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Tursunova, Mukhlisa V. "CONTEMPORARY CRITICAL THOUGHTS IN “ENGLAND, ENGLAND”". American Journal Of Social Sciences And Humanity Research 02, n.º 06 (1 de junho de 2022): 132–34. http://dx.doi.org/10.37547/ajsshr/volume02issue06-19.
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The article investigates the latest critical views in England by analyzing a postmodern novel “England, England” by contemporary British author Julian Barnes, applying the postmodernist theory of deconstruction fostered by French philosopher Jacques Derrida. The theory’s main components such as the tension between memory and fidelity, heterogeneity, a break and absolute newness are regarded as the focus in examining and understanding highly developed current societies that are rejecting the mere objectivity of earlier movements and praising the diversity of truth.
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Nelson, Eric S. "Zhang Junmai’s Early Political Philosophy and the Paradoxes of Chinese Modernity". Asian Studies 8, n.º 1 (10 de janeiro de 2020): 183–208. http://dx.doi.org/10.4312/as.2020.8.1.183-208.
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This article examines the significance of reflexive self-critical modernity in the development of early “New Confucianism” by reconsidering the example of Zhang Junmai in the context of the May Fourth and New Culture Movements. Whereas these movements advocated scientific rationality and thorough Westernization, Zhang’s education and research in Germany before and after the First World War led him to a critical perspective on Western modernity informed by its contemporary crisis tendencies and Western philosophical and social-political critics. Zhang adopted elements from German Idealism, life-philosophy, and social democracy to critique the May Fourth and New Culture Movements and reconstruct the “rational core” and ethical sensibility of Confucian philosophy. Zhang’s “self-critical modernity” was oriented toward a moral and social-political instead of a scientific and technological vision of Westernization. Zhang’s position was condemned by New Culture champions of scientific modernity who construed Zhang’s position as reactionary metaphysics beholden to the past without addressing his self-critical interpretation of modernity that adopted early twentieth century Western critiques of the spiritual and capitalist crisis-tendencies of modernity. In response to this complex situation, Zhang articulated a phenomenological interpretation of the social-political, ethical, and cultural lifeworld, drawing on classic and contemporary Chinese and Western sources, which endeavoured to more adequately address the paradoxes of Westernization and modernization, and the crisis of Chinese ethical life.
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Crapo Kim, Ruthanne. "Creolizing Place, Origin, and Difference: The Opaque Waters between Glissant and Irigaray". Hypatia 37, n.º 4 (2022): 765–83. http://dx.doi.org/10.1017/hyp.2022.52.
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AbstractThis article brings Édouard Glissant's theory of creolization into critical conversation with Luce Irigaray's sexuate difference theory and suggests creolization as a process capable of reconfiguring place and origin. Such a creolized conception, the article suggests, fissures narratives of legitimacy, possession, and lawful order, pseudo-claims utilized to dismiss antiracist protests. The article traces Irigaray's critique of woman as place and origin with her conception of the interval. It examines how Glissant's analysis of the womb-abyss clarifies and strategically obscures racialization as an ongoing lacuna in Western thought. By deploying a rhizomatic network of relayed traces, the essay examines Glissantian notions of chaos, trembling, and detour to articulate sociopolitical movements that reveal and undermine the sexual economy of the neo-Plantation. Both thinkers, the author suggests, bring together place, origin, and movement to construct two radically different but strategically valuable theories that have yet to be put in a sustained, critical conversation. By positioning each theorist within their own framework, discourse, and socio-ethical concerns, the author offers ways that creolization and sexuate difference theory clarify issues contemporary American feminism tends to gesture toward as “intersectional” issues of gender, sex, and race.
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Rasmussen, David. "Arguing for classical critical theory". Filozofija i drustvo 32, n.º 1 (2021): 5–10. http://dx.doi.org/10.2298/fid2101005r.
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In my view, making the case for a specific interpretation of Critical Theory is problematic.1 Although the term has a prestigious origin stemming from Horkheimer?s 1937 paper, Traditional and Critical Theory,2 given during his term as Director of the Institute for Social Research at Frankfurt University and generating the enthusiasm of its members, the term and the movement associated would be defined and radically redefined not only by subsequent generations but by its very author. One of the merits of the book under discussion is that even before the first chapter an ?Interlude? is presented entitled Arguing for Classical Critical Theory signifying to the reader that Horkheimer got it right when he defined the subject and that it is possible to return to that particular definition after 83 years. This paper challenges Professor S?rensen?s claims for the restoration of classical Critical Theory on three levels: the scientific, the historical and the political level.
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Couture, Tony. "Feminist Criticisms of Habermas's Ethics and Politics". Dialogue 34, n.º 2 (1995): 259–80. http://dx.doi.org/10.1017/s0012217300014700.
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My project is to assess recent objections directed at Jürgen Habermas by Nancy Fraser, Iris Young and Seyla Benhabib. This dispute is significant because it concerns the value of the Enlightenment style, detached criticism promoted by Habermas as compared to new proposals about dissent from a stance connected to social movements. I argue that these feminist criticisms of Habermas's critical theory are compelling and that they require substantial changes in Habermas's thinking.
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Pala, Mauro. "Movimento come prassi immanente. L’anti teoria nei "Quaderni del carcere"". Elephant and castle, n.º 31 (30 de dezembro de 2023): 148–57. http://dx.doi.org/10.62336/unibg.eac.31.484.
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A modern classic, Gramsci’s Prison Notebooks represents today a point of reference in diverse fields, from anthropolo-gy to history, from political theory to literary studies and so-ciology. In order to understand how Gramsci’s methodology functions, one needs to focus on movements between ‘high’ and ‘low’, aristocratic and popular, war of strategy and war of position, dominant and subaltern. Gramsci rediscovers young Marx’s revolutionary writings and adopts a radical stance in which Marxism coincides with an immanent – that is, mo-bile – critique of humanity in which institutions and common sense are stripped of any metaphysical residuals. Grams-ci called it philosophy of praxis and singled out philology as its instrument. This contribution aims at reconstructing the context in which this highly dynamic, anti-dogmatic concep-tion develops, eschewing determinism and the hidden teleol-ogy of positivism. Mobility as a theory of social change looms large in the Prison Notebooks, whereas passive revolution reflects the fixity of state centrism related to uneven social conditions. But above all the philosophy of praxis’ strength consists in its self-reflective faculty, what Said defines as “Traveling theory”, ideas and theories that move from one culture to another, involving processes of representation and institutionalization different from those of the point of origin, thus spreading critical consciousness through movement.
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Aisah, Siti. "CRITICAL OF THOUGHT MUHAMMAD SYAHRUR (A REFLECTION)". Mu'amalat: Jurnal Kajian Hukum Ekonomi Syariah 11, n.º 2 (9 de dezembro de 2019): 235–50. http://dx.doi.org/10.20414/mu.v11i2.2134.
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This paper aims to examine the thoughts of Muhammad Syahrur which is sourced from his book al-Kitab wa al-Qur'an: Qira’ah Mu'ashirah. Then compared also with the thought of Thahir al-Syawwaf which originates from his book entitled Qira’ah Mu'ashirah Syahrur, which has the title Tahafut al-Qira’ah al-Mu’ashirah. The method used is the study of literature on books from both thinkers.
The results showed that the Methodology used by Syahrur in understanding God, nature, and humans is a philosophy with a focus on the philosophy of materialism. Then in understanding the characteristics and power of Islamic law, it must be stated two characteristics of hanafiyyah and istiqomah. These two properties are very contradictory but complementary. These two characteristics then gave birth to the limit theory. With this limut theory, Islamic law will have a dynamic movement in the midst of turmoil and the development of modern reality. Furthermore, what is stated by Syahrur, according to Syawwaf, is inseparable from the method of thinking that uses the philosophy of Marxism. Where social reality is used as a foothold in establishing law, does not make the Qur'an as a source of law.
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Joaquin, Jeremiah Joven B., e Hazel T. Biana. "From Social Construction to Social Critique: An Interview with Sally Haslanger". Hypatia 37, n.º 1 (2022): 164–76. http://dx.doi.org/10.1017/hyp.2021.82.
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AbstractSally Haslanger (b. 1955) is Ford Professor of Philosophy and Women's and Gender Studies at the Massachusetts Institute of Technology and a leading contemporary feminist philosopher. She has worked on analytic metaphysics, epistemology, and ancient philosophy. Her areas of interest are social and political philosophy, feminist theory, and critical race theory. Her 2012 book, Resisting Reality: Social Construction and Social Critique, collects papers published over the course of twenty years that link work in contemporary metaphysics, epistemology, and philosophy of language with social and political issues concerning gender, race, and the family. It was awarded the 2014 Joseph B. Gittler Prize for “outstanding scholarly contribution in the field of the philosophy of one or more of the social sciences.” In this interview, done in the wake of the COVID-19 pandemic and the #BlackLivesMatter movement, we discuss her ideas on social practices, social structure, and structural explanation. We also delve into her debunking project of elucidating the notion of ideology in a way that links it with contemporary work in epistemology, philosophy of language, and philosophy of mind, and to do justice to the materiality of social practices and social structures.
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Cornell, Drucilla, e Stephen D. Seely. "Why Political? Why Spirituality? Why Now?" CLR James Journal 27, n.º 1 (2021): 25–38. http://dx.doi.org/10.5840/clrjames2021111685.
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In this essay, we revisit the concept of “political spirituality” that we developed in our book The Spirit of Revolution: Beyond the Dead Ends of Man (2016) in light of the profound political upheavals that have happened since its publication. We begin with theories about the breakdown of neoliberalism and the “return of politics” with the rise of so-called populist movements. We argue that notions of the “demos” and the “people” miss the dimension of transindividuality central to our thinking of political spirituality. The second aspect of political spirituality missing from current critical theory is transcendence, or the desire to go beyond the limits of who and what we are. We capture both these dimensions through a notion of “relational finitude,” demonstrating both the poverty of European philosophy in this respect, and celebrating the contribution of feminism, decolonial theory, and African philosophy toward a new praxis of being human.
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Tomlinson, George. "12Modern European Philosophy". Year's Work in Critical and Cultural Theory 27, n.º 1 (2019): 220–41. http://dx.doi.org/10.1093/ywcct/mbz012.
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Abstract This chapter reviews four books published in 2018 which are not readily categorized as works in ‘modern European philosophy’: Gurminder K. Bhambra, Kerem Nişancloğlu, and Dalia Gebrial’s edited volume Decolonising the University, Chantal Mouffe’s For a Left Populism, Cinzia Arruzza, Tithi Bhattacharya, and Nancy Fraser’s Feminism for the 99%, and Andreas Malm’s The Progress of this Storm. Yet their uneasy relationship to this philosophy is precisely the reason they constitute a significant contribution to it. The philosophical originality and critical purchase of these books proceed from the fact that each is a singular case of philosophy’s dependence on ‘non-philosophy’; each exposes the impossibility of viewing philosophy as a self-sufficient discipline. In particular, they are a timely reminder that the best political philosophy is produced through actually existing social movements to change (which ecologically now means simply saving) the world. The chapter is divided into six sections: 1. Introduction; 2. Decolonizing Philosophy: Decolonising the University; 3. Anti-Post-Politics: For a Left Populism; 4. Anti-Post-Marxism: Feminism for the 99%; 5. Anti-Postmodernism: The Progress of This Storm; 6. Conclusion.
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BRINCAT, SHANNON. "Reclaiming the Utopian imaginary in IR theory". Review of International Studies 35, n.º 3 (julho de 2009): 581–609. http://dx.doi.org/10.1017/s0260210509008663.
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AbstractThis article aims to reinvigorate the utopian imagination as a vital and necessary component in IR theory. Since the First Great Debate between the Realists and the Utopianists (or more accurately, the Liberal-Internationalists) the utopian tradition has been viewed as being both subjective and arbitrary, leading to its dismissal as vain idealism in world politics. This article re-interrogates the arguments of Carr and Morgenthau and finds that they have relevance today only as against closed systems of utopia and have little bearing against the open-dialectical utopianism which is advocated here as a viable alternative to the sterility of realism. The article also examines the historical nexus between realism's dismissal of utopianism and the wider movements in political philosophy via a critical engagement with the works of Popper, Berlin and Arendt. Finally, after exploring the limitations of Booth's idea of ‘Utopian Realism’, the article argues that utopianism should no longer be assumed to be a blueprint for a future, perfect society, a tradition fraught with the danger of proto-totalisation, but as a critical imaginary that acts as a heuristic device to reveal the fissures in existing reality and as an ideational motivating force for progressive change in world politics.
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VURAL, Mehmet. "İslam Felsefesi Özgün Bir Felsefe midir?" Eskiyeni, n.º 51 (31 de dezembro de 2023): 960–76. http://dx.doi.org/10.37697/eskiyeni.1307229.
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The question of whether Islamic philosophy can be considered as an authentic form of philosophy has been a subject of prolonged discourse. Various perspectives have emerged, presenting three distinct approaches to this matter. The first approach, primarily advocated by orientalists, contends that Islamic philosophy lacks authenticity. Contrarily, the second viewpoint asserts that while Islamic philosophy exhibits eclecticism, it represents a form of creative eclecticism. Finally, the third perspective posits that Islamic philosophy is unequivocally authentic, affirming its rightful place within the realm of philosophical discourse. Regrettably, Islamic philosophy, despite its profound significance during the Middle Ages, has not received the recognition it truly deserves within the pages of philosophical history books. Authors have often allocated only brief sections to this rich philosophical tradition, overlooking its depth and influence. It is frequently emphasized that Islamic philosophy serves as a continuation of Greek philosophy, acting as a vital bridge that connects the realms of Ancient Greek philosophy and medieval Western philosophy. Orientalists regarded Muslim philosophers as mere interpreters of Ancient Greek philosophers, ignoring their philosophical authenticity. Recent studies have revealed that this prejudiced approach of the orientalists is fallacious. Medieval Islamic philosophy, which reached its golden age during the 9th-13th centuries, began to be rediscovered. Islamic philosophy introduced completely novel themes with Sufism and theology, and, developed fresh and innovative perspectives by integrating Greek philosophy. In particular, unique insights and movements have been put forward on subjects such as Ghazalism, Illuminationism, Eastern philosophy, occasionalism, methodical skepticism, the theory of creation ex nihilo, prophecy, the relationship between philosophy and religion, and critical analysis of the ideas put forth by ancient philosophers. While the Western world underwent a “dark age” during The Middle Ages; the Islamic world experienced a remarkable and intellectually vibrant “philosophical” movement. The movement, which can be called the “Miracle of the Muslims”, holds significant prominence within universal culture, in terms of both being an inseparable part of Islamic civilization and a crucial milestone in the development of Western philosophy.
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Višić, Maroje. "Revisiting Adorno’s Position on the Relation of Theory to Praxis". Obnovljeni život 75, n.º 3 (9 de julho de 2020): 311–22. http://dx.doi.org/10.31337/oz.75.3.2.
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Adorno’s departure from praxis and his focus on theory seemed to be an unnatural move for a critical theorist. Among students and colleagues this was perceived as a serious aberration from Horkheimer’s program. In this paper, two arguments in Adorno’s favor are proposed: firstly, that, rather than separating the theory– praxis couplet, Adorno undertook necessary revisions which made theory more accurate in relation to a world that had undergone profound social, political and economic changes. The “old” theory was anachronistic, subjectless and left completely to the benevolence of blind actionism which represented a new form of (pseudo–) praxis. The author will attempt to demonstrate that Adorno held a firm position on the unity of theory and praxis. The second argument has to do with contemporary praxis. Revisiting Adorno’s thoughts on theory and praxis can teach us two valuable lessons, namely: 1) that theory can reflect on itself, while praxis lacks this capability, and 2) that tactics applied in other societies cannot be imported blindly and unmediatedly because they are context–dependent. Both lessons are extremely valuable for contemporary social movements and especially for those inspired by Marcuse’s version of activist critical theory. Adorno reminds us that resistance can easily slip into repression and that, before it can be changed through praxis, the world must first be (re)interpreted.
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Whitehead, Jason E. "Dangerous Stories: Narrative Theory and Critique in a Post-Truth World". Narrative Works 11 (30 de janeiro de 2024): 113–24. http://dx.doi.org/10.7202/1108957ar.
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<p>Political and legal scholars use narrative theory to study everything from the framing of policy arguments to the telling of tort tales to the construction of political consciousness. Such scholarship often relies on post-positivist theories that problematize the empirical validity of narratives. But the stories told by many recent movements in American politics—such as Christian nationalism, “the Big Lie,” and Covid-19 conspiracy theories—so distort empirical reality that they endanger liberal norms and values, not to mention human lives. Scholars who ordinarily eschew objective narrative validity may nevertheless want to critique and challenge such stories on empirical grounds. This article investigates the options available to narrative scholars studying these types of stories. First, I survey different approaches to narrative, drawn from philosophy, rhetorical studies, critical feminist theory and critical race theory. Second, I highlight the resources and strategies devised by scholars who use these approaches to analyze other empirically problematic and socially dangerous narratives, especially how they have combined post-positivist commitments with concerns for truth and justice. Finally, I make suggestions for how scholars can better study and critique the political and legal narratives associated with the Trump era.</p>
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Hodgson, G. "Some Claims Made for Critical Realism in Economics: Two Case Studies". Voprosy Ekonomiki, n.º 7 (20 de julho de 2006): 37–52. http://dx.doi.org/10.32609/0042-8736-2006-7-37-52.
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The article critically examines claims made by two prominent critical realists on behalf of their philosophy - on the Marx’s law of the tendency of the rate of profit to fall and on the workplace organization theory of the relative decline of the British economy. These two case studies raise important questions concerning critical realism in economics. The character of critical realism as a movement is also analyzed.
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Hodgkinson, Owen, Luke Telford e James Treadwell. "A Critical Assessment of the Black Lives Matter Movement in the United Kingdom". Journal of Contemporary Crime, Harm, and Ethics 1, n.º 1 (3 de outubro de 2021): 88–107. http://dx.doi.org/10.19164/jcche.v1i1.1153.
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The death of George Floyd in May 2020 in the United States of America (USA) generated protests across the world, fronted by the Black Lives Matter (BLM) movement. The BLM movement cast the killing of Floyd by police officer Derek Chauvin as emblematic of the criminal justice system’s (CJS) long history of racism. Whilst the core message that Black Lives Matter is indisputable, noble and a worthy rallying call, little scholarly attention has been given to the movement’s underlying philosophy and aims, particularly in relation to the CJS in Britain. This article explicates Britain’s BLM movement by considering four core themes – (a) critical race theory and British social science, (b) the policing of black people in Britain, (c) the omission of social class from the analyses of BLM scholars and activists in Britain and, (d) the aims of Britain’s BLM movement. It suggests that the BLM movement potentially offers a flawed understanding of racism within the CJS. The paper also critiques and problematizes BLM’s use of the terms ‘white privilege and ‘whiteness’. It closes with a critical discussion of the movement’s aims, including defunding and abolishing the police, suggesting that critical engagement with both CRT and BLM should form a core part of criminological debate.
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Egbekpalu, Purissima Emelda. "Aristotelian Concept of Happiness (Eudaimonia) and its Conative Role in Human Existence: A Critical Evaluation". Conatus 6, n.º 2 (28 de dezembro de 2021): 75. http://dx.doi.org/10.12681/cjp.26924.
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Despite the challenges of human existence, identifying the major features that sustain man’s striving to persist in life (conatus) is very essential in understanding who man is. This paper critically evaluates Aristotelian concept of happiness (eudaimonia) and its conative role in human existence as it ignites newness of interest in Aristotelian theory of happiness as the ultimate end of all human activities. Aristotle’s notion of happiness connotes conative experiences; actions that signify movements of some sorts for preservation of life. With regard to self-preservation in existence, Aristotle held the opinion that man has the natural inclination to actualize his potentialities through strong efforts of the will towards the right, and at the same time to create new potentialities to sustain his life. Through the activities of the soul (virtuous acts), man propels himself in a distinctive way towards objects of his desire for survival and flourishing. His concept of emotions as having the affective, cognitive as well as behavioural dimensions revealed that emotions have psychological values and vital functions which serve as survival instinct in man. However, they differ in their aims in that they have both attractive and aversive characteristics such that they move him either to seek or to avoid necessary objects that enhance or harm his existence, respectively. Considering the subjective experiences of pains and pleasures of emotions, they dispose man to virtuous actions towards excellence. However, to sustain man’s inner drive to persist in life, this paper objects to the theses that happiness can be restricted to only cognitive activities. Despite the weaknesses of his treatise concerning happiness in relation to man’s striving to persist, it was observed that Aristotle’s notion of happiness aids man’s striving in life. For further studies, it recommended clarification of ambiguous concepts and reconciliation of contradictions inherent in the theory.
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Cvejić, Bojana. "From Odd Encounters to a Prospective Confluence: Dance-Philosophy". Performance Philosophy 1, n.º 1 (10 de abril de 2015): 7. http://dx.doi.org/10.21476/pp.2015.1129.
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This text inquires into the relationship between Western philosophy and Western theatre dance from their odd encounters in modernity to the current affiliations between contemporary choreographic poetics, critical theory and contemporary philosophical thought. The point of departure for the inquiry is a discussion of the three problems that have structured the historically vexed relationship between dance and philosophy: dance’s belated acquisition of the status of an art discipline, the special ontological status of the work of dance, and the limits of dance’s meaning-production set by the theme of bodily movement’s “ephemerality” and “disappearance.” After critically examining the approaches of Alain Badiou and Jacques Rancière in whose philosophies dance is relegated to a metaphor or, even worse, to an ahistorical conduit for a general ontology, the author makes a case for another movement of thought that arises in dance practice and is at the same time philosophical, rooted in Spinoza’s (and Deleuze’s) principle of expression. Demonstrating how choreographers, like Xavier Le Roy and Jonathan Burrows, create by “posing problems,” Cvejić presents a theory of “expressive concepts,” whereby choreography contributes to a philosophical rethinking of the relationship between the body, movement and time. This points to the new prospects of a kind of “dance-philosophy,” in which the epistemic hierarchy is reversed: the stake is no longer in what philosophy could do for dance, but how an experimental, radically pragmatic orientation in dance offers a practical framework for theorizing perception, concept-formation and other philosophical issues.
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Barsoum*, John. "Deconstructivism in Philosophy, Architecture, and Reusability Contribution". International Journal of Emerging Science and Engineering 6, n.º 12 (28 de fevereiro de 2021): 1–5. http://dx.doi.org/10.35940/ijese.l24900.0261221.
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Interest in philosophy and the humanities increased after the Second World War, especially in the West, as the critical movement began to reconsider the Western intellectual and philosophical heritage, and emerged approaches known as” postmodernism“, as critical foundations of Western cultural thought, and a product of that cultural and cognitive movement known as” postmodernism"; the concept of postmodernism, which is central This term is associated with a very diverse group that is rarely associated with each other with common things. The idea of postmodernism appears in a critique of the literary and philosophical trends on which modernism was based, and some theorists and philosophers believe that postmodernism is closely related to the social and political transformations that took place in industrial societies such as the postindustrial or knowledge society. Deconstruction is important critical movement as well as controversial, and no theory in literary criticism has provoked waves of admiration and created a state of aversion and resentment as well, as deconstruction has done in contemporary literary thought. Deconstruction emerged in the 1960s as a reaction to structuralism, the dominance of language, the centralization of the mind, and the dominance of linguistics over all fields of knowledge, and from the 1970s deconstruction became a literary critical methodology, and a mechanism for evaluating rhetoric and interpretation. Deconstructionism is mainly a critique of the structural proposition, which has been working to reveal the basic structures responsible for the most noticeable features of social and cultural interaction, since deconstructionism consistently negates the meaning in the text system and analyzes the margins, gaps, expectations, contradictions and conclusions within the texts, as formulations that contribute to the disclosure of the background of language and structure.
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Deivasigamani, T., P. Dinakaran, C. Shanmugasundaram, P. Premchandar e A. Glory. "FOUCAULDIAN INFLUENCE ON THE HISTORICAL AND CULTURAL MATERIALISM MOVEMENTS IN THE TWENTIETH CENTURY". Humanities & Social Sciences Reviews 8, n.º 1 (16 de janeiro de 2020): 85–90. http://dx.doi.org/10.18510/hssr.2020.8114.
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Purpose of the study: This paper analyses the prominent movements that have been significantly influenced by Foucauldian conceptions particularly power relations and knowledge. This paper focuses on two critical movements namely Historical movement and Cultural materialism movement.
Methodology: This is a review paper and largely based on secondary data analysis. Foucault's ideas influenced some movements such as New Historicism and Cultural Materialism. I will discuss how Foucault was inspired and influenced by some thinkers like Nietzsche. So, the present appears to be the issue to be studied historically. This point of view led to the rise of some movements, which are focusing on present issues and problems.
Main Findings: The current study shows firstly that the German philosopher Michel Foucault has a great influence on many literary movements particular the new one such as Cultural materialism and new Historicism and so on. Secondly, it appears Foucault's inspiration by some thinkers and philosophers like Louis Althusser, Nietzsche, and Machiavelli.
Applications of this study: Foucault has an impact on the other movements and thinkers in which many types of research in contemporary age deal with issues that Foucault involves in his works, such as social, political and economic issues. One of the materials that Foucault focusing it, the significance of past and relate to the present.
Novelty/Originality of this study: The reader can feel the obvious influence of Michel's writings through a variety of features of Althusser and Nietzsche particularly Foucault regarded Nietzsche's idea as the departure point for his power theory.
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Miller, Jennifer L. "5Queer Theory". Year's Work in Critical and Cultural Theory 27, n.º 1 (2019): 82–99. http://dx.doi.org/10.1093/ywcct/mbz005.
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AbstractThis chapter identifies queer theory published in 2018 that engages various aspects of resistance. The review is divided into five sections: 1. Introduction; 2. Models of Resistance, 3. Movement Work and Resistance; 4. The Art of Resistance; 5. Concluding Notes: Critical Optimism.
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Nekrašas, Evaldas. "POZITYVIZMAS IR MARKSIZMAS". Problemos 73 (1 de janeiro de 2008): 155–66. http://dx.doi.org/10.15388/problemos.2008.0.2010.
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Straipsnyje nagrinėjama pozityvizmo ir marksizmo santykio problema. Siekiama išryškinti jų ištakas, sąveiką, panašumus ir skirtumus, parodyti, kad klasikinis marksizmas nėra toks tolimas klasikiniam pozityvizmui, kaip paprastai manoma. XIX amžiuje abi filosofijos kryptys laikėsi scientistinių ir progresyvistinių nuostatų, kurios visų pirma ir lėmė jų pažiūrų kitais klausimais artumą. Tačiau XX amžiuje susiformavus loginiam pozityvizmui ir neomarksistinei kritinei teorijai, šių krypčių metodologinės pozicijos ėmė vis labiau tolti. Straipsnyje aptariama komplikuota Vienos ratelio ir Frankfurto mokyklos santykių istorija ir vadinamasis ginčas dėl pozityvizmo (Positivismusstreit). Analizė baigiama išvada, kad daugelį skirtumų tarp pozityvizmo ir marksizmo lemia jų skirtingas požiūris į patyrimą. Svarbiausi nagrinėjami autoriai: Auguste’as Comte’as, Karlas Marxas, Vladimiras Leninas, Otto Neurathas, Maxas Horkheimeris, Herbertas Marcuse, Jürgenas Habermasas. Pagrindiniai žodžiai: klasikinis pozityvizmas, klasikinis marksizmas, loginis pozityvizmas, kritinė teorija.Positivism and MarxismEvaldas Nekrašas Summary The author analyses the relation between positivism and Marxism. He seeks to expose their common sources and interaction, similarities and differences and to demonstrate that, contrary to the common opinion, classical Marxism and classical positivism are not so much disparate. In the 19th century both philosophies shared scientistic and progressivist views, and this accounts for their many other resemblances. Yet in the 20th century, when classical positivism was replaced by logical positivism and the Neomarxist critical theory emerged, methodological orientations of both movements started to diverge more and more. The article explores the complicated history of relations between the Vienna Circle and the Frankfurt School and inquires into the Positivismusstreit. It ends with the conclusion that the majority of differences between positivism and Marxism stem from their different notions of experience. The author deals mainly with the views of Auguste Comte, Karl Marx, Vladimir Lenin, Otto Neurath, Max Horkheimer, Herbert Marcuse, and Jürgen Habermas. Keywords: classical positivism, classical Marxism, logical positivism, critical theory.
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Ermishina, Ksenia B. "L.N. Gumilyov’s Passionate Theory of Ethnogenesis: A Solution to the Research Crisis in Eurasian Studies". Voprosy Filosofii, n.º 6 (2022): 109–19. http://dx.doi.org/10.21146/0042-8744-2022-6-109-119.
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In this article, the author offers a new reading of the history of Eurasianism based on L.N. Gumilyov’s passionate theory of ethnogenesis. The need for new approaches to the study of Eurasianism stems from the crisis of research in the field of Eurasian studies observed since the mid-2000s. The article provides a brief list of the main trends in the study of Eurasianism and demonstrates that the critical direction, in fact, is not a scientific, but a journalistic program that distorts the essence of the subject of Eurasianism. The critical direction has exhausted its potential and become a purely ideological, structuralist approach. Because the Eurasianist movement was multi-faceted, diverse, and underwent a significant evolution and often appears fragmentary, other research methodologies, despite their essential value, fail cover or describe Eurasianism as a whole phenomenon containing many interruptions, splits, and crises. The application of L.N. Gumilyov’s passionate theory of ethnogenesis provides a more holistic approach to observing the diverse faces of Eurasianism while still viewing it as a single phenomenon, despite the difference and even opposing ideas expressed by the various proponents of Eurasianism, and from this perspective presents itself as a promising research methodology. The article presents the author's view on the essence of Eurasianism and answers the question of the fundamental definition of the movement, its uniqueness, and, at the same time, how it fits within the wider framework of Russian thought.
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Baumgartner, Brad D. "Potentiality of the Present: Exploring Speculative Realism VIA Spatial Theory". Human Geography 5, n.º 1 (março de 2012): 36–41. http://dx.doi.org/10.1177/194277861200500104.
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In this essay, I propose a new alliance between speculative realism and spatial theory. Whether interpreted as an avant-garde movement or simply as part of an evolution in human thought, the Speculative Turn in continental philosophy has an important link to spatial studies, a field replete with the study of imaginative and speculative texts. By applying various spatial theories to this unique philosophical movement, and thereby implicating ourselves within a space where we become linked in spatial being, we can endeavor to think the absolute from a place of ‘radical contingency’ and spatiality. This analysis, then, historicizes the movement via its academic and para-academic manifestations, as it asserts a mode of remembering that invokes the loss of cultural amnesia. Thus, it demonstrates that speculative realism is a good candidate for further critical inquiry, but also that spatial studies, with its interdisciplinary lens often informing and creating the cultural worlds we inhabit, is a good candidate for speculative realism to cast its exploratory vision.
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LIM, Chae-Woo. "Taoist Philosophy Reflected in the Social Reforms of Kim Jung-Geon". Tae Dong Institute of classic research 49 (31 de dezembro de 2022): 239–78. http://dx.doi.org/10.31408/tdicr.2022.49.239.
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Kim Jung-Geon (1889-1933), one of the Korean independence activists during the period of Japanese colonial rule in Korea, developed a social reform theory with his own ideology called “Wonjong (元宗)”. Wonjong was his compilation of philosophical ideologies of all ages and countries, mainly consisting of two thoughts: Geukwon (極元) and Daegonghwa Muguk (大共和無國, anarchic- republicanism) - the former refers to his cosmological worldview, and the latter is a social reform ideology. In particular, the concept of “Muguk (無國, no country)” has a key role in his ideology and is closely related to a conception of the ideal society in Taoism. In this context, we herein reviewed on distinguishable features of his “Muguk-ism (anarchism)” from the Taoism and thus obtained the following conclusions. First, the thought of Kim Jung-Geon took clear inspiration from Zhuangzi. Second, instead of merely accepting or referring to Taoist thought, he sharply criticized inherent fatalistic and passive attitudes in Taoism and built up active and practical ideology by himself. Third, as he developed the social reform ideology to save the people against the Japanese invasion in the late Joseon Dynasty, he rejected Wuwei (無為, inaction), the core concept of Taoism, but accepted Yuwei (有爲, action) to promote social reform in the real world. He did not remain as a hermit or view the world in the ideological context of Taoist philosophy; he defected to Manchuria and lead the resistance movements to achieve his ideal society and to free Korea from the Japanese military and political rule. It is concluded that Kim Jung-Geon is a very rare and creative thinker across East Asia at the time, who critically made a compilation of philosophical ideologies of all ages and countries in critical viewing and applied to the real world to establish a practical methodology. His Taoism-based social reform ideology was not limited to the Japanese rule; it is sufficiently convincing even today in light of views that point out the crisis of civilization and the need for new social reform theory in this highly industrialized modern society. Furthermore, the further studies are also needed on his position in the history of Korean Philosophy as a philosopher at the beginning of the introduction of Western philosophy.
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Gerbaudo, Paolo. "Theorizing Reactive Democracy". Democratic Theory 9, n.º 2 (1 de dezembro de 2022): 120–38. http://dx.doi.org/10.3167/dt.2022.090207.
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The diffusion of social media has profoundly transformed the nature and form of the contemporary public sphere, facilitating the rise of new political tactics and movements. In this article, I develop a theory of the social media public sphere as a “plebeian public sphere” whose functioning is markedly different from the traditional public sphere, described by Jürgen Habermas. Differently from Habermas’ critical-rational publics, this social media public sphere is dominated by online crowds that come together in virtual gatherings made visible by a variety of social media reactions and metrics that measure their presence. It can be best described as a “reactive democracy,” a plebiscitary form of democracy in which reactions are understood as an implicit vote indicating the mood of public opinion on a variety of issues.
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Lepecki, André. "Mutant Enunciations". TDR/The Drama Review 50, n.º 4 (dezembro de 2006): 17–20. http://dx.doi.org/10.1162/dram.2006.50.4.17.
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The articles in this first installment of a series on choreography that considers the relationship between philosophy and dance interrogate conceptions of the body, movement, and language. Translated for the first time into English, the selection by José Gil reads the dancing body as paradoxical through the writings of Gilles Deleuze and Félix Guattari; and the chapter by Peter Sloterdijk examines modernity's impulse toward movement and posits a critical theory of mobilization. An interview with choreographer Hooman Sharifi accompanies a meditation on his recent performance.
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Gil, José. "Paradoxical Body". TDR/The Drama Review 50, n.º 4 (dezembro de 2006): 21–35. http://dx.doi.org/10.1162/dram.2006.50.4.21.
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The articles in this first installment of a series on choreography that considers the relationship between philosophy and dance interrogate conceptions of the body, movement, and language. Translated for the first time into English, the selection by José Gil reads the dancing body as paradoxical through the writings of Gilles Deleuze and Félix Guattari; and the chapter by Peter Sloterdijk examines modernity's impulse toward movement and posits a critical theory of mobilization. An interview with choreographer Hooman Sharifi accompanies a meditation on his recent performance.
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Sloterdijk, Peter. "Mobilization of the Planet from the Spirit of Self-Intensification". TDR/The Drama Review 50, n.º 4 (dezembro de 2006): 36–43. http://dx.doi.org/10.1162/dram.2006.50.4.36.
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The articles in this first installment of a series on choreography that considers the relationship between philosophy and dance interrogate conceptions of the body, movement, and language. Translated for the first time into English, the selection by José Gil reads the dancing body as paradoxical through the writings of Gilles Deleuze and Félix Guattari; and the chapter by Peter Sloterdijk examines modernity's impulse toward movement and posits a critical theory of mobilization. An interview with choreographer Hooman Sharifi accompanies a meditation on his recent performance.
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Joy, Jenn. "Reflections on Failure". TDR/The Drama Review 50, n.º 4 (dezembro de 2006): 44–51. http://dx.doi.org/10.1162/dram.2006.50.4.44.
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The articles in this first installment of a series on choreography that considers the relationship between philosophy and dance interrogate conceptions of the body, movement, and language. Translated for the first time into English, the selection by José Gil reads the dancing body as paradoxical through the writings of Gilles Deleuze and Félix Guattari; and the chapter by Peter Sloterdijk examines modernity's impulse toward movement and posits a critical theory of mobilization. An interview with choreographer Hooman Sharifi accompanies a meditation on his recent performance.
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Kioko, Richard Mutuku. "A Critical Analysis on the Refutation of Innate Ideas in John Locke’s Philosophical Thoughts". International Journal of Philosophy 1, n.º 1 (23 de outubro de 2022): 59–68. http://dx.doi.org/10.47941/ijp.1082.
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Epistemology is an attempt to understand the role of knowledge, its origin, development and validity. The scientists, psychologists, educationalists, moral philosophers – all are analyzing the importance of epistemology in the knowledge process. Epistemology is considered one of the branches of knowledge, and it supports logic by emphasizing the interrelation between the two. While explaining the significance of epistemology R.M. Chisholm says that it deals with issues like the distinction between knowledge and true opinion and the relation between conditions of truth and criteria of evidence. Such issues constitute the subject matter of the theory of knowledge. In the history of Western philosophy, the modern period is significant because, during this period, there were two schools of thought regarding the validity of knowledge and emerged. One is Rationalism, and the other is Empiricism. Rationalism emphasizes that the source of knowledge is the reason. However, the Empiricism emphasizes experience as the basis for knowledge. In both movements, namely, rationalism and empiricism, epistemology has been attempting to find the answers to some questions: What do we know? How do we know? What are the sources of knowledge? What is the difference between belief and knowledge? Furthermore, is it possible to get valid knowledge? The prominent empiricist John Locke read the writings of Descartes. He rejected Descartes' innate ideas logically, and he has elaborately explained the source of knowledge, the limit of knowledge, validity of knowledge, and its kinds in his Essay Concerning Human Understanding. His empiricism received much criticism from the latest philosophers because he adapted some philosophical ideas from the pioneers. This article aims to justify whether John Locke’s epistemology is neutral by explaining the basic characteristic of empiricism and its critiques. This study as a qualitative approach depends both on the primary as well as secondary sources related to the study as books. This study attempts to understand Locke from a critical standpoint. In the end, an attempt is made to show how Locke's central and bias philosophy has relevance even today.
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Höller, Andreas. "the polylogical process model of (elementary-)philosophical education: an interdisciplinary framework that embeds P4wC into the constructivist theory of conceptual change/growth". childhood & philosophy 19 (28 de março de 2023): 01–23. http://dx.doi.org/10.12957/childphilo.2023.70210.
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Although the Philosophy for/with Children (P4wC) movement seems to have overcome two major points of criticism, these critical concerns can still be found in the literature today. The first question is whether P4wC can be placed in the field of philosophy at all, and the second asks whether children possess the cognitive abilities necessary to engage in philosophical discourse. One of the more recent articles voicing these concerns is authored by Caroline Heinrich, who describes P4wC as “an assault on philosophy and an assault on children” and argues that P4wC is a “concept imposed by adults on children.” She maintains that P4wC ignores “children’s thinking, questioning and play.” Furthermore, Heinrich states that P4wC cannot be called philosophy because children are not able to philosophize. In most of her argumentation, refering to Jan Piaget’s theoretical account of the cognitive development of children. Although the P4wC discourse has already dealt with these questions over the last few decades, it seems that there is still a need for further clarification. This paper provides an overview of the main points of criticism, which form the starting point of the author’s Polylogical Process Model of (Elementary-)Philosophical Education (PPEE model). This interdisciplinary approach, which is based on the constructivist conceptual change/growththeory of Stella Vosniadou and William Brewer, attempts to add new perspectives to two central questions addressing the P4wC movement: first, can P4wC actually be called philosophy?; second, do children have the cognitive abilities to engage in philosophical discourse? In addition, the question arises as to which pedagogical considerations based on constructivist learning theory could be added to P4wC methodology? The aim of the interdisciplinary PPEE model is to build a broader scientific foundation that has the potential to reduce the main points of criticism of the P4wC movement.
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Jensen, Hans Siggaard. "Grue-Sørensen imellem filosofi og pædagogik". Studier i Pædagogisk Filosofi 7, n.º 1 (7 de janeiro de 2019): 115–22. http://dx.doi.org/10.7146/spf.v7i1.111908.
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The philosophical situation at Copenhagen University in the 1960’s was dominated by two positivists. Th elogical positivist Jørgen Jørgensen – who had written the history of the “movement” – and the legal positivistAlf Ross. There were also two “outsiders”: Peter Zinkernagel, who did more analytical philosophy of language in the British style, and K. Grue Sørensen who was working in the traditions of neo-Kantianism. In 1955 Grue-Sørensen was hired as the first professor in education – after a long controversy about the scientific status ofeducation as a discipline – but with a focus on the history of education. He had received a doctoral degree in philosophy in 1950 with a dissertation on refl exivity as a philosophical concept and a thesis about the reflexivity of consciousness. He was also an objectivist in ethics, and had been critical of the prevalent moral relativism and subjectivism found in recent philosophy. Jørgensen and Ross had done important work on moral argumentation with more technical work on the logic of imperatives and norms. Moral objectivism was not only wrong but in a way also “immoral” because it undermined their belief in democracy. Especially Jørgensen also thought that the idea of reflexivity was wrong when applied to consciousness. Neither statements nor consciousness could be reflexive – that is refer to themselves/itself. The reflexivity of consciousness is – according to Jørgensen – simply not an empirical psychological fact. Grue-Sørensen tried to establish the foundation of a theory of education based both on conceptions of consciousness and of the relation between scientific knowledge – facts – and moral values – in a neo-Kantian fashion. For him the interplay between ethics and knowledge was a central part of a theory of education – a belief due to which he never became a professor of philosophy – having tried many times. These debates in philosophy and in education were superseded in the 1970’s by the rise in influence of the German inspiration from Critical Theory and the demise of logical positivism.
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Gunnoe, Charles D., e Dane T. Daniel. "Anti-Paracelsianism from Conrad Gessner to Robert Boyle". Daphnis 48, n.º 1-2 (19 de março de 2020): 104–39. http://dx.doi.org/10.1163/18796583-04801004.
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This article surveys the current knowledge of the anti-Paracelsian movement from a confessional perspective. It outlines the rise of the critique of Paracelsus by academic physicians such as Conrad Gessner, Thomas Erastus’s vociferous demonization, and an ambivalent Catholic reaction. Andreas Libavius and other chymical theorists remained critical of Paracelsus’s natural philosophy while engaging aspects of his alchemy. The cumulative impact reveals a widespread anti-Paracelsian discourse, which escalated in the seventeenth century due to the growing popularity of Paracelsian spiritualism.
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Halton, Eugene. "Sociology’s missed opportunity: John Stuart-Glennie’s lost theory of the moral revolution, also known as the axial age". Journal of Classical Sociology 17, n.º 3 (13 de fevereiro de 2017): 191–212. http://dx.doi.org/10.1177/1468795x17691434.
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In 1873, 75 years before Karl Jaspers published his theory of the Axial Age in 1949, unknown to Jaspers and to contemporary scholars today, Scottish folklorist John Stuart Stuart-Glennie elaborated the first fully developed and nuanced theory of what he termed “the Moral Revolution” to characterize the historical shift emerging roughly around 600 BCE in a variety of civilizations, most notably ancient China, India, Judaism, and Greece, as part of a broader critical philosophy of history. He continued to write on the idea over decades in books and articles and also presented his ideas to the fledgling Sociological Society of London in 1905, which were published the following year in the volume Sociological Papers, Volume 2. This article discusses Stuart-Glennie’s ideas on the moral revolution in the context of his philosophy of history, including what he termed “panzooinism”; ideas with implications for contemporary debates in theory, comparative history, and sociology of religion. It shows why he should be acknowledged as the originator of the theory now known as the axial age, and also now be included as a significant sociologist in the movement toward the establishment of sociology.
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Sheller, Mimi. "Mobile Commoning: Reclaiming Indigenous, Caribbean, Maroon, and Migrant Commons". Praktyka Teoretyczna, n.º 4(46) (12 de janeiro de 2023): 29–52. http://dx.doi.org/10.19195/prt.2022.4.2.
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Over the last two decades, the concept of ‘the commons’ has been rediscovered as a powerful organizing principle in social movements, radical political thought, and critical theory. The concept of commoning has also been adopted within discussions of migration and critical mobilities research. This article will first trace some of these emerging ideas of commoning as a relational practice found in many political mobilizations around ‘reclaiming the commons’. Then it will turn to approaches to commoning that seek to complicate Euro-American histories by centering Indigenous practices of radical commoning, Caribbean and African diaspora mobile commoning, and recent concepts such as undercommons, queer commons, and migrant mobile commoning. The article asks: How can such practices of radical mobile commoning help us envision ways to unmake the existing violent settlings and destructive im/mobilities of enclosure, coloniality, imperialism, and capitalist extraction?
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Jeganathan, Somasundaram, e Thanigaivelan Shanmugam. "A Critical Analysis on the Refutation of Innate Ideas in John Locke’s Philosophical Thoughts". Academic Journal of Interdisciplinary Studies 10, n.º 6 (5 de novembro de 2021): 191. http://dx.doi.org/10.36941/ajis-2021-0164.
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Epistemology is an attempt to understand the role of knowledge, its origin, development and validity. The scientists, psychologists, educationalists, moral philosophers – all are analyzing the importance of epistemology in the knowledge process. Epistemology is considered one of the branches of knowledge, and it supports logic by emphasizing the interrelation between the two. While explaining the significance of epistemology R.M. Chisholm says that it deals with issues like the distinction between knowledge and true opinion and the relation between conditions of truth and criteria of evidence. Such issues constitute the subject matter of the theory of knowledge. In the history of Western philosophy, the modern period is significant because, during this period, there were two schools of thought regarding the validity of knowledge and emerged. One is Rationalism, and the other is Empiricism. Rationalism emphasizes that the source of knowledge is the reason. However, the Empiricism emphasizes experience as the basis for knowledge. In both movements, namely, rationalism and empiricism, epistemology has been attempting to find the answers to some questions: What do we know? How do we know? What are the sources of knowledge? What is the difference between belief and knowledge? Furthermore, is it possible to get valid knowledge? The prominent empiricist John Locke read the writings of Descartes. He rejected Descartes' innate ideas logically, and he has elaborately explained the source of knowledge, the limit of knowledge, validity of knowledge, and its kinds in his Essay Concerning Human Understanding. His empiricism received much criticism from the latest philosophers because he adapted some philosophical ideas from the pioneers. This article aims to justify whether John Locke’s epistemology is neutral by explaining the basic characteristic of empiricism and its critiques. This study as a qualitative approach depends both on the primary as well as secondary sources related to the study as books. This study attempts to understand Locke from a critical standpoint. In the end, an attempt is made to show how Locke's central and bias philosophy has relevance even today.
Received: 15 July 2021 / Accepted: 28 September 2021 / Published: 5 November 2021
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Yan, Ruixi. "Catholic Feminist Ethics and Its Localization Prospect in the East-Asia Region (Take China as an Example)". Journal of Education and Development 6, n.º 1 (30 de março de 2022): 66. http://dx.doi.org/10.20849/jed.v6i1.1078.
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With the unceasing liberation of people’s ideology, the promotion of women’s rights has been raised to unprecedented importance in today’s society. Therefore, more and more theologists have started to re-examine the conventional Catholic doctrines through a critical lens, especially under the framework of moral philosophy. The author aims to explore two main conceptions deep-rooted in Catholic traditions or sacred books that are considered to convey gender inequality, for one decrees the inferior of the gender female to the gender male while the other emphasizes women’s obedience to men’s instructions. In addition, the author analyzes the origin of such conceptions, the dualistic theory, and how renowned Catholic feminists such as Margret Farley and Lisa Cahill managed to develop new comprehension towards Catholicism based on Catholic feminist ethics. While the modern spiritual movements are predominantly derived from Western experience, the application of theological innovations in the East-Asia region still depends on different, complex religious realities. In this article, the author takes China as an example and investigates how secularization may encourage the practice of Catholic feminist reformations in China.
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Radford, Luis. "The dialectic between knowledge, knowing, and concept in the theory of objectification". Éducation et didactique 18, n.º 2 (2024): 147–59. http://dx.doi.org/10.4000/11xa9.
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The theory of objectification (TO) is a theory of learning that seeks to foster conceptually rich, and critical, inclusive, and democratic pedagogical practices. The conception of these practices is based on a new understanding of learning as a cultural-historical process. In turn, the theoretical formulation of learning is anchored in a conception of knowledge that departs from the accounts of rationalists and (new and old) empiricists. The purpose of this article is to offer an overview of knowledge and learning as conceived in the TO. This overview is, of necessity, philosophical, as it addresses a problem that has often been overlooked in educational research: the ontological problem of the nature of knowledge – such as mathematical and scientific knowledge. The philosophical overview presented here is based on a specific philosophy that inspires the theory of objectification: dialectical materialism. Drawing on this philosophy, I theorize learning as a social, embodied, affective, semiotic, and material process where individuals encounter knowledge. In this encounter knowledge manifests itself in sensible practical and material activity through what it is called here knowing and concept. As argued in this article, knowledge, knowing, and concept are three modes of existence of a same entity that is invoked in the movement of learning.
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Saqer, Ali, e Ali Saqer. "Professor Alex Callinicos". Exchanges: The Interdisciplinary Research Journal 3, n.º 2 (30 de abril de 2016): 138–56. http://dx.doi.org/10.31273/eirj.v3i2.131.
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Professor Alex Callinicos is a renowned social theorist and scholar of international political economy. He conducts research on Marx and Marxism, European social and political theory, contemporary political philosophy, critical theory, historiography, and international political economy. His work provides invaluable insights on issues of race and racism, social justice, the Third Way, imperialism, austerity, and EU politics, among many other fascinating contemporary issues. Alex studied Philosophy, Politics, and Economics at Balliol College, Oxford, and Philosophy of Science at the London School of Economics before writing a DPhil on Marx's Capital, also at Balliol. He was a Junior Research Fellow in Contemporary Social Thought at St Peter's College, Oxford from 1979 to 1981, after which he taught social and political theory at the Department of Politics at the University of York until 2005, when he moved to King's College London. Alex is currently the Professor of European Studies at King's and editor of International Socialism. Alex has been an active contributor to the development of the movement for another globalization, participating in the World Social Forum and an animator of the European Social Forum. Among his best known books are The Revolutionary Ideas of Karl Marx (1983), Against Postmodernism (1990), Social Theory (1999), An Anti-Capitalist Manifesto (2003), The Resources of Critique (2006), Imperialism and Global Political Economy (2009). His most recent book is entitled Deciphering Capital: Marx’s Capital and its Destiny (2014).
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Susanti, Anastasia J. A. "The Metapicture of Post-Pandemic". European Journal of Humanities and Social Sciences 2, n.º 2 (25 de março de 2022): 58–62. http://dx.doi.org/10.24018/ejsocial.2022.2.2.199.
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Amid the continuing pandemic, depicting a post-pandemic world is a challenging task. There is no theory about time that can exactly predict the future. Almost thirty years ago, W.J.T. Mitchell, a theorist of media and literature, introduced Metapicture as pictures that are capable of picturing a concept, subject, movement, ideal, or event. Metapicture is a realm where pictures can reveal themselves and its surrounding. This research aims to provide the metapicture of the post-pandemic world. This study is interdisciplinary research that involves iconology, critical social theory, and philosophy. The author found two metapictures of the post-pandemic life, i.e, the emergence of new social crises and the establishment of new global solidarity.
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Freyenhagen, Fabian. "Adorno’s politics". Philosophy & Social Criticism 40, n.º 9 (5 de agosto de 2014): 867–93. http://dx.doi.org/10.1177/0191453714545198.
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Theodor W. Adorno inspired much of Germany’s 1960s student movement, but he came increasingly into conflict with this movement about the practical implications of his critical theory. Others – including his friend and colleague Herbert Marcuse – also accused Adorno of a quietism that is politically objectionable and in contradiction with his own theory. In this article, I reconstruct, and partially defend, Adorno’s views on theory and (political) praxis in Germany’s 1960s in 11 theses. His often attacked and maligned stance during the 1960s is based on his analysis of these historical circumstances. Put provocatively, his stance consists in the view that people in the 1960s have tried to change the world, in various ways; the point – at that time – was to interpret it.
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Delport, Khegan M. "The Unthought of Modernity". Religion and Theology 30, n.º 3-4 (20 de dezembro de 2023): 159–78. http://dx.doi.org/10.1163/15743012-bja10059.
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Abstract The modernity of the West has generally tended to construct the relation between magic and religion according to a developmentalist schema, chiefly as a movement from the primitive to the modern, from superstition to enlightenment. However, recent developments in the study of religion, intellectual history, critical theory, as well as theology demonstrate that such a dualism might be unsustainable. The persistence of the magical into the discourses of modernity (e.g., science, philosophy, and theology) undermines any framing narrative of this sort. In this essay, which serves as an introduction to a special section in Religion & Theology on magic, science, philosophy, and theology, I put forward both a descriptive and constructive account as to why the construct of “magic,” in the words of Randall Styers, may be considered “the unthought of modernity.”
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Loidolt, Sophie. "Order, experience, and critique: The phenomenological method in political and legal theory". Continental Philosophy Review 54, n.º 2 (1 de março de 2021): 153–70. http://dx.doi.org/10.1007/s11007-021-09535-y.
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AbstractThe paper investigates phenomenology’s possibilities to describe, reflect and critically analyse political and legal orders. It presents a “toolbox” of methodological reflections, tools and topics, by relating to the classics of the tradition and to the emerging movement of “critical phenomenology,” as well as by touching upon current issues such as experiences of rightlessness, experiences in the digital lifeworld, and experiences of the public sphere. It is argued that phenomenology provides us with a dynamic methodological framework that emphasizes correlational, co-constitutional, and interrelational structures, and thus pays attention to modes of givenness, the making and unmaking of “world,” and, thereby, the inter/subjective, affective, and bodily constitution of meaning. In the case of political and legal orders, questions of power, exclusion, and normativity are central issues. By looking at “best practice” models such as Hannah Arendt’s analyses, the paper points out an analytical tool and flexible framework of “spaces of meaning” that phenomenologists can use and modify as they go along. In the current debates on political and legal issues, the author sees the main task of phenomenology to reclaim experience as world-building and world-opening, also in a normative sense, and to demonstrate how structures and orders are lived while they condition and form spaces of meaning. If we want to understand, criticize, act, or change something, this subjective and intersubjective perspective will remain indispensable.
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Erokhin, Aleksey K. "PHILOSOPHICAL AND ETHICAL METHODOLOGY OF L. I. PETRAZYSKI’S LAW THEORY". Sovremennye issledovaniya sotsialnykh problem 16, n.º 2 (30 de junho de 2024): 173–95. http://dx.doi.org/10.12731/2077-1770-2024-16-2-402.
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The article is devoted to the large-scale L. I. Petrazyski’s theory of law, which is filled with new ideas that introduced into methodology, psychology and philosophy of law. The article is targeted to explore the mental structure of consciousness developed by Petrazyski, which is adaptable to a wide range of legal norms and subjective standards for assessing the content of legal experience. Methodology and methods. The dialectical method of discussion was used, supplemented by the deductive method and the method of critical analysis. Results. According to Petrazyski, law itself contains a dichotomy of individual imperative and external instructions for fulfilling duties. Understanding of internal imperative is formed in the mind under the influence of legal experience gained in everyday life. On this basis, an intuitive right is formed that determines a person’s attitude to social activities and personal behavior. The idea of intuitive law runs through all of Petrazycki’s works, which gives him the opportunity to build the concept of a historically inextricable connection between morality and law, resulting in the correct formation of legal norms, changes in social life, and movement towards the common good and justice. It is concluded that Petrazyski’s main contribution to the theory and philosophy of law lies in his firm belief in the unity of law, morality and psychology, as a distinctive characteristic of intuitive law from positive law. Practical implication. The results of the work can be used for further research into Petrazyski’s philosophical and legal ideas of law.
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Neilson, David. "In-itself for-itself: Towards second-generation neo-Marxist class theory". Capital & Class 42, n.º 2 (17 de agosto de 2017): 273–95. http://dx.doi.org/10.1177/0309816817723299.
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First-generation neo-Marxist class theorists advanced some way beyond the orthodox Marxist account that is grounded in a particular reading of the Communist Manifesto. However, capitalism’s changing reality since then has revealed the limited extent of their break with orthodoxy. With the support of Bhaskar’s critical realism and Gramsci’s philosophy of praxis, this article addresses these limitations to facilitate movement towards second-generation neo-Marxist class theory. Rather than following first-generation neo-Marxist Poulantzas who dismissed the ‘class-in-itself’/‘class-for-itself’ distinction as a non-Marxist Hegelian residue, this article treats it as the central problematic of Marx’s class theory. Bourdieu’s subjectivist reformulations of the distinction that resonates with Marxist interpretations that run counter to the neo-Marxist social scientific aspiration are also critically engaged. The innovative conceptual framework arising from the article’s critical engagement with these diverging intellectual trajectories is applied to sketch ‘class effects’ in-themselves especially around the theme of the ‘relative surplus population’. Expected class effects implied by the core dynamic of the capitalist mode of production, and then contemporary empirical effects generated by neoliberal-led global capitalism, are outlined. This re-conceptualisation is then supplemented by critically examining Beck’s argument that individualisation leads to capitalism without classes-for-themselves. The article concludes by reconsidering class-for-itself in the light of the preceding discussion.
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BABII, Alexandra-Niculina. "Where is The Limit of Questioning More? A Study of The Proper Use of The Concept of Critical Thinking". Journal of Social Research and Behavioral Sciences 7, n.º 14 (10 de dezembro de 2021): 17–24. http://dx.doi.org/10.52096/jsrbs.7.14.2.
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Critical Thinking is a sum of abilities that are more and more required today in this world of disinformation. Critical Thinking even started to become a philosophy of life where people must carefully evaluate the information they encounter. However, this statement of „think critically” has started to be used by entities who promote false theories, fake news and unsound arguments. For example, the motto of the controversed news outlet Russia Today is „Question more”. Another example is that on the social network of Instagram, the hashtag #criticalthinking is used in posts that promote the theory of the flat earth, that promote antivaxxing movement and so on. If we are to be put in an average person’s shoes, how would we know which critical thinking is the right one? How would we know who to believe? This paper’s aim is to emphasize the importance of critical thinking standards and criteria and to analyse them in order to make the difference between a proper use of this statement and an abusive and alleged one. Keywords: critical thinking, fake news, thinking standards, question more.
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Vieweg, Klaus, Anton A. Ivanenko e Andrei N. Muravev. "The relevance of J.G.Fichte’s Wissenschaftslehre (towards the 260th anniversary of the thinker’s birth)". Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 38, n.º 4 (2022): 547–61. http://dx.doi.org/10.21638/spbu17.2022.409.
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260 years since the birth of Fichte give a good reason to turn to his Wissenschaftslehre, which, together with Kant’s critical philosophy, is a bridge from the past to the future state of philosophical and scientific culture. The first and second parts of the article explore the little-known to Russian historians of philosophy controversy about the spirit and letter of Kant’s teaching, which flared up at the end of the 18th century in Germany and had a discrepancy between Kant’s intention to turn metaphysics into a science and the negative result of all three of his “Critics” in this point. In a dispute with Reinhold, Kreuzer, Schulze (Enesidem), Schmid and Krug, who interpreted Kant’s critical philosophy as based on sensory-rational experience, Friedrich Schlegel, Schelling and Hegel acted as a united front on the side of Fichte. Their consolidation was needed in order, in the struggle against the quasi-philosophy of their time, to support the movement started by Kant and continued by Fichte to reveal the basis of experience, neutralizing dogmatic and skeptical conclusions from the naive-realistic theory of knowledge. In the third part of the article, the reason for this instructive controversy is clarified and it is shown that the innovations of the late period of Fichte’s work do not concern the monistic principle of Wissenschaftslehre, but affect that has become negative the thinker’s attitude to the history of philosophy. It is concluded that the need to overcome Fichte’s ahistorism does not detract, but, on the contrary, only increases the relevance of Fichte’s Wissenschaftslehre as one of the most important moments of the historical development of the logical method.
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Kornilaev, Leonid Yu. "“The Turn towards Ontology” in Russian Neo-Kantianism in the Late 1910s and Early 1920s (Lev Salagov and Nikolai Boldyrev)". Kantian journal 38, n.º 4 (2019): 81–100. http://dx.doi.org/10.5922/0207-6918-2019-4-4.
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The period between the late 1910s and early 1920s saw the emergence of onto-epistemological philosophical projects in Russia that was determined by criticism and attempts to overcome the domination of epistemology in philosophy which was the result of the intensive development of Neo-Kantianism and the influence of Husserl’s phenomenology. Attempts to turn towards ontology were made both by Russian religious philosophers and by Russian Neo-Kantians. I look at the little-studied philosophical projects of the Russian Neo-Kantians Lev Salagov and Nikolai Boldyrev. Their philosophical concepts share the tendency to transpose epistemological problems to ontology, and to identify and bring closer together epistemology and ontology. Russian philosophers ontologise the theory of cognition through the analysis of subjectivity, the complete elimination of psychological motives and the separation of transcendentalism from transcendentism. These principles enable Salagov to ground a three-part structure of cognition (consciousness, being, committing to consciousness) and to assert that the main task of genuine epistemology is exclusively the study of the cognitive relationship, committing to consciousness. They enable Boldyrev, proceeding from the separation of reflection and sensibility, to build a doctrine on the self-unfolding of being. Similar tendencies — a turn towards ontology — were observed in the same period in West European philosophy, including German Neo-Kantianism. However, the concepts of Russian Neo-Kantians, which imply a new orientation towards ontology, are fairly independent, and not only on account of the original interpretation of Kantian critical philosophy and Neo-Kantian epistemology, but also on account of internal discussion with the Russian philosophers belonging to other movements (for example, intuitivists). The analysis of the onto-epistemological projects of Russian Neo-Kantians makes important additions to the picture of the reception of Neo-Kantianism in Russia.
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EDWARDS, PAUL. "Statement Concerning the Supplementary Volume of the Encyclopedia of Philosophy". Philosophy 73, n.º 1 (janeiro de 1998): 122–24. http://dx.doi.org/10.1017/s0031819197000053.
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The Macmillan Reference Company and Prentice Hall International recently released a volume entitled ‘Supplement of the Encyclopedia of Philosophy’. As the editor-in-chief of the original eight-volume Encyclopedia I wish to explain why I must disassociate from this Supplement.The Supplement does contain many valuable articles by recognized philosophers, but it violates the spirit of the original work in one important respect. An article in the Oxford Companion to Philosophy accurately describes the Encyclopedia as a ‘massive Enlightenment work’ and similar descriptions were offered in a front-page review in the Times Literary Supplement of London (September 14, 1967) by Anthony (now Lord) Quinton. My associates and I edited the Encyclopedia in the spirit of Voltaire and Diderot, of Hume and Bertrand Russell. We tried to be fair to religious and metaphysical philosophers, but a good deal of space was devoted to radical thinkers and movements that had been frequently neglected or mishandled in earlier reference works. Furthermore, philosophers whom we regarded as obscurantists, while their ideas were never misrepresented, received the kind of critical treatment we thought appropriate. This spirit has not been preserved in the Supplement. There are some interesting and balanced articles on religious topics, but the highly significant biological research, reported in the writings of Stephen J. Gould and Richard Dawkins, which undermines one major form of the design argument, is not even mentioned. The ‘big bang’ is briefly mentioned (p. 143), but there is no reference to the work of Adolf Grünbaum, Steven Weinberg and other scientists and philosophers showing that neither the big bang nor any other cosmological theory of modern physics support a First Cause. More seriously, a number of contemporary writers, mostly German and French, who are regarded with suspicion if not outright contempt by most analytic philosophers are given extensive and even enthusiastic coverage. In alphabetical order they are Hannah Arendt, Simone de Beauvoir, Jacques Derrida, Michel Foucault, Hans-Georg Gadamer, and Paul Ricoeur (five articles on Ricoeur). It may be argued that, whatever the defect of their work, these figures have achieved such prominence that articles about them are warranted. Perhaps so, but what we get are totally uncritical pieces.