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Готові списки джерел за темами / Modern Philosophy

Добірка наукової літератури з теми "Modern Philosophy"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 25 травня 2024

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Статті в журналах з теми "Modern Philosophy":

1

O'Hear, Anthony, and Roger Scruton. "Modern Philosophy." Philosophical Quarterly 45, no. 179 (April 1995): 276. http://dx.doi.org/10.2307/2220441.

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2

Harrison, Jonathan. "Modern Philosophy." Royal Institute of Philosophy Supplement 65 (October 2009): 71–92. http://dx.doi.org/10.1017/s1358246109990063.

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There is hardly any view so paradoxical that some philosopher somewhere or other has not propounded it. That everything is air, fire, water; that the world contains nothing but atoms and the void; that nothing (that is, pace Sartre, not anything) exists; that we know nothing; that the world is an idea in the mind of God; that matter does not exist; that the absolute does exist and that everything else is only appearance; that there is no past and no future; that what seems to be reality is an illusion; that propositions about the world that we have neither been able to establish nor refute are neither true nor false; that truth is relative, and that all matter is just a hologram in a one-dimensional space, is just a selection from such paradoxical contentions.

3

Wretzel, Joshua. "Modern Philosophy." Teaching Philosophy 33, no. 3 (2010): 343–45. http://dx.doi.org/10.5840/teachphil201033341.

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4

McWhorter, Ladelle. "Can a Postmodern Philosopher Teach Modern Philosophy?" Teaching Philosophy 23, no. 1 (2000): 1–13. http://dx.doi.org/10.5840/teachphil20002313.

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5

Donceel, Joseph F. "Modern British Philosophy." International Philosophical Quarterly 28, no. 3 (1988): 344–45. http://dx.doi.org/10.5840/ipq198828327.

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6

M. J., C. "Modern philosophy bulletin." Enrahonar. Quaderns de filosofia 18 (March 1, 1992): 73. http://dx.doi.org/10.5565/rev/enrahonar.718.

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7

Olafson, Frederick A. "Modern French Philosophy." International Studies in Philosophy 17, no. 3 (1985): 101–2. http://dx.doi.org/10.5840/intstudphil198517337.

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8

Farrelly, D. J. "Modern German Philosophy." Philosophical Studies 31 (1986): 464–65. http://dx.doi.org/10.5840/philstudies1986/19873173.

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9

Asselin, Don. "Modern Political Philosophy." American Catholic Philosophical Quarterly 64, no. 4 (1990): 573–75. http://dx.doi.org/10.5840/acpq199064416.

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10

Fielder, John. "Modern Moral Philosophy." Teaching Philosophy 8, no. 2 (1985): 173–74. http://dx.doi.org/10.5840/teachphil19858246.

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Дисертації з теми "Modern Philosophy":

1

Sakun, A. V., T. I. Kadlubovich, and D. S. Chernyak. "Philosophy of modern political culture." Thesis, Izdevnieciba "Baltija Publishing", 2020. https://er.knutd.edu.ua/handle/123456789/16378.

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2

Morris, Paul Martin. "Three Hindu philosophers : comparative philosophy and philosophy in modern India." Thesis, Lancaster University, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.278603.

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3

Dawson, Hannah. "Locke, language and early-modern philosophy /." Cambridge : Cambridge Univ. Press, 2007. http://www.loc.gov/catdir/enhancements/fy0805/2007299088-b.html.

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4

Heath, Paul J. "Social philosophy and modern public health." Thesis, Keele University, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.392306.

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5

Powell, Michael R. "A course in modern Christian philosophy." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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6

Acharya, Tanaji. "Relevance of Indian philosophy to modern society /." Latur (India) : T. Acharya, 1990. http://catalogue.bnf.fr/ark:/12148/cb35749326s.

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7

Lacy, Rachel. "Hamlet's Objective Mode and Early Modern Materialist Philosophy." Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32430.

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Анотація:

Hamlet's tragedy is constructed as a perspective of matter that is destined for decay, and this "objective," or "object-focused," mode of viewing the material world enhances theatrical and theological understandings of the play's props, figurative language, and characters. Hamlet's "objective mode" evokes early modern materialist philosophies of vanitas and memento mori, and it is communicated in theatre through semiotic means, whereby material items stand for moral ideas according to an established sign-signified relation. Extending an objective reading to Hamlet's characters reveals their function as images, or two-dimensional emblems, in moments of slowing narrative time. In the graveyard scene (5.1), characters and theatrical props cooperate to materialize the objective perspective. As a prop, Ophelia's corpse complicates the objective mode through its semantic complexity. Thus, she stands apart from other characters as one that both serves to construct and to deconstruct the objective mode. Hamlet's tragic outlook, which depends upon an understanding of matter as destined for decay, and of material items as ends in themselves rather than vehicles for spiritual transformation, is an early modern notion concurrent with theological debates surrounding the Eucharist. Drawing upon art-historical, linguistic, feminist, theological, and theatrical approaches, this thesis contributes to concurrent discourse on Hamlet's tragic genre.

8

Altman, Megan Emily. "Heidegger and the Problem of Modern Moral Philosophy." Scholar Commons, 2015. http://scholarcommons.usf.edu/etd/5845.

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The guiding question of this project is, "Why does it count as a critique of Heidegger that he does not defend a particular moral position?" A standard criticism levied against Heidegger is that, since he has nothing positive to say about post-Enlightenment moral theory, he has nothing to contribute to moral philosophy, and this marks his greatest shortcoming as a philosopher. Why is there a demand for Heidegger, or any other philosopher, to theorize about morality, when we do not have this expectation for, say, aesthetics, theology, or various other regional domains of human life? Why should we expect Heidegger to theorize about what humans must be like in order to care about and engage in moral thought? Answering these questions involves an extended discussion of ways of understanding ethics in Western philosophical thought, as well as, Heidegger's own view of ethics. I begin with a detailed exposition of the paradigmatic shift from premodern ethics, as it is based on an understanding of ethos (a form of life with its practical and normative dimensions), to modern conceptions of ethics based on Enlightenment (1750-1850) individualism and the fact-value distinction. This account of the history of ethics in philosophy attempts to demonstrate that the transition to modernity is marked by a schism between Being (ontology) and Ought (ethics) which makes any post-Enlightenment justification of ethics impossible (and helps us see why Heidegger always scoffs at the project of working out an ethics). My primary goal is to prove that Heidegger's appropriation of Aristotle's thought not only challenges the underlying metaphysical assumptions of mainstream moral philosophy, but also shows us a way back to the unity of ethics and ontology. My claim is that Being and Time is an ethics in the same way Nicomachean Ethics is an ethics: both are based on an understanding of the human ethos and attempt to show what is characteristic of a life that is structured by the "ought." This argument sets the stage for uncovering the underlying presuppositions governing two prominent objections raised against Heidegger: the existentialist and nihilistic critiques. I find that these critiques are grounded on the assumption of "ontological individualism." In contrast to this individualistic ontology of the social world, I argue that, for Heidegger, individuality is not an ontological or biological given; rather, it is a relatively rare accomplishment of members of a linguistic community. What is important, in Heidegger's view, is that the ethos is the ontological bedrock of ethics. The ethos does not offer us universal principles or morals rules of the kind modern morality seeks, but it does provide paths, ways of being, and possibilities for living meaningful lives. In the end, all we have are understandings of life in certain domains (art, religion, love, etc.) that provide character ideals that, together with meaningful goals and projects for the whole of our lives, make possible a flourishing ethos. My secondary goal is to demonstrate that Heidegger undercuts the uncritical presuppositions of much of mainstream moral philosophy and provides an alternative account of ethics that picks up the stick from the other end. I formulate my thesis as an extension of the recent scholarship on Heidegger's work, arguing that Heidegger's emphasis on the human ethos puts forth a proper way of dwelling and Being-at-home within the current of the historical essence of a community. What is original about Heidegger's post-humanist ethics is that it denies the modern Being-Ought distinction and calls us to be ready and prepared to be claimed by Being. Refusing to give an absolute position to anthropomorphism, Heidegger's ethics serves as an attempt to specify what it is to be fully human in the sense of being a respondent who receives an understanding of Being and has to own up to the task of being claimed by Being. If I am correct, then it is a mistake to judge Heidegger's ethics according to whether he succeeds at formulating a list of responsibilities, rights, and obligations of individuals. Whereas modern moral theory is concerned with providing impartial and value-free guidelines and principles for individual behavior, Heidegger is asking about the conditions for the possibility of transforming how one lives. This puts the burden of proof on those who think there is something important about moral theory. The onus of proof rests with those who want to claim that a right way to be human exists and that there is an absolute, unchanging, timeless ground for understanding the right.

9

Milne, Andrew Greg. "A critique of the philosophy of modern theatre." Thesis, University of Cambridge, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385351.

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10

Smith, Joseph Wayne. "The progress and rationality of philosophy as a cognitive enterprise : an essay in metaphilosophy." Title page, contents and abstract only, 1985. http://web4.library.adelaide.edu.au/theses/09PH/09phs653.pdf.

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Книги з теми "Modern Philosophy":

1

Dewey, John. Unmodern philosophy and modern philosophy. Carbondale: Southern Illinois University Press, 2012.

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2

Cutting, John. Psychopathology & modern philosophy. Scaynes Hill: Forest, 1999.

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3

Bryan, Magee, and Quinton Anthony, eds. Modern British philosophy. Oxford [Oxfordshire]: Oxford University Press, 1986.

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4

Anthony, O'Hear, ed. Modern moral philosophy. Cambridge, U.K: Cambridge University Press, 2004.

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5

Thomson, Garrett. On modern philosophy. Belmont, CA: Thomson/Wadsworth, 2004.

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6

Hudelson, Richard. Modern political philosophy. Armonk, N.Y: M.E. Sharpe, 1999.

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7

1940-, Leslie John, ed. Modern cosmology & philosophy. Amherst, N.Y: Prometheus Books, 1998.

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8

Thomas, Baldwin. Contemporary philosophy: Philosophy in English since 1945. Oxford: Oxford University Press, 2001.

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9

Marshall, Eugene, and Susanne Sreedhar, eds. A New Modern Philosophy. 1 [edition]. | New York : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781351052269.

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10

Scruton, Roger. Modern philosophy: A survey. [London]: Arrow, 1997.

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Частини книг з теми "Modern Philosophy":

1

Cunningham, Suzanne. "Modern Philosophy." In Contributions to Phenomenology, 461–67. Dordrecht: Springer Netherlands, 1997. http://dx.doi.org/10.1007/978-94-017-5344-9_104.

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2

Jia, Junbo. "Design Philosophy." In Modern Earthquake Engineering, 433–70. Berlin, Heidelberg: Springer Berlin Heidelberg, 2016. http://dx.doi.org/10.1007/978-3-642-31854-2_14.

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3

Wood, Allen. "Modern Applied Philosophy." In A Companion to Applied Philosophy, 599–611. Chichester, UK: John Wiley & Sons, Ltd, 2016. http://dx.doi.org/10.1002/9781118869109.ch42.

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4

Burrell, David B. "Philosophy." In The Blackwell Companion to Modern Theology, 34–46. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996768.ch3.

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5

Lee, Keekok. "Philosophy, Modern Science and Modern Technology." In Philosophy and Revolutions in Genetics, 43–82. London: Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230599024_3.

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6

Cohn-Sherbok, Dan. "A New Philosophy of Judaism." In Modern Judaism, 212–38. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1057/9780230372467_9.

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7

Sulkowski, Lukasz, Zdzisława Dacko-Pikiewicz, and Katarzyna Szczepańska-Woszczyna. "Modern Philosophy and Leadership." In Philosophy and Leadership, 97–118. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781003490470-9.

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8

Diamond, Cora. "Consequentialism in Modern Moral Philosophy and in ‘Modern Moral Philosophy’." In Human Lives, 13–38. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1007/978-1-349-25098-1_2.

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9

Covell, Charles. "Introduction: Modern Legal Philosophy." In The Defence of Natural Law, 1–29. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1007/978-1-349-22359-6_1.

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10

Rockmore, Tom. "Lukács on Modern Philosophy." In Lukács Today, 221–41. Dordrecht: Springer Netherlands, 1988. http://dx.doi.org/10.1007/978-94-009-2897-8_13.

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Тези доповідей конференцій з теми "Modern Philosophy":

1

Ba Trinh, Nguyen. "Convergent Philosophy." In 8th International Conference on Modern Approach in Humanities. Acavent, 2020. http://dx.doi.org/10.33422/8th.mah.2020.02.19.

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2

Ferreira da Cunha, Paulo. "Natural Law: classic and modern?" In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_sws99_01.

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3

Sakun, A. V., T. I. Kadlubovich, and D. S. Chernyak. "PHILOSOPHY OF MODERN POLITICAL CULTURE." In POLITICAL SCIENCE, PHILOSOPHY, HISTORY AND SOCIOLOGY: DEVELOPMENT AREAS AND TRENDS IN UKRAINE AND EU. Baltija Publishing, 2020. http://dx.doi.org/10.30525/978-9934-588-91-4-38.

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4

Bolotova, U. V., N. G. Bondarenko, M. V. Martynenko, M. B. Yanukyan, and L. V. Kryukova. "SOURCES AND INFLUENCE OF MODERN PHILOSOPHY." In VII International Youth Conference "Perspectives of Science and Education". Prague: Premier Publishing s.r.o., 2020. http://dx.doi.org/10.29013/vii-conf-usa-7-62-67.

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5

Barmashova, T. "CURRENT PROBLEMS OF MODERN LANGUAGE PHILOSOPHY." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018h/31/s10.013.

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6

Jing, Guo. "Social Behaviors and Modern Marketing Philosophy." In Proceedings of the International Conference on Economic Management and Green Development (ICEMGD 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icemgd-18.2018.4.

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7

Schevjev, A. A., and L. N. Schevjeva. "MODERN PHILOSOPHY AND HUMANITARIAN TRAINING OF STUDENTS." In Modern Technologies in Science and Education MTSE-2020. Ryazan State Radio Engineering University, 2020. http://dx.doi.org/10.21667/978-5-6044782-7-1-198-201.

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8

Han, Guiling. "Themes of Education Philosophy in Modern Society." In International Conference on Information System and Management Engineering. SCITEPRESS - Science and and Technology Publications, 2016. http://dx.doi.org/10.5220/0006444200830086.

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9

TYTAR, Olena. "HOLISM AS A MODERN PHILOSOPHY OF HAPPINESS." In Happiness And Contemporary Society : Conference Proceedings Volume. SPOLOM, 2020. http://dx.doi.org/10.31108/7.2020.70.

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10

Счастливцев, Р. А. "Philosophy of education in post-modern society." In Современное социально-гуманитарное образование: векторы развития в год науки и технологий: материалы VI международной конференции (г. Москва, МПГУ, 22–23 апреля 2021 г.). Crossref, 2021. http://dx.doi.org/10.37492/etno.2021.25.73.064.

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Анотація:

в статье рассматриваются институциональные и идейные трансформации системы образования в пост-современном обществе. Данные изменения, прежде всего, связываются с информационными процессами в современном обществе. Сфера образования понимается в связи с этим, как информационно-образовательная среда. Пересматриваются некоторые фундаментальные классической концепции личности. На процесс современного образования оказывают непосредственное влияние такие характеристики пост-современного общества, как глобализация, нелинейность и неопределенность, риск, медиальность. the article examines the institutional and ideological transformations of the education system in post-modern society. These changes are primarily associated with information processes in modern society. In this regard, the sphere of education is understood as an information and educational environment. Some fundamental classical concepts of personality are revised. It is pointed out that the process of modern education is directly influenced by such characteristics of post-modern society as globalization, nonlinearity and uncertainty, risk, mediality.

Звіти організацій з теми "Modern Philosophy":

1

Zabneva, E. I. Modern philosophy of municipal government. Ljournal, 2019. http://dx.doi.org/10.18411/sovr-fil-kontecst-reflex-2019.

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2

Brainerd, Rebekkah. Classical Political Philosophy and Modern Democracy. Portland State University Library, May 2013. http://dx.doi.org/10.15760/honors.17.

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3

Ivanyshyn, Petro. BASIC CONCEPTS OF YEVHEN MALANIUK’S NATIONAL-PHILOSOPHICAL INTERPRETATION: ESEISTIC DISCOURSE. Ivan Franko National University of Lviv, February 2021. http://dx.doi.org/10.30970/vjo.2021.49.11070.

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Анотація:

The purpose of the research is to outline the structure of the main methodological ideas within the frames of interpretive thinking in the essay of the famous Vistnyk’s writer, critic and essayist Yevhen Malaniuk. Considering the purpose and tasks of the studio, an interdisciplinary methodological base, related to the author’s “national approach”, has been worked out. The epistemological potential of national philosophy as a philosophy of national existence, national science as a theory of nation, hermeneutics as a theory and practice of interpretation and post-colonialism as interpretation of cultural phenomena from the standpoint of anti- and post-imperial consciousness are used in the work. The scientific novelty is that on the basis of the previous hermeneutic generalization and definition of national-existential methodology, a propaedeutic outlining of the structure of national-philosophical concepts within the frames of the essayistic interpretation of reality in Ye. Malaniuk is proposed. In the methodological sense, the writer’s essayism is structured by such concepts as nation-centrism, idealism, voluntarism, heroism, and can be considered as one of the variants (close by the experiences of D. Dontsov, Yu. Lypa, M. Mukhyn, etc.) of the Vistnyk’s national-philosophical (national-existential, nationalistic or nation-centric) hermeneutics, that is, the way of understanding, which the author by himself outlined as a “national approach”. The support of Ye. Malaniuk as a culture-philosopher and exegete on the eternal nation-centric values and criteria in his essayistic studies makes his reflections not only historically interesting, but also theoretically productive, classically important for the development of modern Ukrainian hermeneutics and humanities in general.

4

Buchanan, Riley, Daniel Elias, Darren Holden, Daniel Baldino, Martin Drum, and Richard P. Hamilton. The archive hunter: The life and work of Leslie R. Marchant. The University of Notre Dame Australia, 2021. http://dx.doi.org/10.32613/reports/2021.2.

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Анотація:

Professor Leslie R. Marchant was a Western Australian historian of international renown. Richly educated as a child in political philosophy and critical reason, Marchant’s understandings of western political philosophies were deepened in World War Two when serving with an international crew of the merchant navy. After the war’s end, Marchant was appointed as a Protector of Aborigines in Western Australia’s Depart of Native Affairs. His passionate belief in Enlightenment ideals, including the equality of all people, was challenged by his experiences as a Protector. Leaving that role, he commenced his studies at The University of Western Australia where, in 1952, his Honours thesis made an early case that genocide had been committed in the administration of Aboriginal people in Western Australia. In the years that followed, Marchant became an early researcher of modern China and its relationship with the West, and won respect for his archival research of French maritime history in the Asia-Pacific. This work, including the publication of France Australe in 1982, was later recognised with the award of a French knighthood, the Chevalier d’Ordre National du Mèrite, and his election as a fellow to the Royal Geographical Society. In this festschrift, scholars from The University of Notre Dame Australia appraise Marchant’s work in such areas as Aboriginal history and policy, Westminster traditions, political philosophy, Australia and China and French maritime history.

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Fedorenko, Elena H., Vladyslav Ye Velychko, Svitlana O. Omelchenko, and Vladimir I. Zaselskiy. Learning free software using cloud services. [б. в.], July 2020. http://dx.doi.org/10.31812/123456789/3886.

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The article deals with the use of cloud technology services in the study of free software. Free software is a social phenomenon based on the philosophy of freedom and the right to intellectual creative activity. To date, a significant number of software products have been created that are licensed under free software and not used in educational activities. The conducted research revealed the factors promoting and hindering the use of free software in educational activities. Conducted questionnaires, analysis of open data, research of scientists made it possible to conclude on the expediency of using free software in educational activities. Cloud technology is not only a modern trend of effective use of information and communication technologies in professional activity, but also a proven tool for educational activities. To get acquainted with the free software, the use of cloud technologies has been helpful, which is the goal of our research.

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Tyson, Paul. Climate Change Mitigation and Human Flourishing: Recovering Teleology, Avoiding Tyranny. Mέta | Centre for Postcapitalist Civilisation, 2021. http://dx.doi.org/10.55405/mwp5.

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It is most unlikely that adjusting to a 1.5 to 2 degree hotter world is possible within the prevailing political and economic norms of our times. In our post-capitalist times we need to modify modern technological market “liberalism” (which has become, actually, techno-feudalism). If we do not modify our present norms, the collapse of the natural means of power and privilege native to our present world order makes it almost inevitable that democratic liberalism will devolve further into a distinctly anti-liberal species of techno-tyranny. To avoid such a dystopian future, this paper explores how we might re-imagine our global politico-economic norms without embracing techno-tyranny. The argument put forward is that modern liberalism makes the means of personal wealth accumulation and private freedom, the end of public life. This confusion of means with ends implies, ironically, that if our means become unviable, we have no way of aiming at valuable human ends by different means. We have a culturally assumed faulty teleology in political economics and in our philosophy of technology. A revised form of Aristotle’s teleology is proposed whereby an understanding of common human flourishing defines human ends, and where a range of new means could then be pursued to achieve that end, respecting the natural limitations on means that are now upon us.

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Melton, Clayton E. The Leadership Philosophy Model. Fort Belvoir, VA: Defense Technical Information Center, March 1989. http://dx.doi.org/10.21236/ada209648.

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Ivanova, Iryna, and Elena Afanasieva. MODEL OF INTERACTION BETWEEN ADVERTISING, PR AND JOURNALISM. Ivan Franko National University of Lviv, February 2021. http://dx.doi.org/10.30970/vjo.2021.49.11060.

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The article is an overview of the journalism – PR – advertising relationship at the terminological, empirical-analytical and practical levels. It traces the state of the discussion of these correlations in the post-soviet media such as Ukraine. The study describes that domesticating the importance of the appropriate partnership between the three communication technologies. The thesis is that journalism, advertising and PR create a mutual connection that takes place in an atmosphere of PR and advertising permissiveness and deepens with the development of digitalization, Social network development. The present research is based on a comprehensive approach. The inductive and deductive methods are adopted to discuss theoretical materials, and the interdisciplinary research method is used to detect PR-specific features as a philosophy of a new journalism project. The interpretive approach, usually employed to analyze media text as a complex synthetic structure, was also taken into consideration. The analytical method application identified the modern means of substantiating the ideological, esthetical and informative value of brand journalism and spin doctor. The innovative character of modern media as a behavioral strategy in the advertising and PR industry consists in the fact that it is a form of creative production and behavior rather than adapting a specific communication situation. The article examines the main directions of contemporary interactions between PR, advertising and journalism as a media content creation. In this context, it is asserted that advertising, journalism and PR activities can contribute to the creation of media content. At some point, good media content is achieved not only as a result of this competition but also from the correlation between PR, advertising and journalism.

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Yatsymirska, Mariya, and Bohdan Markevych. MEDIA TEXTS AND PERSUASION. Ivan Franko National University of Lviv, March 2024. http://dx.doi.org/10.30970/vjo.2024.54-55.12170.

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Abstract. The article clarifies specific concepts of persuasion in media texts; describes new techniques of media influence based on materials of online publications; shows the role of expressive means of language and emotions in visual communication. In social communication, persuasive logos refer to meaningful words and thoughts conveyed through mass media and logically perceived as a reasonable persuasion to proper actions based on the principles of morality, ethics, and culture; informational and influential accents. In modern science (Philosophy, Psychology, Rhetoric, Linguistics), logos has acquired not only new meanings, but also has become an important concept of rational expression of free ideas, meanings, reflections. From this perspective, new media serve as the most concentrated source of logosphere and eidosphere creation, which should be thoroughly studied and analyzed every day. The research on multimedia texts, genre diversity, new platforms, and online publications has significantly contributed to the Media Studies. Techniques of persuasive communication, methods of argumentation, and verbal tools form a separate area of the research within the field. Unlike manipulation, persuasion is the conscious use of written or spoken language, interactive visualization, and infographics to influence someone’s beliefs, views, or actions; gain someone’s support, approve the suggested ways of behavior, intentions, etc. Means of persuasion in media texts serve as logical information accents aimed at the proper perception of the corresponding meanings. In general, factors of persuasion are to influence the masses and the motivation of their actions, modify views, and form public opinion. In journalism, these are meaningful words, thoughts, principles of high-quality narrative with the use of convincing arguments, facts and, most importantly, positive intentions for the readers. Persuasive media texts exclude manipulation of public opinion, trust and people’s inclination to perceive doctrines imposed on them. Keywords: persuasion, concept, visual information, social communication.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).