘lover of wisdom’ for emulation. Rather, the term is appropriated and developed from its origins as a pejorative name applied to those perceived to be striving too hard and in the wrong way to achieve the status of sophos, a ‘sage-wannabe’ as Moore has it. As he is careful to emphasize, his history of the origins of philosophos and philosophia does not and need not coincide with the origin story of ‘philosophy’ as a certain kind of discipline involving a certain way of talking about specific questions. Nevertheless, by scrutinizing the origins of these terms and their application in the sixth and fifth centuries bce, Moore sets himself up to offer some further enlightening discussion of the fifth- and fourth-century development of the discipline of ‘philosophy’.

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13

Medvedeva, S. M. "HISTORY AND MORALITY XXI SHISHKIN READINGS REVUE". MGIMO Review of International Relations, n. 4(49) (28 agosto 2016): 286–94. http://dx.doi.org/10.24833/2071-8160-2016-4-49-286-294.

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23d December 2016 the Department of Philosophy of MGIMO-University conducted annual XXI Shishkin Readings in memory of famous Russian philosopher A. F. Shishkin, the founder of the Department of Philosophy in MGIMO. The participants of the event from MGIMO-University were the following: professor A.V. Shestopal (Doctor of Philosophy), professor T.V. Panfilova (Doctor of Philosophy), professor M.A. Muntyan (Doctor of Philosophy), M.V. Silanteva (Doctor of Philosophy), associate professor M.V. Harkevich (PhD), associate professor A.N. Samarin (PhD), associate professor S.N. Lutova (PhD), associate professor D.N. Belova (PhD), professor VS. Glagolev (Doctor of Philosophy). The invited guests of the University were the following: Chef Researcher of Institute of Philosophy professor K.M. Dolgov (Doctor of Philosophy), director of scientific-producing company "Didactic", president of "Consortium Educational Environment" A.S. Ignatenko-Lamsdorff, director of the Center for International Relations M. Halil. Also in the conference participate the postgraduate students from different departments: D.C. Gorshenev, U.A. Hailova, A.U. Belenko, etc.

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14

Loptson, Peter. "The Idea of Philosophical History". Dialogue 31, n. 1 (1992): 33–50. http://dx.doi.org/10.1017/s0012217300048447.

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In W. H. Walsh's widely read book, An Introduction to the Philosophy of History (1951) there is set out a distinction which became virtually classic, or canonical, between two kinds of philosophy of history. On the one hand, there is critical philosophy of history, which investigates, in what is supposed to be a more or less neutral and objective way, the actual practices of historians, with a view to determining their methods, the character of their cognitive and explanatory claims, resemblances to other kinds of inquiry, differences, and other matters of allied type. Critical philosophers of history are supposed to have a relation to their subject at least similar to that of philosophers of science to theirs. Walsh approved of critical philosophy of history, and pointed to directions of its future progress. On the other hand, there is speculative philosophy of history, which seeks to give philosophie content and structure to the actual course of history, typically, world history. This was the sort of thing engaged in by people like Hegel, and Auguste Comte, and Spengler and Toynbee; Walsh did not approve of it at all. Walsh's distinction, and similar if different perspectives on it, appear among other places in William Dray's Philosophy of History and in articles on philosophy of history in the Encyclopedia of Philosophy.

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15

Sokolov, Alexey M., e Nikita V. Kuznetsov. "Philosophy of history as a philosophy". Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 36, n. 4 (2020): 634–44. http://dx.doi.org/10.21638/spbu17.2020.403.

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The article presents the authors’ vision of the formation of the “philosophy of history” as a form of philosophical knowledge. Analyzing the retrospective of its formation in the first part of the article, the interpretation of the “philosophy of history” is given not as one of the sections of philosophy in general, but as one of its modes in the semantic horizon of which a specific answer to the main question of philosophy is achieved: what is the source of all that exists? In the context of this consideration of the problem, philosophy is viewed as the highest form of human activity, integrating all types of human activity as expressions of its spiritual and, in this sense, supernatural content. In fact, this concerns the formation of historical self-consciousness as one of the modes of the manifestation of modern civilization. The authors trace how “historicity” has asserted itself in the structure of human thinking from the time of antiquity to the present. Through the views of Herodotus, Polybius and Titus Livy, Blessed Augustine, Machiavelli, Vico, Hegel, and Marx, the step-by-step logic of this process is revealed. In the second part of the article, the authors consider the content of the actual “historical” form of being that is characteristic of modern, bourgeois civilization. Independent human activity appears here for the first time as an unconditional principle of the world order (or reality as such), and interest in the past as a source is replaced by interest in the future as a target setting. Thus, the classical philosophy of history is transformed into historiosophy. In conclusion, the authors touch upon the specifics of historical self-consciousness in the Russian intellectual and spiritual tradition. They assume that the experience of recent Russian history cannot be adequately understood in terms of bourgeois thinking since its content does not correspond to the value orientations of the latter.

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Popkin, Richard H. "Philosophy and the History of Philosophy". Journal of Philosophy 82, n. 11 (novembre 1985): 625. http://dx.doi.org/10.2307/2026418.

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Irwin, William. "Philosophy and the History of Philosophy". American Catholic Philosophical Quarterly 75, n. 1 (2001): 25–43. http://dx.doi.org/10.5840/acpq200175113.

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Dombrovskiy, Boris. "Philosophy of the History of Philosophy". Sententiae 21, n. 2 (16 dicembre 2009): 166–200. http://dx.doi.org/10.22240/sent21.02.166.

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white, michael j. "PHILOSOPHY, HISTORY OF PHILOSOPHY, LOGIC, ETC." Philosophical Books 49, n. 4 (ottobre 2008): 355–62. http://dx.doi.org/10.1111/j.1468-0149.2008.00474.x.

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Dorschel, Andreas, Richard A. Watson, Tom Sorell, David M. A. Campbell e Bernard Linsky. "HISTORY OF PHILOSOPHY". Philosophical Books 44, n. 2 (aprile 2003): 162–68. http://dx.doi.org/10.1111/1468-0149.00294_1.

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Adams, Suzi, e Johann P. Arnason. "Sociology, Philosophy, History". Social Imaginaries 2, n. 1 (2016): 151–90. http://dx.doi.org/10.5840/si2016217.

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Merquior, J. G. "Philosophy of history". History of the Human Sciences 1, n. 1 (maggio 1988): 23–31. http://dx.doi.org/10.1177/095269518800100103.

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Fulford, K. W. M. "History and philosophy". Current Opinion in Psychiatry 11, n. 5 (settembre 1998): 541–43. http://dx.doi.org/10.1097/00001504-199809000-00021.

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Fulford, K. W. M. "History and philosophy". Current Opinion in Psychiatry 12, n. 5 (settembre 1999): 579–80. http://dx.doi.org/10.1097/00001504-199909000-00009.

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Fulford, K. W. M., e John Z. Sadler. "History and philosophy". Current Opinion in Psychiatry 13, n. 6 (novembre 2000): 679–81. http://dx.doi.org/10.1097/00001504-200011000-00035.

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Berrios, German E. "History and philosophy". Current Opinion in Psychiatry 3, n. 5 (ottobre 1990): 639–40. http://dx.doi.org/10.1097/00001504-199010000-00015.

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&NA;. "History and philosophy". Current Opinion in Psychiatry 3, n. 5 (ottobre 1990): 715–22. http://dx.doi.org/10.1097/00001504-199010000-00032.

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&NA;, &NA;. "History and philosophy". Current Opinion in Psychiatry 4, n. 5 (ottobre 1991): 820–26. http://dx.doi.org/10.1097/00001504-199110000-00035.

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&NA;, &NA;. "History and philosophy". Current Opinion in Psychiatry 5, n. 5 (ottobre 1992): 757–66. http://dx.doi.org/10.1097/00001504-199210000-00030.

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&NA;, &NA;. "History and philosophy". Current Opinion in Psychiatry 6, n. 5 (ottobre 1993): 737–45. http://dx.doi.org/10.1097/00001504-199310000-00027.

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Fulford, KWM. "History and philosophy". Current Opinion in Psychiatry 7, n. 5 (settembre 1994): 405–6. http://dx.doi.org/10.1097/00001504-199409000-00009.

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&NA;, &NA;. "History and philosophy". Current Opinion in Psychiatry 7, n. 5 (settembre 1994): B132—B138. http://dx.doi.org/10.1097/00001504-199409000-00019.

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Schwartz, Michael A., e Aaron L. Mishara. "History and philosophy". Current Opinion in Psychiatry 8, n. 5 (settembre 1995): 309–11. http://dx.doi.org/10.1097/00001504-199509000-00009.

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Fulford, K. W. M. "History and philosophy". Current Opinion in Psychiatry 9, n. 5 (settembre 1996): 337–39. http://dx.doi.org/10.1097/00001504-199609000-00008.

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Schwartz, Michael A., e Aaron L. Mishara. "History and philosophy". Current Opinion in Psychiatry 10, n. 5 (settembre 1997): 381–82. http://dx.doi.org/10.1097/00001504-199709000-00010.

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Vleeschauwer, H. J. De. "HISTORY OF PHILOSOPHY". Theoria 5, n. 1 (11 febbraio 2008): 86–96. http://dx.doi.org/10.1111/j.1755-2567.1939.tb00446.x.

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Fisch, Max H. "Philosophy in History". New Vico Studies 3 (1985): 208–9. http://dx.doi.org/10.5840/newvico1985337.

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Hoff, Paul, Bill KWM Fulford e John Z. Sadler. "History and philosophy". Current Opinion in Psychiatry 22, n. 6 (novembre 2009): 552–53. http://dx.doi.org/10.1097/yco.0b013e3283326891.

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Migotti, Mark. "History of Philosophy". Philosophical Books 45, n. 3 (luglio 2004): 228–38. http://dx.doi.org/10.1111/j.1468-0149.2004.00344.x.

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baker, shaun, eileen carroll sweeney, sarah patterson, roger ariew, george s. pappas, dudley knowles e gideon makin. "HISTORY OF PHILOSOPHY". Philosophical Books 46, n. 2 (aprile 2005): 138–51. http://dx.doi.org/10.1111/j.1468-0149.2005.00361.x.

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nelson, alan, alan thomas e stephen mulhall. "HISTORY OF PHILOSOPHY". Philosophical Books 46, n. 3 (luglio 2005): 261–68. http://dx.doi.org/10.1111/j.1468-0149.2005.00373a.x.

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Ashworth, E. J., R. A. Watson e T. E. Wilkerson. "HISTORY OF PHILOSOPHY". Philosophical Books 46, n. 1 (gennaio 2005): 71–76. http://dx.doi.org/10.1111/j.1468-0149.2005.0358a.x.

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CRACRAFT, JAMES. "HISTORY AS PHILOSOPHY". History and Theory 54, n. 1 (febbraio 2015): 45–68. http://dx.doi.org/10.1111/hith.10740.

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Ree, Jonathan, Richard Rorty, J. B. Schneewind e Quentin Skinner. "Philosophy in History." History and Theory 25, n. 2 (maggio 1986): 205. http://dx.doi.org/10.2307/2505308.

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Talmor, Ezra. "Philosophy in history". History of European Ideas 6, n. 3 (gennaio 1985): 355–58. http://dx.doi.org/10.1016/0191-6599(85)90045-2.

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Edwards, Michael. "Philosophy, Early Modern Intellectual History, and the History of Philosophy". Metaphilosophy 43, n. 1-2 (gennaio 2012): 82–95. http://dx.doi.org/10.1111/j.1467-9973.2011.01731.x.

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Kondakov, Igor V. "From the Philosophy of Culture to the Philosophy of History". Voprosy Filosofii, n. 6 (2023): 152–55. http://dx.doi.org/10.21146/0042-8744-2023-6-152-155.

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Yu.M. Lotman’s creative path from philologist to philosopher was difficult and risky. The scientist resolutely moved away from the mossy traditions of Soviet vulgar sociological literary criticism and began to master modern methods of text analysis developed by structuralism and semiotics. Since structuralism and semiotics were banned in Soviet science as products of bourgeois ideology, Lotman and his colleagues at the Tartu-Moscow School called the subject of their research “secondary modeling systems”, to which they referred not only literary texts, but also texts of art, texts of behavior, city, history, etc. Thus, a culturological turn took place in the methodology of Lotman and his associates, which was expressed in the fact that the philosophy of culture became the theoretical basis of structural analysis, and the philosophy of history became the historical and cultural approach. With his works in the field of humanities, Lotman showed that the key to understanding and predicting history is culture, and for building a philosophy of history is the philosophy of culture. Lotman actually acted as a profound theorist and philosopher of culture on a par with such domestic thinkers as A.F. Losev, M.M. Bakhtin, or foreign ones like O. Spengler, A. Toynbee, K. Levi-Strauss, R. Barth or U. Eco.

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Delpierre, Maxime. "Philosophie / Philosophy". Studia Islamica 115, n. 2-3 (21 dicembre 2020): 272–78. http://dx.doi.org/10.1163/19585705-12341429.

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Windelband, Wilhelm. "The History of Philosophy". Idea. Studia nad strukturą i rozwojem pojęć filozoficznych, n. 22 (2010): 179–200. http://dx.doi.org/10.15290/idea.2010.22.13.

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Goldstein, Leon J. "On History and Philosophy of History". International Studies in Philosophy 23, n. 1 (1991): 112. http://dx.doi.org/10.5840/intstudphil199123118.

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