Artigos de revistas: "Practical philosophy"

1

Eberl, Jason T. "Practical Philosophy." American Catholic Philosophical Quarterly 85, no. 2 (2011): 345–48. http://dx.doi.org/10.5840/acpq201185221.

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Kuehn, Manfred, Immanuel Kant, and Mary J. Gregor. "Practical Philosophy." German Studies Review 22, no. 1 (February 1999): 105. http://dx.doi.org/10.2307/1431585.

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Schoellner, Karsten. "Practical Philosophy." Philosophical Investigations 40, no. 2 (February 10, 2016): 121–38. http://dx.doi.org/10.1111/phin.12134.

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SVETELJ, Tone. "PRACTICAL PHILOSOPHY AND SPIRITUAL EXERCISES." Annals of the University of Bucharest, Philosophy Series 73, no. 1/2024 (May 22, 2025): 7–26. https://doi.org/10.62229/aubpslxxiii/1_24/2.

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The resurgence of practical philosophy can be seen as a contemporary attempt to bridge the apparent gap between philosophy and spirituality. Philosophy, in its search for wisdom, misses its primary goal since the theoretical solutions do not lead to the transformation of philosophers’ lives. This article offers a view of the resurgence of practical philosophy in the first chapter and, in the second, the connection of practical philosophy with spiritual exercises, presented in Pierre Hadot’s writing. The underlying assumption, in both practical philosophy and in Pierre Hadot’s reflection, is a desire of the philosopher to engage in something life-transforming. The authenticity of the transformation depends on one’s willingness to transcend their initial subjective position. The third chapter refers to Socrates as the eminent teacher of dialogue, presented as a spiritual and intellectual journey of transformation. Socrates’ dialogical method remains the inspiring paradigm, adopted by many scholars of philosophy and spirituality in search of wisdom, which has to be theoretical, practical, and spiritual.

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Pippin, Robert. "Hegel’s Practical Philosophy." Graduate Faculty Philosophy Journal 31, no. 2 (2010): 423–41. http://dx.doi.org/10.5840/gfpj201031228.

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Patton, Paul. "Deleuze’s Practical Philosophy." Symposium 10, no. 1 (2006): 285–303. http://dx.doi.org/10.5840/symposium200610149.

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Andrews, June. "Practical Nursing Philosophy." Nursing Older People 12, no. 7 (December 1, 2000): 36. http://dx.doi.org/10.7748/nop.12.9.36.s29.

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Holt, Janet. "Practical Nursing Philosophy." Nursing Philosophy 3, no. 1 (April 2002): 71–72. http://dx.doi.org/10.1046/j.1466-769x.2002.0086a.x.

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Konoplyanik, Alexandra A., and Taisiya R. Kondratyeva. "Philosophical Practice in the Contemporary World." Ethical Thought 21, no. 1 (2021): 148–62. http://dx.doi.org/10.21146/2074-4870-2021-21-1-148-162.

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In traditional academic sense practical philosophy is the combination of those philosophical disciplines which study the practical manifestations of human life, such as ethics and political philosophy. So “practice” in this context is not so much the way of doing philosophy, but rather its object of interest. Thus different subject-specific and applied philosophies are frequently referenced as areas of practical philosophy, though might as well develop in purely academic context. However, there exists another increasingly visible interpretation of practical philosophy, often also referred to as philosophical practice, which involves the use of philosophical tools and insights for philosophical work outside of academia. The best established forms of philosophical practice are individual philosophical counselling/consultancy, philosophy for children, community philosophy/philosophical cafe, philosophy for business. The core (but not strict) common denominator for all these formats is the joint philosophical work of a professional philosopher with non-philosophers. This work may be perceived of intrinsic value or goal-oriented, including making sense of oneself and the world, personal development, developing thinking and metacognitive skills, solving particular conceptually rich problems, including ethical dilemmas. These formats have been developed and formalised to differing extent in different countries and regions. The goal of the present paper is to introduce the Russian-speaking reader to philosophical practice as a contemporary manifestation of practical philosophy and give a short analytical overview of its key formats in the contemporary world, incl. in Russia.

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Maslov, Vadim M. "The practical component of early Greek philosophy." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 23, no. 4 (December 18, 2023): 384–88. http://dx.doi.org/10.18500/1819-7671-2023-23-4-384-388.

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Introduction. The relevance of «practical philosophy» is contrasted with «traditional philosophy», detached from life. The final perspective sees the harmonization of theoretical-practical and practical-theoretical activity of philosophers, based on the appropriate historical and logical rethinking of the history of philosophy. The classical beginning is to emphasize the practical component of early Greek philosophy. Theoretical analysis. The direct connection to life unites Thales as a sage with Thales as a philosopher (the widespread idea of the remoteness of Thales' philosophy from practice is criticized as being engaged by the dominant theoretical-practical paradigm of philosophy). The expert model of the practical component of Thales' philosophy generally characterizes the Milesian school and the Eleates. The absence of effective philosophical practice contributes to the skepticism of Xenophanes and the tragic nature of Heraclitus' work. Political activity of Pythagoreans is the objective maximum of the practical component of philosophy (political model of the practical component of philosophy). The problematic nature of philosophers' political activity, the growth and complication of theoretical research lead the ancient atomists towards the formation of a theoretical-practical model of philosophical activity. Conclusion. The problem of connection with life was positively solved in the work of Thales and was significant for all early Greek philosophy. This should be taken into account in the further study of the history of philosophy; the latter is in essence the school of thought that contributes to the harmonization of theoretical and practical activities of modern philosophy.

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LACHKAR, Mohammed. "Le Problème de l’interprétation chez Al-Ghazâlî (1058-1111)/The Problem of Interpretation at Al-Ghazâlî (1058-1111)." Annals of “Dunarea de Jos” University of Galati. Fascicle XVIII: Philosophy 10, no. 1 (June 7, 2021): 5–13. https://doi.org/10.35219/philosophy.2020.01.

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Our intervention will deal with the problem of interpretation in the thought of Alghazali. Starting from the chronology of his works, we will try to describe the contours and the nuances of his concept of interpretation, but, at the same time, to emphasize the context and the framework of this concept both theoretically and practically. First of all, we mention that it is not possible, concerning the issue of interpretation, to set a clear distinction in the works of Alghazali, between the purely theoretical writings and others with a purely practical character. However, if the ideas of Alghazali are often the home of alternation between the contextual approach focusing more on the practical illustration and the abstract approach regarding the theoretical foundation, it is true that these ideas are, as a whole, governed by unifying and constant principles. For this reason, we prefer not to analyze the conception of Alghazali in the paradigm of the couple theoretical/practical, but to approach him moreover starting from the fundamental principles that create a sort of general framework for the deployment and usage of the interpretation process. There are three such principles. The first concerns the unchangeable aspect of interpretation; the second, the hierarchical aspect; and the third, the undefined aspect.

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Engberg-Pedersen, Troels. "Practical Inquiry and Practical Philosophy in Aristotle." Danish Yearbook of Philosophy 22, no. 1 (August 20, 1985): 57–63. http://dx.doi.org/10.1163/24689300-02201003.

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TULCHINSKY, G. L. "Practical Philosophy of Meaning." Personality.Culture.Society 21, no. 1-2 (2019): 183–96. http://dx.doi.org/10.30936/1606-951x-2019-21-1/2-183-196.

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Castellani, Victor. "Philosophy Practical and Compassionate?" European Legacy 16, no. 6 (October 2011): 799–802. http://dx.doi.org/10.1080/10848770.2011.608015.

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Joll, Nicholas. "Defending Adorno’s Practical Philosophy." International Journal of Philosophical Studies 23, no. 1 (January 2015): 126–40. http://dx.doi.org/10.1080/09672559.2014.996989.

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Cellerino, Massimo. "A “Vichian” Practical Philosophy?" New Vico Studies 9 (1991): 92–99. http://dx.doi.org/10.5840/newvico1991910.

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O'Byrne, Anne. "Heidegger and Practical Philosophy." Continental Philosophy Review 36, no. 3 (July 2003): 344–50. http://dx.doi.org/10.1023/b:mawo.0000004029.43574.7f.

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Phillips, Nicola. "Practical Philosophy of Sport." Physiotherapy 82, no. 2 (February 1996): 140. http://dx.doi.org/10.1016/s0031-9406(05)66979-9.

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Postema, Gerald J. "Jurisprudence as Practical Philosophy." Legal Theory 4, no. 3 (September 1998): 329–57. http://dx.doi.org/10.1017/s1352325200001051.

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Nowhere has H.L.A. Hart's influence on philosophical jurisprudence in the English-speaking world been greater than in the way its fundamental project and method are conceived by its practitioners. Disagreements abound, of course. Philosophers debate the extent to which jurisprudence can or should proceed without appeal to moral or other values. They disagree about which participant perspective—that of the judge, lawyer, citizen, or “bad man”—is primary and about what taking up the participant perspective commits the theorist to. However, virtually unchallenged is the view that jurisprudence is fundamentally interpretive or “hermeneutic”; that it takes for its subject a certain kind of social practice, constituted by the behavior and understandings of its participants; that its task is to explain this practice and its relations to other important social practices; and that it can properly be explained only by taking full account of participant understandings. It is, perhaps, some measure of the hegemony of Hart's influence that Ronald Dworkin mounts his fundamental challenge to Hart's positivism squarely from within this jurisprudential orthodoxy. Dworkin may have exceeded the limits of the method as Hart conceived it, but, as Stephen Perry has argued, “the seeds of Dworkin's strong version of inter-pretivism were sown by Hart himself.”

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Campbell, E. "Constructivism in Practical Philosophy." Philosophical Review 123, no. 3 (January 1, 2014): 374–77. http://dx.doi.org/10.1215/00318108-2683594.

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21

Cheng, Chung-ying. "Practical Philosophy versus Realpoliks." Journal of Chinese Philosophy 49, no. 4 (December 28, 2022): 319–22. http://dx.doi.org/10.1163/15406253-12340075.

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22

Berti, Enrico. "Wisdom or practical philosophy?" Disputatio. Philosophical Research Bulletin 4, no. 5 (December 30, 2015): 155–73. https://doi.org/10.5281/zenodo.3345921.

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The so called «revival of practical philosophy», started in 1960 by H.G. Gadamer with his <em>Wahrheit und Methode</em>, has often provoked a confusion between the authentic practical philosophy of Aristotle and the virtue he calls <em>phronêsis</em> or wisdom. Actually, they represent two forms of knowledge very different. Wisdom is the virtue of practical reason which consists in the ability of correctly deliberate, that is in the ability of individuating the action more suitable for realizing a good end. On the contrary, practical philosophy is a science, that is an habit of theoretical reason, even if it is a practical science, which has its end in the good action and has a degree of rigour inferior to that of theoretical sciences. Practical philosophy is the science of the supreme good for man, that is happiness —the full flourishing of all human capabilities —, which is determined by means of a dialectical discussion with the thesis of the various philosophers.

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Erokhin, Alexey K. "PHILOSOPHY OF LAW AS A PRACTICAL EXPRESSION OF SOCIAL IDEALS." Sovremennye issledovaniya sotsialnykh problem 14, no. 3 (October 31, 2022): 110–21. http://dx.doi.org/10.12731/2077-1770-2022-14-3-110-121.

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Background. Philosophy of law is a branch of philosophy that studies the nature of law, especially in its relation to human values, relationships, and practice. The points of views to the nature of law often depend on the philosophical position taken by a particular philosopher or group of philosophers. As a result, legal philosophy becomes the object of heated discussions, the main feature of which is reduced to the question of what is due and being, i.e. can and should positivist law replace the traditional values developed by mankind as regulators of behavior and relationships. Purpose. The purpose of the article is to determine the relationship between the philosophy of law as a “special” or “private” discipline and “general” philosophy. The subject of the study is the philosophical ideas of a rational approach to law as a practice. Methods. The research method is the analysis of scientific literature and philosophical reflection. Conclusions. In the philosophy of law the decisive factor is not so much its attitude to general philosophy, but the relationship between the philosophy of law and the law itself. Results. The effectiveness of the work done lies in the fact that the findings allow us to consider the philosophy of law as a practical philosophy. The results obtained can be used in further practical and theoretical studies of philosophy and theory of law.

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Zhang, Meng. "Marxist Philosophy in Object-Oriented Practical Education." Advanced Materials Research 989-994 (July 2014): 5189–92. http://dx.doi.org/10.4028/www.scientific.net/amr.989-994.5189.

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Marxist, the renowned mathematician and philosopher, advocated combining theory and practice in education, emphasizing methods by which to grasp and use knowledge. Education has both regular and irregular characteristics and these are reflected in how individuals develop and grow naturally. Individuals should be taught based on their abilities and circumstances, and these vary by individual. An example is given in this article, to demonstrate the contemporary significance of the Marxist process in education. This example refers to applying Marxist’s process philosophy to object-oriented practical education in communication major at Xinxiang University.

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Kudria, I. H. "THE PRACTICAL PHILOSOPHY OF CONFUCIANІSM". Scientific notes of Taurida National V.I. Vernadsky University, series Philosophy, № 1 (2020): 19–24. http://dx.doi.org/10.32838/2709-2933/2020.1/04.

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Vergés Gifra, Joan. "Methodological Eclecticism in Practical Philosophy." International Philosophical Quarterly 53, no. 2 (2013): 131–46. http://dx.doi.org/10.5840/ipq201353217.

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Bloch, Sidney. "A practical philosophy for doctors?" Medical Journal of Australia 179, no. 6 (May 22, 2003): 301. http://dx.doi.org/10.5694/j.1326-5377.2003.tb05540.x.

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홍경자. "Youth Violence and Practical Philosophy." Sogang Journal of Philosophy 38, no. ll (August 2014): 213–41. http://dx.doi.org/10.17325/sgjp.2014.38..213.

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Lai, Chen. "Practical Wisdom in Confucian Philosophy." Journal of Philosophical Research 40, no. 9999 (2015): 69–80. http://dx.doi.org/10.5840/jpr201540supplement11.

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Ludmila KRYSHTOP. "Practical Philosophy: Past and Present." Social Sciences 52, no. 002 (June 30, 2021): 151–57. http://dx.doi.org/10.21557/ssc.68515156.

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Madison, G. "Transcendental Phenomenology as Practical Philosophy." Santalka 17, no. 3 (September 9, 2009): 17–28. http://dx.doi.org/10.3846/1822-430x.2009.17.3.17-28.

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Balsas, Álvaro. "Presentation: Phenomenology and Practical Philosophy." Revista Portuguesa de Filosofia 71, no. 1 (April 30, 2015): 7–10. http://dx.doi.org/10.17990/rpf/2015_71_1_0007.

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Volpi, Franco. "Technology, Humanism and Practical Philosophy." Comparative and Continental Philosophy 5, no. 2 (November 2013): 176–88. http://dx.doi.org/10.1179/1757063813z.00000000017.

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Bartky, Sandra. "Philosophy And More Practical Pursuits." International Journal of Applied Philosophy 4, no. 3 (1989): 57–60. http://dx.doi.org/10.5840/ijap19894318.

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Taylor, James Stacey. "The Future of Practical Philosophy." International Journal of Philosophical Practice 2, no. 2 (2004): 38–45. http://dx.doi.org/10.5840/ijpp20042210.

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Over the last two decades the practice of applied philosophy has undergone resurgence. It is now common for philosophers to sit on ethics committees in hospitals, or to provide ethical advice to businesses, and many universities and colleges now offer courses in practical philosophy. Despite this, practical philosophy is subject to increasing criticism, with persons charging that (1) it is philosophically shallow, and (2) it has little to offer persons grappling with concrete ethical problems, either because (a) its techniques or too removed from such problems, or (b) because ethical theory is too abstract. In this paper I develop responses to these criticisms, and offer suggestions as to how practical philosophy should be developed.

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Palmer, Lucia M. "“The Recovery of Practical Philosophy.”." New Vico Studies 7 (1989): 129–33. http://dx.doi.org/10.5840/newvico1989721.

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Machotka, Pavel. "Philosophy, Psychology, and Practical Humanism." Contemporary Psychology: A Journal of Reviews 41, no. 10 (October 1996): 994–95. http://dx.doi.org/10.1037/004516.

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Hoff, Paul, Bill (KWM) Fulford, and John Z. Sadler. "History, philosophy and practical psychiatry." Current Opinion in Psychiatry 25, no. 6 (November 2012): 485. http://dx.doi.org/10.1097/yco.0b013e3283590bfd.

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Haldane, John. "Ethics, Aesthetics, and Practical Philosophy." Monist 101, no. 1 (January 1, 2018): 1–8. http://dx.doi.org/10.1093/monist/onx030.

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40

Savic, Mile. "Practical implications of 'postmodern philosophy'." Filozofija i drustvo, no. 19-20 (2002): 21–38. http://dx.doi.org/10.2298/fid0209021s.

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The article examines the implications of the discourse about postmodernity. Postmodernity is analyzed as a complex discursive figure. Within the discourse about postmodernity three levels are distinguished: the postmodern condition, postmodernism, and reflection of the postmodern condition. Special attention is paid to globalization and the problem of the enforcement of modern projects in East-European societies, particularly Serbia. These societies are termed object-societies, while their modification of modernity is called eastmodernity. The author's answer to the complexity of the postmodern condition is a conception of the politics of subsistence.

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McCarty, Richard R. "Maxims in Kant's Practical Philosophy." Journal of the History of Philosophy 44, no. 1 (2006): 65–83. http://dx.doi.org/10.1353/hph.2006.0001.

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Bader, Veit-Michael. "Practical Philosophy and First Admission." SAIS Review 20, no. 1 (2000): 39–59. http://dx.doi.org/10.1353/sais.2000.0001.

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Weinberger, Ota. "The Language of Practical Philosophy." Ratio Juris 15, no. 3 (September 2002): 283–93. http://dx.doi.org/10.1111/1467-9337.00209.

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Forster, Michael N., Guido Kreis, and Tze-wan Kwan. "Practical Philosophy – East and West." Journal of Chinese Philosophy 49, no. 4 (December 28, 2022): 323–26. http://dx.doi.org/10.1163/15406253-12340076.

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Forster, Michael N. "Practical Philosophy West and East." Journal of Chinese Philosophy 49, no. 4 (December 28, 2022): 327–41. http://dx.doi.org/10.1163/15406253-12340077.

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Abstract This article offers a broad-ranging comparison of practical philosophy in the West and in China with a view to enabling not only better mutual understanding between the two sides but also better self-understanding on each side. Contrary to widespread Western conceptions that Chinese practical philosophy may have contributed some important principles in first-order morality but has contributed little in the area of meta-ethics as compared to the West, it is argued here that Chinese practical philosophy did indeed make important contributions in first-order morality, but that in addition it is generally superior to Western practical philosophy in the area of meta-ethics. There are, however, certain exceptions to this rule on both sides. In the end, therefore, a comparison of the two traditions can contribute not only to a better mutual understanding, but also to a better self-understanding and improvement on each side.

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Knoll, Manuel. "Teleology in Aristotle's Practical Philosophy." Aither 14, no. 28 (March 7, 2023): 4–29. http://dx.doi.org/10.5507/aither.2022.008.

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Solopova, Maria. "The Practical Philosophy of Aristotle." Philosophical Anthropology 10, no. 1 (June 30, 2024): 127. https://doi.org/10.21146/2414-3715-2024-10-1-127-166.

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The article examines the practical philosophy of Aristotle: his ethics and politics. It is established when the term “practical thinking” first appears, what is the difference between practical and theoretical knowledge, on what basis ethics and politics are combined and how they differ as two practical sciences. The ethical works that came down under the name of Aristotle as part of the Aristotelian corpus of writings are characterized in terms of their authenticity, chronology, and book composition. The article describes the history of the issue of three common books in the manuscripts of Nicomachean and Evdemean ethics and provides arguments in favor of solving the question of which ethics they originally belonged to. Definitions of the key provisions of the doctrine and concepts are given: goodness, virtue, conscious choice, middle ground, foundations, reason, intelligence, friendship, happy life. The second part of the article examines the basic concepts of Aristotle's political teaching: the state and the state system, parts of the state, types of government, political conflicts and coups d'etat, the doctrine of the best state system and the principles of education.

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Shokhin, Vladimir K. "Philosophical Disintegration and a Chance of Practical Philosophy." Voprosy Filosofii, no. 9 (2023): 32–44. http://dx.doi.org/10.21146/0042-8744-2023-9-32-44.

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The author interprets such an important regularity that while “philosophies of whatever one likes” (up to philosophies of work and recreation, dance and sport, sex and covenants, etc.) are acquiring unlimited “legalization”, self-reflexion of philosophy survives the profoundest crisis these days. He calls it the paradox of the obstinate growth of trees as simultaneous with felling. Incremental deterioration of the very interest for mapping philosophy which had been regarded as a very important vocation of a philosopher from Antiquity up to later Moderniy is regarded as the mostly brute indication on this state of affairs, and various modes of irrationality in its division into the main fields (both in analytic and continental milieux) are demonstrated. While acknowledging that it is already impossible to offer a good general classification of philosophical disciplines whose overall scope of subjects approaches to infinity the author believes it possible to escape at least practical philosophy (the correlate of theoretical philosophy) which has had a sufficienty concentrated list of the main disciplines from Aristotle’s epoch. He suggests a renovation of its list as well as also the substitution of the Aristotelean “governing science” (ἀρχιτεκτονική) as practical judiciousness (φρόνησις πρακτική) by agathological teleology whose subject could be human goal-setting in the context of good-setting. As a support from the outside the author attaches Indian scheme of human goals (puruşārthāḥ) and an opinion of the Dharmaśāstras that human goals themselves can be justified by their participation in the good.

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Belás, Ľubomír. "Kant’s ethics as practical philosophy: On philosophy of freedom." Ethics & Bioethics 7, no. 1-2 (June 1, 2017): 25–33. http://dx.doi.org/10.1515/ebce-2017-0007.

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Abstract The paper focuses on some important philosophical issues of Kant’s philosophical legacy, especially on Kant’s thoughts on man and his acting in community with other human beings, his fellows, (Conjectural Beginning of Human History) from the aspect of morality based on moral-practical terms and categories. The field of Kant’s practical-critical thoughts is not only unusually broad but also full of ideological dynamics offered in a precise and modern linguistic form. The paper claims that Kant offers his own answer for the fourth question “Was ist der Mensch” (“What is man?”), introduced in Logic (Kant, 1992, p. 538) and at the same it also introduces a historical dimension to the issue of man, included in his short writings, in a compact form.

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Guseynov, Abdusalam A. "Practical Philosophy: Tradition and Contemporary Trends." Ethical Thought 23, no. 1 (2023): 5–26. http://dx.doi.org/10.21146/2074-4870-2023-23-1-5-26.

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The paper is devoted to a general historical overview and state-of-the art of the question of what is practical philosophy and what is its place in the subject field of philosophy. The author takes as the starting point and basis for analysis the ancient view, according to which philosophy is divided into logic, physics and ethics. He demonstrates that this architectonics being fundamental is immutable and that ethics within it coincides with the practical part. Practical philosophy has undergone an evolution, the key milestones of which are a) the transition from the religious philosophy of the Middle Ages to the scientific philosophy of the New Age, b) the Kantian understanding of practical reason as pure reason (reason as such), c) the Marxian understanding of being as practice, d) the appearance of various forms of applied ethics and practical applications of philosophy in general. In the author’s opinion, it can be adequately understood only from the perspective of a holistic view of man as a unity of a living, rational, and simultaneously social (collective) being. The general idea of the article can be expressed as follows: practical philosophy coincides with moral philosophy to the extent that philosophy itself is a practice and acts as a life project, setting the most general direction of human conscious activity.

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Artigos de revistas sobre o tema "Practical philosophy"

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