Artykuły w czasopismach na temat „Social sciences -> philosophy -> humanism”
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Knezevic, Romilo Aleksandar. "Social freedom and dignity of the human person according to Nikolai Berdyaev". Filozofija i drustvo 34, nr 4 (2023): 670–80. http://dx.doi.org/10.2298/fid2304670k.
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Contemporary European democracies, and liberalism in particular, are established upon the foundations of humanism. Humanism, as its name entails, denotes the elevation of the human being and setting up of the person to the centre of the universe. Humanism was a reaction against the mediaeval view of the omnipotent and omniscient God, and seeks an understanding of the human being that would fulfil his/her intuitive desire for genuine human dignity. What kind of freedom would be sufficient and adequate for true human dignity? Faced with this radical understanding of freedom, which originates from, and is dictated by, the deepest realms of the human being, most humanist thinkers chose to reject both God and the idea of the divine icon. Humanism denied man?s divine sonship and proclaimed that man is the son of nature. Hence, Humanism not only declared man?s self-confidence, but it also debased him, by defining him as a product of natural necessity. Liberalism, argues the Russian philosopher Berdyaev, has created a ?single-plane? being, it has separated the citizen from the integral personality, by refusing to admit the spiritual dimension of the human being. Berdyaev stresses that true freedom cannot be simply a formal self-defence, but that it must rather lead to creative activity. This is why the transition is inevitable from formal liberty, which protects us and defends us, to true freedom capable not only of creatively transforming the human society but also of creating a new world.
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Ali-Zade, Alexander. "NEOLIBERAL SOCIETY OF POSTMODERNITY, POST-TRUTH AND POST-HUMANISM IN THE MIRROR OF THE PHILOSOPHY OF SCIENCE OF THE SECOND HALF OF THE XX CENTURY AND THE METHODOLOGY OF SOCIAL SCIENCES OF THE XXI CENTURY". Naukovedenie, nr 2 (2021): 19–39. http://dx.doi.org/10.31249/naukoved/2021.02.01.
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The review establishes that the philosophy of science of the second half of the XX century contains an accurate image of the society that was formed in the first 15 years of the XXI century thanks to digital communication technologies. Based on the analysis of modern research in the field of social sciences, it is shown that this global, postmodern, neoliberal society of post-truth and post-humanism created by digital communication technologies caused a corresponding radical restructuring of the social sciences.
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Hîncu, Adela. "Social science and Marxist humanism beyond collectivism in Socialist Romania". History of the Human Sciences 35, nr 2 (16.02.2022): 77–100. http://dx.doi.org/10.1177/09526951211069491.
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This article brings together the history of the social sciences and the history of social thought in Socialist Romania. It is concerned with the development of ideas about the social beyond collectivism, especially about the relationship between individual and society under socialism, from the early 1960s to the end of the 1970s. The analysis speaks to three major themes in the current historiography of Cold War social science. First, the article investigates the role of disciplinary specialization in the advancement of new ideas about the social in the postwar period. Specifically, it asks how the debate over the relationship between sociology and Marxism-Leninism has challenged ideas about collectivism from Stalinist social science. Second, the article shows how social practice, individual and collective agency, and people's subjectivities became theoretically relevant in the 1960s, and how they were integrated, via empirical sociological research, into the reworked conceptual apparatus of post-Stalinist Marxism-Leninism. This complicates accounts about the role of quantification and theorization in postwar social science by foregrounding the intense reflection on the role of empirical research in sociology under state socialism. Third, the article shows how the relationship between individual and society became a topic of interest across social sciences in the 1960s and 1970s. The Marxist humanist approach to the social, although it never achieved the institutional status of a distinct discipline, adds an important perspective from East Central Europe to the existing historiography of the ‘thinning’ of the social in social sciences and social thought beginning in the 1950s.
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Bhowmik, Sunandita. "Internationalization, interculturality and Neohumanism Philosophy of Shrii Prabhat Ranjan Sarkar". Praxis Educativa 18 (2023): 1–11. http://dx.doi.org/10.5212/praxeduc.v.18.21501.028.
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This article introduces the internationalisation and interculturality from Neohumanist perspective. Neohumanism was propounded by the great Indian philosopher Prabhat Ranjan Sarkar (1921-1990). As a key approach to internationalisation, Sarkar emphasised manifestation of human qualities that lie in the subtle layers of mind. Humanism newly explained and newly-sermonized is Neohumanism – the philosophy which will make people understand that they are not merely ordinary creatures. This philosophy will liberate them from all inferiority feelings and defects and make them aware of their own importance it will inspire them to build a new world. All beings – animate and inanimate - come within the scope of Neohumanism which will eliminate all sentiments like geo-sentiment, socio-sentiment and will usher in universalism. Implementation of principles of Progressive Utilization Theory (PROUT) in economic sphere will provide guaranteed provision of basic amenities of life like food, clothing, shelter, education and medical treatment to all segments of the society. Neohumanist education focuses on instilling universal moral values among the students.
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Kumankov, Arseniy, i Dar'ya Chaganova. "Safety, Humanism, and Barbarism: J. S. Mill on the Principle of Non-Intervention". Sotsiologicheskoe Obozrenie / Russian Sociological Review 19, nr 3 (2020): 267–80. http://dx.doi.org/10.17323/1728-192x-2020-3-267-280.
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The paper considers the Russian translation of the article “A Few Words on Non-Intervention” written by British political philosopher and logician John Stuart Mill, and whose article, published in 1859, transforms the criteria restricting the principle of non-interference. Thus, in the essay “On Freedom”, the rule of non-interference into private life is described, but in “A Few Words on Non-Intervention”, Mill expands the principle to the international level, taking into consideration those situations allowing for intervention. The authors highlight the features of war contemporary to Mill, and articulate his military reflection in connection with the phenomenon of national liberation movements and revolts. They analyze Mill’s question if it is legitimate for one government to somehow intervene in the affairs of another. The logic of just military intervention for Mill in the cases described opens up the possibility for the use of force, but only for the civilized States. The philosopher divides the civilized nations from barbarians, where the latter are characterized as incapable of striving for freedom and therefore needing intervention from civilized countries. In this regard, the logic of the article leads to a strategy of humanitarian war caused by rhetoric of the “responsibility to protect”. The first Russian translation of “A Few Words on Non-Intervention” is proposed as a relevant source for the philosophy of war, raising the issue of sovereignty. It is stated that modern military practice poses the question of humanitarian intervention: is it worth neglecting sovereignty if we face a “scandal to humanity”?
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Zinchenko, Viktor Viktorovych. "“New Humanism”: Integrative System of Philosophy of Education, Ethics, Social Management and Pedagogy". Filosofiya osvity. Philosophy of Education 19, nr 2 (27.12.2016): 59–74. http://dx.doi.org/10.31874/2309-1606-2016-19-2-59-74.
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Explore the major ideological patterns of development of a socially philosophies of education in the context of the problems of institutionalization of knowledge about human and social development. To analyse system-integration aspect of social philosophy and education management in interaction with model of «new humanism» in formation of socially valuable orientations. Classification existing in the western philosophy of education and education of directions is spent, proceeding from basic principles of philosophical school or a current, first of all considering those the purpose and means which are really involved by them in process of education, social development and socially-moral education and being based on the basic installations, the purpose expressed by that or other direction, how its supporters imagine the person, its requirement, a social role, behaviour which the education system and education urged to form.
Considering growing requirement of a practical embodiment of ideas of freedom, justice, aspiration to realisation of the human rights proclaimed a society, supporters of the concept of «new humanism» see the main objective in blocking a way to conformism, to a manipulation behaviour of the person and to create conditions for its free self-expression, for realisation by the person of a fundamental choice of acts in a concrete situation and by that to warn danger of formation of the unified form of behaviour. In it principles of «new humanism» approach with a position of instrumentalism and neopragmatism.
Before social philosophy of education/upbringing it is necessary to define a problem factors which cause achievement of its main objective, to state an estimation to moral principles and personal qualities with which actually the education/education theory connects realisation of the problems, to show, why these, instead of any any other principles and qualities open to the person possibility to choose in a concrete situation socially powerful both morally defensible and comprehensible line of conduct in public the relation. Statement of a question on necessity of the philosophical analysis of problems of education and education in a social context serves as an indicator of understanding philosophers, teachers of an increasing role of the human and moral factor in society development. And, at last, the aspiration to develop socially-philosophical bases of pedagogics in general and education in particular, testifies that the western and domestic philosophers, teachers, representatives of social and psychological sciences, at least, the majority of them, have realised the public importance of an education system and education, its global character.
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Goodrich, Kristopher M., Melissa Luke i Aaron J. Smith. "Queer Humanism". Journal of Humanistic Psychology 56, nr 6 (26.07.2016): 612–23. http://dx.doi.org/10.1177/0022167816652534.
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Seaver, Paul, i Margo Todd. "Christian Humanism and the Puritan Social Order". Journal of Interdisciplinary History 20, nr 4 (1990): 652. http://dx.doi.org/10.2307/204011.
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Korostichenko, Ekaterina, i Yaroslav Klimov. "Humanism: The “Third Denomination” or “Leading Culture”". Sotsiologicheskoe Obozrenie / Russian Sociological Review 21, nr 2 (2022): 250–73. http://dx.doi.org/10.17323/1728-192x-2022-2-250-273.
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After the unification of Germany in 1990, German society became less religious. There is a significant part of the population that does not consider itself belonging to any religion/religious community (Konfessionslos). They do not have a single, integral worldview. However, they are mostly non-religious, and their number has been steadily growing in recent years (now about 40% of the population). Under these conditions, the secular organizations operating in the country seek to attract the interest of this group by offering alternatives to religious culture and worldview. The paper examines the two most influential concepts of secular humanism promoted in Germany, as well as the organizations that promote them. The concept of humanism as a “third denomination” implies the unification of Konfessionslos under the auspices of the German Humanist Union, which represents its members and helps them to cultivate a secular worldview. The concept of humanism as a “leading culture” suggests radically changing the status quo, proclaiming the values of humanism and Enlightenment at the state level, starting their dissemination in schools, and depriving religious organizations of existing privileges. The study examines the prerequisites for the emergence of both concepts, their possible connections with other secular traditions, and the prospects for their success concepts in the future. In particular, an attempt is made to reconstruct the identities of the Konfessionslos in order to determine their role in the processes of secularization. It is shown that the basics and features of the concepts are closely related to the practice of those organizations promoting them. Additionally, the theses of S. Schröder on different types of organizations are critically considered. It is shown that the composition and moods of citizens who do not belong to religious organizations or to convinced believers play a great role in the potential success of the concepts. We describe previous studies of this population group, and show the need for a more thorough study. Finally, we draw conclusions on the relationship of competing concepts and their position in the general logic of secularization processes.
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Polomoshnov, Andrey Fedorovich, Viktor Dmitrievich Bakulov i Elena Alexandrovna Kotlyarova. "Erich Fromm: criticism and apology of humanism". KANT 39, nr 2 (15.06.2021): 246–52. http://dx.doi.org/10.24923/2222-243x.2021-39.41.
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The purpose of the study is to determine the humanistic potential of E. Fromm's philosophy in the context of the modern humanistic crisis. The article examines two sides of E. Fromm's humanism. The first side is the criticism of modern society from point of view of ideals of classical humanism. The second side is an apology for humanistic ideals in the context of a complex of dehumanistic phenomena and tendencies of the 20th century and the search for ways to revive and establish humanism in social practice. Criticism of the limitations of humanism by E. Fromm is associated with the disclosure of the main aspects of alienation of the individual in modern society. Fromm's humanistic ideal, an alternative to the contradictory and limited capitalist humanism, is described by the thinker using concepts such as "healthy personality", "positive freedom", "fruitful orientation", "love", "healthy society". Fromm's ideal of a healthy society is presented in his model of "humanistic socialism". Scientific novelty lies in the establishment of internal contradictions and limitations of the "radical humanism" of the thinker. As a result, it is proved that E. Fromm fails to find effective ways to overcome the dehumanistic processes generated by the development of capitalist society. The concept of the humanistic transformation of capitalist society, developed by the thinker, is a form of an abstract, utopian humanistic project. Therefore, the "radical humanism" of the thinker has only historical and cultural value, but did not become the program of actions and struggle of modern humanists. The practical sterility of abstract humanism does not mean its complete rejection, but stimulates the need to reach a qualitatively new historical form of humanism through constructive overcoming of its limitations.
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Hatmaker, Elizabeth, Scott Herstad, Margaret R. Nugent, Lisa Prothers, Ronald Strickland i Jason Swarts. "Postmodern pedagogies and the death of civic humanism". Social Epistemology 11, nr 3-4 (lipiec 1997): 339–48. http://dx.doi.org/10.1080/02691729708578852.
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Kesson, Kathleen, i Marco Alexandre de Oliveira. "Diversifying Universalism: Neohumanism, Internationalism, and Interculturalism in Education". Praxis Educativa 18 (2023): 1–14. http://dx.doi.org/10.5212/praxeduc.v.18.21481.049.
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Neohumanism is a philosophy propounded by Prabhat Rainjan Sarkar which recognizes that humanity needs a new narrative that can provide the inspiration, direction, and tools with which to transform individual selves and collective futures. While acknowledging the vital role that Humanism has played in the historical march towards greater freedom, justice, peace, knowledge, and the utopian vision of a united humanity, Neohumanism challenges the limitations of Humanism, entangled as it is with the host of power/over tactics that characterize modernity. “Diversifying Universalism” explores Neohumanism and Neohumanist education alongside two dominant and contemporary paradigms of a global educational approach aimed at realizing the high ideals of a world united, internationalism and interculturalism, assessing their compatibilities and contrasts, examining their strengths and weaknesses, and suggesting ways in which the integration of certain principles and practices might result in a synthesis that is more comprehensive and effective than any of them alone.
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Nezník, Peter, i Ludmila Artamoshkina. "F.M. Dostoevsky and T.G. Masaryk. Tragic Humanism and the Philosophy of Crisis". Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 39, nr 4 (2023): 632–44. http://dx.doi.org/10.21638/spbu17.2023.403.
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The article presents a comparative analysis of the views by Dostoevsky and Masaryk on the nature of humanism in times of crisis. The focus of the author‘s attention is aimed, firstly, at the attitude of both thinkers to the “last” questions of human life, which for the Russian writer and for the Czech philosopher were directly related to the problem of suicide. Dostoevsky, whose novels contain a whole gallery of the types of suicides, considers that social disease in the context of atheistic logic that gave rise to the “nihilistic demonism”. Masaryk removed the problem of suicide from the field of psychopathology, analyzing its philosophical and historical meaning and social consequences. The triumph of atheism and nihilism appears to both thinkers as a harbinger of the coming revolutionary upheavals, a pagan uprising of the masses. Secondly, the article demonstrates how, in the situation of the crisis of Christianity, which became the painful axis of the entire European civilization, the content of humanism is updated in accordance with the challenges of the time. Anticipating the emergence of a “new element” in the world history, Dostoevsky outlined the contours of the solution of the “Russian” and “Slavic” issues. He remained a supporter of the mystical unity of the national principle and religiosity and affirmed the redemptive power of Christian humanism. Masaryk consistently criticized the relics of mythological consciousness from the standpoint of the classical principle of rationality and humanism, which he understood as a supranational phenomenon — a non-violent form of life, achieved not extensively, but intensively through the active humanization of oneself. In a dialogue with Dostoevsky, the Czech thinker overcame the tragic experience of the philosophical and historical crisis, offering a position of “concreticism and pluralism”, which allows one to perceive reality in its entirety and cultivate love for an individual person.
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Moustakas, Clark. "Humanistic or Humanism?" Journal of Humanistic Psychology 25, nr 3 (lipiec 1985): 5–12. http://dx.doi.org/10.1177/0022167885253002.
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Devetak, Richard. "‘The battle is all there is’: philosophy and history in International Relations theory". International Relations 31, nr 3 (8.08.2017): 261–81. http://dx.doi.org/10.1177/0047117817723063.
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There is an expectation today that International Relations (IR) theory ought to engage with philosophy as a meta-knowledge capable of grounding and legitimizing knowledge claims in the discipline. Two assumptions seem to lie behind this expectation: first, that only philosophy can supply the necessary meta-theoretical grounding needed; second, that theory is inherently a philosophical register of knowledge. This article treats these assumptions with scepticism. While not denying philosophy’s contribution to IR theory, the article makes the case for contextual intellectual history as an alternative mode of political and international theory. It seeks to shed light on the ‘philosophization of IR’ by depicting the broad contours of the historical and continuing rivalry between philosophy and history in the humanities and social sciences and, by reference to Machiavelli and Renaissance humanism, reminding the discipline of IR of the value of studying politics and international relations in a historical mode.
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Pyle, Cynthia M. "The two cultures and Renaissance humanism". Interdisciplinary Science Reviews 33, nr 2 (czerwiec 2008): 121–33. http://dx.doi.org/10.1179/030801808x259781.
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Shapiro, Kenneth J. "Animal Rights Versus Humanism". Journal of Humanistic Psychology 30, nr 2 (kwiecień 1990): 9–37. http://dx.doi.org/10.1177/0022167890302002.
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Ahmad, Muhammad, i Dr Mahmood Ahmad. "ماڈرن ایجوکیشن اور اسلامی نظریہ ِِتعلیم کا تقابلی مطالعہ (فکر ِاسلامی اور جان ڈیوی کی تصریحات کی روشنی میں)". Al-Duhaa 3, nr 01 (1.06.2022): 225–38. http://dx.doi.org/10.51665/al-duhaa.003.01.0169.
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Every system has Every system has some key principles on which it adheres and expresses its distinct identity and provides special results. It differs from other educational systems. This article discusses the philosophy of knowledge in the light of Islamic thought. It also deals with the sources, perspectives and objectives of knowledge as well as the practical status of experience and thinking. Its aims and methods of training and then comparing them with modern education is the main objective. A comparative review of the above topics is presented in the light of the descriptions of John Dewey, a well-known scholar and the founder of Modern Education has aptly clarified the scope of logic in social, material and spiritual sciences. What are the differences and similarities between modern education and Islamic ideology of education and that teaching in Islamic perspective. Modern teaching methods of modern education can be used. A comparison between the fundamentals of modern education and the fundamentals of Islamic theory of education has been clarified and the Islamic view of teaching of basic sciences and social sciences in modern times has been clarified. The philosophy of modern education is based on humanism and seeks to promote it in societies. Therefore, the Islamic ideology of education is not compatible with modern education in any way. Due to this fundamental difference, many phenomena will become different.
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Śliwerski, B. "ON THE EFFECTS OF BLACK PEDAGOGY AND THE HOPE OF ITS CORDIAL ANTITHESIS DEVELOPMENT". Aesthetics and Ethics of Pedagogical Action, nr 26 (25.12.2022): 103–15. http://dx.doi.org/10.33989/2226-4051.2022.26.273105.
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The subject of the analysis is the need to strengthen studies and research in the field of black pedagogy, negative pedagogy, anti-pedagogy, clinical psychology, and critical philosophy in the humanities and social sciences, which reveal the mechanisms of violence in domestic socialization as resulting in delayed reproduction of violence in interpersonal relations and politics. The author points to the development of trends in humanistic and personalistic pedagogy, such as the pedagogy of the heart, whose authors in Poland and Ukraine confirm with their scientific works the possibility of changing the paradigm of educating young generations for the development of the civilization of love and peace. The war in Ukraine caused by the Russian Federation makes us aware of the crisis of humanism and democracy. So it is necessary to defend both Ukraine and the culture of upbringing, which is represented in this country in the works of such scientists as Vasyl Suchomliński – the author of the pedagogy of the heart, and Vasyl Kremień – the philosopher of peace education.
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Wirtz, Markus. "The Hidden Religious Dimension of Posthumanism". Journal of Posthumanism 1, nr 2 (26.12.2021): 207–12. http://dx.doi.org/10.33182/joph.v1i2.2096.
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Since the end of the twentieht century, the intellectual movements of trans- and post-humanism have gained growing awarness in the humanities and social sciences, but also in a broader public. As Francesca Ferrando makes very clear in her brilliant and thought provoking introduction to Philosophical Posthumanism, both currents are connected in many ways but should nevertheless be sharply distinguished from each other: Whereas transhumanism develops visions of human enhancement via technology, posthumanism ismuch more a critical enterprise which reflects on problematic an thropocentrisms in all domains of natural and social life. As such, according to the first sentence of Ferrando’s book, “Posthumanism is the philosophy of our time” (Ferrando, 2019a, 1). A great deal of posthumanism’s attractivity is probably due to its astonishing unifying force. Many important critical movements and theoretical approaches who used to be practiced separatedly from each other seem to converge in philosophical posthumanism.
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Chertkova, E. L. "The scientist’s dignity as a path to the truth". Philosophy of Science and Technology 27, nr 2 (2022): 6–19. http://dx.doi.org/10.21146/2413-9084-2022-27-2-6-19.
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The article is devoted to the 90th anniversary of Academy member Vladislav Alexandrovich Lectorsky, his scientific views and personal qualities. On the basis of acquaintance with his works and many years of personal communication, an attempt is made to comprehend the reasons and conditions for the fruitful life in science, which allowed him to become a universally recognized classic of Russian philosophy during his lifetime and a recognized worldwide authority in the field of epistemology and philosophy of science. The mechanism of interaction of scientific inclinations and interests with personal inclinations and ethical principles of a scientist, which determined the choice of life path and direction of scientific research, is considered. There is a tendency to expand the scope of research from special problems of the theory of knowledge to generalizing concepts of philosophical epistemology, philosophy of consciousness, philosophical anthropology, encompassing cognition, man and culture in a holistic worldview system. There is a pronounced social orientation of epistemological research. The way of formation of a scientist’s personality and his civic position in the process of solving research tasks is shown – from the analysis of cognition as an end in itself to the application of the concepts and principles developed in this process to the philosophical understanding of a person, his place and destiny in a modern transforming society, the protection of rationality and humanism as values of civilization. The talent of V.A. Lektorsky as an organizer of science, who worked for a long time as the head of the theory of knowledge department and editor-in-chief of the journal “Voprosy filosofii”, the current professor and dean of the Faculty of Philosophy of GAUGN and editor-in-chief of the journal “Philosophy of Science and Technology” is noted. It is shown how the theoretical concepts of tolerance, critical thinking, and humanism developed by him are at the same time practical principles of his own life. This is the sign of a real philosopher, not just a researcher in the field of philosophy.
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Tjahyadi, Sindung. "REFLEKSI PARADIGMA ILMU-ILMU SOSIAL". HUMANIKA 22, nr 2 (1.12.2015): 47. http://dx.doi.org/10.14710/humanika.22.2.47-57.
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This article discusses about a paradigm shift in the social sciences based on "the history of science" perspective. The key question is how the recent development of the discourse about the paradigms of the social sciences. The paradigmatic and methodological development forward directed through a post-empirical approach to the exclusion of desire unification cause or structure as the objective theory of social action, and develop a multi-theoretical paradigms on the basis of variations in the structure that can be applied to the various regions and types of action. Furthermore, elaborated further needed is to develop methodological pluralism and theoretical unification in the social sciences are expected to confirm the two sides of the comprehensive-pluralistic approach in the philosophy of social sciences. The main thing about the legitimacy of the methodology underlying the study is to examine the criteria on what should have knowledge of it. Finally, that the dimensions of "ontological" social science should be "liberated" from the illusion of objectivism
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Sugianti, Lilik, Oikurema Purwati, Slamet Setiawan i Syafi'ul Anam. "HARMONY OF THE PHILOSOPHICAL FOUNDATION OF ENGLISH TEXTBOOKS AND THE 2013 ENGLISH CURRICULUM". Premise: Journal of English Education 11, nr 3 (31.10.2022): 458. http://dx.doi.org/10.24127/pj.v11i3.5018.
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Philosophy is one of the most important fundamental aspects in developing the 2013 curriculum to determine teaching and learning objectives and processes. Accordingly, textbooks should represent curriculum ideas. It must be developed in line with the philosophical foundation of the curriculum. It is to realize the objectives of teaching and learning that emphasize critical thinking and student character development. This study aimed to reveal the philosophical foundations of LKS (Lembar Kerja Siswa) in English ninth grade and its compatibility with the 2013 curriculum. LKS is an exercise guide for developing cognitive aspects and all learning aspects in the form of an experimental or demonstration guide. This study used inferential content analysis on six units of LKS-English in ninth grade, semester one, publisher by CV. Library Pillar. It examined six philosophical foundations in LKS-English of ninth grade: existentialism, essentialism, perennials, humanism, social reconstruction, and progressivism. It also examines six philosophical foundations in the 2013 curriculum, including essentialism, perennials, humanism, social reconstruction, progressivism, and idealism. So, there is a harmony between the philosophical foundation of the LKS-English of ninth grade and the 2013 Curriculum. The LKS-English and the 2013 curriculum focus on developing students' character and 21st-century skills, such as critical thinking, problem-solving, communication, collaboration, creativity, and innovation.
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Gogol, Eugene. "An Exploration of the Raya Dunayevskaya Collection – Marxist-Humanism: A Half-Century of its World Development". tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society 18, nr 1 (6.04.2020): 444–59. http://dx.doi.org/10.31269/triplec.v18i1.1165.
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Through an exploration of the Raya Dunayevskaya Collection, major themes of Dunayevskaya’s contribution to Marxist thought and action are presented. Her view of Marx as a philosopher of revolution in permanence, her interpretation of Lenin as a Hegelian-Marxist thinker-activist revolutionary, her reading of Hegel’s Absolutes as New Beginning for our age, her insistence that human subjects of social transformation are not alone muscle but Mind, are revolutionary Reason as well as force, and her efforts to work out and practice a dialectic of organisation and philosophy through the Marxist-Humanist organisation she founded, News and Letters Committees, are briefly discussed using documentation from her archives, which have recently been made available on the Internet.
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van Seters, Paul. "From Public Sociology to Public Philosophy: Lessons for Law and Society". Law & Social Inquiry 35, nr 04 (2010): 1137–54. http://dx.doi.org/10.1111/j.1747-4469.2010.01219.x.
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The late Philip Selznick's final book, A Humanist Science, examines the role of values and ideals in the social sciences, including the study of law and society. Throughout his academic career, Selznick was committed to what he called “legal naturalism,” a sociological version of the natural‐law perspective, while his critics continue to adhere to various forms of positivism. But the age‐old opposition between natural law and legal positivism today may be giving way to the quest for public sociology—a sociology that promotes public reflection on significant social issues and thus functions as a moral and political force. A Humanist Science ends with a strong plea for public philosophy. Public philosophy overlaps with public sociology but is a much stronger concept. Selznick's message of public philosophy may be another of his enduring contributions to the field of law and society.
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Rošker, Jana S. "Confucian Humanism and the Importance of Female Education". Asian Studies 9, nr 1 (8.01.2021): 13–29. http://dx.doi.org/10.4312/as.2021.9.1.13-29.
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The problem of the relation between the female gender and Confucian humanism is far more complex than it seems to be on the first glance. Especially if we consider the many misogynistic phenomena we can encounter in the course of Chinese history, such as foot-binding or the concubinage, we might be inclined to think that female philosophy was impossible in traditional China. This paper aims to challenge the standard views on this problem. It aims to shed some light on the fact that in this context we have to differentiate between classical teachings that were relatively egalitarian in nature, and later ideologies that more or less openly promoted the inferior position of women in society. The paper will analyse the work of the female Han dynasty scholar Ban Zhao (45–117 CE), who was the first well-known female thinker in the history of Chinese philosophy. Through this analysis, the author also aims to expose the contradiction between dominant conventions on the one hand, and latent, often hidden criticism of gender relations in female writings of traditional China on the other. In this way, the paper aims to promote a more culturally sensitive approach to the historical and conceptual study of gender discourses in China by connecting textual analyses with actual and comprehensive knowledge of the historical and social contexts in which they were placed.
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Rošker, Jana S. "Confucian Humanism and the Importance of Female Education". Asian Studies 9, nr 1 (8.01.2021): 13–29. http://dx.doi.org/10.4312/as.2021.9.1.13-29.
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The problem of the relation between the female gender and Confucian humanism is far more complex than it seems to be on the first glance. Especially if we consider the many misogynistic phenomena we can encounter in the course of Chinese history, such as foot-binding or the concubinage, we might be inclined to think that female philosophy was impossible in traditional China. This paper aims to challenge the standard views on this problem. It aims to shed some light on the fact that in this context we have to differentiate between classical teachings that were relatively egalitarian in nature, and later ideologies that more or less openly promoted the inferior position of women in society. The paper will analyse the work of the female Han dynasty scholar Ban Zhao (45–117 CE), who was the first well-known female thinker in the history of Chinese philosophy. Through this analysis, the author also aims to expose the contradiction between dominant conventions on the one hand, and latent, often hidden criticism of gender relations in female writings of traditional China on the other. In this way, the paper aims to promote a more culturally sensitive approach to the historical and conceptual study of gender discourses in China by connecting textual analyses with actual and comprehensive knowledge of the historical and social contexts in which they were placed.
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Callegaro, Francesco. "From philosophical sociology to sociological philosophy: a challenge to Daniel Chernilo’s quest for a universal humanism". Distinktion: Journal of Social Theory 21, nr 1 (2.01.2020): 112–16. http://dx.doi.org/10.1080/1600910x.2020.1718724.
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Wander, Philip, i Dennis Jaehne. "From Cassandra to Gaia: The limits of civic humanism in a post‐ecological world". Social Epistemology 8, nr 3 (lipiec 1994): 243–59. http://dx.doi.org/10.1080/02691729408578750.
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Whiting, Russell. "Gestures of Mutuality: Bridging Social Work Values and Skills through Erasmian Humanism". Ethics and Social Welfare 9, nr 4 (2.04.2015): 328–42. http://dx.doi.org/10.1080/17496535.2015.1022900.
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Bokova, T. N. "Analysis of the Major Philosophical-Pedagogical Concepts in the United States of America in the XX Century". Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 13, nr 2 (2013): 110–14. http://dx.doi.org/10.18500/1819-7671-2013-13-2-110-114.
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The article is devoted to analysis of the major philosophical and pedagogical concepts in the United States in the XX century: pragmatism, behaviorism, humanism, constructivism and cognitivism. The subject matter of the research is peculiarities and trends of the educational thought in the United States in the context of the formation and development of the education system in the United States in the XX century. Careful study and comparison of these areas helped identify key philosophical premises, values and methodological approaches in American pedagogy, the influence on the educational systems in the United States and Russia. Philosophy is regarded as a general methodological basis of educational research and it facilitates the synthesis of the results. It is considered to be vital for pedagogy, both in the U.S. and Russia as it is based both on premises and results of various branches of social science, as well as on data from a number of natural sciences.
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Zagorin, Perez. "On humanism past & present". Daedalus 132, nr 4 (październik 2003): 87–92. http://dx.doi.org/10.1162/001152603771338832.
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Starr, Rachel. "Should We Be Writing Essays Instead of Articles? A Psychotherapist’s Reflection on Montaigne’s Marvelous Invention". Journal of Humanistic Psychology 52, nr 4 (26.01.2012): 423–50. http://dx.doi.org/10.1177/0022167811433850.
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Contemporary psychology may be overlooking an important mode of inquiry by insisting that our primary mode of communication should take the form of scientific articles rather than that of literary essays. The essay was first practiced and then refined by Michel de Montaigne in the late Renaissance and constitutes a unique literary form that incorporates both Renaissance humanism and the then-emerging spirit of scientific discovery. The aim of the present essay is to explore the uses psychotherapists might make of Montaigne’s Essays, both as a fruitful model for writing about and for reflecting on the human condition. The essay was born at a time of great intellectual and spiritual upheaval and renewal. It is freewheeling, unorthodox, forever inventive, and at the same time learned, disciplined, and profoundly respectful of the past. The author looks to the humanist essay as developed by Montaigne as a useful literary and disciplinary device that can help in understanding the gap between purely theoretical or academic psychology and the actual practice of therapeutic psychology.
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Fudge, Erica. "The Animal Face of Early Modern England". Theory, Culture & Society 30, nr 7-8 (24.09.2013): 177–98. http://dx.doi.org/10.1177/0263276413496122.
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This article is both a work of historical reconstruction and a theoretical intervention. It looks at some influential contemporary accounts of human-animal relations and outlines a body of ideas from the 17th century that challenges what is presented as representative of the past in posthumanist thinking. Indeed, this article argues that this alternative past is much more in keeping with the shifts that posthumanist ideas mark in their departure from humanism. Taking a journey through ways of thinking that will, perhaps, be unfamiliar, the revised vision of human-animal relations outlined here emerges not from a history of philosophy but from an archival study of people’s relationships with and understandings of their livestock in early modern England. At stake are conceptions of who we are and who we might have been, and the relation between those two, and the livestock on 17th-century smallholdings are our guides.
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Bevir, Mark. "Humanism in and against The Order of Things". Configurations 7, nr 2 (1999): 191–209. http://dx.doi.org/10.1353/con.1999.0011.
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Early, Gerald. "The quest for a black humanism". Daedalus 135, nr 2 (kwiecień 2006): 91–104. http://dx.doi.org/10.1162/daed.2006.135.2.91.
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Aminov, Tahir M., i Marat T. Yakupov. "Ethical and pedagogical ideas of the Islamic peripathetian Al-Razi". Alma mater. Vestnik Vysshey Shkoly, nr 7 (lipiec 2023): 96–99. http://dx.doi.org/10.20339/am.07-23.096.
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The purpose of the article was to analyze the ethical and pedagogical problems considered in the works of the medieval Islamic thinker Al-Razi. The logical relationship between the Islamic postulates and the ethical and pedagogical ideas of this thinker with the paradigms accumulated by the peripathetics of the Antiquity is substantiated. Ancient philosophy is both a methodological and theoretical basis for the scientific research of an Islamic scientist. The content of his ethics is based on humanism, which is the main principle of education and training of a future full-fledged personality. A manifestation of novelty was the position of the thinker in matters of social strata, on the one hand, the possibility of moving from one to another, on the other — when moving from one to another, a person should not change for the worse. According to the philosopher, the mind plays a primary role in the education and re-education of the human soul. The qualities of a person are singled out, to which education should be directed, in which the moral component is the pivotal one. The development of morality should lead to the formation of harmonious relationships of the individual in society. Al-Razi contributed to the transfer of theoretical reflections into the practice of Muslim behavior.
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D'Ambrosio, Paul. "AI Ethics Beyond the Anglo-Analytic Approach". Asian Studies 11, nr 3 (7.09.2023): 17–46. http://dx.doi.org/10.4312/as.2023.11.3.17-46.
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That artificial intelligence (AI), algorithms, and related technologies could use a few good booster shots of “humanism” is widely apparent. In both program code and implementation, AI and algorithms have been accused of harbouring deep-seated flaws that conflict with human values. They are prime examples of the skew towards white, Western, men and demonstrate the bankruptcy in the face of neoliberalist, profit- and market-oriented social paradigms that this special issue seeks to address. Currently, computer scientists and AI researchers who are looking to remedy these problems are often in favour of more data, more powerful machines, more complex algorithms—in short, that we should fix problems with AI by building better AI. In this view human beings and the world can be modelled in code—our lives, interactions, society, and our very selves can be broken down into data points which can be assessed by highly advanced technologies. When these scientists and researchers seek to broaden their approach they often look to philosophy. However, the philosophy they look to is overwhelmingly Anglo-analytic, which views the world in extremely similar ways. Both AI and Anglo-analytic philosophy argue for solutions to humanistic problems which are essentially mathematical. They share in seeing important concepts, such as persons, emotions, agency, and ethics, as mechanistic, atomistic, and calculable. In this paper I will argue that Classical Chinese philosophy offer insightful resources for addressing the humanist problems in AI. Rather than arguing for mathematical solutions, or envisioning persons, emotions, agency, and ethics, as other rigid, atomistic, and mechanistic approaches, Chinese philosophy emphasizes transformation, interrelatedness, and correlative developments. Accordingly, it offers tools for appreciating the world, society, and ourselves as spontaneous, complex, and full of tension. AI can be programmed and used in ways that do not reduce the complexity and conflict in the world, but provide us instead with tools to make sense of it—tools that are humanistic in nature. To this end, Chinese philosophy can be a helpful collaborative partner.
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Švec, Ondřej. "Strukturální antropologie a „konec člověka“". Teorie vědy / Theory of Science 31, nr 2 (20.08.2009): 19–48. http://dx.doi.org/10.46938/tv.2009.24.
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According to the traditional interpretation, Lévi-Strauss’ structural anthropology deposes the concept of man and the notion of human nature from its central place in human and social sciences. While it’s necessary to acknowledge Lévi-Strauss’ distance vis-à-vis all philosophy based on intentionality, experience and consciousness of subject, we argue that the most interesting purpose of the structural anthropology lies elsewhere. Not only Lévi-Strauss never declared himself being part of anti-humanism movement, but most of all, his famous polemics with Sartre at the end of La Pensée sauvage should be interpreted as part of his fight against ethnocentrism. The project of “dissolving the man” can be thus read as deconstructing the idea that western man makes of himself in the light of ethnological findings about universal structures orchestrating all human societies. We further show that the notion of subject survived its very death announced by the most radical structuralist thinkers and that structural method could be effectively employed in order to study different techniques and modes of subjectivation, revealing that “becoming subject” is a process structured by our language, symbolic universe and ethical teleology.
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Jiménez Contreras, Baruc. "Engels, humanism and revolutionary praxis: The centrality of the dynamic analysis of historical materialism and its inherent relation to overcoming capitalist alienation". Human Geography 14, nr 2 (11.05.2021): 173–85. http://dx.doi.org/10.1177/19427786211010138.
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At the end of the 19th century, a debate emerged among academics of historical materialism on the apparent divergence between Engels’ and Marx’s theoretical developments. During the 20th century, those who wanted to argue that there was a dichotomy between the two authors identified Engels as responsible for historical materialism’s crises. This paper aims to demonstrate that Engels, far from distancing himself from Marx’s central positions, contributed to the formation of historical materialism as a revolutionary praxis that seeks a more rational regulation of the human metabolism with nature through overcoming the alienating conditions of the capitalist system. For this reason, the paper analyses Ludwig Feuerbach and the End of Classical German Philosophy, one of Engels’ most controversial texts, and exposes the correlation with the historical development of the revolutionary praxis in the Engels’ and Marx’s work. The article will be drawing on Adolfo Sánchez Vázquez’s Philosophy of Praxis, understood as a ‘revolutionary’ activity, and his analysis of Marx’s and Engels’ work. It is argued that one of Engels’ primary purposes, in Ludwig Feuerbach, was to show the demystification process of the Hegelian dialectical method, resulting in the formation of historical materialism as a dynamic epistemic model, that seeks to transform social reality through revolutionary praxis. The Feuerbachian ontological categories and Feuerbach’s perception of nature were the objects of the same process of demystification and critique, resulting in the characterisation of the human being in Marxism as a generic, social and historical being. Finally, it is shown that Engels demonstrates the possibilities for transformation of the human subject; for that reason, Engels’ argument is associated with the revolutionary praxis.
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Kosiewicz, Jerzy. "From Boxing to Philosophy". Physical Culture and Sport. Studies and Research 71, nr 1 (1.10.2016): 63–77. http://dx.doi.org/10.1515/pcssr-2016-0021.
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AbstractThis article begins the cycle of portraits of the members of the Editorial Board and Editorial Advisory Board of the journal Physical Culture and Sport. Studies and Research, who are eminent social scientists researching the issue of sport. Among them, there are many world-class professors, rectors and deans of excellent universities, founders, presidents and secretaries-general of continental and international scientific societies and editors of high-scoring journals related to social sciences focusing on sport. The journal Physical Culture and Sport. Studies and Research started its activities in 2008 and gathered many readers, distinguished authors and outstanding reviewers. It is worth taking a moment to present the profiles of the individual editors, thanks to whom the journal keeps getting better and better. The journal is increasingly appreciated internationally particular among the scientists from the humanist and social areas of investigations. The rapidly increasing number of its readers and its surprisingly wide reception, indicated by the number of visits and downloads in English-speaking countries, including hundreds of universities (up to 791 were interested in the content of issue 62 of our magazine), research institutes and related libraries, as well as academics, researchers and students, should be celebrated. These data are derived only from one bibliographic data base (EBSCO). It must be noted that the journal is indexed in 43 bases.Portraits presenting the journal’s editors include, among others, their most important professional, organizational and scientific achievements. Each subsequent issue of PCSSR will include one such portrait. We shall begin with the portrait of Professor Jerzy Kosiewicz, Ph.D., who is the Editor-in-Chief of the journal.
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Boronoev, Аsаlhаn O., i Valeriy Kh Thakahov. "Concept of space of places in social sciences". Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, nr 1 (2021): 91–105. http://dx.doi.org/10.21638/spbu17.2021.108.
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The article examines the concept of space of places — a theoretical framework in social sciences and the humanities for analyzing phenomenon of places and social practices used to produce and reproduce it. The purpose of the presented research consists of the following: 1) to reveal the main theoretical and methodological approaches to the construction of the concept of space of places; 2) present an interdisciplinary concept for describing and explaining the social foundations of the space of places; 3) describe the significant social practices of the reproduction of the space of places and socio-cultural integration. The article shows that key approaches to studying space of places are represented by quite different research perspectives such as neo-Marxism (H.Lefebvre, M.Castells), phenomenology (A. Schutz, G.Bachelard), P.Nora’s theory of places of memory and A.Assman’s theory of cultural memory and identity, M.Augé’s anthropology of non-places and humanist geography (Y.-F.Tuan, Ed. Relph, T.Cresswell, D. Seamon). The article discusses the social, intellectual, ontological and epistemological bases of the concept of space of places. In a narrow sense, the unifying thesis of the research strategies is centered around the assumption of the corpus of ideas built upon the assertion that place matters. Broadly defined, the space of places is one of the fundamental foundations of the living world of individuals and groups. Space of places includes the world of everyday life (the perceived) and the world of symbolic life (the experienced). These living worlds comprise spatial practice and spaces of representation (following Henri Lefebvre’s logic). Abstract space, a prevailing form of the era of neo-liberal capitalism, opposes them and imposes its own models and production / consumption logics. Hence, a value-based contradiction between two kinds of space arises. Space of places is a historically grounded way of organizing our common experience. It is a world of meanings and cultural codes united by history and identity (following the logic of Manuel Castells). The article analyzes in detail the phenomenological tradition of place; the relationship between place, memory and identity; the theoretical contribution of humanist geography to the concept of space of places.
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Latif, Muhaemin. "ISLAM AND MULTICULTURAL THEOLOGY". Jurnal Diskursus Islam 9, nr 2 (28.08.2021): 226. http://dx.doi.org/10.24252/jdi.v9i2.22012.
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This article discusses the relationship between Islam and multicultural theology. It employs qualitative research methodology with focusing on library research in getting documents relating to the issue. Islam and multicultural theology are two important disciplines that need to be reconsidered to capture the dimensions of similarities for both of them. Although multicultural theology is originally coined in the history of western countries like America and European countries and it is more likely concerned with Christian theology, it does not mean that Islam and multicultural theology have no relevant connection. The author comes to conclude that these issues are strongly related in the theoretical framework as well as in practical. Issues such as respect, recognition, and tolerance are crucially important for both of them. Islam itself makes those aspects the fundamental philosophy in social interaction, particularly, love and humanism are the key elements of Islam. The last mentioned are not seriously taken into account in multicultural theology which is a more formal or legal relationship.
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Bakhurst, D. "Philosophy, activity, life". Philosophy of Science and Technology 27, nr 2 (2022): 31–45. http://dx.doi.org/10.21146/2413-9084-2022-27-2-31-45.
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This paper, written to honor Prof. Vladislav Lektorsky on the occasion of his 90th birthday, addresses a subject to which Lektorsky has returned many times in the course of his long and distinguished career: the concept of activity. I begin with the distinction between activity and action, arguing against the view, associated with Leontiev, that actions are components of activities. In my view, the distinction between activity and action is an aspectual rather than ontological or mereological one. I then draw on the analysis of intentional action offered by G.E.M. Anscombe to argue that her understanding of action, intention and practical knowledge, when supplemented by insights from MacIntyre, McDowell and others, provides grounds to endorse three theses central to the activity approach (theses I find in Prof. Lektorsky’s recent summation of the tradition): that (i) consciousness, the inner plane of our mental lives, can be understood only in relation to the forms of our activity as embodied beings; (ii) human agency and behavior cannot be described or explained without essential reference to the social, cultural and historical context; and (iii) selves or persons are constituted in and through their activity. I then consider the objection that my analysis is too focused on the intentional activities of the individual, at the expense of the collective. I reply that the unit of analysis is neither the individual nor the collective, but the human life form. There is plenty of room, as there must be, for countenancing joint, shared and collective intentionality, and for recognizing that individuals and collectives do many things unintentionally. But no sense can be made of any of that without a robust account of intentional action. I believe my findings are congenial to three themes that characterize the legacy of Vladislav Lektorsky: (i) respect for the phenomenology of everyday thought and experience; (ii) humanism; and (iii) the belief that much is to be gained by bringing Russian philosophy into constructive dialogue with fruitful trends in Anglo-American philosophy.
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Kamal, Muhamad Ali Mustofa. "The Scientific Revolution of Thomas Kuhn and Their Relevances for Humanization of Islamic Law". Syariati : Jurnal Studi Al-Qur'an dan Hukum 2, nr 02 (1.11.2016): 213–26. http://dx.doi.org/10.32699/syariati.v2i02.1130.
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This paper tries to explore the views of Thomas Kuhn that science is moving through the stages that will culminate in normal conditions and then "rot" because it has been replaced by science or new paradigm. So next. The new paradigm threatens the old paradigm that had previously become the new paradigm. With this thinking concept, Thomas Kuhn is not just a major contribution in the history and philosophy of science, but more than that, he has initiated the theories that have broad implications in the social sciences, arts, politics, education and even religious sciences , provide an important contribution in order to project humanization Islamic sciences. in showing Islamic humanist deconstruction re the primary sources of Islam, namely the Qur'an and Tafseer already should keep abreast of the needs of Muslim humanist paradigm so that the functional interpretation theories and theories of literacy is very possible to grow, to challenge the needs of the times.
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MCNEELY, IAN F. "PETER DRUCKER'S PROTESTANT ETHIC: BETWEEN EUROPEAN HUMANISM AND AMERICAN MANAGEMENT". Modern Intellectual History 17, nr 4 (18.12.2018): 1069–97. http://dx.doi.org/10.1017/s1479244318000525.
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Peter Drucker (1909–2005) is celebrated as perhaps the greatest management guru, and one of the greatest futurists, of the twentieth century, but he has rarely been taken seriously as an intellectual. Raised in Vienna among a cohort of émigré academics that included Schumpeter, Hayek, and von Mises, among others, Drucker was both deeply learned and incredibly prolific. This essay seeks to rehabilitate Drucker as a humanistic social thinker, reinterpreting his earliest writings in German, his two major treatises on totalitarianism and the crisis of capitalism published after he emigrated to the US, his debate with Polanyi and engagement with Kierkegaard, and his early postwar writings on management theory and the knowledge society. It identifies in Drucker's Protestant faith a deep and abiding set of intellectual, ethical, and spiritual commitments helping him to navigate a path out of Nazi Germany and assume a position of enormous influence in American business life.
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Ewuoso, Cornelius, i Ademola Kazeem Fayemi. "Transhumanism and African humanism: How to pursue the transhumanist vision without jeopardizing humanity". Bioethics 35, nr 7 (24.06.2021): 634–45. http://dx.doi.org/10.1111/bioe.12902.
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Nomokonov, Vitaly, i Tatyana Sudakova. "Positive Criminology in a Fight for the Human Being". Russian Journal of Criminology 14, nr 1 (28.02.2020): 20–29. http://dx.doi.org/10.17150/2500-4255.2020.14(1).20-29.
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Directions for the development of modern criminology, as well as the predicted trends of its future shape, are determined by social processes. A rapid development of convergence technology, as a phenomenon of a new type that is the result of the integration of sciences and the emergence of the techno-science uniting many aspects of natural sciences and technology where knowledge is society- and practice-oriented, set new goals for criminology. The achievement of these goals should be methodologically and practically «innovatively interwoven» within the general context of scientific and social development. The problem of basic premises that should be used as guiding principles for the development of criminology requires an urgent solution. Positive criminology, in the system of leading goalposts that determine, among other things, the essence of its methodological basis, should be based on the principles of convergence, universal humanism and non-violent conflict resolution, creation of a healthy society, patriotism, realistic philosophy, it should preserve the traditions of the past and be ahead of modern trends. The question of outlining the subject of new criminology is complicated and unclear due to the singularity of transformational technologies themselves. At the same time, the development of criminological mentality should be based on the necessity to adapt it to the criminal and technological threats of a new type, which are highly probable to spread uncontrollably. Convergence technologies simultaneously produce a multitude of complex socio-humanitarian problems - preservation of humans, improvement of the human potential and the standard of living - that should be solved by criminology from the standpoint of improving its quality and creating an adequate content of its future basics.
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Khan, M. A. Muqtedar. "Islam and Epistemology". American Journal of Islam and Society 16, nr 3 (1.10.1999): 81–83. http://dx.doi.org/10.35632/ajis.v16i3.2104.
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On February 27, 1999, the International Institute of Islamic Thought0 hosted a symposium titled “Islam and Epistemology.” The seminarinvited many scholars and philosophers to discuss Mehdi Ha’iri Yazdi’sbook, The Principles of Epistemology in Islamic Philosophy.‘ The mpe ofthe presentation and discussion was not limited to the contents of the book.Indeed, the book was used as 8 launching pad for discussions on issuesrelated to epistemology, Islamic sciences, Islamic philosophy, the tensionsbetween reason and nxelation, and the differences between the legalisticapproach and the philosophical approach. It also raised interesting debatesabout the similarities and differences between Westem-secular and humanist-social sciences and the theocentric discourses of Muslims.The seminar also doubled as the Second Conference of the ContemporaryIslamic Philosophers. Two doctoml students, myself from GeorgetownUniversity and Ejaz Akram from Catholic University, organized the firstconference in May 1998, at which time we called for a new discourse? Weargued that contemporary Islamic philosophy had become too engagedwith writing and rewriting the history of medieval Islamic philosophy withoutactually doing philosophy. So we invited Muslim intellectuals andphilosophers to reflect on the present and advance discourses that willenlighten and improve the present human condition. We argued thatIslamic philosophers should play the role of social critics and public intellectualsand assist in thinking of old ideas in new terms and new ideas inold terms. This seminar, in a similar vein, was designed to point the attentionof Islamic thinkers toward the need for an empowering and transformativeepistemology for contemporary Muslims?At the seminar, five speakem, each from a different backgmund, madeformal presentations. Over 35 students of Islamic philosophy came to theseminar from Virginia, Maryland, New Jersey, North Carolina, New York &and California. Each presentation sought to explore the relationship ...
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Kingsland, Sharon E. "A Humanistic Science: Charles Judson Herrick and the Struggle for Psychobiology at the University of Chicago". Perspectives on Science 1, nr 3 (1993): 445–77. http://dx.doi.org/10.1162/posc_a_00443.
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This article examines the study of mind and behavior at the University of Chicago through the career of Charles Judson Herrick (1869–1960), neuroanatomist and psychobiologist. Herrick’s views on human nature, education, and social control are discussed in the context of the progressive evolutionism pervading the university in the early twentieth century. The religious background of Herrick’s work is important to understanding the service ethos that permeated his science, which was also the basis of his interest in pragmatism and of his opposition to certain tenets of behaviorism. Herrick was dedicated to interdisciplinary collaboration, which he thought crucial to the development of psychobiology. His relationship with Karl S. Lashley in the 1920s is analyzed. Their disagreements about the relationship between science and humanism, as revealed in their views on behaviorism, did not prevent them from working together to articulate a holistic theory of brain function and learning.