Artigos de revistas sobre o tema "Life (Philosophy, Social)"
Siga este link para ver outros tipos de publicações sobre o tema: Life (Philosophy, Social).
Crie uma referência precisa em APA, MLA, Chicago, Harvard, e outros estilos
Veja os 50 melhores artigos de revistas para estudos sobre o assunto "Life (Philosophy, Social)".
Ao lado de cada fonte na lista de referências, há um botão "Adicionar à bibliografia". Clique e geraremos automaticamente a citação bibliográfica do trabalho escolhido no estilo de citação de que você precisa: APA, MLA, Harvard, Chicago, Vancouver, etc.
Você também pode baixar o texto completo da publicação científica em formato .pdf e ler o resumo do trabalho online se estiver presente nos metadados.
Veja os artigos de revistas das mais diversas áreas científicas e compile uma bibliografia correta.
1
Khasanov, Otabek A. "PHILOSOPHY OF PUBLIC ADMINISTRATION". Frontline Social Sciences and History Journal 02, n.º 12 (1 de dezembro de 2022): 13–20. http://dx.doi.org/10.37547/social-fsshj-02-12-02.
Texto completo da fonteResumo:
This article discusses philosophy of public administration. It must be recognized that the goals of the development strategy of New Uzbekistan serve the development of all spheres of state and community life. But what is the reason why the construction of a society and a people-friendly state with priority of human value is defined as the first priority of the development strategy? Because the effectiveness of our activities in the remaining six directions will directly depend on pro-people policy and pro-people management. In other words, the populist Strategy cannot be implemented without populist leaders. This requires raising the public service to a new level.
2
Lumsden, Simon. "Community in Hegel’s Social Philosophy". Hegel Bulletin 41, n.º 2 (27 de junho de 2017): 177–201. http://dx.doi.org/10.1017/hgl.2017.12.
Texto completo da fonteResumo:
AbstractIn the Philosophy of Right Hegel argues that modern life has produced an individualized freedom that conflicts with the communal forms of life constitutive of Greek ethical life. This individualized freedom is fundamentally unsatisfactory, but it is in modernity seemingly resolved into a more adequate form of social freedom in the family, aspects of civil society, and ultimately the state. This article examines whether Hegel’s state can function as a community and by so doing satisfy the need for a substantial ethical life that runs through Hegel’s social thought. The article also examines why Hegel does not provide a detailed analysis of community, as a distinct sphere between the private and the public political sphere in the Philosophy of Right, and why it is not a key platform of his social freedom.
3
Blake, Sarah H. "Pliny and the Social Life of Philosophy". Phoenix 72, n.º 3-4 (2018): 338–54. http://dx.doi.org/10.1353/phx.2018.0001.
Texto completo da fonte
4
Blake. "Pliny and the Social Life of Philosophy". Phoenix 72, n.º 3/4 (2018): 338. http://dx.doi.org/10.7834/phoenix.72.3-4.0338.
Texto completo da fonte
5
이규성. "A Feeling and Transformation of Life in Modern Philosophy of Korea - historical social philosophy, Philosophy of Life -". JOURNAL OF ASIAN PHILOSOPHY IN KOREA ll, n.º 34 (dezembro de 2010): 133–89. http://dx.doi.org/10.19065/japk..34.201012.133.
Texto completo da fonte
6
Darenskiy, Vitaliy. "D.A. Khomyakov’s Social Philosophy". Almanac “Essays on Conservatism” 2 (15 de agosto de 2023): 195–208. http://dx.doi.org/10.24030/24092517-2023-0-2-195-208.
Texto completo da fonteResumo:
In the article the author examines the social philosophy of D.A. Khomyakov, which is a theoretical explication of the “Orthodoxy. Autocracy. Nationality” formula. The author shows that in this formula Orthodoxy is interpreted not only as a system of dogmas, canons and traditions, but as an integral worldview of the people, formed by this system for many centuries. Accordingly, nationality and autocracy are not something external to Orthodoxy, but constitutes the forms of its concrete historical embodiment in the life of the people. Such understanding of “Uvarov’s formula” gives it a universal meaning, not tied to a specifi c era, but indicating the “ideal” principles of the life of Orthodox people, which cannot always be realized, but are a kind of “canon” of the historical existence of Russia. Proceeding form this, D.A. Khomyakov gives an Orthodox interpretation of a number of “issues” of modernity: about the social system, culture, science, feminism, etc.
7
Porteous, J. "Humor and Social Life". Philosophy East and West 39, n.º 3 (julho de 1989): 279. http://dx.doi.org/10.2307/1399449.
Texto completo da fonte
8
Aliaiev, G. E., e A. S. Tsygankov. "SIMON L. FRANK: LIFE AND DOCTRINE". RUDN Journal of Philosophy 23, n.º 2 (15 de dezembro de 2019): 172–91. http://dx.doi.org/10.22363/2313-2302-2019-23-2-172-191.
Texto completo da fonteResumo:
The article discusses major biographical milestones and provides a general evolution of philosophical views of the Russian philosopher Simon L. Frank. At the initial stage of the creative way, Frank is an economist and critical Marxist. Appeal to philosophy in the 1900s characterized by the influence of neo-Kantianism, the immanent philosophy and philosophy of life. Around 1908-12 Frank’s transition to the position of metaphysics begins to take shape his own philosophical system, absolute realism. One of the main features of the work of Frank is consistency. Throughout his creative career, the philosopher developed the deepened and detailed original philosophical intuition - the intuition of the supra-rational unity of being - which was already fixed in his early philosophical works. Absolute being is a concrete metalogical reality, revealed in the living knowledge Simultaneously, the potentiality and transfiniteness of absolute being acts as the basis of individuality and creativity of man, the source of his freedom. The philosophical method of Frank, rational comprehension of rationally incomprehensible, based on the principle of antinomic monodualism. Philosophy of religion unfolds as a phenomenological analysis of religious experience. In the social political field Frank justifies the position of liberal conservatism and Christian realism.
9
Thomas, Norman E. "Liberation for Life: A Hindu Liberation Philosophy". Missiology: An International Review 16, n.º 2 (abril de 1988): 149–62. http://dx.doi.org/10.1177/009182968801600202.
Texto completo da fonteResumo:
Hinduism has its own liberation theology (or philosophy). It has its roots in understandings of liberation ( moksha) and release ( mukti) in classic Hinduism. This article is a survey of the ideal of liberation in life ( jivanmukti) as found in the thought of the Vedanta philosopher Shankara, in the Shaiva Siddhanta beliefs and devotional practices of South India, and in the social ethic of Swami Vivekananda and Mohandas Gandhi. Evaluations by contemporary Indian theologians suggest points of encounter between Hindus and Christians holding liberation theologies.
10
Takho-Godi, Elena A. "“Philosophy of Life” by Aleksei F. Losev: New Materials on the Problem. Aleksei F. Losev. Life, ed. by Elena A. Takho-Godi". Voprosy Filosofii, n.º 12 (2021): 173–83. http://dx.doi.org/10.21146/0042-8744-2021-12-173-183.
Texto completo da fonteResumo:
The paper focuses its attention on A.F. Losev’s ‘philosophy of life’, which is one of the key components of his creative heritage. The main stages of development of Losev’s ‘philosophy of life’ are identified: the early period, which is characterized by his interest in experimental psychology, in interpretation of perceptions of the world and in music as an art analogous to life itself; the period of the 1920s when The Dialectics of Myth and Supplement to ‘The Dialectics of Myth’ are created drawing a phenomenologo-dialectical picture not only of social life – the concrete representations of various ‘relative mythologies’, but also of an ‘absolute mythology’ – the life of the Absolute Itself; the 1930s–1940s when, alongside the artistic presentation of the author’s ‘philosophy of life’ in philosopho-musical prose, attempts are made to formulate strict dialectics of life as a philosophical category, to determine its correlation with such categories as ‘essence’, ‘existence’, ‘non-existence’, ‘consciousness’, ‘the unconscious’, ‘miracle’, ‘genus’, ‘persona’, ‘genius’, ‘tragedy’, ‘death’, ‘instinct’, ‘mystic knowledge’, etc. The paper raises a question of the evolution of Losev’s ‘philosophy of life’, which is evidenced by the transfer of the logical emphasis – in the early 1940s in the short story “Life” (the author’s title is “On contempt for death”) – from such a critical for Losev’s philosophy of the late 1920s category as ‘miracle’ to the category of ‘sacrifice’, and also by abandonment of the category ‘myth’. It outlines the philosophical tradition of interpretation of ‘philosophy of life’ in Russian religious philosophy: E.N. Trubetskoy – S.L. Frank – A.F. Losev. Attention is drawn to the connection of Losev's philosophy of life with his mathematical studies of infinitesimals, which makes to recall not only the ideas of G. Cohen, but also Leo Tolstoy’s ‘philosophy of history’. Losev’s notes of 1933 on the relationship between soul and body, as well as a strict dialectical notes notes “Life” (created approximately in the second half of the 1930s) are conceptualized for the first time and introduced for scholarly use. The text of these notes is reproduced from the manuscript copies in the personal archive of the philosopher. All conjectures are placed in angle brackets, the spellingand the punctuation of the original has been preserved.
11
Bakhurst, D. "Philosophy, activity, life". Philosophy of Science and Technology 27, n.º 2 (2022): 31–45. http://dx.doi.org/10.21146/2413-9084-2022-27-2-31-45.
Texto completo da fonteResumo:
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.
12
Wildes, Kevin Wm. "BIOETHICS AS SOCIAL PHILOSOPHY". Social Philosophy and Policy 19, n.º 2 (julho de 2002): 113–25. http://dx.doi.org/10.1017/s0265052502192053.
Texto completo da fonteResumo:
When many people think of bioethics, they think of gripping issues in clinical medicine such as end-of-life decision-making, controversies in biomedical research such as that over work with stem cells, or issues in allocating scarce health-care resources such as organs or money. The term “bioethics” may evoke images of moral controversies being discussed on news programs and talk shows. But this “controversy of the day” focus often treats ethical issues in medicine superficially, for it addresses them as if they could be examined and discussed in isolation from the context in which they are situated. Such a focus on the latest controversies fails to take into account that medicine is a social institution and that the controversies in bioethics often reflect deeper social and moral issues that transcend the boundaries of medicine and ethics. If one moves beyond the issue-of-the-day approach to bioethics, one can see that the field must address these deeper issues.
13
Norton, Michael I., Lalin Anik, Lara B. Aknin e Elizabeth W. Dunn. "Is Life Nasty, Brutish, and Short? Philosophies of Life and Well-Being". Social Psychological and Personality Science 2, n.º 6 (14 de março de 2011): 570–75. http://dx.doi.org/10.1177/1948550611401425.
Texto completo da fonteResumo:
Three studies examine the extent to which laypeople endorse Hobbes's (1651/1960) view of life as “nasty, brutish, and short” and explore the relationships between this philosophy and well-being. Participants answered two binary choice questions: Is life short or long? And, is life easy or hard? Across a series of studies, the majority of participants indicated that they believed that life is short and hard, while the opposite philosophy, that life is long and easy, was least popular. In addition, these philosophies were correlated with participants' views of their lives: the short-hard philosophy was associated with lower levels of well-being (Studies 1 through 3), civic engagement (Study 2), and optimism about the future (Study 3), compared to the long-easy philosophy.
14
Kovalenko, Natalia. "Tolstoy as a Social and Religious Reformer". Социодинамика, n.º 3 (março de 2023): 54–62. http://dx.doi.org/10.25136/2409-7144.2023.3.39824.
Texto completo da fonteResumo:
This paper examines the works of the great Russian writer, philosopher and socio-religious reformer Leo Tolstoy created in the late XIX – early XX centuries. Tolstoy's social philosophy assumed and was based on the religious type of culture as its foundation. The Christian type of personality in its Orthodox sound was fundamental for Tolstoy. Although at the same time, he analyzed and criticized the contemporary Orthodox Church from unorthodox positions for its close connection with the power structures of the Russian Empire. As the historian of Russian philosophy V.V. Zenkovsky wrote at the time, Tolstoy's worldview was inseparable from the Orthodox faith. Tolstoy's teaching, in particular his philosophy of nonviolence, became quite widespread and contributed to the emergence of the socio-religious movement of Tolstoyites in Russia. Tolstoy's ideas were adequately perceived abroad, in particular, this is the ideology of Mahatma Gandhi's non-participation in India of the XX century. Tolstoy's philosophy of nonviolence corresponded both to Tolstoy's rejection of the hierarchical structure of intra-church life and to the traditions of Eastern philosophy with its reliance on the principle of non-doing and nonviolence.
15
LYKINS, CHAD. "Social Science and the Moral Life". Journal of Speculative Philosophy 23, n.º 2 (1 de janeiro de 2009): 137–50. http://dx.doi.org/10.2307/20721559.
Texto completo da fonte
16
Melikov, I. M. "The Sense of Social Life in the Religious Philosophy". Social’naya politika i sociologiya 15, n.º 2 (22 de abril de 2016): 181–88. http://dx.doi.org/10.17922/2071-3665-2016-15-2-181-188.
Texto completo da fonte
17
Jaworska-Witkowska, M. "Philosophy of pedagogics: pedagogy, philosophy and humanities versus education, culture and social life". Наукові записки Вінницького державного педагогічного університету ім. Михайла Коцюбинського. Серія: Педагогіка і психологія, вип. 45 (2016): 9–14.
Encontre o texto completo da fonte
18
Juodaitytė, Audronė, Daiva Malinauskienė e Rūta Šiaučiulienė. "Game – Philosophy of Child’s Creation and Life". Pedagogika 118, n.º 2 (10 de junho de 2015): 159–73. http://dx.doi.org/10.15823/p.2015.012.
Texto completo da fonteResumo:
The article revealed the game as a social and cultural child’s life and creative philosophical meaningfulness.
Scientific discussion and debate problem directions are demonstrated, described their content. Disclosed: what game questions are highlighted in Lithuanian and foreign scientists’ research works in search of his creative, existential, cognitive meanings; why scientists describe the game as a child’s living world project, say that in the scientific meanings, this question is very paradoxical? The paradox interpreted as follows: the more delves into the meanings, the more questions remain unanswered. Issue of the scientific debate and discussion convergent: social, cultural, cognitive, creative meaningfulness of the game to a child’s life. The game features a variety of concepts and the child’s motivation for resolution in the game, the pedagogical conditions of the game, social – philosophical meaningfulness, and effective process of the game, adult’s role in it, the child’s sociocultural competence and expression in adult and children’s cultural possibilities /impossibilities.
19
Park, Kwangsoo. "Irwon Philosophy and Social Engagement". Alternative Spirituality and Religion Review 9, n.º 1 (2018): 83–90. http://dx.doi.org/10.5840/asrr201871246.
Texto completo da fonteResumo:
Won Buddhism, founded by Master Sot’aesan in 1916, is regarded as one of the four major religions in Korea. The active participation of its followers in social and educational movements has led to the spread of this religion both in Korea and in other countries. One of the most significant aspects of new religions in Korea is that they champion the universal value of “publicness,” seeking to overcome the historical suffering associated with colonialism and imperialism by constructing a peaceful and egalitarian modern society. The founding motive behind Won Buddhism was Master Sot’aesan’s search for a way in which to realize world peace in a truly civilized world, where material civilization and spiritual civilization are harmonized. To this end, a new interpretation of the Mahayana Buddhist teachings was fused with Irwon philosophy in a bid to heal social ills through “mutual life-giving” (the Korean term for ensuring the wellbeing of all society).
20
Horkheimer, Max, e Vitalii Bryzhnik. "Philosophy and University Studies". International Scientific Journal of Universities and Leadership, n.º 16 (29 de dezembro de 2023): 189–99. http://dx.doi.org/10.31874/2520-6702-2023-16-189-199.
Texto completo da fonteResumo:
The German social philosopher, educator, and founder of critical social theory Max Horkheimer wrote his work ‘Philosophy and University Studies’ as a speech delivered on August 6, 1948, at the University of Frankfurt before returning from emigration to the United States to post-war West Germany. A year later, after Horkheimer was reinstated as Director of the Institute for Social Research, this text was first published in the fourth issue of the ‘Frankfurter Hefte’. In this work, with which the German philosopher began a cycle of his philosophical and educational works, he continued the previous theme of the book ‘Dialectic of Enlightenment’ (1947), which, published in collaboration with Theodor W. Adorno, has the character of a programmatic socio-philosophical work of post-war critical theory. Horkhamer’s critique of the ideological elimination of the phenomenon of Western individual, which he made in his post-war article ‘Authority and the Family in Modernity’ (1947-1949), also found its theoretical continuation here. Following the theoretical essence of the ‘Dialectic of Enlightenment’, the Frankfurt philosopher identified one of the factors negative for the humanistic socio-cultural development of Western European society, which historically led to the humanitarian catastrophe of the Nazi ideology carriers domination, the theoretical knowledge that has powerfully eliminated the presence of customary principles of moral coexistence in Western society. The author also noted the process of ideological abolition of the social significance of the individual’s activity as a phenomenon of Western culture. Philosophy, primarily as a producer and carrier of abstract meanings, including humanistic ones, ideologically significant for normal social life, because of the social alienation caused by such a theory and society, has lost the opportunity to be a significant knowledge for both Western European society and university education as a common tool for this culture to educate the Western personality. In order to renew the spiritual forces of social life and turn the course of history towards humanised change, it was proposed to bring to the forefront of the renewed university education the power of personal critical thinking, the ability to foster which social power could not completely destroy in philosophy because of its traditionally inherent spiritual resilience.
21
Wallace, Robert M. "Hegel on “Ethical Life” and Social Criticism". Journal of Philosophical Research 26 (2001): 571–91. http://dx.doi.org/10.5840/jpr_2001_16.
Texto completo da fonte
22
Garnett, Michael. "The Autonomous Life: A Pure Social View". Australasian Journal of Philosophy 92, n.º 1 (13 de março de 2013): 143–58. http://dx.doi.org/10.1080/00048402.2013.765899.
Texto completo da fonte
23
Roniger, Scott J. "Philosophy, Freedom, and Public Life". Proceedings of the American Catholic Philosophical Association 92 (2018): 123–35. http://dx.doi.org/10.5840/acpaproc202088102.
Texto completo da fonteResumo:
I argue that one of the fundamental conflicts between Socrates and his interlocutors (Gorgias, Polus, and Callicles) in the Gorgias concerns the nature of human freedom. Against the increasingly grandiose and aggressive claims of his interlocutors, Socrates sees true freedom as requiring discipline in speech and deed. Plato has Socrates argue for a concept of human freedom that finds its fulfillment in happiness only by being channeled through the funnels of philosophy and justice. Central to this Platonic understanding of freedom is the role of eros and imitation. Socrates’s love of truth is the foundation for freedom because it motivates the search for a vision of the true good and therefore provides a formation in justice, creating the space for friendship in community life, that is, for civilization. By contrast, Callicles’s love of the dēmos is an extension of disordered self-love, impelling him to seek the means to placate the masses so that he can enlarge his appetites and continually fill them. Such love enslaves Callicles, corrupts political life, and vitiates the possibility of friendship. Finally, I connect these Platonic insights to central themes in Catholic Social Teaching.
24
Curren, Randall. "Ethics for Philosophers: An Introduction". SATS 24, n.º 1 (1 de julho de 2023): 13–28. http://dx.doi.org/10.1515/sats-2023-0003.
Texto completo da fonteResumo:
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.
25
Kostin, Petr. "Philosophy of Responsibility in Mastering the Integrity of Social Life". Logos et Praxis, n.º 1 (dezembro de 2020): 43–50. http://dx.doi.org/10.15688/lp.jvolsu.2020.1.5.
Texto completo da fonteResumo:
The author connects the demand for social and philosophical research of the responsibility phenomenon with the need to strengthen the processes of self-identification, due to the decrease in the influence of the value and cultural space of modern society on the individual. The article substantiates the position on the irreducibility of the content of the responsibility category only to its ethical content due to the wider range of its social functions and socio-project potential. It is emphasized that in the space of social relations and their structures, the necessary condition for maintaining the influence of the moral and value world on organizational and technological processes is the development of relations between a person and society based on the relationship of responsibility. For this reason, the importance of a fundamental sociophilosophical study of the content of the responsibility category is associated in the article with overcoming the one-sidedness and incompleteness of its study in certain areas of social relations – medicine, business ethics, law, pedagogy, ecology – and identifying its integrative and project meanings as a factor of sustainable functioning and development of society. Revealing a number of historical and philosophical approaches to the analysis of responsibility, the author shows the connection of this category with the category of "freedom" both in its personal (existentialism of J.-P. Sartre) and transpersonal (representative of the philosophy of the Russian Diaspora S.A. Levitsky) dimensions. However, historical and philosophical experience testifies to the similarity of different methodological positions, which are determined by the fact that the content of the responsibility category reveals the forms of finding the personal meaning of life. The directions of philosophical searches of the XX century also point to the need to take into account, through the perspective of responsibility, the diversity of possibilities in different social circumstances and the understanding that only one of them will be realized. The disclosure of the meaning of responsibility as a norm of intersubjective interaction, in which the interests and needs of society are manifested, indicates its multidimensional nature and differences in the manifestation of the activities of individual and collective subjects of responsibility. Proceeding from this, it is shown that responsibility can be represented as a complex hierarchical system in which the levels that characterize it at the level of general and specific, as well as systemic and specialized knowledge are organically linked. Specifying the working model of connections that reveal the socio-philosophical content of responsibility, the author identifies a number of categories: general theory (society, person, state, social institution, nation, family, etc.); philosophy of Economics (property, labor, production, money, etc.); ethics (justice, conscience, duty, etc.); philosophy of religion and religious studies (God, fate, faith, sin, etc.); axiology (values). Based on the research, it is concluded that the socio-philosophical study of the category "responsibility" is promising, linking its philosophical, ethical and specifically scientific aspects, which is important for the theoretical and practical development of the human dimension and the morally-oriented development of modern society.
26
Suzuki, Akihito, e Akinobu Takabayashi. "Life, Science, and Power in History and Philosophy". East Asian Science, Technology and Society 13, n.º 1 (25 de janeiro de 2019): 9–16. http://dx.doi.org/10.1215/18752160-7338333.
Texto completo da fonte
27
Sandelands, Lloyd E. "The Idea of Social Life". Philosophy of the Social Sciences 25, n.º 2 (junho de 1995): 147–79. http://dx.doi.org/10.1177/004839319502500201.
Texto completo da fonte
28
Rahaman, Moshiur, Md Abul Hasam, Nasrin Akhter e Taswib Tajwar Islam. "Lalon: A Non Sectarian Man and Reformer in Philosophy". International Journal of Research and Innovation in Social Science VIII, n.º IV (2024): 1662–72. http://dx.doi.org/10.47772/ijriss.2024.804218.
Texto completo da fonteResumo:
This paper focuses on the personal life of the remarkable non-Sectarian philosopher, reformer, and musician Fakir Lalon Sah, who opposes caste, class, gender, and all forms of socioeconomic hierarchy as well as identity politics based on race and nationality. He rejected the notion of class, patriarchy, religion, nation, “path” (hierarchies and the partition of social space that determines who is allowed to accept food and water from whom), and “Jat” (caste). This article reveals spiritualism, mysticism, and human love as a non sectarian man and reformer in his Philosophy. Additionally, this study is a remarkable display of Fakir Lalon’s incredible abilities. Nearly all of his songs, which have a very subtle and concealed significance that lingers with philosophic thinking, showcase his powerful talents.
29
Sizemskaya, Irina. "On the Subject of Social Philosophy". Russian Journal of Philosophical Sciences, n.º 6 (10 de outubro de 2018): 123–27. http://dx.doi.org/10.30727/0235-1188-2018-6-123-127.
Texto completo da fonteResumo:
Social philosophy is knowledge that is called to answer the question about the goals of human existence and human historical life. In this sense, it is a valuative philosophy. This determines the specificity and boundaries of its object. It includes: 1) society as self-organizing system of sociality reproduction, 2) historical process in its relation with value meanings and constants of human existence, and 3) social epistemology, exploring the possibilities and ways of adequately social reality comprehension. Social philosophy conceptually crosses theoretical sociology and the philosophy of history within the boundaries of its problem field. The main theme of social philosophy is a theme of human, focusing research interest on the question “Who are we and where are we going?” Today boundaries of social philosophy are blurring under the postmodern influence on the humanities. Philosophical vision of social reality is replaced by the description of narratives designed by communicative practice that cannot be represented as a whole and do not obey to general analytical logic. This actualizes an appeal to social philosophy as a way of explanation of socio-cultural realities and, in this connection, to the problematics specifying the existing ideas about its object.
30
Ossewaarde-Lowtoo, Roshnee. "Reckoning with evil in social life". International Journal of Philosophy and Theology 78, n.º 4-5 (20 de outubro de 2017): 373–81. http://dx.doi.org/10.1080/21692327.2017.1326836.
Texto completo da fonte
31
Fuad, Fuad, Aida Dewi e Said Munawar. "The application of social philosophy in the era of revolution industry 4.0 in Indonesia". Borobudur Law Review 4, n.º 1 (26 de fevereiro de 2022): 45–53. http://dx.doi.org/10.31603/burrev.7137.
Texto completo da fonteResumo:
The presence of social philosophy is generally understood to be closely related to general philosophy. Social philosophy can see how its relation to the universe can result in interpretations of social life. Social philosophy, philosophy of science, and science itself are part of human efforts to understand a discipline's concept and method that can be implemented in changing times and progress. This study aims to examine the application of social philosophy and its relevance in the era of Industrial Revolution 4.0. This research uses a descriptive method of analysis with a literature study approach. Social philosophy is indispensable in the midst of the development of times and civilizations, such as the current era of the Industrial Revolution 4.0. By getting closer to social philosophy, it is hoped that humans can realize their limitations while cultivating an attitude and soul that is aware of the development of the times. The use of technology must benefit the welfare of all humans. So, it is hoped that it can minimize problems related to the development of technology which can change the mindset of human life to a more sophisticated life pattern. Thus, the science used as a handle in directing and controlling these developments positively for the benefit of humanity and its environment is the philosophy and social philosophy.
32
Kornilaev, Leonid Yu. "Individual and Social in L.I. Petrazhitsky's Philosophy of Law". RUDN Journal of Philosophy 25, n.º 3 (29 de setembro de 2021): 513–23. http://dx.doi.org/10.22363/2313-2302-2021-25-3-513-523.
Texto completo da fonteResumo:
Along with competing legal concepts of positivism and gnoseologism in the second half of the 19th century, a direction of legal psychology was formed, within which the psychological theory of law by the Russian and Polish lawyer L.I. Petrazhitsky takes a prominent place. L.I. Petrazhitsky's legal theory interprets the law as a mental phenomenon in a person's mind. The mental life forms the internal and external legal behavior. Studying the law becomes possible only by analyzing the subject's particular kind of emotional life - legal experience. Our focus on the individual's emotional world gives us reason to think of the theory as individualistic, i.e., close to the subject's mental life. At the same time, the Russian lawyer's psychological doctrine also gains explanatory potential for scrutinizing social life. It contains ideas that reveal such mechanisms of social functioning as the affirmation of the ideal of love as the ultimate goal of law-making, the priority of unofficial law in the life of society, and a specific interpretation of public and private law. The system of legal emotions is carried out on the social niveau and establishes such values as love and social order. The article reconstructs the main provisions of Petrazhitsky's psychological theory of law from the point of view of the interaction of its individual and social sides. The social potential of the Russian lawyer's theory appears capable of supplementing and explaining the ideas of socialism and sobornost discussed widely at the turn of the 19th and 20th centuries. Petrazhitsky's individualistic doctrine appears as a flexible concept, capable of fitting organically into various philosophical and sociological contexts.
33
Bueno Gómez, Noelia. "Life Uprooted. Social and Moral Challenges of Woe". Revista Portuguesa de Filosofia 77, n.º 2-3 (23 de setembro de 2021): 959–73. http://dx.doi.org/10.17990/rpf/2021_77_2_0959.
Texto completo da fonteResumo:
Entering into dialogue with Simone Weil, this article contributes to the identification of woe as a social and psychological phenomenon that should not remain hidden and minimized anymore. Affliction is described as a kind of extreme suffering that causes a partial or total loss of self-appropriation (the possibility of inhabiting the own self and the world), self-blame and self-shame. Moreover, it is accompanied by social degradation, marginalization, guilt and shame, such that institutions and even social theories can feed its perverse inertia. Woe has such overwhelming destructive power that any socio-political order that causes it should be completely reformed. Because of its opacity, it poses a considerable moral challenge too, one that I propose to tackle by exploring the possibilities of compassion, care and attention as resources for moral agents. Finally, only by restoring the conditions for a re-rooting in life and in the world is it possible to re-appropriate one’s self lost in malheur.
34
Noonan, Jeff. "Social Conflict and the Life-Ground of Value". Philosophy Today 51, n.º 4 (2007): 447–57. http://dx.doi.org/10.5840/philtoday200751429.
Texto completo da fonte
35
Cugini, Paolo. "Personalismo e pastoral. De uma abordagem filosófica à ação pastoral". Revista Eclesiástica Brasileira 68, n.º 269 (5 de abril de 2019): 52. http://dx.doi.org/10.29386/reb.v68i269.1466.
Texto completo da fonteResumo:
O artigo visa resgatar para a reflexão pastoral alguns temas da filosofia personalista elaborada nos anos trinta e quarenta do século passado pelo filosofo francês Emmanuel Mounier. Equilíbrio entre vida interior e abertura ao social, entre vida ativa e contemplativa, e valorização da liberdade responsável são alguns dos tópicos da filosofia personalista que podem contribuir para o debate eclesial contemporâneo.Abstract: The article hopes to rescue some themes of the personalistic philosophy developed in the 1930s and 1940s by the French philosopher Emmanuel Mounier. The balance between inner life and the openness towards the social, between active and contemplative life, and the appreciation of responsible freedom are some of the topics from the personalistic philosophy that may contribute to the contemporary ecclesial debate.
36
Kuiper, Roel. "HUMAN IDENTITY AND REFORMATIONAL SOCIAL PHILOSOPHY". Philosophia Reformata 69, n.º 1 (2 de dezembro de 2004): 14–37. http://dx.doi.org/10.1163/22116117-90000302.
Texto completo da fonteResumo:
Reformational philosophy views reality structured as an original and meaningful order, created by God.1 Reality is open to systematic research and contemplation because it reflects a coherent order in its structures. It is this order that also gives human society a systematic character. Institutions, communities, relations, regulations, cultural patterns, social customs and manners, all held together in a more or less coherent manner, shape society in a regular way. In this article I will concentrate on patterns and conditions of social life that serve as a framework for human identity. Identity refers to social belonging: the conscious consideration of someone’s position in a given social order, like established communities, nations and families. We develop personal and collective identities in response to social and cultural patterns. It is impossible to gain an awareness of what it means to be a person without a structured social milieu. Being human means being part of a meaningful social order. My question is to what extent reformational philosophy — viewing reality as a meaningful order — provides a framework for the study of human identity. For an answer to that question I want to examine the social philosophy of Herman Dooyeweerd.
37
Atkinson, Mitchell. "Habit, Type, and Alterity in Social Life. Recoiling Protentions and Social Invisibility". Dialogue and Universalism 33, n.º 1 (2023): 129–42. http://dx.doi.org/10.5840/du20233318.
Texto completo da fonteResumo:
The question of the possibility of a phenomenological sociology is of the utmost importance today. In this paper, techniques in transcendental-genetic phenomenology are introduced as applicable to sociological work. I introduce the concept of recoil, a habit of thought which negatively determines protentions and expectations concerning types sedimented in far retention. Recoil is seen to be an important element in the theory of alterity in social life, including the understanding of alters as invisible. Finally, arguments in favor of the use of the epoché in sociological work is given, as the epoché allows us to engage with the experience of the subject of study without a latent invidious comparison to a naturalistic substructure.
38
Fatonah, Fatonah, Ismail Ismail, Teguh Adimarta, Mar’atun Sholiha, Rafik Darmansyah, Fardinal Fardinal, Yanfaunnas Yanfaunnas, Bimo Tunggal Prastetyo e Risatri Gusmahansyah. "The Contribution Of The Philosophy Of Science In Research Science And Social Life". Dinasti International Journal of Management Science 4, n.º 1 (22 de setembro de 2022): 19–38. http://dx.doi.org/10.31933/dijms.v4i1.1401.
Texto completo da fonteResumo:
This article reviews the Contribution of the Philosophy of Science in Scientific Research and Social Life, which is a form of qualitative research and literature study or Philosophy of Science library research. The results of this literature review article show that: (1) History records that philosophy has bridged the change from mythcentric to logocentric, the change from thinking patterns based on myth and superstition to thinking patterns based on science (logos). This change in mindset has proven to have far-reaching implications for civilization. Nature and its phenomena that were previously feared are then studied, researched, and even exploited. From these investigations of natural phenomena, various theories and scientific findings were found that explain the changes and phenomena that occur, both in the universe (macrocosm) and in the human world (microcosm). (2) The influence of knowledge in the course of philosophical life from century to century, from myth, anthropos, and then to theos (theology/dogma) and changed to logos. That is the journey of the philosophy of knowledge to become a philosophy of science which later gave birth to the sciences of astronomy, cosmology, physics, chemistry, and so on. Meanwhile, from the investigation of the human microcosm, the sciences of biology, psychology, sociology, and so on have developed. Over time, these sciences have developed to become more specialized and increasingly produce technologies that have a direct and broad impact on civilization and human life. (3) The philosophy of science itself contributes to scientific inquiry and in human life, especially These sciences then develop into more specialized and increasingly produce technologies that have a direct and broad impact on civilization and human life. (3) The philosophy of science itself contributes to scientific inquiry and in human life, especiallyknowledge in the form of deductive reasoning related to empirical and positivist (qualitative) and inductive reasoning with rationalism, constructivist and critical (qualitative). Although rationally science compiles its knowledge consistently and cumulatively, empirically science separates knowledge that is in accordance with facts and that which is not. Therefore, before being empirically verified, all rational explanations put forward are only hypothetical. (4) In addition, the philosophy of science has also substantially, methodically and relevantly provided a new paradigm in scientific research as well as for human life, namely; Positivism Paradigm, Constructivist Paradigm, and Critical Paradigm. These three paradigms are very important for a researcher who will compose a scientific work, be it a thesis, thesis or dissertation or other scientific paper.
39
Honcharenko, Olga. "Philosophy and Philosophical Education in Kazimierz Twardowski’s Interpretation". Filosofiya osvity. Philosophy of Education 18, n.º 1 (24 de junho de 2016): 221–37. http://dx.doi.org/10.31874/2309-1606-2016-18-1-221-237.
Texto completo da fonteResumo:
Philosophy determination, its place and purpose in human life and society is the eternal philosophical problem. In this paper the reader is suggested to analyze the attempt of its solving by outstanding Polish philosopher Kazimierz Twardowski. Free from the extremes of metaphysics and minimalism, Kazimierz Twardowski’s philosophy has not only created the conditions for philosophical culture development, but has also brought up a pleiad of philosophically educated scientists. What are the peculiarities of Kazimierz Twardowski’s philosophy? On the bases of philosophical papers analysis, scientific and historical definition of the concept of philosophy has been carried out. It is proved, that the scientific concept of philosophy, as one of the components of polylogue manifestation of the human spirit, dissolves in historical concept of philosophy. Such philosophy understandingbrought the philosopher to the conclusion about vital human and social necessity in philosophy. If a man and society do not feel the necessity in philosophy, due to the lack of their spiritual culture, this necessity should be grown. Therefore, the care about philosophical education was one of the main goals of Twardowski’s life. The scientist interpreted philosophical education as a part of general education. He determined philosophy studies as a way of life and a school of thinking. Due to this, Twardowski believed that method studying as natural means of knowledge and self-cognition is a humane act promoting creating man’s own view of the world. Special understanding of the philosophy and the background of its development – philosophical education by talented scientist and teacher – encourages reflection on the problems in the field of Ukrainian philosophy. Philosophical and pedagogical understanding of Twardowski’s experience is relevant in the context of increasing complexity of modern relationships between a man and society.
40
Quante, Michael, e David P. Schweikard. "`Leading a universal life': the systematic relevance of Hegel's social philosophy". History of the Human Sciences 22, n.º 1 (fevereiro de 2009): 58–78. http://dx.doi.org/10.1177/0952695108099135.
Texto completo da fonte
41
Pieris, Ralph. "The Contributions of Patrick Colquhoun to Social Theory and Social Philosophy". Asian Journal of Social Science 35, n.º 3 (2007): 288–320. http://dx.doi.org/10.1163/156853107x224259.
Texto completo da fonteResumo:
AbstractBiographical details of Colquhoun's early life are remarkably scanty. Little is known of his childhood and adolescence. His only formal education was at the local grammar school, where he would have learnt Latin. At the age of sixteen, Colquhoun immigrated to America. During the five years he spent in Virginia, Colquhoun developed an interest in law, political economy, and the social sciences from his legal acquaintances there. In the year of the French Revolution, Colquhoun abandoned the pursuit of commerce and devoted himself to philanthropic and intellectual interests. Colquhoun was far in advance of his time as he argued for the compatibility of social regulation with liberty.
42
Sommers, Christina. "The Feminist Revelation". Social Philosophy and Policy 8, n.º 1 (1990): 141–58. http://dx.doi.org/10.1017/s0265052500003782.
Texto completo da fonteResumo:
In the Proceedings of the American Philosophical Association for the fall of 1988, we find the view that “the power of philosophy lies in its radicalness.” The author, Tom Foster Digby, tells us that in our own day “the radical potency of philosophy is particularly well-illustrated by contemporary feminist philosophy” in ways that “could eventually reorder human life.” The claim that philosophy is essentially radical has deep historical roots.Aristotle and Plato each created a distinctive style of social philosophy. Following Ernest Barker, I shall call Aristotle's way of doing social philosophy “whiggish,” having in mind that the O.E.D. characterizes ‘whig’ as “a word that says in one syllable what ‘conservative liberal’ says in seven.” Later whigs shared with Aristotle the conviction that traditional arrangements have great moral weight, and that common opinion is a primary source of moral truth. The paradigm example of a whig moral philosopher is Henry Sidgwick, with his constant appeal to Common Sense and to “established morality.” On the more liberal side, we have philosophers like David Hume who cautions us to “adjust [political] innovations as much as possible to the ancient fabric,” and William James who insists that the liberal philosopher must reject radicalism.In modern times, many social philosophers have followed the more radical example of Plato, who was convinced that common opinion was benighted and in need of much consciousness-raising. Looking on society as a Cave that distorted real values, Plato showed a great readiness to discount traditional arrangements. He was perhaps the first philosopher to construct an ideal of a society that reflected principles of justice, inspiring generations of utopian social philosophers.
43
Karivets, Ihor. "Anthopological and Social Dimension of Philosophy: Foreword and Translation of Leszek Kołakowski’s Essay «Substantive and Functional Understanding of Philosophy»". Humanitarian Vision 10, n.º 1 (5 de junho de 2024): 26–36. http://dx.doi.org/10.23939/shv2024.01.026.
Texto completo da fonteResumo:
This is a Ukrainian translation of the article "Substantive and Functional Definition of Philosophy" by the famous Polish thinker, researcher and critic of Marxism, epistemologist Leszek Kolakowski. It examines the nature of philosophy, its purposes, and its functions, which it performs in the life of an individual as well as in social life. Therefore, the author examines various definitions of philosophy from different positions: scientific, transcendental, traditional and functional. The latter is the main one, because Leszek Kolakowski adheres to it. Philosophy is a natural phenomenon in human life and human communities. It is a manifestation of a human being's desire to express a discursive view of the world
44
Arvi Särkelä. "Degeneration of Associated Life: Dewey's Naturalism about Social Criticism". Transactions of the Charles S. Peirce Society 53, n.º 1 (2017): 107. http://dx.doi.org/10.2979/trancharpeirsoc.53.1.07.
Texto completo da fonte
45
Pomohaibo, Valentyn Mychailovych. "Philosophy of life in successful community". Filosofiya osvity. Philosophy of Education 24, n.º 1 (4 de dezembro de 2019): 128–41. http://dx.doi.org/10.31874/2309-1606-2019-24-1-128-141.
Texto completo da fonteResumo:
Historical experience and scientific researches witness that both an individual’s life success and a country’s prosperity and the living standard of population depend not on the quality of education itself, but on its effectiveness. The effectiveness of education, in turn, is determined by a social productivity of science, which can be presented elementarily by such a simple indicator as a number of Nobel laureates. The USA holds the leading place among countries in this area. Thus, the United States is the country that can maximally ensure human development, and most importantly – a realization of human natural gifts and an acquisition of appropriate material welfare. This is evidenced not only by the high level of science development, but also by the phenomenon of a success of a number of immigrant communities compared with the US European population. The most successful ethnic groups in the United States are Jews, Indians, Chinese, Nigerians, Cubans, Iranians and Lebanese. Particularly impressive is the success of the Nigerians and Cubans against a background of comparatively small achievements of the African and Latin Americans. It has been found that all most successful ethnic groups in the USA have three mental traits: a superiority complex, an insecurity, and impulse control. The superiority complex lies in deep inner confidence in an uniqueness of your community compared to others. This confidence can be based on religion, majestic history and culture, origin, and so on. Insecurity means anxiety uncertainty in its significance in society, concern about a lack of results of its activities. Key sources of insecurity are scorn by other communities, fear and parents’ pressure. A scorn by the people of a strange country and its own indignation in this regard may be the most powerful incentive for growth. The second source of the insecurity is fear of being unable to survive in a strange country, which can lead to despair, paralysis of will, capitulation, even shame. But it can also cause a completely different reaction – an urge to rise, earn money, reach power, either to become successful here, or to have same means to escape. The third and most common source of the sense of threat in successful immigrant communities is the pressure from parents to children to be succeed. Parents bring up children's to conviction that success, foremost in learning, is a responsibility of family honor, as well as protection from an uncertain and hostile world. Impulse control means an ability to withstand various temptations, especially the temptation to relinquish difficulty and challenge a difficult task rather than to perform it. No human society can exist without control of impulses. However, it must be remembered that individual control of impulses is just a futile austerity. Success is only possible as a result of combining all three principles – a conviction of superiority, a sense of threat, and an impulse control. Philosophy of a successful life is an extremely effective means of achieving a high social status, if it is important for you. However, it should be used only to succeed. After this it is necessary to get rid of success philosophy, because in the future it can cause a pathological drive to extremes. The experience of bringing up children in the successful communities of America will undoubtedly be useful in the current reforming of Ukrainian education.
46
Moiseeva, O. A., e M. Yu Chernavskiy. "Idea of Totality Ideology in Modern Social Philosophy". Sociology and Law, n.º 3 (4 de outubro de 2019): 23–33. http://dx.doi.org/10.35854/2219-6242-2019-3-23-33.
Texto completo da fonteResumo:
The article analyzes the trend towards the totality of ideology in modern socio-philo sophical thought. The totality of ideology is expressed in the spread of this phenomenon to number of aspects of human social life. Philosophers methodologically appeal to the understanding of ideology as discursive knowledge (M. Foucault), state-determined symbolic system of describing the world (P. Bourdieu), connotation (R. Barth), simula crum and simulation (J. Baudrillard), the desire of the subject (S. Zizek).
47
Klausen, Søren Harnow. "Anne-Marie Søndergaard Christensen: Moral Philosophy and Moral Life". Ethical Theory and Moral Practice 24, n.º 3 (8 de junho de 2021): 871–73. http://dx.doi.org/10.1007/s10677-021-10205-4.
Texto completo da fonte
48
Loaiza, Juan M. "From enactive concern to care in social life: towards an enactive anthropology of caring". Adaptive Behavior 27, n.º 1 (5 de outubro de 2018): 17–30. http://dx.doi.org/10.1177/1059712318800673.
Texto completo da fonteResumo:
This article proposes the convergence between enactivism, an anthropological view of social life, and a philosophy of ethic of care. The main conceptual proposal is the extension of the notion of concern, present in the enactive philosophy, into the domain of social participation. The proposal introduces the notion that care in social life corresponds to a richer version of the basic living concern of the organism. In the enactive philosophy of the organism, concern appears as a link between the dynamical precariousness of the living system and the emerging properties of lived experience. Social participation, informed by an anthropology of social practice, is characterised as a multi-scale process of construction and maintenance of group and multi-individual identities. This article presents a caring practice perspective in order to capture the richness of life’s concern in social life. In this way, it stretches the life and mind continuity towards social dynamics. The construction and maintenance of group and individual identities in social life is a process that requires a form of concern that is best defined as care. The proposal characterises caring practices as both explicitly ethical and implicitly ecologically emerging. Finally, this article points towards an envisioned enactive anthropology of caring that unpacks the dynamics and phenomenology of social life.
49
Mariscal, Carlos, e W. Ford Doolittle. "Life and life only: a radical alternative to life definitionism". Synthese 197, n.º 7 (11 de julho de 2018): 2975–89. http://dx.doi.org/10.1007/s11229-018-1852-2.
Texto completo da fonte
50
Świniarski, Janusz. "Philosophy and Social Sciences in a Securitological Perspective". Polish Political Science Yearbook 52 (2022): 1–23. http://dx.doi.org/10.15804/ppsy202302.
Texto completo da fonteResumo:
The inspiration of this text is the belief of the Pythagoreans that the roots and source of complete knowledge is the quadruple expressed in the “arch-four”, also called as tetractys. Hence the hypothesis considered in this paper is: the basis of the philosophy of social sciences is entangled in these four valours, manifested in what is “general and necessary” (scientific) in social life, the first and universal as to the “principles and causes” of this life (theoretically philosophical) and “which can be different in it” (practically philosophical) and “intuitive”. The quadruple appears with different clarity in the history of human thought, which seeks clarification and understanding of the things being cognised, including such a thing as society. It is exposed in the oath of the Pythagoreans, the writings of Plato and Aristotle, who applied these four valours, among other things, in distinguishing the four types of knowledge and learning about the first four causes and principles. This fourfold division seems to be experiencing a renaissance in contemporary theological-cognitive holism and can be treated as an expressive, a “hard core”, and the basis of research not only of social but mainly of global society as a social system. This entanglement of the foundations of the philosophy of the social sciences leads to the suggestion of defining this philosophy as the knowledge of social being composed of “what is general and necessary” (scientific), genetically first, universal (theoretically philosophical) and “being able to be different” (philosophically practical) and intuitive.