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Ostaric, Lara. "Absolute Freedom and Creative Agency in Early Schelling". Philosophisches Jahrbuch 119, n.º 1 (2012): 69–93. http://dx.doi.org/10.5771/0031-8183-2012-1-69.
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bstract. By arguing that the connection between Schelling’s reception of Plato and Kant’s conception of genius is relevant for Schelling’s early development, this essay demonstrates the following: (1) that Schelling’s early Idealism brings to the general problem that plagues German Idealists, i.e., the search for an unconditioned principle that unites theoretical and practical reason, the solution that is genuinely his own, this original solution consisting in Schelling’s conception of “creative reason [schöpfersiche Vernunft]”; (2) that the theme of an absolutely free creative subjectivity is shared by many of Schelling’s early works and, hence, that the early development of his Idealism can be interpreted as a beginning of the philosophical system or as a “proto-system” of what was later to become his 1800 System; (3) that when compared to Kant’s notion of genius, Schelling’s “absolute I” should be considered a regress rather than a progress.
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Fokin, Alexander Anatolyevich. "Philosophical Principles of Heinrich Klee’s Theology (1800–1840)". Philosophy of Religion: Analytic Researches 6, n.º 1 (2022): 24–36. http://dx.doi.org/10.21146/2587-683x-2022-6-1-24-36.
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The article focuses on the study of the dogmatic works of Heinrich Klee (1800–1840) in relation to his criticism and reception of contemporary philosophical systems. The dogmatic theology of Heinrich Klee is a little-studied page in the history of Catholic religious thought in the first half of the 19th century, yet for his contemporaries Klee was a significant thinker, and his theology was the subject of active discussion. The works of Klee are known to have been criticized more than once in connection with the possible borrowing of philosophical ideas in his dogmatic theology. This criticism, however, was taken for granted, without being corroborated by any specific study of his texts – a fault the present article seeks to amend. The article attempts to fit the theology of Heinrich Klee into a philosophical context and analyze the philosophical principles in his theology. In the conclusions of the article, we highlight the tendencies and features of the use of philosophical concepts characteristic for Klee and emphasize the breadth and variety of philosophical trends he was debating. The article uses specific examples to demonstrate that, while openly criticizing such сelebrities as Hegel, Fichte, Schelling, Schleiermacher, Klee not only embraced their philosophical language but also borrowed their foundational ideas. In the article, it was demonstrated with specific examples that, openly criticizing such authors as Hegel, Fichte, Schelling, Schleiermacher, he perceives not only the philosophical language of these authors, but also borrows their system-forming ideas. At the same time, his theological thought moved within the strict framework of the Catholic concept of the objectivity of divine Revelation and the authority of the Church. The article sheds light not only on some of the philosophical and theological positions of a particular theologian of the early 19th century, but also on the discussion about the degree of philosophical foundation of theological constructions in the modern era as a whole.
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Rodin, Kirill A. "Ethical Reading of the Tractatus Logico-Philosophicus". Epistemology & Philosophy of Science 58, n.º 1 (2021): 31–39. http://dx.doi.org/10.5840/eps20215814.
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The hundred-year history of interpretations of Wittgenstein’s Tractatus Logico-Philosophicus we examine in the article through a gradual approach (through the refusal of researchers from obviously erroneous interpretations) to an ethical (or metaphilosophical) reading of the work. The latter explains Wittgenstein’s unambiguous indication of ethical meaning as the main meaning of the Tractatus and consistently reconciles various parts of the work (ontology, figurative theory of meaning, rejection of the theory of types and logical constants, etc.) with the latest so-called ethical and mystical statements of the Tractatus and with demanding silence. An ethical (metaphilosophical) reading explains the continuing influence and relevance of the Tractatus and is presented in the article as a necessary condition for understanding the continuity between the works of early and late Wittgenstein.
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Xia, Yuwen. "A Comparative Analysis of Early and Late Ludwig Wittgensteins Philosophical Thoughts". Lecture Notes in Education Psychology and Public Media 47, n.º 1 (3 de abril de 2024): 38–42. http://dx.doi.org/10.54254/2753-7048/47/20240877.
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This paper examines the early and late thoughts of philosopher Ludwig Wittgenstein through the comparative study of two of his famous works: Tractatus Logico-Philosophicus and Philosophical Investigations. A whole summary of the two works will not be presented in this paper; instead, essential concepts and ideas from the same two topics Wittgensteins view on language and reality and Wittgensteins view on logic will be summarized from the two works independently. After the summary, a discussion of Wittgensteins thought evolvements on the same topic will be delivered. The paper examines the essay with a critical analysis of the two contrary perspectives through links to historical background and an evaluation of the ideas. Even though Wittgensteins works have been extensively studied, this presentation will demonstrate them from a broader perspective. This essay aims to provide an in-depth review of Wittgensteins philosophical movements of thought in areas including meaning, logic, and the philosophy of language.
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Hagberg, Garry L. "Wittgenstein's Philosophical Investigations, Linguistic Meaning and Music". Paragraph 34, n.º 3 (novembro de 2011): 388–405. http://dx.doi.org/10.3366/para.2011.0032.
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This article undertakes a comparison between Wittgenstein's philosophy of the early and late periods with the musical theories of Wittgenstein's contemporary, Heinrich Schenker, an influential Viennese theorist of tonality, as well as those of their contemporary Arnold Schoenberg. Schenker's reductive analytical procedure was designed to unveil fundamental and uniform ways in which all works of music function (and should function), unfolding a deep structure constituting their essence. Schoenberg deplored this line of thought, and for reasons strikingly parallel to those that led Wittgenstein back to what he called the ‘rough ground’ in his Philosophical Investigations. Ultimately, for Wittgenstein, the abstracted picture of the musical work as a platonic entity is nourished by grammatical conflations as well as by the Platonic and Cartesian legacies.
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Amir, Ahmad Nabil. "REVIEW OF MUHAMMAD ASAD'S WORKS “SAHIH AL-BUKHARI THE EARLY YEARS OF ISLAM". Ihyaussunnah : Journal of Ulumul Hadith and Living Sunnah 2, n.º 2 (5 de dezembro de 2022): 73–83. http://dx.doi.org/10.24252/ihyaussunnah.v2i2.32916.
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This paper discusses Muhammad Asad’s (1990-1992) seminal work Sahih al-Bukhari The Early Years of Islam that wasfirst published in 1935 by The Arafat Publications, Srinagar, Kashmir and its second impression in 1981 by Dar Al-Andalus, Gibraltar. It presents modern translation and commentary of Sahih al-Bukhari, which brought forth significance philosophy and principle of hadith commentary in modern context. The paper aims to analyse the essential ideas developed by Muhammad Asad in his discussion of hadith and compared this with other critical works set forth by classical and contemporary Muslim traditionists. The research was structured based on descriptive, analytical, historical and comparative method. The study concluded that the work was momentous and profound reflecting contextualist approach in expounding the meaning of hadith and its intrinsic philosophy and far-reaching social and spiritual implication. It set forth crucial and highly influential methods of commentary of al-Bukhari’s Sahih – Sahih al-Bukhari The Early Years of Islam that had immensely contributed to the revival of hadith tradition and commentary (sharh) in modern ages.
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Vorozhikhina, Ksenia. "Boris de Schloezer on the Early 20th Century Russian Philosophy". Otechestvennaya Filosofiya 1, n.º 2 (julho de 2023): 74–92. http://dx.doi.org/10.21146/3034-1825-2024-2-74-92.
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The publication highlights the period of cooperation between the music and literary critic, translator and writer Boris Fedorovich Schloezer with the critical and bibliographic department of the St. Petersburg “political, social and literary” liberal newspaper “Birzhevye Vedomosti”, which from the middle of 1916 was headed by A.L. Volynsky. In 1916 Schloezer published reviews of a collection of articles by V.I. Ivanov “Furrows and Boundaries”, on the books of N.A. Berdyaev “The Meaning of Creativity (The Experience of Justifying Man)” and S.L. Frank “The Subject of Knowledge”. If the works of Berdyaev and Ivanov provoked criticism of the author of the reviews, the book of Frank (along with the works of N.O. Lossky (“Justification of Intuitionism”, “Introduction to Philosophy”) and P.B. Vysheslavtsev (“Ethics of Fichte”)), according to Schloezer, testifies to a new trend in Russian philosophy – a turn towards ontology and the revival of metaphysics. In addition to the published articles this publication presents a response to Ivanov’s collection “Native and Universal” and the article “Russian Philosophical Thought”, written by Schloezer in 1917–1918. They, apparently, never appeared on the pages of the newspaper, but were preserved in the Volynsky archive (RSALA, fund 95). Schloezer’s article on modern Russian philosophy is a review of the latest philosophical literature: S.L. Frank’s “Man’s Soul”, N.O. Lossky’s “The World as an Organic Whole”, E.N. Trubetskoy’s “Metaphysical Assumptions of Cognition”, I.A. Ilyin’s “Philosophy of Hegel as the Doctrine of the Concreteness of God and Humanity”, as well as the collection “Thought and Word” edited by G.G. Shpet. The publication sheds light on the un known pages of Schloezer’s intellectual biography.
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Kuße, Holger. "Vom Schrank und seinen Türen und einem Meer, das lachte". Poetica 50, n.º 3-4 (30 de março de 2020): 259–81. http://dx.doi.org/10.30965/25890530-05003005.
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Abstract The paper deals with the semantic theory of interpretation of A. F. Losev in his early period up to 1930 as well as in his linguistic investigations in the 70’s and 80’s of the last century. In using a word or some grammatical category, a speaker already interprets some state of affairs. In a sense, all invariant meaning seems to be metaphorical, i.e. meanings are interpretations of the world. This theory is illustrated with some famous examples by Losev himself: Garden, cabinet, the sentence “The sea was laughing”. Reflecting about his garden and his cabinet Losev shows the difference and convergence of parts and the whole: trees, flowers or the cabinet’s doors on the one hand, and the garden or the cabinet as a whole on the other. These relations are related to the meaning of words. In his early works, especially in the Philosophy of the Name and the Dialectics of Myth, Losev sees in meaning a semantic cluster which develops within speech (in sentences, narrations or myths). The works of the late period investigate invariant meanings of words and grammatical categories in the sense of some interpretive force.
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Maffi, Emanuele. "Eἶδος, ἰδέα, παράδειγμα: osservazioni sulla natura del Santo in Eutifrone 6d–10e". Méthexis 32, n.º 1 (13 de fevereiro de 2020): 1–25. http://dx.doi.org/10.1163/24680974-03201001.
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Plato’s Euthyphro has been interpreted in two ways. The first one, given by Vlastos, is the so-called “developmentalism” according to which in the Euthyphro (and in the early dialogues) we cannot find any ‘theory of Forms’, which belongs only to Plato’s middle dialogues, but nothing more than a search for definitions. The second one, supported by Allen, claims instead that in the Euthyphro we can find the early (or Socratic) theory of Forms, a theory that has some common items as well as some differences with the later (or Platonic) theory of Forms. Through the detailed analysis of the refutation of Euthyphro second definition of holiness I argue that the ontological status of Holiness and its causal role is already the status and the role played by the Forms in Plato’s middle works. So a metaphysical meaning can be assigned to εἶδος, ἰδέα, παράδειγμα already in the Euthyphro.
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Sohn, Michael. "The Paris Debate: Ricœur’s Public Intervention and Private Reflections on the Status and Meaning of Christian Philosophy in the 1930s". Études Ricoeuriennes / Ricoeur Studies 4, n.º 1 (6 de junho de 2013): 159–69. http://dx.doi.org/10.5195/errs.2013.167.
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This article explores Paul Ricœur’s early writings in the 1930s on Christian philosophy. It seeks to contextualize both his published and unpublished works from that period within the robust historical, philosophical and theological debates in Paris between the leading intellectuals of the time: Bréhier, Gilson, Blondel, Brunschvicg, Marcel, Maury, de Lubac, and Barth. The article proceeds to examine Ricœur’s own position within these debates.
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Dyadyk, Natalia. "Art of the second half of XX — early XXI centuries as visual philosophy". Socium i vlast 4 (2021): 95–106. http://dx.doi.org/10.22394/1996-0522-2021-1-95-106.
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Introduction. The article is focused on studying the area of intersection of contemporary art and philosophy, it is a continuation of the research project on conceptual art and its intersection with philosophy, which we started earlier. By conceptual art, we mean art aimed at intellectual comprehension of what has been seen, art that appeals to thinking and generates philosophical meanings. But if earlier we explored conceptual cinema and mainly visual art of the early 20th century, then in this article we want to turn to the visual art of the second half of the 20th century — the beginning of the 21st century, which is also called contemporary art by art critics. The empirical material of the study was the works of such contemporary artists as E. Warhol, D. Koons, D. Hirst, J. Ono, F. Bacon, I. Kabakov, D. Kossuth, the movement of “new realists” and photorealists, the movement of Moscow conceptualists and etc. Contemporary art is one of the ways of understanding the world, visual philosophy, which is of interest for philosophical understanding. The purpose of the article is to conduct a philosophical analysis of visual art of the second half of the 20th — early 21st I centuries in order to identify its philosophical sources and content. Methods. The author uses the following general scientific methods: analysis and synthesis, induction, deduction, abstraction. When analyzing works of conceptual art, we use hermeneutic and phenomenological methods, a semiotic approach. We also use the symbolic-contextual method of analyzing exhibition concepts, which is based on identifying the philosophical meanings and ideas of exhibitions of contemporary art. Scientific novelty of the study. We regard contemporary art as a visual philosophy. Philosophizing, in our opinion, can exist in various forms and forms from everyday practical (the so-called naive philosophizing) to artistic-figurative, that is, visual. Philosophical ideas or concepts are born not only from professional thinkers, but also from artists. The artistic concepts of contemporary artists are similar to the concepts of philosophers, since the goal of both is to cognize the world and grasp being. We find and describe the area of intersection of modern philosophy and contemporary art, each of which is in a situation of crisis separately and continuous dialogue together. Results. In the course of our research, we identify and describe the philosophical origins of visual art in the second half of the twentieth century - early twenty-first century: postmodern philosophical consciousness, conceptualism, the idea of “death of the author” and “death of art”, simulacrum, kitsch and camp, the method of deconstruction and its application in modern art. Conclusions. Visual art of the second half of the 20th century — early 21st century is a visual form of philosophical questioning about the essence of art itself, about the existence of a person and being in general. The works of contemporary artists are based on philosophical problems: meaning, speech and meaning, the ratio of the rational and the irrational, the problem of abandonment and loneliness of a person, the problem of the “death of the author” and the alienation of the creator from his work, the idea of the impossibility of objective knowledge of reality.
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Kuz'min, Platon Alekseevich. "The Semiotic Method as an Aspect of the Methodology of Social Philosophy: the Experience of S.S. Averintsev". Философская мысль, n.º 1 (janeiro de 2023): 42–53. http://dx.doi.org/10.25136/2409-8728.2023.1.39240.
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The subject of the study is the correlation of the application of the semiotic method by S.S. Averintsev with social philosophy. The aim of the work is to demonstrate how and to what extent S.S. Averintsev applied the semiotic method and to identify the belonging of this method to the socio-philosophical field. The author identifies and concretizes the specifically semiotic features of Averintsev's methodology. The role of the sign in the worldview of early Byzantine society, the formation of this worldview and its adequate presentation, the sign as a reflection of the life of society and at the same time as a factor influencing it is revealed. The problem of the sign's ability to convey philosophical and theological meaning is considered. The material for the study is the work of S.S.Averintsev "Poetics of Early Byzantine literature". As a result of the work, the specifically semiotic features of Averintsev's methodology were identified and concretized. In his research, Sergey Sergeevich uses the terms "semiotics", "sign", "sign system", "structure", "context", "representation", "meaning", the concept of "word function" with varying degrees of intensity, which are characteristic of semiotics as a science. S.S. Averintsev touches on philosophical and ideological themes. It concerns such philosophical concepts and topics as being, ontology, anthropology, goodness, transcendence, otherness, meaning. The novelty of the research is due to the fact that the semiotic aspect of Averintsev's works has not been investigated, and there are also no scientific texts devoted to the relationship of the semiotic method and social philosophy in Averintsev's works. Averintsev reveals the correlation of the existence of society with the iconic universe. Being itself is a philosophical concept. Averintsev's work shows how meanings affect signs and the life of society, and at the same time, how signs themselves create new meanings.The Christian worldview presupposes such a view of man and society, in which a person in his unity with God is thought of as a being with the highest value and dignity in the created world.
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Johansson, Viktor Magne. "pedagogical immediacy, listening, and silent meaning: essayistic exercises in philosophy and literature for early childhood educators". childhood & philosophy 18 (25 de julho de 2022): 01–29. http://dx.doi.org/10.12957/childphilo.2022.66527.
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This essay concentrates on philosophizing that happens outside and in addition to planned philosophical discussions, philosophizing that comes alive in practice, that is intensified in children’s encounters with the world, with others, with language, in play. It contemplates how adults, educators and parents encounter children and are affected by children’s philosophical explorations. What is the role of the adult in children’s philosophical questioning? How can we respond to children’s philosophizing? What does it mean to do so? The essay explores philosophical exercises for early childhood educators in a range of examples from literature – memoirs, autobiographies, fiction and works that play in between those. By thinking through these literary examples, it investigates how educators can prepare for philosophical encounters with children through exercises of reading and thinking. In doing so the essay experiments with a form of writing that itself becomes a philosophical exercise. Through the examples and exercises the essay suggests how early childhood educators can train for a pedagogical immediacy that involves listening to the philosophical and existential questioning in children’s play, tantrums, and silences. The investigations and readings of the examples are not meant to lead to conclusions that can be directly applied in pedagogical practices; neither do they work as arguments for listening or listening in a particular way to children. What we get, and what I am looking for, is rather the experience of working and thinking through these examples.
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Brancacci, Aldo. "Il frammento gnoseologico di Eutidemo". Elenchos 39, n.º 1 (28 de agosto de 2018): 7–27. http://dx.doi.org/10.1515/elen-2018-0002.
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Abstract Euthydemus is included neither in Die Fragmente der Vorsokratiker by Diels–Kranz nor in Sofisti. Testimonianze e frammenti by Untersteiner nor in Early Greek Philosophy by Laks and Most. Likewise, the great twentieth century works on the Sophists do not give space to him, at best mentioning him briefly. Yet Euthydemus is the author of a fragment, which was quoted by Plato in his Cratylus, and on which again there is no modern study. This paper sets out to study this fragment in depth, to review and discuss the various translations, both existing and possible, to study the context of Plato’s quotation, to clarify the exact meaning and the theoretical scope of this important fragment, and lastly to place Euthydemus in the Protagorean tradition, of which he is a notable product.
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Chesnokova, M. G. "Existential and religious motifs in L.S. Vygotsky’s essay on “Hamlet” (1916)". Cultural-Historical Psychology 14, n.º 2 (2018): 129–37. http://dx.doi.org/10.17759/chp.2018140214.
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In this article existential and religious motifs in the works of young L.S. Vygotsky are considered. The specificity of the existential approach, characterized by blurring the limits of philosophy, science and art and the formation of a synthetic method of cognition of a human being, is emphasized. These features are found in the early works of Vygotsky. The analysis of his essay “The tragedy of Hamlet, prince of Denmark by William Shakespeare” (1916) is the focus of attention. The existential orientation distinguishes both the form and the content of Vygotsky’s work. The genre of the work is a combination of literary criticism and philosophical psychological research. In his essay Vygotsky touches on such existential topics as: the tragedy and loneliness of human existence, existential guilt as the guilt of birth, the issue of formation and self-fulfillment of a man, the relationship of knowledge and action, the dialectic of the external and the internal, the issue of the moduses of human existence — “sinful innocence”, ethical and religious existence, the issue of meaning of life. The parallel between Vygotsky’s existential views, developed in this essay, and the ideas of well-known representatives of the existential approach is drawn. From the existential issues of the play Vygotsky moves on to its inner meaning, which he defines as religious. The four main themes he reveals most fully: the issue of connection between the two worlds — the world of the dead and the world of the living, the issue of sin, punishment and redemption, the issue of darkness of divine Providence (meaning of life) and the issue of overcoming separateness and restoring the unity of the world. In the article the main provisions and principles of study of early Vygotsky and Vygotsky in the period of creation of cultural-historical theory are compared. A continuity between the ideas of Vygotsky’s early works and his latest project of dramatic psychology is observed.
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YAVUZ, Ömer Emre. "A STUDY ON THE PROBLEM OF MEANING IN THE ART OF SCULPTURE". ArtGRID - Journal of Architecture Engineering and Fine Arts 5, n.º 2 (31 de dezembro de 2023): 147–58. http://dx.doi.org/10.57165/artgrid.1293752.
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This study explores the complex relationship between the meaning of sculpture and its making process in the context of the philosophy of language. Sculpture is a unique art form that involves the creation of three-dimensional objects that occupy physical space. However, the meaning of a sculpture is not limited to its spatial characteristics alone. This study identifies two distinct levels of meaning in sculpture: its relation to space and its making process. While the former has received considerable attention in the literature, the latter has been largely overlooked. Therefore, this study focuses on the semantic relationship between Richard Serra's sculptures and his sculpture-making processes, particularly in his early works.
Richard Serra is widely regarded as one of the most important artists of the Process Art movement, which emerged in the 1960s and emphasizes the importance of the making process in art. The study questions the reduction of the meaning of sculpture to a mere action and seeks to establish a deeper relationship between the philosophy of language and the process of sculpture. To achieve this, the study draws on the works of Ludwig Wittgenstein, J. L. Austin, and John R. Searle, who are some of the most important philosophers of language of the 20th century.
Wittgenstein's concept of language games and his emphasis on the social context of language use is particularly relevant to this study. The study explores how Serra's sculpture-making processes can be seen as a form of language game, with its own rules and conventions. Similarly, Austin's concept of performative language provides a framework for understanding how the making process of a sculpture can be seen as a form of performative action. The study also draws on Searle's theory of speech acts, which suggests that language use is not just a matter of describing the world, but also of performing actions and creating new realities.
Overall, this study represents an important contribution to the field of art and philosophy. By exploring the relationship between the meaning of sculpture and its making process, the study challenges traditional notions of art and raises important questions about the nature of meaning and representation in art. The study also demonstrates the relevance of the philosophy of language to the study of art and provides a framework for future research in this area.
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Juste, David, e Hilbert Chiu. "TheDe tonitruisAttributed to Bede: An Early Medieval Treatise on Divination by Thunder Translated from Irish". Traditio 68 (2013): 97–124. http://dx.doi.org/10.1017/s036215290000163x.
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TheDe tonitruis(orDe tonitruis libellus ad Herefridum) attributed to Bede is a short text containing a prologue and four chapters dealing with the meaning of thunder heard (I) in each of the four cardinal directions, (II) in each of the twelve months of the year, (III) on each of the seven days of the week, and (IV) at certain hours of the day and of the night. The text was first published among Bede's works by Noviomagus in Cologne in 1537 and was subsequently reprinted in all editions of the complete works of Bede, including Migne'sPatrologia Latina.Charles W. Jones, who was the first to discuss theDe tonitruisin detail, convincingly dismissed the attribution to Bede and identified what he thought to be the only extant MS (and also the exemplar used by Noviomagus): Cologne, Erzbischöfliche Diözesan- und Dombibliothek, 102, fols. 49r–52v, copied in Cologne in the first half of the eleventh century.
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Berestovskaya, Diana S. "Philosophical and Ethical Intensions of the Category of Heroic in L.N. Tolstoy’s Early Works". Observatory of Culture 15, n.º 5 (14 de dezembro de 2018): 592–98. http://dx.doi.org/10.25281/2072-3156-2018-15-5-592-598.
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Texts of culture, which act as “generators of meaning”, are associated by Yu.M. Lotman, in his work “The History and Typology of Culture”, with the problem of memory that makes possible the reconstruction of the history of culture from its synchronic slices.The study of L.N. Tolstoy’s early works allows to judge the figurative character of the philosophical ethical intentions of the category of heroic that were embodied in the topic of “man and war”.The category of heroic is reflected in the concept of ancient philosophers — Plato (“Dialogues”), Aristotle (“Ethics”, “Poetics”), in the treatise by G. Bruno (“The Heroic Frenzies”), in the philosophy of G.W.F. Hegel (“Aesthetics”), and others. In the context of developing the idea of “man and war” and revealing Leo Tolstoy’s interest in ancient philosophy, the article aims to explore the embodiment of these intentions in the works of the great writer and to note the peculiar “echoes” of his thoughts about justice, courage or cowardice in battle by the examples of his works (the story “Raid”, “Caucasian Stories”, and others). Special attention should be paid to “Sevastopol Stories” created during the Crimean (Eastern) War by L.N. Tolstoy, an artillery officer who served in the most dangerous place of the Sevastopol defense (the 4th bastion). They reveal the essence of “true” and “false” courage, the relations between artillery soldiers and junior officers, the theme of the feat and other problems, which was later developed in the epic novel “War and Peace”.The article actualizes the issue of traditions (from Plato to Hegel), the development of Leo Tolstoy’s ideas, the analysis of human behavior in a situation of mortal danger, the problem of the heroic and the tragic, reflected in the “military” prose of writers — participants of the Great Patriotic War: Yu.V. Bondarev, V.V. Bykov, G.Ya. Baklanov, V.O. Bogomolov, K.D. Vorobyov, K.M. Simonov, and others.
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Krotov, Artem A. "Benjamin Constant’s history of philosophy". Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 36, n.º 2 (2020): 227–39. http://dx.doi.org/10.21638/spbu17.2020.202.
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The article analyses the concept of a prominent representative of early French Romanticism, considers his division of the historical process into periods and his idea on the meaning of history. According to Constant, history is not uniform in a political sense. The lack of understanding this important truth by the rulers has always brought untold sufferings to their subjects. Constant’s philosophy of history is based on the idea of improving the human race, typical for the intellectual culture of the Age of Enlightenment, to which he gave a new sound, contraposing the spirit of war with the spirit of trade. Distinguishing between two types of freedom, he associated the first variety with the tradition of ancient people’s assemblies, collective direct decisions, and the second with the system of representative government. His periodization of world history concretizes the idea of progress as a fundamental law of nature. He included psychological elements into his interpretation of the meaning of revolutionary events. Treating inequality as the basis of social adversity, he attributed independence in deeds, choice of life’s priorities, personal security, the right to own property, and the ability to express and defend different opinions as the most important human freedoms. Expressed clearly in a number of Constant’s works is the desire to distance himself from the various opposing parties, to appear as an unbiased observer, and a sage guiding his efforts to the common good. This corresponded greatly to the ideal of a philosopher represented on the pages of d’Alembert and Diderot’s famous “Encyclopédie.” At the same time, his doctrine represents a certain rethinking of the Enlightenment legacy, carried out through the lens of the experience of revolutionary times. Hence the demand to limit popular sovereignty, criticism of Russoism, a unique concept of the evolution of religion.
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Siddiqui, Atif Suhail. "THEOLOGICAL AND INTELLECTUAL ROOTS IN DEOBANDI THOUGHTS: A PARADIGM FROM MUḤAMMAD QĀSIM NĀNAWTAWĪ’S DISCOURSES WITH SPECIAL REFERENCE TO HIS ḤUJJAT AL-ISLĀM". American Journal of Islamic Social Sciences 37, n.º 1-2 (16 de maio de 2020): 41–66. http://dx.doi.org/10.35632/ajiss.v37i1-2.703.
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This article focuses on one of the important books of Muḥammad Qāsim Nānawtawī—Ḥujjat al-Islām. Many of his 32 books, epistles and letters are written in response to Christian and Hindu missionaries. From the perspective of neo-ʿilm al-kalām (Islamic scholastic theology) they have great importance. These are the works through which a lay reader can understand Nānawtawī’s methodology in polemics and his various dialectical aspects, which are based on propositional logic and pragmatic philosophy and differ from the early discourses of ʿilm al-kalām. Most of his works include his critiques and strong refutation of both Christian theological anthropology and Hindu mythology. This article examines a limited part of Nānawtawī’s dialectic discussions which include the existence of God, His essence, meaning of the monotheism, including evidence in support of monotheism and his refutation of the Trinity.
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Siddiqui, Atif Suhail. "Theological and Intellectual Roots in Deobandi Thoughts". American Journal of Islam and Society 37, n.º 1-2 (16 de maio de 2020): 41–66. http://dx.doi.org/10.35632/ajis.v37i1-2.703.
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This article focuses on one of the important books of Muḥammad Qāsim Nānawtawī—Ḥujjat al-Islām. Many of his 32 books, epistles and letters are written in response to Christian and Hindu missionaries. From the perspective of neo-ʿilm al-kalām (Islamic scholastic theology) they have great importance. These are the works through which a lay reader can understand Nānawtawī’s methodology in polemics and his various dialectical aspects, which are based on propositional logic and pragmatic philosophy and differ from the early discourses of ʿilm al-kalām. Most of his works include his critiques and strong refutation of both Christian theological anthropology and Hindu mythology. This article examines a limited part of Nānawtawī’s dialectic discussions which include the existence of God, His essence, meaning of the monotheism, including evidence in support of monotheism and his refutation of the Trinity.
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Lippit, Yukio. "Puppy Love: The Legacy of Yi Am’s Paintings in Edo-Period Japan". Korean Journal of Art History 313 (31 de março de 2022): 35–57. http://dx.doi.org/10.31065/kjah.313.202203.002.
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This essay examines the Japanese reception of the Korean painter Yi Am 李巌(b. 1499), and by extension considers the relationship between ink painting technique and pictorial meaning. In particular, it examines how Yi Am’s unique approach to the painting of puppies with blended washes of ink opened up new interpretive possibilities among Japanese viewers. Although Yi Am’s puppy paintings appear to have been circulating in Japan as early as the seventeenth century, they were misattributed to Chinese painters such as Mao Yi, and Yi Am’s seal was mistaken as belonging to a Japanese monk-painter of the Muromachi period. The monochrome ink puppy paintings of the Kyoto artist Tawaraya Sōtatsu 俵屋宗達(ca. 1600-1640), however, depict the bodies of their canine protagonists with the same wash-based approach found in Yi Am’s works, and appear to have been catalyzed in some way by an encounter with the Korean artist’s paintings. In the case of Sōtatsu, this approach eventually came to be known as tarashikomi, a signature technique of the Rinpa School, and therefore it is no exaggeration to state that Yi Am’s works played a role in inspiring one of the most recognizable techniques of early modern Japanese painting. Although dog and puppy paintings are traditionally linked to auspicious meanings, Sōtatsu’s puppy paintings appear to have been associated within a Zen Buddhist themes, in particular the koan “A Dog Has No Buddha-Nature.” This Zen Buddhist framework of meaning can be gleaned from inscriptions on his paintings by Zen monks such as Isshi Bunshu 一絲文守(1608-1646) and Tangai Musen 丹崖無染(1693-1763). I would propose that the particular wash-based approach of Yi Am and Sōtatsu to this subject was particularly significant in generating this association. The eighteenth-century painter-poet Yosa Buson 与謝蕪村(1716-1784) also based his puppy paintings upon models derived from Yi Am. In the case of Buson, however, the cultural meaning of these works can be gleaned from his haikai poetry, in particular a poem accompanying a Maruyama Okyo 円山応挙(1733-1795) painting of a puppy that associates its inky body with the interiority of a poetic subject. The final case study examined in this essay is Itō Jakuchū 伊藤若冲(1716-1800). Jakuchū left a number of puppy paintings that embody Zen Buddhist themes in highly sophisticated ways. Because he was close to Tangai Musen, it is likely that he was aware of Sōtatsu’s puppy paintings, and indirectly familiar with those of Yi Am. Thus the case could be made that Yi Am’s wash-based technique opened up a new horizon of interpretive possibility among Japanese painters extending from Sōtatsu to Jakuchū.
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Zaytseva, T. I., e N. P. Yamaeva. "The comic in Udmurt folklore and artistic literature of the late XIX – early XX centuries". Bulletin of Ugric studies 10, n.º 4 (2020): 652–61. http://dx.doi.org/10.30624/2220-4156-2020-10-4-652-661.
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Introduction: the сomic is one of the ways of artistic reflection of reality. It shows the peculiarities of the national worldview at the certain period of history. To generalize the stages of evolution of the comic in literature, to establish causeand- effect relationships of development of genres and forms of the comic, it is necessary to identify its origins. The article development. Objective: to identify the origins and features of formation of comic genres in Udmurt literature in the aspect of continuity of traditions of oral folk art. Research materials: satirical and humorous works of Udmurt folklore and the initial stage of development of national literature. Results and novelty of the research: prerequisites of the comic in Udmurt literature are contained in laughing culture of the people, in rituals and rites that perform a magical function. An important source of the origin of literary comic genres was the genres of oral folk art with a dominant social function. A significant role was also played by the translation and cultural activities of the enlighteners, as well as the influence of older literatures. Based on the genres of oral and poetic creativity (comic, satirical, dance and game songs, fairy tales, fables, madyos, takmak) and taking into account, first of all, the experience of Russian literature, comic works of various genres are created in the Udmurt language. For the first time the article considers poorly studied works of Udmurt comic literature of the late XIX – early XX centuries. These are works of different genres of folklore origins: verses, poems, plays, essays, stories, novellas, feuilletons, parables, fables, madyos, new takmak, pamphlets, «light tales», etc. The educational theme of the first works gradually acquires a social and socio-political meaning complicating the poetics of the comic. Key words: the comic, genre, Udmurt folklore, Udmurt literature, laughter, satire, humor.
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Burmistrov, Konstantin Yu. "Jewish Philosopher from Lithuanian Forests: On Solomon Maimon and His “Autobiography”". Voprosy Filosofii, n.º 2 (2022): 135–45. http://dx.doi.org/10.21146/0042-8744-2022-2-135-145.
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Solomon Maimon (1753–1800), one of the most significant Jewish philosophers of modern times, in his writings tried to critically approach the tradition of Jewish thought and compare its teachings with the views of European philosophers. In recent decades, he and his views have attracted close attention of historians of philosophy. Recently, seven volumes of his works were published in Russia, translated from German and Hebrew. One of his most famous books is his Lebensgeschichte (Autobiography), an autobiography written by him in the 1790s and revealing both the stages of his life path and spiritual development, as well as his understanding of various problems of philosophy, religion, ethics and mysticism. This book has enjoyed a reputation as a classic in the genre of “intellectual biography” for two centuries. The article discusses the main features of this book, as well as its perception in the 19th – early 20th centuries. The stereotypical image of Maimon as a freethinker Jew, a fighter against religious superstitions and social inequality, almost overshadowed his significance as an original philosopher, whose views were appreciated by I. Kant and J.G. Fichte. This attitude towards Maimon was fully reflected in the translations of his Autobiography. Our article pays special attention to the Russian translations of this book. We are publishing for the first time documents related to an attempt to publish in the 1930s a complete commented translation of Maimon’s book. Famous Soviet philosophers and translators participated in the preparation of this translation (Boris G. Stolpner, Isaak M. Alter, and others), but the book was never published for political reasons.
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Koreneva, Nadezhda. "Philosophy of religion F. Schleiermacher in the works of representatives of the theological academies of the late 19th — early 20th century: the concept of religious experience". St. Tikhons' University Review 105 (28 de fevereiro de 2023): 69–82. http://dx.doi.org/10.15382/sturi2023105.69-82.
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The concept of religious feeling in the beginning XX century Russian thinkers dealing with the philosophy of religion are increasingly becoming the focus of attention, but the meaning of this concept is often not explicated, which makes it necessary to study the sources of this concept, one of which (the most important) are the works of F. Schleiermacher. This article is devoted to the analysis of the perception of his concept of religious feeling in theological academies: spiritual and academic periodicals, individual works on the philosophy of religion and textbooks of basic theology (apologetics) are considered. Basically, Schleirmacher's ideas are criticized, there are several ways to understand the "religious feeling": a number of authors adhere to the position of G.V.F. Hegel, feeling is considered by them as something secondary to reason and will (V.D. Kudryavtsev-Platonov, Proto. T. Butkevich); the concept of religious feeling can also be understood in a negative way as the aestheticization of religion (N.M. Bogolyubov, D.S. Leonardov, etc.), but most often the concept of religious feeling by Schleiermacher is understood as psychologism, as the subjectivization of religion, excluding the concept of revelation (S.A. Ornatsky, F. Aleksinsky, etc.). Finally, representatives of theological academies, whose works were written already at the beginning of the XX century, share the point of view of V. Dilthey, giving a fundamentally new interpretation of the concept of religious feeling as a pre-rational unity of consciousness (S.S. Glagolev). Finally, the author of the article concludes about the philosophical productivity of the considered interpretations of the concept of "religious feeling", and also briefly characterizes its significance for the Russian philosophy of the period in question as a whole.
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Tetyana SHAMSUTDYNOVA-LEBEDYUK, Tetyana SHAMSUTDYNOVA-LEBEDYUK. "BIBLICAL NARRATIVES IN THE WORKS OF HRYHORIY SKOVORODA". Almanac of Ukrainian Studies, n.º 31 (2022): 53–58. http://dx.doi.org/10.17721/2520-2626/2022.31.7.
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The article reveals the place of the Bible in the formation and confirmation of Grigory Skovoroda's worldview. It occupied a special place among the sources of knowledge of the surrounding world in the life and work of a prominent Ukrainian philosopher, our national pride. Biblical themes, quotations from the Bible are present in all works of Grigoriy Skovoroda, including in his private letters. In his explanations, questions or answers, he always referred to the biblical text. Despite the fact that the thinker knew the Holy Scriptures perfectly, he constantly read and studied them, thought about every word, every detail of the text, interpreted and said that in the simplest, at first glance, statement very often hidden a deep meaning that is not accessible to everyone and understanding. H. Skovoroda, seeing symbolic images in the Bible, expressed the opinion, which is the basis of his philosophy, about the need for a higher, spiritual, allegorical understanding of the Bible and advised to read it without haste, to carefully consider what was read, so as not to mindlessly perceive the stories and sayings contained in long past times. His position on the interpretation of the Holy Scriptures was based on allegorical-symbolic concepts, based on the method of early Christian exegesis. In view of this, G. Skovoroda did not accept either a dogmatic, once-and-for-all established interpretation of Biblical texts, or its literal understanding, considering such an approach to be far from the search for the precious truth contained in the Bible. He expressed the opinion, which is the basis of his philosophy, about the need for a higher, spiritual, allegorical understanding of the Bible. In his works, the philosopher also reinterprets biblical images, giving them a different meaning. Thanks to biblical characters, the author reveals such human traits as truthfulness, sincerity, kindness, mercy, love for one's neighbor. The philosopher believed that the Bible is a "field of God's signs", where each sign is a symbol. It is these symbols, according to Grigory Skovoroda, that open the best part of our mind, prompting it to know the fullness of divine Truth. It was the Bible that became for him an important source of knowledge, a spiritual imperative that determined the development of H. Skovoroda as a philosopher and religious thinker.
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Khasieva, Mariya Alanovna. "Human and technology in the philosophy of Lewis Mumford". Философия и культура, n.º 4 (abril de 2020): 11–19. http://dx.doi.org/10.7256/2454-0757.2020.4.32619.
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The subject of this research is the problem of technicalization of human nature studied in the works of an American historian, sociologists and philosopher of technology Lewis Mumford. The Western philosophical tradition marks the existence of the traditional juxtaposition of technology and nature, technology and human. The impact of scientific and technological progress upon human mind and his corporeal nature is incontestable. However, the evolution of technology itself reflects the intentions of development of intellectual culture. Thus, technology is initially ambivalent with regards to human, producing disintegrating and organizing influence simultaneously. Technology separates human from nature and forms new subject and value systems. The article applies a descriptive method of research, gives characteristics to the most significant works of L. Mumford, as well as utilizes hermeneutic approach and method of structural analysis of his writings. The author’s main contribution consists in versatile analysis of L. Mumford’s interpretations of the philosophical problems of technology. Multiple existing research emphasize his negative evaluation of technology: he correlates process of technicalization with dehumanization, militarization and strengthening of totalitarian means of social organization. Nevertheless, it is worth mentioning that throughout his path, L. Mumford has substantially modified the context of studying technology: in his early work “Technology and Civilization (1934) Mumford optimistically determines the modern “neo-technological” type of social development. The conclusions are made on the sociocultural and socioeconomic meaning of technology, with focus on the anthropological problem of the impact of technology upon human nature.
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Moiseev, Sergey R. "Vaishnavism in Nammalvar’s Poem “Tiruviruttam”". RUDN Journal of Philosophy 27, n.º 4 (15 de dezembro de 2023): 996–1008. http://dx.doi.org/10.22363/2313-2302-2023-27-4-996-1008.
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Nammalvar, a Tamil poet who lived in IX-X centuries, is revered as one of the great mystics of India. His four poetic works are equated with the sacred hymns and are part of the ritual worship in the temples of South India. Artistic images of Nammalvar formed the basis of the philosophy of Vishishta-Advaita several centuries later. The poem “Thiruviruttam” is considered as his early work, where he combines the canons of ancient Tamil poetry and his devoted love for Vishnu-Tirumal. The study presents a religious and philosophical interpretation of the poem. The secret of the poem is its dualism: external beauty and sacred meaning. There is a spiritual meaning in symbols of Tamil poetry. Nammalvar takes canons of his predecessors, poets of the Sangam era. However, he fills one with new content. The author compares ancient Tamil poetry and the work of Nammalvar. The plot describes the love between God and the soul. The poet reveals several types of bhakti or devoted love. The description of bhakti subsequently formed the basis for the classification of souls in the philosophy of vishishta-advaita. Bhakti leads to the transition to Vaikuntha or the heaven city. Sri Vaishnavism teachers turned the description of relationship soul-Vishnu into a spiritual practice. The artistic images of Nammalvar are compared with Hindu concepts such as transcendence, darshan, divine grace and moksha. In South India “Thiruviruttam” is considered the Tamil Rig Veda. Poem is performed at home, in the temple, during festive processes. It helps to find the roots of Vaishnavism and understand its poetic origin.
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Patsch, Hermann. "Friedrich Schleiermachers Monologen und der Athenaeums-Kreis Wirkungsabsicht und Wirkungswandel einer frühromantischen Schrift". Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 30, n.º 1 (1 de novembro de 2023): 1–23. http://dx.doi.org/10.1515/znth-2023-0001.
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Abstract Schleiermacher’s anonymous Soliloquies of 1800 were written as a Supplement to his likewise anonymous book On Religion, Speeches to its Cultured Despisers of 1799. They are addressed to the circle of intellectuals around the early Romantic periodical Athenaeum, to the „Holy family“ (Friedrich Schlegel), and moreover to the despisers of Transcendental philosophy whose state of discussion is reflected. Thus they belong to the history of modern individual thought. The form of the book follows the contemporary imitation of classical poetic form (Hölderlin) which was prevalent among the Athenaeum Circle as well. Schleiermacher discusses the separation of philosophy and life (Fichte), the forming one’s self and the forming of artistic works (Goethe), i. e. the dichotomy of individuality and artistry. He confesses himself not to be an artist. Schleiermacher’s intention in Soliloquies was to give philosophical idealism a personal depth beyond intellectual speculation. Looking back in 1803 he realizes, in the draft of a poem, that he had idealized his empirical self in his literary self. Except for a few remarks by Schlegel, who at first did not umask the author‘s anonymity, there was no reaction whatever from the Athenaeum Circle. Soliloquies later became a popular Protestant book for spiritual edification.
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Tsvetkova, Olga. "Dreaming Man in the Phenomenology of Madness by Michel Foucault". Ideas and Ideals 14, n.º 1-1 (25 de março de 2022): 100–116. http://dx.doi.org/10.17212/2075-0862-2022-14.1.1-100-116.
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The article analyzes the development of the ideas of Ludwig Binswanger in the early works of Michel Foucault. The transformation of the basic concepts of Dasein-analysis by M. Foucault leads him to the idea of a human as a dreamer being, and a dream as a way of understanding the ontological foundations of human existence. The article reveals M. Foucault’s idea of the predominance of dreaming activity over conscious, rational and reasonable human activity. The article analyzes M. Foucault’s idea about the essence of madness, presented in his early phenomenological works. He notes the inadequacy of interpreting the meaning of dream images, as psychoanalysis does, it is necessary to consider a dream as a pure potentiality of being, which is constructed into normal or pathological worlds. The article considers the influence of the works of L. Binswanger and S. Freud on the ideas of M. Foucault. Z. Freud was one of the first to open a dialogue with madness. He drew attention to the fact that dreams have meaning and reflect an unconscious part of a person’s mental life. Following him, the Swiss psychiatrist Ludwig Binswanger proposed the Dasein-analysis method for understanding the pathological world of the mentally ill, based on the ideas of M. Heidegger’s ontology, E. Husserl’s phenomenology and Z. Freud’s psychoanalysis. From this moment, madness becomes the subject of research in existential psychology, phenomenological psychiatry and philosophical anthropology. In modern philosophy, madness is often viewed as a trait that distinguishes humans from animals, the problem of madness is compared with the problem of reality. The article notes the inadequacy of a positivist psychiatric approach for understanding madness. The article also highlights the importance of studying the problem of madness for a more holistic understanding of the human phenomenon, socio-cultural processes, where it often becomes difficult to draw a line of demarcation between norm and pathology. The article shows how L. Binswanger’s ideas about dreams developed by M. Foucault are continued in the works of modern Russian philosophers who study the phenomenon of madness.
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Shcherbatova, Irina F. "The Formation of the Historiosophical Discourse in Russiaat the Beginning of the 19th Century". Voprosy Filosofii, n.º 1 (2020): 122–31. http://dx.doi.org/10.21146/0042-8744-2021-1-122-131.
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This article argues that by 1830s historiosophical discourse in Russia had become both a specific genre and a type of ideology. The article outlines the spectrum of philosophical approaches to history within this genre and ideology. It argues that the defeat of the Decembrist revolt led to the formation of a particular negative interpretation of Russian history amongst Russian philosophers of that time. The author offers an analysis of works by Dmitry Venevitinov, Ivan Kireyevsky, and Pyotr Chaadayev written in the late 1820s and in the early 1830s. These texts allow us to explore the genealogy and distinctive style of Russian philosophy of history. Nikolay Karamzin’s interpretation of history as governed by providence proved to be the most influential interpretation of the 19th century. Pyotr Chaadaev’s historical pessimism and Ivan Kireyevsky’s optimistic messianism were both influenced by Karamzin’s humanist anthropology. All these thinkers were looking to determine the meaning of Russian history, and this very task inevitably entails rhetorical and ideological constructions. Russian messianism and the popular Russian idea of the decay of Europe were inspired by the conservative reception of the French revolution by religious thinkers in Europe. This messianic philosophy of history was expressed in a very non-scholarly discourse and was interwoven with ideas of teleology and providence together with some superficial comparative observations. There is a striking similarity between philosophy of history in the 1830s and the philosophy that was developed by the authors of the Vekhi collection in the early 20th century.
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Gorokhov, Aleksandr Aleksandrovich. "Philosophical and historical-cultural context of establishment of the doctrine of creativity as the fundamentals of understanding the Early German Romanticism in philosophy". Философская мысль, n.º 2 (fevereiro de 2021): 33–44. http://dx.doi.org/10.25136/2409-8728.2021.2.32843.
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The subject of this article is the prerequisites for the establishment of the doctrine of creativity in the philosophy of Early German Romanticism. The source of the romantic concept on creativity is the I. Kant’s “Theory of Genius”, the meaning of which the Romanticists spread onto the entire human nature. The article highlights and analyzes the two groups of prerequisites for the establishment of the Romanticist doctrine of creativity as the fundamentals of understanding. The first group includes the elements of historical approach, which gained widespread in the German culture of the late XVIII century, while the second group includes the concepts of nature and emergence of the language that manifested during this period. The research leans on the principles of historicism and dialectics, method of historical and philosophical reconstruction, as well as elements of hermeneutical and comparative methods. The author considered not only philosophical works dedicated to Romanticism, but also literary, religious, and culturological works on Romanticism. An opinion is substantiated that the philosophical and historical-cultural context of establishment of the concept of creativity in philosophy of the Early German Romanticism indicates both, rational and non-rational components, which is especially evident in the Romanticist Theory of Language. In this field, the methods of scientific study of language and culture naturally align with the idea of “poetic” origin of the language, which has religious-mythological grounds.
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Dennes, Maryse. "From Gustav Shpet to Nikolay Zhinkin, or Ways of Transition from Poetry to Painting". Voprosy Filosofii, n.º 11 (2023): 149–55. http://dx.doi.org/10.21146/0042-8744-2023-11-149-155.
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Among the students of the famous Russian philosopher Gustav Gustavovich Shpet, who worked with him at the State Academy of Artistic Sciences in the 1920s, Nikolai Ivanovich Zhinkin, who embodied the ideas of his teacher not only in his early (phenomenological) works, but also in mature (psycholinguistic) works, occupies a special place. He transferred Shpet’s concept of the inner form of the word (which has phenomenological foundations) to a new semantic plane, revealing the correlativity of poetry and painting as ways of expressing a person’s aesthetic activity. And so, already in the 1920s he expanded the scope of the phenomenological method, showing to the Academy environment and himself the path of further movement in the sciences of man and the reality surrounding him. Both Shpet and Zhinkin were interested in the question of how a person cognizes the world, which he himself creates, how he transforms the surrounding reality, introducing meaning into it. Shpet in Aesthetic Fragments (1922–1923) answers these questions, comprehending the internal forms of poetry, and Zhinkin turns to the reality of painting, revealing the internal forms of the portrait (article Portrait Forms, 1928). The author suggests that Zhinkin’s late works in the field of psycholinguistics, cinema theory and logic, which have not lost their relevance today, need to be re-read and rethought today in the context of the development of phenomenological ideas in the USSR and modern Russia.
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Evlampiev, I. I., e I. Yu Matveeva. "L.N. Tolstoy's Principle of “Non-Resistance to Evil by Violence” in the Context of Russian Religious Philosophy of the Late XIX - Early XX Century". RUDN Journal of Philosophy 24, n.º 2 (15 de dezembro de 2020): 165–80. http://dx.doi.org/10.22363/2313-2302-2020-24-2-165-180.
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The article discusses how the meaning of the principle of “non-resistance to evil by violence” was changing in L.N. Tolstoy's religious and philosophical teachings and how this principle was evaluated in Russian religious philosophy of the late XIX - early XX century. In the first version of Tolstoy’s teachings, set forth in the book “What is my faith?”, the principle of non-resistance was understood in a moral sense, as the norm for all people; its execution should lead to the perfection of earthly life. This idea of L. Tolstoy was sharply criticised by his contemporaries, who noted that there was no truly religious content in Tolstoy’s teachings, it was turning into a utilitarian doctrine of the earthly progress of mankind. Given this criticism, Tolstoy in his later works changed his understanding of the principle of non-resistance. Drawing a distinction between two levels of human life - “animal” and divine, Tolstoy recognised the principle of non-resistance to the law as the divine life of a man. As a result, the principle of non-resistance has acquired a religious rather than moral meaning, since the transition of a man to a divine life means a mystical transformation of his being. He is aware of his super-spatial and super-temporary unity with all people and with all being, and therefore can evaluate the consequences of his actions not only in the limited sphere of his life, but also in all infinite being. In this regard, a person realizes the absolute superiority of good deeds over evil, even if the latter are committed to confront evil. It is shown that some critics of Tolstoy came to a similar understanding of the religious meaning of the principle of non-resistance at the end of their lives (N.A. Berdyaev, L.P. Karsavin).
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Anikin, Daniil A. "The Spiritual Meaning of War and the Metamorphosis of Collective Responsibility in the Socio-philosophical Concept of I.A. Ilyin". Voprosy Filosofii, n.º 2 (2021): 137–43. http://dx.doi.org/10.21146/0042-8744-2021-2-137-143.
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The article reveals the problem of collective responsibility in the works of the Russian philosopher I.A. Ilyin, shows the dynamics of the development of his ideas from early work to articles of the emigrant period. Responsibility is considered by I.A. Ilyin as a key concept that ensures the interconnection of the past and the future, which is especially acute in a situation of war. The First World War was supposed to be a source of spiritual uplift for the Russian people, but the ensuing revolution led to the emergence of a new socio-historical situation. According to I.A. Ilyin, traditional patriotism is replaced by its new form, in which responsibility for preserving Russian society forces neutrality in the armed confrontation between communist Russia and Nazi Germany. A key element of such a choice is moral justification, which forces us to abandon the idea of overthrowing the regime at the cost of the life of the people, but, at the same time, does not allow us to side with this regime. I.A. Ilyin notes the key mistakes of Nazi ideology that do not allow us to make a choice in its favor: sectarianism, right-wing totalitarianism, party monopoly, nationalism, nationalization of the economy, idolatrous Caesarism. As a result, the Russian thinker considers authoritarian regimes based on traditional social institutions and preserving the primacy of morality over rationality to be the most optimal form of political structure. The article justifies that the ideas of I.A. Ilyin demonstrate the complexity and ambiguity of understanding patriotism in the context of the transformation of collective subjects of responsibility, when there is an inconsistency between the images of historical memory and the real configuration of the political and social space.
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HUNTER, IAN. "SECULARIZATION: THE BIRTH OF A MODERN COMBAT CONCEPT". Modern Intellectual History 12, n.º 1 (4 de agosto de 2014): 1–32. http://dx.doi.org/10.1017/s1479244314000158.
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This essay argues that today's dominant understanding of secularization—as an epochal transition from a society based on religious belief to one based on autonomous human reason—first appeared in philosophical histories at the beginning of the nineteenth century and was then anachronistically applied to early modern Europe. Apart from the earlier and persisting canon-law use of the term to refer to a species of exclaustration, prior to 1800 the standard lexicographical meaning of “secularization” was determined by its use in public law and diplomacy to name the civil conversion of ecclesiastical property and jurisdiction. Prior to the same point the most important use of the adjective “secular” was in political jurisprudence as a synonym for temporal, civil, and political, to name a religious–political settlement from which rival theologies had been excluded as the condition of its negotiation. But this usage was domain-specific, was quite compatible with religious devotion, and had nothing to do with the putatively secular character of the spheres of philosophy or the natural sciences, thence “society”. Far from seeing a shift from religious belief to autonomous rationality, early modernity in fact witnessed a significant intensification of religious belief and practice under the impact of rival confessional movements. It also emerges that the nineteenth century was characterized not by the supersession of confessional religions—or their conversion into rational religion or moral philosophy—but by their remarkable persistence and adaptation to new circumstances. In light of this, the essay argues that the variant philosophical-historical conceptions of secularization—as the epochal supersession of religious belief by human rationality—should not be understood as theories of a putative process but as “combat concepts”. These were internal to an array of rival cultural-political factions that first emerged in early nineteenth-century Protestant Germany and that continue to do battle today.
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Shcherbatova, Irina F. "The Formation of the Historiosophical Discourse in Russiaat the Beginning of the 19th Century". Voprosy Filosofii, n.º 1 (2020): 122–31. http://dx.doi.org/10.21146/0042-8744-2021-1-122-131.
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This article argues that by 1830s historiosophical discourse in Russia had become both a specific genre and a type of ideology. The article outlines the spectrum of philosophical approaches to history within this genre and ideology. It argues that the defeat of the Decembrist revolt led to the formation of a particular negative interpretation of Russian history amongst Russian philosophers of that time. The author offers an analysis of works by Dmitry Venevitinov, Ivan Kireyevsky, and Pyotr Chaadayev written in the late 1820s and in the early 1830s. These texts allow us to explore the genealogy and distinctive style of Russian philosophy of history. Nikolay Karamzin’s interpretation of history as governed by providence proved to be the most influential interpretation of the 19th century. Pyotr Chaadaev’s historical pessimism and Ivan Kireyevsky’s optimistic messianism were both influenced by Karamzin’s humanist anthropology. All these thinkers were looking to determine the meaning of Russian history, and this very task inevitably entails rhetorical and ideological constructions. Russian messianism and the popular Russian idea of the decay of Europe were inspired by the conservative reception of the French revolution by religious thinkers in Europe. This messianic philosophy of history was expressed in a very non-scholarly discourse and was interwoven with ideas of teleology and providence together with some superficial comparative observations. There is a striking similarity between philosophy of history in the 1830s and the philosophy that was developed by the authors of the Vekhi collection in the early 20th century.
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Trokhymchuk, O. "Freud's Psychoanalytic Method in the Context of M. Bakhtin's Dialogue Philosophy: Literary Projection". Вісник Житомирського державного університету імені Івана Франка. Філологічні науки, n.º 1(87) (13 de maio de 2018): 167–71. http://dx.doi.org/10.35433/philology.1(87).2018.167-171.
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As the title implies the article deals with Z. Freud's psychoanalytic method in the context of M. Bakhtin's dialogue philosophy. In the article M. Bakhtin's views on the question of dialogue are analyzed, attention is focused on distinguishing between Bakhtin and Freudian categories "dialogue", "personality". Z. Freud's psychoanalytic theory is considered in the context of Bakhtin's dialogical understanding. In his early works "The Author and the Hero in Aesthetic Activities", "To the Philosophy of Action" and "Freudianism", the problem ofmthe individual and the problem of culture are linked through the idea of dialogue. Dialogue as a form of thinking and cognition of reality is considered not only as a conversation of two of its participants, but as a polyphony of voices that exist at different times. Baktin opposes the categories I and the Other in the dialogue introduces the variations of Me to Others: "I-for-myself", "I-for-Other" and "Other-for-me". A word that is dialogical in nature is a part of both internal and external speech. A look at literature, which makes it possible to constantly explore its boundaries, expand the boundaries of the unknown and seek the meaning of the written, allows you to comprehend deeper issues of dialogic relationships.
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Todd, D. D. "Lehrer Reading Reid". Dialogue 30, n.º 1-2 (1991): 103–8. http://dx.doi.org/10.1017/s0012217300013354.
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Lehrer's “reason for writing this book is that the philosophy of Thomas Reid is widely unread, while the combination of soundness and creativity of his work is unexcelled.” The book contributes to the ongoing Reid revival. Chapter 1 presents an overview of Reid's life and works and the last, Chapter 15, gives Lehrer's appraisal of Reid's philosophy. Chapter 2, “Beyond Impressions and Ideas,” outlines Reid's “refutation of what he called the Ideal System” of impressions and ideas that dominated philosophy from Descartes through Hume, and summarizes Reid's theory of the mind. The remaining chapters conduct the reader through the three books Reid published during his lifetime. There are three chapters covering the Inquiry of the Human Mind (1764), five on the Essays on the Intellectual Powers of Man (1785), a chapter comparing Reid on conception and evidence in the Inquiry and the Essays, and three chapters on Essays on the Active Powers of Man (1788). The index is helpful despite occasional references to a page number larger than the number of pages. The bibliography is generally good, although, oddly, Lehrer lists the inaccessible 1937 Latin edition of Reid's important Philosophical Orations and not the English translation published by the Philosophy Research Archives in 1977 and republished by the Journal of the History of Philosophy Monograph Series early in 1989. The text is remarkably free of typographical errors, but on p. 130 Putnam's 1973 article, “Meaning and Reference,” is said to have been published in 1983.
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VOVK, ANATOLIJ. "INTERPRETATIONS OF THE PHILOSOPHICAL LEGACY OF VOLODYMYR SHYNKARUK IN THE WORKS OF VITALII TABACHKOVSKYI". Skhid, n.º 1(2) (1 de julho de 2021): 52–57. http://dx.doi.org/10.21847/1728-9343.2021.1(1(2)).237368.
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The emergence of various interpretations of the legacy of Volodymyr Shynkaruk is caused not only by the texts of the classic of modern Ukrainian philosopher and facts from the histo-ry of philosophical thought development in Ukraine in the second half of the 20th century, but also by the struggle of various narratives that already exist or are offered by philosophers to tell about the fate of philosophy in Kyiv in Soviet and post-Soviet times. The discussion about the identity of Volodymyr Shynkaruk's philosophy arose in the late 1990s and early 2000s in connection with the publication by V.H. Tabachkovskyi of a number of articles and chapters in books devoted to the interpretation of the figure of V. Shynkaruk as the founder of the Kyiv anthropological school. Vitalii Tabachkovskyi tried to substantiate and reveal a cer-tain narrative about the Kyiv Philosophical School as the central mainstream in the philo-sophical sixties, as well as a narrative about the phenomenon of philosophical sixties as a kind of manifestation of liberalism and dissidence regarding the official ideology and philos-ophy. Many distortions of the true meaning of the texts of Kyiv philosophers occurred through reading them not in their own context and meanings, but through guessing what similar philosophical concepts are in world thought. Vitalii Tabachkovskyi's method of anal-ogies and his attempts to look at Volodymyr Shynkaruk's work through the prism of analo-gies with modern trends develop in his book and many articles. Despite the desire to posi-tively accept Vitalii Tabachkovskyi's reasoning about Volodymyr Shynkaruk's philosophical views, we cannot do this, as his reflections at certain points obviously contradict Volodymyr Shynkaruk's texts.
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Yarovova, Vasilina Dmitrievna. "The theme of language in the philosophy of Vladimir Bibikhin (70-90s of the XX century)". KANT Social Sciences & Humanities 11, n.º 3 (julho de 2022): 52–66. http://dx.doi.org/10.24923/2305-8757.2022-11.5.
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This article consists of three parts in accordance with chronological periods, since such a division into these three periods is quite consistent with chronologically different interpretations of the theme of Bibikhin's language. The article is devoted to the early texts about the language of V. Bibikhin. In the framework of this work, the author proposes to attribute to the early period the texts written in the 70s. The author proposes to consider his texts on language in chronological order, starting from the very first records of the 70s. and ending with the latest records about Bibikhin's language. In this article, the author will rely on two main sources, these include "The Word and the Event" (a collection of works on the language of V. Bibikhin) and the article "On the Ontological Status of Linguistic Meaning" (an article from the collection "Tradition in the History of Culture"), and also refer to the published course of lectures "The internal form of the word." This article will attempt to reconstruct Bibikhin's main ideas about language in order to recreate a complete picture of his philosophical ideas in connection with the topic of language. The whole philosophical thought about the language of V. Bibikhin is permeated with the theme of hermeneutics, since it is hermeneutics that is the foundation of Bibikhin's thought, therefore, one of the tasks, in addition to reconstructing the understanding of the topic of language and highlighting key ideas, will be an attempt to show that V. Bibikhin comes to the topic of hermeneutics earlier, which makes it directly the subject of his reflections.
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Steila, Daniela. "Russia Abroad: 100 Years After the "Philosophical Steamer"". RUDN Journal of Philosophy 26, n.º 1 (29 de março de 2022): 7–14. http://dx.doi.org/10.22363/2313-2302-2022-26-1-7-14.
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The article provides a historical and philosophical analysis of the deportation of many Russian intellectuals abroad in 1922. It is known that such a vicious deed on the part of the Soviet authorities, in fact, turned out to be an act that saved many Russian intellectuals either from starvation or from repression and death in the camps. It is also widely known that the cultural activities of Russian emigrants after their arrival in the West were varied and intense. The article also emphasizes that expulsion and its significance for the destinies of the country and the emigrants themselves remained a "blank spot" for a long time. It was only in the 1990s that research into the events of the 1922 exile, both in Russia and abroad, started to change. The author draws attention to the fact that the very nature of examination of the expulsion of the Russian intelligentsia has also changed over the years. At the beginning of studies in the 1990s, it was purely archival works aimed at recovering emigrants' cultural heritage and returning "forgotten" names. Over the last decade, we may observe a more critical reading of this heritage, supposing a more precise reconstruction of facts and contexts and a broader analysis of the significance of events in the history of the early 1920s. The study of the various cultural activities of the Russian migr intelligentsia allows us to strike a conversation on Russian philosophy, its peculiarity and originality, the mutual influences of the Russian and European philosophical traditions, and the meaning and significance of Soviet philosophy relevant again.
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Ponomareva, Anastasiia. "Absurdity as an inconsistently conducted reduction". Философия и культура, n.º 8 (agosto de 2023): 67–76. http://dx.doi.org/10.7256/2454-0757.2023.8.43769.
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The subject of the study is the connection between the absurd and phenomenology.The texts of representatives of the absurdist trend in literature and philosophy (Camus, Kafka, Musil), as well as the works of academic philosophers of the phenomenological direction (Husserl, Sartre, Merleau-Ponty, Fink) are considered. The commonality of phenomenological interpretations of reality for some texts of the absurdist genre is proved. As a hypothesis, the existence of an epistemological dimension of meaning in the works of the absurd is put forward, interpreted by the author as a reception of the views of phenomenologists, problematized in the inconsistent reduction of phenomena. The methodological basis was the general scientific methods of analysis and synthesis, as well as the critical analysis of the text. The scientific novelty lies in the attempt to present phenomenology as a precursor of absurdism, connected with it through the sphere of axiology. The main contribution of the author is the actualization of the epistemological layer of such a multifaceted phenomenon as the absurd, namely, the elaboration of the hypothesis that in many works of absurdists, the metamorphoses of the characters' consciousness are in fact an inconsistent reduction consisting in explicit metamorphoses of the Ego, as well as violating subject-object relations but not actually bracketing the idea of the world. Many literary contemporaries of Husserl devote their thoughts to the problems of phenomenology to one degree or another, which makes the connection between absurd literature and the key theses of early phenomenology logical.
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Garner, Andrew. "Substance, Desire and Control: Water in the New Forest". Worldviews: Global Religions, Culture, and Ecology 10, n.º 2 (2006): 259–81. http://dx.doi.org/10.1163/156853506777965794.
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AbstractWater, like much else in the landscape of the New Forest, England, is highly contested. Recent major environmental works have changed the flow of water by adjusting river beds, slowing flows and holding up water in parts of the Forest. These changes are elaborated as reversing past interventions, restoring rivers and increasing environmental values. Under the rubric of conservation, some of the greatest physical changes in 150 years are taking place in the Forest. This paper traces how, since the early nineteenth century, ideas about water have shaped management interventions and dramatically changed the flow of water over the Forest landscape. The works have also given new impetus to arguments about the meaning and value of water, rights of access and the control of water resources in both economic terms and in terms of social status and identity. How value is assigned by small-holders and visitors to waterscapes is compared to that of the agencies managing the environment. A key cause for conflict is shown to lie in the different ways of measuring and constructing value, and in two forms of environmental expression.
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Gätje, Helmut. "Arabische Lexikographie Ein Historischer Überblick". Historiographia Linguistica 12, n.º 1-2 (1 de janeiro de 1985): 105–47. http://dx.doi.org/10.1075/hl.12.1-2.06gat.
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Summary The first part of the article (Sect. 1–6), an earlier version of which appeared in 1964, constitutes a survey of medieval Arabic lexicography, which resulted in the conlusion that the works of these lexicographers could not be used, according to modern standards, as primary sources for lexical studies of Arabic, as has frequently been done up to now. It is characteristic of medieval Arabic lexicography that it was limited to the study of Classical Arabic, the literary language of Islamic society until the end of the tenth century. The beginnings of Arabic lexicography date back to the time of ‘Alī or to the early Umayyads and were motivated by the concern for the classical language and its preservation from decline and deterioration. It was primarily the Koran, tradition literature, early poetry and proverbs which served as a basis for lexical studies. As a result of these scholarly efforts a number of lexical works were produced, some of which aiming at a complete vocabulary of the language, others being limited to certain linguistic and literary fields. Besides dictionaries in the proper sense there are also onomastic dictionaries. The arrangement of roots varies in different works. Although some of these dictionaries are extremely voluminous, they do not adequately represent the actual state of the language, as evidenced by the Lisān al-’Arab, for, on the one hand, they are often incomplete, on the other hand they contain material of dubious origin. Information as to usage and currency is lacking. The arrangement of the material within the roots is irregular and unsystematic, and the morphological structure of words is not always clearly established. There are shortcomings with regard to the definition of word meaning; moreover, no distinction is made between common and occasional meaning. Sometimes a meaning is stated as being known, sometimes it is defined by synonyms. Information regarding gender is often too general and wide, whereas with regard to meaning it is too narrow, based on isolated occurrences or simply false. In conclusion, reference is made to the Wörterbuch der klassischen arabischen Sprache (WKAS), which constitutes a new approach to Arabic lexicography. The second part of the paper (Sect.7–10) reports on the progress and development of the WKAS up to 1983 (date of publication of the first half of the second volume). The source material has been considerably enlarged, and there are also improvements from the technical point of view. Another change, however, is the widening of the linguistic scope. In addition to the classical language in the strict sense, translations from Greek (and Syriac) and relevant works succeeding them are taken into acount. Although this material only refers to certain domains of Greek thought, mainly pertaining to scientific subjects, it is rather heterogenous and often requires considerable expert knowledge. Theoretical concepts are more frequent here than in common literary language. The translations vary, moreover, as to quality and usage; the latter also applies to relevant subsequent literature. In philosophy, for instance, only a small quantity of loan-words and foreign words is to be observed. Word composition being almost completely lacking as a means of translation, Greek terms were rendered by way of morphological derivations and syntactical structures, or by semantic extensions and semantic loans. At the present stage of research it is not yet possible to achieve a complete inventory of technical terms; consequently, examples quoted as reference are not always equally pertinent. For the same reason a number of terms and definitions could be added in the field of philosophy as well. Another problem is the choice of adequate European meanings for rendering Arabic concepts. In the WKAS philosophical terms are partially included in the entries devoted to common language. In such cases, but also when they are treated apart, sequences of meaning are sometimes produced which are neither homogeneous in themselves, nor do they always fit in with the examples quoted. Thus the user must take notice of the distinction made within individual entries, and, if required, rely on his own judgment in finding further definitions. All things considered, the WKAS is certainly not to be regarded as a substitute for a dictionary of philosophical terms, but it offers rich and valuable material in this respect.
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Dyakonova, Elena M. "The Саnon and the Commentary. Exegesis in Japanese Classical Poetry". Studia Litterarum 5, n.º 3 (2020): 104–27. http://dx.doi.org/10.22455/2500-4247-2020-5-3-104-127.
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The study of classical religious and literary texts was the main trend of the Far Eastern traditional culture. Exegesis prompted a specific vision of philosophy, literature, and science. Examining the ties between classical texts and their commentaries is important for the better understanding of the development of the Far Eastern civilizations, including Japanese. Japanese commentaries developed, first, around central religious texts of Buddhism, Shinto, and writings by Confucius, and, second, around literary texts. This article mostly examines comments on poetic monuments of medieval Japan. These comments prompted canonization of the main literary works. Already in the early medieval time (Heian era 9–12 cc.), there appeared first comments on the classical texts of antiquity, for example, the comments to Manyōsyū (Collection of Ten Thousand Leaves, 8 c.), the first poetic anthology of Japan. These comments were an early attempt to restore the image of the Japanese recorded in the eight century in Chinese hieroglyphs. In the tenth century, the classical poetry acquired a new form, being recorded in both hieroglyphs and Japanese syllabary (hiragana). There were several genres of literary criticism in Japan: treatises on literature, commentaries on classical texts, compilations of anthologies (e.g. selection of literary texts for intricately organized collections), and poetic contests. Commentators mostly concentrated on deciphering the meaning of select words and phrases while the overall meaning of the text remained behind-the-scenes. The ordinary compilers and commentators on medieval artistic texts became elevated to the level of poets whereas comments began to form part of the canon. The canon itself appears to have been closely connected with compiling, editing, and commenting on the text.
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Zalewski, Cezary. "From “catharsis in the text” to “catharsis of the text”". Forum Philosophicum 25, n.º 2 (4 de dezembro de 2020): 323–39. http://dx.doi.org/10.35765/forphil.2020.2502.21.
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Roman Ingarden (1893–1970) was a prominent Polish philosopher, phenomenologist, and student of Edmund Husserl. A characteristic feature of his works was the almost complete absence of analyzes from the history of philosophy. That is why it is so surprising that right after the end of World War II, the first text analyzed when Ingarden started working at the Jagiellonian University was Aristotle’s “Poetics.” Ingarden published the results of his research in Polish in 1948 in “Kwartalnik Filozoficzny” and in the early 1960s his essay was translated and published in the renowned American magazine “The Journal of Aesthetics and Art Criticism” as “A Marginal Commentary on Aristotle’s Poetics.” As far as I know today, this text does not arouse much interest among the many commentators and followers of Ingarden’s philosophy. Perhaps this state of affairs is justified: Ingarden’s own ideas are only repeated here, and their usefulness in the meaning of “Poetics” remains far from obvious. However, I think that this relative obscurity is worth considering now, because it shows how modern reason tries to control ancient concepts. The main purpose of this article is therefore to recon- struct the strategy by which philosophy tames the text of “Poetics,” especially its concepts such as catharsis and mimesis. The discovery and presentation of these treatments would not have been possible were it not for the mimetic theory of René Girad, which provides anthropological foundations for a critique of philosophical discourse.
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Miller, Brian A. "Leonard Meyer’s Theory of Musical Style, from Pragmatism to Information Theory". Resonance 2, n.º 4 (2021): 475–502. http://dx.doi.org/10.1525/res.2021.2.4.475.
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Despite its ubiquity in both academic and popular discourses on music, the concept of musical style last received in-depth scholarly treatment three decades ago, in music theorist Leonard Meyer’s final book, Style and Music of 1989. Meyer’s text remains widely cited today, but its date obscures the even earlier origins of its central concerns in Meyer’s work of the 1950s and ’60s. Indeed, Meyer developed his most enduring ideas amidst an array of momentous intellectual changes, not least of which were the rise (and fall) of information theory and cybernetics, and the transition from behaviorist to cognitive psychology, both of which impacted his work and legacy in lasting ways. While Meyer’s general understanding of musical style remained largely consistent across his career, this essay examines a series of subtle shifts in the details of his conception as his intellectual focus shifted from pragmatist philosophy to a wholesale engagement with information theory to, eventually, cognitive psychology. Meyer’s most important early influences were American pragmatists like John Dewey and Morris R. Cohen, but already by 1957 he argued for a continuity between the mathematical structure of Markov chains and the pragmatist theories of meaning and emotional response on which his famous Emotion and Meaning in Music (1956) was based. While explicit mention of information theory soon dropped out of his writings, I show how information and computation continue to resonate throughout his later works and, thus, how they live on in current music-theoretical notions of style.
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Tuft, Karsten. "Pædagogik – opdragelse. Frihed og demokrati. Kausalitet og totaliserende elementer". Forskning i Pædagogers Profession og Uddannelse 1, n.º 2 (3 de novembro de 2017): 15. http://dx.doi.org/10.7146/fppu.v1i2.97720.
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ResuméBegreberne pædagogik, opdragelse, frihed, demokrati, kausalitet og totaliserende elementer analyseres ud fra sprogteorien i filosofisk hermeneutik (Gadamer). I Oplysningstiden ser vi en konfrontation mellem pædagogik (Pädagogik), som føres frem af de nye socialvidenskaber (Sozialwissenschaft, Staats-; Achenwall, Schlözer), og opdragelse (Erziehung), som føres frem i filosofi (Kant). Oplysningstidens begreb om kausalitet i pædagogik (Schlözer; det, der virker) antages at være forbundet med vore dages totaliserende elementer (Rousseau, Arendt). Frihedens betydning i Oplysningstidens opdragelsesfilosofi (Kant; det, der sker) svækkes i 1800-tallet. Derimod er frihed et stærkt begreb i den politiske proces omkring såvel det repræsentative demokrati (Nevers) som ved opbygningen af danske institutioner for børn og for uddannelse af pædagoger. Gennem den lange politiske kamp for frihed blev samfundet også reformeret med børnehaver og fritidshjem, der blev skabt i tæt sammenhæng med uddannelse af pædagoger; tilsammen kaldet den reformpædagogiske bevægelse. I dag ser vi totaliserende elementer vinde frem og true børns og voksnes myndighed og frihed. AbstractThe concepts of pedagogy, upbringing, freedom, democracy, causality and totalizing elements are analysed through the theory of language in philosophical hermeneutics (Gadamer). During The Enlightenment we find a confrontation between pedagogy (Pädagogik) promoted by the new social sciences (Sozialwissenschaft, Staats-) and upbringing (Erziehung) promoted by philosophy. Enlightenments conception of causality in pedagogy (Schlözer, what works) is assumed to have connection with todays totalizing elements (Arendt). The position of freedom in the Enlightenment philosophy of upbringing (Kant, what happens) is weakend during the 19th century. Nevertheless freedom is a strong political concept connected with representative democracy (Nevers) and the field of Danish early childhood education. During the long political fight for freedom Kindergartens were established together with education of pedagogues, and the reform-pedagogical movement were promoted. Today we are in a transition where totalizing elements gain strength and threatens genuine independency in the life of children and adults.
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McClatchie, Stephen. "The Magic Wand of the Wagnerians: Musik als Ausdruck". Canadian University Music Review, n.º 13 (22 de fevereiro de 2013): 71–92. http://dx.doi.org/10.7202/1014297ar.
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As is well-known, throughout most of the nineteenth century the defence of Wagner's music was not undertaken on the same grounds on which it was attacked. Critics such as Ludwig Bischoff and Eduard Hanslick attacked Wagner's music for its alleged "formlessness" and harmonic illogicalities, while Wagner's partisans countered with appeals to vaguer criteria of beauty and truthfulness, couched generally in leitmotivic terms, often focusing on the so-called "symphonic web" of Wagner's late works. One particular strategy is encapsulated by the phrase "Musik als Ausdruck," which forms the basis of a number of late nineteenth- and early twentieth-century monographs and articles about Wagner's works. Musical gestures were held to encode a particular emotional state and to reawaken that state in the listener, who would intuit the "meaning" of the gesture instinctively; within such an aesthetic, music was held to represent the essence of phenomenon, the "thing-in-itself." This article attempts to provide an account of the dual foundations of this aesthetic paradigm in philosophy and science, as manifested by Arthur Schopenhauer's Die Welt als Wille und Vorstellung and by Friedrich von Hausegger's Die Musik als Ausdruck respectively, and suggests that the resulting position – as articulated by Hans von Wolzogen and Curt Mey – is not only incompatible with but also incomparable to that of the formalists. The reconciliation of these two positions would not take place until the 1920s and 1930s with the work of Alfred Lorenz.