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Artykuły w czasopismach na temat „Philosophers”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 30 lipca 2024

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1

Curren, Randall. "Ethics for Philosophers: An Introduction". SATS 24, nr 1 (1.07.2023): 13–28. http://dx.doi.org/10.1515/sats-2023-0003.

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Abstract This paper addresses the responsibilities of philosophers. It distinguishes philosophers by profession, philosophers as a type of person playing a social role by doing philosophy, and philosophers without any professional or social role as a philosopher. It criticizes and rejects the internal goods view of philosophers’ responsibilities, according to which a philosopher’s only responsibility as a philosopher is to do ‘good’ philosophy. It examines the responsibilities of philosophy professors and the role of philosophy teaching in liberal education, criticizing the implications of the internal goods view for university missions and commenting on related deficiencies of the Code of Conduct of the American Philosophical Association. The central conclusions are that philosophers should accept responsibilities to do philosophy in the public interest and to adopt a cross-disciplinary and collaborative stance toward their role in educating students in the forms of understanding and judgment that will best equip them for life and citizenship.

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McLendon, Hiram J. "The Philosopher Among Philosophers". Russell: The Journal of Bertrand Russell Studies 34, nr 1 (czerwiec 2014): 5–34. http://dx.doi.org/10.1353/rss.2014.0012.

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Frances, Bryan. "The Epistemology of Theistic Philosophers’ Reactions to the Problem of Evil". American Catholic Philosophical Quarterly 94, nr 4 (2020): 547–72. http://dx.doi.org/10.5840/acpq2020915210.

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I first argue that, contrary to many atheistic philosophers, there is good reason to think the typical theistic philosopher’s retaining of her theism when faced with the Problem of Evil (PoE) is comparatively epistemically upstanding even if both atheism is true and the typical theistic philosopher has no serious criticism of the atheist’s premises in the PoE argument. However, I then argue that, contrary to many theistic philosophers, even if theism is true, the typical theistic philosopher has no good non-theistic reasons for rejecting any of the atheist’s premises, and she has good non-theistic reasons in favor of the atheist’s premises. In that respect, it’s extremely difficult for the theistic philosopher to respond to the PoE in an informative, non-question-begging way. I close by considering whether theistic philosophers should reject my second thesis.

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Schlapbach, Karin. "The logoi of Philosophers in Lucian of Samosata". Classical Antiquity 29, nr 2 (1.10.2010): 250–77. http://dx.doi.org/10.1525/ca.2010.29.2.250.

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This paper explores Lucian's presentation of the philosopher as a creator of discourse. In particular, the paper argues that the lack of control over the discourse, once it is passed on, is at the core of Lucian's treatment of philosophers. An analysis of this eminently Platonic problem allows the interpretation both to go beyond the simplistic view that Lucian has no real philosophical interest at all but merely follows the Second Sophistic trend of subordinating philosophy to rhetoric, and to qualify the idea that the dissolution of the authorial voice represents a sense of rupture experienced on the margins of the Roman empire. More importantly, this approach opens up new possibilities to understand two portraits of philosophers in Lucian's oeuvre that stand out for their positive character, Nigrinus and Demonax. While the latter work depicts a philosopher who uses words sparingly, but ideally enables a cognitive progress in the interlocutor, the former—a portrait of a “Platonist”—stages the breakdown of philosophical teaching by focusing on the impact of the philosopher's discourse on an underprepared student. The paper argues that Lucian, while posing as a reader of Plato in shaping his characters, raises the question of whether Plato himself succeeded as a philosophical writer, or whether in Lucian's eyes Plato's success as a writer was perhaps also his failure as a philosopher. But rather than shaping his own texts in opposition to philosophy, Lucian, like Plato, explores untrodden literary ways of addressing the most fundamental of philosophical problems, namely philosophy's expression in language.

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Peña‐Guzmán, David M., i Rebekah Spera. "The Philosophical Personality". Hypatia 32, nr 4 (2017): 911–27. http://dx.doi.org/10.1111/hypa.12355.

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The authors adopt a critico‐sociological methodology to investigate the current state of the philosophical profession. According to them, the question concerning the status of philosophy (“What is philosophy?”) cannot be answered from within the precinct of philosophical reason alone, since philosophy—understood primarily as a profession—is marked by a constitutive type of self‐ignorance that prevents it from reflecting upon its own sociological conditions of actuality. This ignorance, which is both cause and effect of the organization and investment of philosophical desire, causes philosophers to lose themselves in an ideological myth (“the philosopher as idea(l)”) according to which philosophers are unaffected by the material conditions in which they exist. This myth prevents philosophers from noticing the extent to which their activity is influenced by extra‐philosophical determinants that shape, empirically, who becomes a professional philosopher (“the philosopher as imago”) and who doesn't. This article explores the relationship between philosophy's “idea(l)” and its “imago” as a way of shedding light on some of the mechanisms that make philosophy inhospitable for so many women, people of color, and economic minorities.

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6

Schalow, Frank. "Heidegger and Jaspers, and: Karl Jaspers: Philosopher among Philosophers/Philosoph unter Philosophen (review)". Journal of the History of Philosophy 33, nr 4 (październik 1995): 700–702. http://dx.doi.org/10.1353/hph.1995.a225902.

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Anscombe, G. E. M. "Wittgenstein: Whose Philosopher?" Royal Institute of Philosophy Supplement 28 (marzec 1990): 1–10. http://dx.doi.org/10.1017/s135824610000521x.

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One of the ways of dividing all philosophers into two kinds is by saying of each whether he is an ordinary man's philosopher or a philosophers' philosopher. Thus Plato is a philosophers' philosopher and Aristotle an ordinary man's philosopher. This does not depend on being easy to understand: a lot of Aristotle's Metaphysics is immensely difficult. Nor does being a philosophers' philosopher imply that an ordinary man cannot enjoy the writings, or many of them. Plato invented and exhausted a form: no one else has written such dialogues. So someone with no philosophical bent, or who has left his philosophical curiosity far behind may still enjoy reading some of them.

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Amini, Mahdi. "The Relationship Between Beauty and Metaphysics in the Theory of Saint Tomas Aquinas". European Journal of Multidisciplinary Studies 6, nr 2 (10.06.2017): 341. http://dx.doi.org/10.26417/ejms.v6i2.p341-341.

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Metaphysics and beauty are very important and challenging issues in philosophy that have been always noteworthy of philosophers. The relationship between these issues and the condition of these in philosophers's philosophical system is very different and various and every philosopher try to describe this in a specific way. It seems that there are very deep relationship between metaphysics and beauty in the philosophical system of philosophers that metaphysics is a fundamental subject in their philosophical system, because they explain their philosophical issue base on their metaphysical theory. Scholastic philosophers and philosophers of the middle Ages who were affected by Greek philosophy and lived in the Christian World are one group of that philosophers, however this relationship could be different. Saint Thomas Aquinas was a Catholic Priest in the Dominican Order and one of the most important medieval philosophers and theologians who have considered his theory base on metaphysics and theology. So, in this article I try by philosophical analysis method to show how metaphysics and beauty are connected in the philosophy of Thomas Aquinas. The results of this Article show that we cannot separate metaphysics and beauty in philosophy of Thomas Aquinas, so study on metaphysics of Thomas Aquinas is required as a prior condition for study on beauty.

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Roswantoro, Alim. "FILSAFAT SOSIAL-POLITIK PLATO DAN ARISTOTELES". Refleksi Jurnal Filsafat dan Pemikiran Islam 15, nr 2 (1.07.2015): 123–38. http://dx.doi.org/10.14421/ref.v15i2.1084.

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Plato andAristeoteles have a teacher-student relationship. And both philosophers have the same teacher, that is, a great philosopher of the classic Greek, Socrates. Both philosophers talk many things in philosophy, and one of them is the social-political thought. The writing tries to comparative-philosophically describe the social-political thought of Plato and Aristotle that can be read in their works particularly in Republic, Laws, and Statesman of Plato, and in Nicomachean Ethics and Politics ofAristotle. The result of study shows that the main idea of their social-political philosophies is to create and maintain a just city-state providing the happiness for all citizens. But, both philosophers differ in respect of the way of embodying it. InPlato's thought, a just city-state occurs under the guidance of the light of ideal knowledge and virtue produced by philosophers-kings. Whereas for Aristotle, it happens because of the human-instictive process as socil-polical creature. It takes place as along as the city• state is able to condition its citizens to be the good people.

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Adamenko, Bohdan Volodymyrovych. "Lecturing philosophy as its actualization". Filosofiya osvity. Philosophy of Education 26, nr 1 (25.12.2020): 162–70. http://dx.doi.org/10.31874/2309-1606-2020-26-1-10.

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The present times are full of various challenges, as it always used to be. Having in mind the rapid development of science and technology, we inevitably find ourselves under their influence. Thus, technology not only makes our life easier, but is also capable of shaping human perception in new obstacles. It can influence our choices and responsibility beyond them. Such a dynamic rate of producing new ideas and technology does not allow a proper and forehanded evaluation of their response in our near future. Since philosophers work with relatively constant terms, they have to be in the avant-gardé of a conceptual analysis and problem-shaping of the challenges facing modern people. In such circumstances, lecturing philosophy should hold a prominent position. The sphere of morals and ethical evaluations forms value basis for human self-cognition and performs as a stimulus to a more responsibly deliberated life. In this situation, a philosopher finds himself in a crucial role as a person, who provides this knowledge. The use of philosophical means has to start with the analysis of those, who are in charge of their usage. In order to remain frank with the audience and himself, a philosopher should start lecturing from himself, his self-cognition, as well as from a clear deliberation of his personal moral guidelines and personal responsibility. The situation, in which a philosopher shapes his personal ideas, formulates concepts, analyses, and provides arguments without proper elaboration of their premises and basic principles, raises concerns. Within the scope of this article we attempt to designate the term “philosopher” and philosopher’s position in the modern world. In order to articulate this term properly, we suggest a distinction in terminology between “philosophers of aim” and “philosophers of purpose”, which serves as a marker to estimate philosophic activities in their full scope. In my opinion, any philosophic activities, in their basis, perform as a practice of essential responsibility. The abovementioned definitions provide us with an ability to notice a distinction between philosophers and pseudo-philosophers, as well to evaluate the importance of the ones and the perniciousness of the others.

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Markovits, Francine. "Une attitude libertine: badiner avec la mort. Boureau- Deslandes et ses Réflexions sur les grands hommes qui sont morts en plaisantant". RIVISTA DI STORIA DELLA FILOSOFIA, nr 1 (luty 2012): 19–34. http://dx.doi.org/10.3280/sf2012-001004.

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Don't philosophers die just like all other men? In order to speak of the death of philosophers, why choose an author like Boureau-Deslandes, who collected anecdotes of insolence in the face of death? Undoubtedly, free minds could only disarm theology by joking about it. The mental, moral and playful mechanisms of the mind can be taken apart to reveal the bans inscribed in the conscience through the workings of institutions. Against the philosophies of melancholy, fear, death and power, a philosophy of banter is a cheerful philosophy, an ethics of taste that destabilises the rules. It is this practice of bantering insolence that turns temperament into virtue and a man into a philosopher.

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Alloggio, Sergio. "Hic sunt leones reloaded: Elements for a critique of disciplinary self-(af)filiation within professional white philosophy in South Africa". Acta Juridica 2022 (2022): 140–67. http://dx.doi.org/10.47348/acta/2022/a7.

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The recent institutional consolidation of feminist philosophy, African and Africana philosophies, sociology of knowledge and decolonial theory have brought professional philosophers face-to-face with the repressed side of Western philosophy. This essay, drawing on the theoretical framework developed in my previous article ‘Hic sunt leones’, investigates the role played by professional narcissism and resistance to history in the philosopher’s self-image and imaginary, with a particular focus on professional white philosophy in South Africa. The pedagogical aspects of philosophical apprenticeship will be examined psychoanalytically, and explored in their transferential components. Such a psychoanalytic reading will also engage with current conflicts within the South African philosophical field, promoting a shared space for negotiations. However, without adequate introjection of, and progressive identification with, African philosophers and their work, professional white philosophers in South Africa run the twofold risk of replicating regressive forms of disciplinary parenthood while institutionalising neocolonial forms of academic (af)filiations.

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Boichenko, M. I. "Self-Unfolding of the Phenomenon of Hryhorii Skovoroda". Anthropological Measurements of Philosophical Research, nr 22 (28.12.2022): 5–13. http://dx.doi.org/10.15802/ampr.v0i22.271302.

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Purpose. This article provides a morphological study of the life of Hryhorii Skovoroda as a philosopher’s self-construction – compared to the lives of such philosophers as Immanuel Kant, Friedrich Nietzsche, Martin Heidegger and Henry Thoreau. Theoretical basis. The study is based on the use of a monadological approach to history in combination with the biographical method. The ideas of the classical philosophical systems of Gottfried Leibniz and Oswald Spengler are applied taking into account their rethinking by Ukrainian philosophers Ivan Boichenko and Vadym Menzhulin. Thanks to this, the life of the Ukrainian philosopher Hryhorii Skovoroda is considered as a monad that constantly carries out its own semantic self-unfolding. Originality. The thorough paradoxical nature of Hryhorii Skovoroda’s philosophy, which is attributed to him based on other philosophical systems, is completely removed by the performative sequence of his life as a philosopher, which is shown by systematic comparisons of the main characteristics of his life with the lives of other prominent philosophers who subordinated their actions to their philosophical concept. Conclusions. Hryhorii Skovoroda’s philosophy is a monad, that is, such a primary phenomenon that cannot be explained from other phenomena: comparison with other monads is only a pretext for identifying the characteristics of the monad under study, which are gradually revealed as a manifestation of its originality and uniqueness. The originality of the philosophical conceptualization of Skovoroda’s life should be carried out in a step-by-step comparison with the conscious life of other philosophers, and such a comparison needs to be continued, constantly carried out. The peculiarity of this study is an attempt to provide a methodological justification for such a comparative morphological-biographical philosophical research.

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Baetens, Jan. "Magritte et les Philosophes [Magritte and the Philosophers]". Leonardo 55, nr 1 (2022): 105–6. http://dx.doi.org/10.1162/leon_r_02179.

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Hacking, Ian. "« Les philosophes de l’expérience »1 (Philosophers of Experiment)". Tracés, nr 9 (1.09.2005): 67–82. http://dx.doi.org/10.4000/traces.201.

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Pinet, Patrice. "Pasteur et les philosophes / Pasteur and the philosophers". Revue d'histoire des sciences 57, nr 2 (2004): 457–72. http://dx.doi.org/10.3406/rhs.2004.2224.

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Park, Jong Sung. "Philosopher mocking philosophers― Focused on Stirner’s ‘Deceived Egoism’ ―". EPOCH AND PHILOSOPHY 34, nr 2 (30.06.2023): 7–36. http://dx.doi.org/10.32432/kophil.34.2.1.

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Higgins, Chris. "Among All the Philosophers, Is There a Philosopher?" Philosophy of Education 65 (2009): 84–87. http://dx.doi.org/10.47925/2009.084.

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de Saint Aubert, Emmanuel, i Jennifer McWeeny. "The Blood of Others". Simone de Beauvoir Studies 30, nr 1 (16.12.2019): 33–65. http://dx.doi.org/10.1163/25897616-03001014.

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Abstract The author argues, with reference to a number of Merleau-Ponty’s unpublished manuscripts, that the philosopher’s notion of encroachment (empiétement) has origins in Simone de Beauvoir’s 1945 novel The Blood of Others. He examines how the two philosophers approach the encroachment of freedoms, the political stance of pacifism, and the interpretation of Voltaire’s Candide (Part I). The impact of Élisabeth Lacoin’s death on Beauvoir’s and Merleau-Ponty’s philosophies, as well as their relationships with Jean-Paul Sartre is also considered (Part II).

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Oxley, Julinna C. "How to Be a (Good) Philosopher-Activist". Essays in Philosophy 21, nr 1 (2020): 6–28. http://dx.doi.org/10.5840/eip2020211/22.

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Can philosophers be good activists? This essay defines activism for the philosopher and then provides a normative conception of a good philosopher-activist that is grounded in rational integrity and sound rational deliberation. I argue that because philosophers have been trained in reasoning and argumentation, they can contribute these skills to an activist movement. An activist with rational integrity exhibits five skills or virtues: they are honest, rational, logical, deliberative, and respectful. Conversely, bad philosopher-activists display five vices: they are dishonest, manipulative, obfuscating, thoughtless, and insulting. Next, I argue that rhetorical and reasoning skills are only part of what define good activism, and describe the soft skills needed for effective activism. Philosophical training sometimes works against the development of these soft skills, but they are critical to the success of the philosopher-activist. I conclude by describing activism within the context of academic life and argue that philosophers who engage in activism can do so in an intellectually responsible way.

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RATNER-ROSENHAGEN, JENNIFER. "“DIONYSIAN ENLIGHTENMENT”: WALTER KAUFMANN'S NIETZSCHE IN HISTORICAL PERSPECTIVE". Modern Intellectual History 3, nr 2 (sierpień 2006): 239–69. http://dx.doi.org/10.1017/s1479244306000734.

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Walter Kaufmann's monumental study of Friedrich Nietzsche's philosophy, Nietzsche: Philosopher, Psychologist, Antichrist (1950) dramatically transformed Nietzsche interpretations in the postwar United States and rendered Kaufmann himself a dominant figure in transatlantic Nietzsche studies from 1950 until his death in 1980. While the longevity of Kaufmann's hegemony over postwar American Nietzsche interpretations in particular is remarkable, even more so is the fact that he revitalized the career of such a radical thinker in the conservative intellectual climate of the 1950s. Philosophers and historians typically credit Kaufmann with rescuing Nietzsche from the Nazis, but argue that he did so by denaturing Nietzsche's philosophy of power and narrowly transforming him into an existentialist. By contrast, this essay argues that Kaufmann took a much more dramatic step by extending the scope of Nietzsche's philosophy, demonstrating how his ideas resonated with but also transcended the dominant philosophies of the day. Kaufmann presented Nietzsche as a philosopher uniquely poised to bridge the increasing mid-century rift between continental and analytic philosophies, as well as between the increasingly distinct moral worlds of academic philosophers and general readers. At a time when philosophical discourses within the university and beyond were pulling apart, Kaufmann put Nietzsche to work to bring them back together. By emphasizing Nietzsche's harmony with the range of scholarly and popular philosophical concerns of mid-century, he also established, for the first time in the United States, Nietzsche's role as a canonical thinker in the Western tradition.

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Li, Tianlun. "Between Philosophers and City-state-The Charges against Socrates and His Defense". International Journal of Education and Humanities 12, nr 3 (28.02.2024): 241–46. http://dx.doi.org/10.54097/97qsb236.

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In the year 300 BC, Socrates, as a philosopher and Athenian citizen, was charged by the court of Athens with the crime of “impiety” and “corrupting the youth”. During the court session, Socrates tried his best to defend himself but still could not change his fate-Socrates was sentenced to death. Such charges against Socrates and his defense reflect city-state’s fundamental doubts about Socrates and the huge tension between philosophical life and city-state life, which can also be reflected in The Apology of Socrates by Plato and Memorabilia by Xenophon. For this discrepancy between two lifestyles, the city-state chose to expel or execute the philosopher who started to despise the city-state. However, Socrates who had always lived between the city-state and philosophers still believed that philosophers were responsible for the city-state and the city-state should also openly take opinions from philosophers - the conflict between philosophers and the city-state is reconcilable.

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Šušová Prando, Patrizia, i Marta B. Zágoršeková. "Myslenie Svätopluka Štúra a Benedetta Croceho: neznáme paralely z kontextu obdobia totalitných režimov v Európe". Kultúrne dejiny 15, nr 1 (2024): 20–36. http://dx.doi.org/10.54937/kd.2024.15.1.20-36.

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In the history of European philosophy, we can find many similarities among philosophers from different countries that have shown that philosophical thinking knows no boundaries, despite language barriers. In this context, we must consider the difficulties of many Slovak philosophers writing in the Slovak language, and the fact that their works have not been translated into other European languages. For this reason, many European philosophers did not know the thought of other philosophers, who struggled like them against negative phenomena, such the fascist doctrine. Based on these facts, we have identified some similarities between the Slovakian philosopher Svätopluk Štúr and the Italian philosopher Benedetto Croce, who before and during World War II took a clear stance against the fascist regime and all expressions of extremism. Štúr was familiar with Croce's philosophy through translations into Czech, whereas Croce did not have Štúr's works available due to the lack of translations. Despite language barriers, we can see how the two philosophers were able to fight against totalitarian regime through the weapons of thought, in the name of the ideals of humanism and the freedom of nations.

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Ibrahim, T., i N. V. Efremova. "<i>Ibn-Rushd (Averroes)</i>. The Incoherence of the Incoherence. Part Five". Minbar. Islamic Studies 15, nr 3 (6.10.2022): 695–714. http://dx.doi.org/10.31162/2618-9569-2022-15-3-695-714.

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This series of publications is a translation of selected sections from the book “The Incoherence of the Incoherence” (Tahafut at-Tahafut), written by the peripatetic philosopher Ibn Rushd (Averroes, d. 1198) in response to the polemical treatise of asharite mutakallim alGhazali (d. 1111) “The Incoherence of the Philosophers” (Tahafut al-Falasifa).This section deals with the third of the theses attributed to the philosophers and singled out by the opponent as heretical – about the alleged God’s ignorance of particulars. Showing the incorrectness of both the attribution of the thesis to the philosophers and the Ghazalian objections raised against it, the philosopher points out that, from the Falsafa point of view, God’s knowledge of world beings cannot be qualified in terms of “universal” or “particular”.

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Liparotti, Renan Marques. "Alexander philosopher-king: from Philosophy to action". Ploutarchos 14 (30.10.2017): 47–68. http://dx.doi.org/10.14195/0258-655x_14_3.

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Plutarch, in his Life of Alexander and his speeches On the Fortune or Virtue of Alexander the Great, draws a portrait of a philosopher-king, inspired by Plato, Aristotle and Diogenes’ philosophies. This paper aims to analyse the dialogues between these philosophers and Alexander and to scrutinise the Macedonian’s political path whereby philosophical ideals were put in action. This study, therefore, may suggest that whilst in the encomiastic speeches Plutarch draws a king, enlightened by Philosophy, who made happier «all the inhabited earth», in the biography, contradictions of imposing a ‘blessed life’ are unveiled.

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Buxton, Rebecca, i Lisa Whiting. "Women or Philosophers?" Philosophers' Magazine, nr 92 (2021): 6–9. http://dx.doi.org/10.5840/tpm2021922.

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This history of philosophy is a history of men. Or at least, that’s how it has been told over the past several hundred years. But, over the last few decades, we’ve begun to see more and more recognition of women philosophers and the huge impact that they have had on the course of our discipline. There have always been philosophers who happened to be women. Hypatia of Alexandria was known by her contemporaries simply as The Philosopher, and hundreds of young men travelled from throughout the region to attend her public lectures. Philosophers who happen to be women, then, are nothing new. But our failure to recognise them as full contributors to the subject makes them appear to us as something of a surprise. A result of this is that women are often remembered as women first: they are seen more as women than they’re seen as philosophers.

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Ali, Forkan. "Connecting East and West through Modern Confucian Thought". Asian Studies 8, nr 3 (22.09.2020): 63–87. http://dx.doi.org/10.4312/as.2020.8.3.63-87.

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This study is an attempt to establish that 20th century’s canonized Taiwanese philosopher Mou Zongsan (1909–1995) has contributed significantly to the innovative burgeoning of modern Confucianism (or New Confucianism) with the revision of Western philosophy. This is based on the hypothesis that if ideas travel through the past to the present, and vice versa, and if intellectual thinking never knows any national, cultural and social boundaries, then there is an obvious intersection and communication of philosophical thoughts of East and West. This article also contemplates the fact that Western philosophies are widely known as they are widely published, read and circulated. Conversely, due to the language barriers philosophy and philosophers from the East are less widely known. Therefore, this research critically introduces and connects the early 20th century Confucian philosopher Shili Xiong (1885–1968), his disciple the contemporary Taiwanese Confucian intellectual Mou Zongsan, along with the Western philosophers Immanuel Kant (1724–1804), Martin Heidegger (1889–1976), and Herman Bavinck (1854–1921), through ideas like moral autonomy, ethics, ontology, and imago Dei. In so doing, the article delineates the path to study 20th century Taiwanese philosophy, or broadly Chinese Confucian philosophy which makes a bridge between the East and the West through Modern Confucianism prevalently called New Confucianism.

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H., J. J., i Stephen Pyke. "Philosophers." Philosophical Quarterly 45, nr 180 (lipiec 1995): 418. http://dx.doi.org/10.2307/2219678.

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Freeland, Cynthia. "Philosophers". Philosophers' Magazine, nr 55 (2011): 52–59. http://dx.doi.org/10.5840/tpm201155106.

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Warburton, Nigel. "Philosophers". Cogito 8, nr 2 (1994): 188–89. http://dx.doi.org/10.5840/cogito19948237.

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Earle, William James. "Philosophers". Philosophical Forum 45, nr 1 (15.01.2014): 89–111. http://dx.doi.org/10.1111/phil.12028.

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Swazo, Norman K. "Between Hospitality and Hostility: A Derridean Reflection on “the Refugee”". Journal of French and Francophone Philosophy 30, nr 1 (10.11.2022): 17–38. http://dx.doi.org/10.5195/jffp.2022.1007.

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Every philosopher who is concerned with practical rationality and the public import of philosophy assumes a politico-philosophical responsibility for his or her words, thoughts, and deeds. More often than not, this is a function of his or her place and time in history as well as the press of current events that claim the philosopher’s solicitude so as to intervene at least with the force of thought and words, if not with deeds. Yet, as philosophers such as Martin Heidegger and Albert Camus have argued, thinking is itself always the essential action that is needed in times of momentous decision, despite the seeming absurdity of events.

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Evans, C. S. "Is Kierkegaard an Irrationalist? Reason, Paradox, and Faith". Religious Studies 25, nr 3 (wrzesień 1989): 347–62. http://dx.doi.org/10.1017/s0034412500019892.

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If some philosophers had not existed, the history of philosophy would have to invent them. After all, what would the introduction to philosophy teacher do without good old Berkeley, the notorious denier of common sense, or Hume, the infamous sceptic. In some cases, in fact, philosophers have been invented by the history of philosophy. I don't mean to suggest that historians of philosophy have actually altered the past by bringing into being real flesh and blood philosophers. Rather, I mean to say that the textbook caricatures of famous philosophers are often a creation of the tradition, encrusted layers of hoary myths and legends which often hold the actual philosopher prisoner, the myths of Berkeley and Hume which I just alluded to being excellent examples.

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Dietrich, Eric. "There Is No Progress in Philosophy". Essays in Philosophy 12, nr 2 (2011): 330–45. http://dx.doi.org/10.5840/eip20111229.

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Except for a patina of twenty-first century modernity, in the form of logic and language, philosophy is exactly the same now as it ever was; it has made no progress whatsoever. We philosophers wrestle with the exact same problems the Pre-Socratics wrestled with. Even more outrageous than this claim, though, is the blatant denial of its obvious truth by many practicing philosophers. The No-Progress view is explored and argued for here. Its denial is diagnosed as a form of anosognosia, a mental condition where the affected person denies there is any problem. The theories of two eminent philosophers supporting the No-Progress view are also examined. The final section offers an explanation for philosophy’s inability to solve any philosophical problem, ever. The paper closes with some reflections on philosophy’s future.

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Bas, James Le, David Armstrong, Robert King, Jocelyn Dunphy Blomfield i Neil Phillips. "A Discussion with D.M. Armstrong about the Nexus between Philosophy and Psychiatry". Australasian Psychiatry 10, nr 4 (sierpień 2002): 319–24. http://dx.doi.org/10.1046/j.1440-1665.2002.00489.x.

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Objective: To explore practical issues in the Mind-Body Problem through a discussion with philosopher D.M. Armstrong. Conclusions: Debate about the Mind-Body Problem stretches from the Ancient Greeks to the present time. Thanks to philosophers such as Armstrong and Smart, Australia has played a pivotal role in modern developments. Dialogues involving clinicians and philosophers hold the promise of opening up new fields of intersection.

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LEHRER, KEITH. "Consciousness AND REGRESS". Journal of Scottish Philosophy 6, nr 1 (marzec 2008): 45–57. http://dx.doi.org/10.3366/e1479665108000079.

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Thomas Reid has a theory of consciousness that is central to his philosophy of mind but which raises a regress problem. I have two tasks in this paper. The first is to give an account of Reid's views on consciousness and the avoidance of the regress based on textual analysis. The second is to expand the theory of consciousness Reid gives to offer a deeper explanation of how the regress is avoided that is based on Reid's philosophy of mind but goes beyond any text from Reid that I know. The distinction is important. Philosophers are inclined to attribute to a philosopher views that they have invented by studying the philosopher. Both textual analysis and invention based on a philosopher's writings are legitimate uses of the history of philosophy. When they are confused, however, arguments about what the philosopher held generate confusion. If you invent something from his or her philosophy, even something implied by it, that is your philosophy, not the philosopher's. The distinction is important for avoiding useless disputes. This first part of my paper is an attempt to remain true to the texts of Reid. The second part goes beyond the text, though it is what I extrapolate from Reid.

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Kamber, Richard. "Philosophy’s Future as a Problem-Solving Discipline". Essays in Philosophy 12, nr 2 (2011): 292–312. http://dx.doi.org/10.5840/eip20111227.

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Scientists often reach provisional agreement solutions to problems central to their disciplines, whereas philosophers do not. Although philosophy has been practiced by outstanding intellects for over two thousand years, philosophers have not reached agreement, provisional or otherwise, on the solution or dissolution of any central philosophical problem by philosophical methods. What about philosophy’s future? Until about 1970, philosophers were generally optimistic. Some pinned their hopes on revolution in methodology, others on reform of practice. The case for gradual reform still finds articulate advocates in philosophers like Michael Dummett and Timothy Williamson, but many philosophers today suspect that perennial disagreement may be inescapable. I consider three explanations for the inescapability of perennial disagreement—Richard Rorty’s relativism, Colin McGinn’s skepticism, and Nicholas Rescher’s pluralism—and find each wanting. I argue that a better explanation is the resistance of philosophers to commit, as scientists do, to formulating testable theories and collecting data to help decide between competing theories. I close by proposing that experimental philosophy, a movement still in its infancy, holds the promise of reuniting philosophy with science and moving philosophers closer to agreement on the solution of its central problems.

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Ikere, Zaiga. "International and/or national philosophical terms in the domain of philosophy". Translatorica & Translata 2 (30.12.2021): 55–65. http://dx.doi.org/10.18778/2544-9796.02.04.

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Philosophy as a universal system of knowledge and the main corpus of the philosophical terminology consists of international terms. There are cases, however, when philosophers choose to, create a native word instead of employing a wellknown international term. The term Meddelelse, for instance, was introduced by the Danish philosopher Soren Kierkegaard. According to him, different aspects of communication are included in this concept to be denominated by the Danish word Meddelelse. Another example in this respect is the national term introduced by the Latvian philosopher Rihards Kūlis for the international term nacionālā identitāte. Contemporary philosophers tend to claim that philosophy does not belong only to the elitist part of the society. If such is the case, the philosophers try to facilitate the comprehension process for the native readers in order to ensure a deeper understanding of definite notions. Hence they endevour to accommodate their writing in the way their readers could fully grasp the meaning of the intended message.

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Wolloch, Nathaniel. "The Status of Animals in Scottish Enlightenment Philosophy". Journal of Scottish Philosophy 4, nr 1 (marzec 2006): 63–82. http://dx.doi.org/10.3366/jsp.2006.4.1.63.

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This article examines the consideration of animals by various eighteenth-century Scottish philosophers, with special attention given to the physician and philosopher John Gregory, who utilized the comparison of human beings with animals as a starting point for a discussion about human moral and social improvement. In so doing Gregory, like most of his contemporary fellow Scottish philosophers, exemplified the basic anthropocentrism of the common early modern consideration of animals.

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Ademowo, Adeyemi Johnson. "African Philosophers and the Quest for Development in Contemporary Africa". Àgídìgbo: ABUAD Journal of the Humanities 1, nr 1 (2013): 78–86. http://dx.doi.org/10.53982/agidigbo.2013.0101.08-j.

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The tasks for African philosophers in crisis-ridden Afri a is the focus of this work. It examines the effect of the three decades debate on the existence, 'who is', as well as 'who is not', an African Philosopher on how they define their roles in channeling a path for African growth and development. It argues that the debate, while vital to the philosophical enterprise, need not distract those that claimed to be 'philosophers' or with 'Philosophy degrees' from contributing their quota to the discourse on African development. It ends by outlining the role(s) that contemporary African philosophers should play, both for the sake of relevance and justification of devoting hours to contemplations and rigorous thinking.

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Wang, Hwa Yeong. "Chastity as a Virtue". Religions 11, nr 5 (21.05.2020): 259. http://dx.doi.org/10.3390/rel11050259.

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This paper analyzes two philosophers’ views on chastity as a virtue, comparing Song Siyeol, a Korean neo-Confucian philosopher of the east, and David Hume, a Scottish philosopher. Despite the importance in and impact on women’s lives, chastity has been understated in religio-philosophical fields. The two philosophers’ understandings and arguments differ in significant ways and yet share important common aspects. Analyzing the views of Song and Hume helps us better understand and approach the issue of women’s chastity, not only as a historical phenomenon but also in the contemporary world, more fully and deeply. The analysis will provide an alternative way to re-appropriate the concept of chastity as a virtue.

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Guo, Shaoying, i Mengqi Shao. "The Composer-Philosopher as a Key Figure of Musical Aesthetics (by the Example of Tchaikovsky’s Spiritual Endeavor)". Problemy muzykal'noi nauki / Music Scholarship, nr 3 (2023): 35–46. http://dx.doi.org/10.56620/2782-3598.2023.3.035-046.

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The focus of the authors’ scholarly interest is turned to composers-philosophers and philosophers-composers as the crucial figures of musical aesthetics realized in the space of phenomenology. The attention bestowed on such artists makes it possible to approach the understanding of music as an endeavor of transcending, which forms by itself the highest value. Neglecting the latter in the process of mastery of the art of music leads people to “one-dimensionality,” making them admittedly on the decline. When immersing in the inner world of the composer-philosopher or the philosopher-composer, the recipient, essentially, studies the depths of his or her own self, actualizing the dialogue of the artist and the valuator. The criteria for the genuine character of such a dialogue is formed particularly by the process of transcending, under the sign of which music appears in the guise of a meta-philosophical genre. When mastering the dialectics of being realized by musical means of expression, the human being acquires a unity of essence and existence. The authors turn to the personality of Piotr Ilyich Tchaikovsky, considering it appropriate to examine him as a composer-philosopher. Constructing a system of argumentation, they turn their attention towards the great musician’s reading circle, his cultural preferences and antipathies, his students, who manifested themselves in the sphere of philosophical knowledge and in the sphere of the art of music, as well as the musical compositions which have reflected the master’s philosophical ideas. In conclusion, it is emphasized that the study of the musical legacy of the composers-philosophers and the philosophers-composers would help overcome the discontinuity between life and art, when music, remaining aside from the everyday realities experienced by the human being, turn out to be incapable of inspiring him to spiritual wakefulness. As a result, its mission is narrowed down to adornment of everyday life, which inevitably leads to the primitivization of music itself and of the individuals consuming it. Turning to the experience of being of the composers-philosophers would make it possible to overcome this vicious circle.

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Fernando, Daniel S. "Attempt at Dissecting Duterte’s Presidency Using the Political Ideas of Plato, Hobbes, Locke, and Machiavelli". Asian Journal of Advanced Research and Reports 18, nr 6 (16.05.2024): 306–15. http://dx.doi.org/10.9734/ajarr/2024/v18i6674.

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Western philosophers have made significant contributions to the establishment of government around the world. Philosophers like Plato, Locke, Hobbes, and Machiavelli dramatically influenced the government system not just in foreign countries but also in the Philippines. Hence, this paper explored the political notions of four Western philosophers and positioned them in Duterte’s six years of presidency. In pursuit of this study, I employed a systematic literature review. A systematic review process is used to collect articles, and then a qualitative approach is used to assess them. I came up with four major themes in this study particularly (1) Duterte is a dictator, not a philosopher-king, (2) violators of natural rights, (3) the sea monster of Davao, and lastly (4) love, fear, cruelty, and Duterte. Thus, I concurred that all of the philosophical ideas of the four Western philosophers did not fit or even violated during Duterte’s six years of presidency in the Philippines.

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Marmodoro, Anna. "WHY STUDYING THE HISTORY OF PHILOSOPHY MATTERS". Think 21, nr 60 (30.12.2021): 5–20. http://dx.doi.org/10.1017/s1477175621000294.

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The debate over whether and how philosophers of today may usefully engage with philosophers of the past is nearly as old as the history of philosophy itself. Does the study of the history of philosophy train or corrupt the budding philosopher's mind? Why study the history of philosophy? And, how to study the history of philosophy? I discuss some mainstream approaches to the study of the history of philosophy (with special focus on ancient philosophy), before explicating the one I adopt and commend.

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Criddle, A. H. "The chronology of Nicomachus of Gerasa". Classical Quarterly 48, nr 1 (maj 1998): 324–27. http://dx.doi.org/10.1093/cq/48.1.324.

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Goodson, Jacob L., i Quinlan C. Stein. "The American Republic: William James on Political Leadership". Contemporary Pragmatism 19, nr 1 (29.03.2022): 35–58. http://dx.doi.org/10.1163/18758185-bja10031.

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Abstract Since Plato’s Republic, philosophers have outlined their expectations for political leaders and have offered judgments on the actions and decisions made by political leaders in their given context. It turns out that the American philosopher, William James, participates in this philosophical tradition. Although it has been assumed by professional philosophers—and even scholars of William James’s work—that James has no political philosophy, we argue that James’s political philosophy becomes both practical and useful for making judgments about and against political leaders.

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Tattam, Helen. "Philosophers’ Stories". American Catholic Philosophical Quarterly 84, nr 4 (2010): 711–26. http://dx.doi.org/10.5840/acpq201084451.

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Gonzalez, Francisco J. "Plato’s Philosophers". Ancient Philosophy 31, nr 2 (2011): 405–12. http://dx.doi.org/10.5840/ancientphil201131229.

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Jacquette, Dale. "Philosophers stoned". Philosophers' Magazine, nr 53 (2011): 46–51. http://dx.doi.org/10.5840/tpm20115372.

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Tremain, Shelley. "Disabled philosophers". Philosophers' Magazine, nr 65 (2014): 15–17. http://dx.doi.org/10.5840/tpm20146540.

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