Статті в журналах: "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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11

Allen, Derek. "Modern Political Philosophy." Teaching Philosophy 12, no. 1 (1989): 64–66. http://dx.doi.org/10.5840/teachphil198912117.

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12

Donovan, Sarah K. "Modern French Philosophy." Teaching Philosophy 28, no. 1 (2005): 99–102. http://dx.doi.org/10.5840/teachphil200528118.

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13

Williams, Hugh. "Confronting the Modern Problematic." Journal of Interdisciplinary Studies 29, no. 1 (2017): 52–70. http://dx.doi.org/10.5840/jis2017291/24.

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The modern problematic, defined by Kenneth Schmitz, is a widespread acceptance of God’s absence in the culture of the technologically advanced Western societies. Schmitz clearly has been deeply influenced by Karol Wojtyla’s work as both philosopher and religious leader. Pope John Paul II’s Fides et Ratio is notable for its courage in advocating the serious pursuit of truth guided at least in part by the philosophy of being. This essay draws on certain important contrasts in Schmitz’s subsequent meditations upon the transcendental of beauty and its implications for communication and postmodern culture with its emphasis on the human subject. The purpose is to reflect on the special significance of this important contrast, shift, and development that occurs in these aspects of Schmitz’s own philosophy within the tradition of the philosophy of being that has been given renewed definition and importance for our challenging times in John Paul II’s encyclical on faith and reason.

14

Bryan, Jenny. "Philosophy." Greece and Rome 67, no. 2 (October 2020): 280–87. http://dx.doi.org/10.1017/s0017383520000133.

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Many introductory courses on ancient, or indeed modern, philosophy begin from the observation that the word ‘philosophy’ itself describes a ‘love of wisdom’. Christopher Moore's wide-ranging, original, and fascinating new book sets out to examine the value of that etymology. He argues persuasively that philosophos does not, in fact, originate as a label applied respectfully to pick out a ‘lover of wisdom’ for emulation. Rather, the term is appropriated and developed from its origins as a pejorative name applied to those perceived to be striving too hard and in the wrong way to achieve the status of sophos, a ‘sage-wannabe’ as Moore has it. As he is careful to emphasize, his history of the origins of philosophos and philosophia does not and need not coincide with the origin story of ‘philosophy’ as a certain kind of discipline involving a certain way of talking about specific questions. Nevertheless, by scrutinizing the origins of these terms and their application in the sixth and fifth centuries bce, Moore sets himself up to offer some further enlightening discussion of the fifth- and fourth-century development of the discipline of ‘philosophy’.

15

Edge, Hoyt. "Review of "Unmodern Philosophy and Modern Philosophy"." Essays in Philosophy 14, no. 1 (2013): 77–82. http://dx.doi.org/10.7710/1526-0569.1458.

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16

Hobbs. "Unmodern Philosophy and Modern Philosophy John Dewey." Transactions of the Charles S. Peirce Society 49, no. 1 (2013): 122. http://dx.doi.org/10.2979/trancharpeirsoc.49.1.122.

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17

Garrison, Jim. "John Dewey, Unmodern Philosophy and Modern Philosophy." Educational Theory 64, no. 2 (April 2014): 195–203. http://dx.doi.org/10.1111/edth.12057.

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18

Zarubina, E. V. "Modern philosophy of science." Science Almanac, no. 6 (2015): 220–28. http://dx.doi.org/10.17117/na.2015.06.220.

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19

Edwards, Mark J. "Modern Philosophy and Origen." Modern Theology 38, no. 2 (October 26, 2021): 204–19. http://dx.doi.org/10.1111/moth.12753.

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20

Kenispayev, Zhumageldy K., Natalya S. Serova, and Vladimir V. Markin. "Philosophy in modern society." Общество: философия, история, культура, no. 5 (2021): 19–24. http://dx.doi.org/10.24158/fik.2021.5.2.

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21

Jacob, Pierre, Pascal Engel, Kim Davis, Jonathan Leigh-Pemberton, and Simon Whiteside. "Modern Philosophy in France." Cogito 1, no. 3 (1987): 21–23. http://dx.doi.org/10.5840/cogito19871336.

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22

Zhongjiang, Wang. "Daoist Philosophy: Modern Interpretations." Contemporary Chinese Thought 30, no. 1 (October 1998): 7–34. http://dx.doi.org/10.2753/csp1097-146730017.

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23

Dees, Richard H. "Philosophy and Modern Science." Modern Schoolman 76, no. 2 (1999): 99–106. http://dx.doi.org/10.5840/schoolman1999762/317.

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24

Jackson, Ronald L. "Myth and Modern Philosophy." New Vico Studies 8 (1990): 109–12. http://dx.doi.org/10.5840/newvico1990814.

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25

Colebrook, C. "5 * Modern European Philosophy." Year's Work in Critical and Cultural Theory 21, no. 1 (January 1, 2013): 83–105. http://dx.doi.org/10.1093/ywcct/mbt004.

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26

Colebrook, C. "10 * Modern European Philosophy." Year's Work in Critical and Cultural Theory 22, no. 1 (January 1, 2014): 180–204. http://dx.doi.org/10.1093/ywcct/mbu010.

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27

Frey, Jennifer A. "Revisiting Modern Moral Philosophy." Royal Institute of Philosophy Supplement 87 (June 2, 2020): 61–83. http://dx.doi.org/10.1017/s1358246119000262.

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AbstractThis essay revisits Elizabeth Anscombe's ‘Modern Moral Philosophy' with two goals in mind. The first is to recover and reclaim its radical vision, by setting forth a unified account of its three guiding theses. On the interpretation advanced here, Anscombe's three theses are not independently intelligible; their underlying unity is the perceived necessity of absolute prohibitions for any sound account of practical reason. The second goal is to show that Anscombe allows for a thoroughly unmodern sense of ‘moral' that applies to human actions; the paper concludes with some reasons to think that this unmodern sense of ‘moral' is worthy of further philosophical attention and defense.

28

Sadykov, K. A., Zh T. Aubakirova, Zh Berestenov, E. Asembai, and U. Aimbetova. "The Modern Philosophy Problems." Procedia - Social and Behavioral Sciences 185 (May 2015): 428–31. http://dx.doi.org/10.1016/j.sbspro.2015.03.356.

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29

Guignon, Charles. "Hermeneutics and Modern Philosophy." Teaching Philosophy 11, no. 3 (1988): 267–69. http://dx.doi.org/10.5840/teachphil198811371.

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30

Bezuidenhout, Anne. "Modern Philosophy of Mind." Teaching Philosophy 19, no. 2 (1996): 209–12. http://dx.doi.org/10.5840/teachphil199619234.

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31

Uritus, Ronald M. "Introduction to Modern Philosophy." Teaching Philosophy 21, no. 4 (1998): 409–12. http://dx.doi.org/10.5840/teachphil199821455.

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32

Kirillov, N. P., V. N. Fadeeva, and V. V. Fadeev. "Modern philosophy of education." SHS Web of Conferences 28 (2016): 01034. http://dx.doi.org/10.1051/shsconf/20162801034.

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33

Rogozhnikova, Varvara N. "The Subject and Main Directions of Modern Philosophy of Economics." Voprosy Filosofii, no. 11 (2023): 23–33. http://dx.doi.org/10.21146/0042-8744-2023-11-23-33.

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The modern philosophy of economics in Russia and in the West is devoid of unity: its representatives differ in the definition of the subject of the philosophy of economics, and in the various existing definitions, the “philosophical” part is poorly represented and is often replaced by the methodological one. This study is an attempt to form a holistic view of the subject field of modern philosophy of economics. In our work, we used comparative and historical methods, a systematic approach. The purpose of our work is to define the boundaries of the subject field of modern philosophy of economics. We describe the main historical stages in the development of the philosophy of economics in Russia and abroad, as well as the views of economists and philosophers on the subject of the philosophy of economics. The general conclusion is that the modern philosophy of economics is a study of the methodology, ethics and epistemology of economic science, within the boundaries of which the subject of this area of knowledge is determined. At the same time, the Russian version of the philosophy of economics differs from its Western version in the degree of institutionalization and the level of development of the philosophical problems of economics.

34

Cuéllar, Hortensia. "Filosofía, hoy." Anuario Filosófico 24, no. 1 (October 19, 2018): 125–37. http://dx.doi.org/10.15581/009.24.29986.

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Contemporary philosophy, having grown inside the cultural background of modem times, also cherishes in a clearer, although less attractive way, the germine metaphysical enterprise which proceeds from the philosophia prima. This sort of philosophy deserves to be called not only post-modern, but supra-modern, classical.

35

Kravchyk, Maria. "First session of a new seminar on the history of modern philosophy." Sententiae 40, no. 2 (August 15, 2021): 184–89. http://dx.doi.org/10.31649/sent40.02.184.

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Report on the first session of the seminar “Philosophia perennis” (“Evolution of the concept of consciousness in modern philosophy”) organized by the journal Sententiae in collaboration with the Union of Researchers of Modern Philosophy (Pascal Society) and the Kant Society of Ukraine (August 10-12, 2021, Odesa).

36

Ali, Forkan. "Connecting East and West through Modern Confucian Thought." Asian Studies 8, no. 3 (September 22, 2020): 63–87. http://dx.doi.org/10.4312/as.2020.8.3.63-87.

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This study is an attempt to establish that 20th century’s canonized Taiwanese philosopher Mou Zongsan (1909–1995) has contributed significantly to the innovative burgeoning of modern Confucianism (or New Confucianism) with the revision of Western philosophy. This is based on the hypothesis that if ideas travel through the past to the present, and vice versa, and if intellectual thinking never knows any national, cultural and social boundaries, then there is an obvious intersection and communication of philosophical thoughts of East and West. This article also contemplates the fact that Western philosophies are widely known as they are widely published, read and circulated. Conversely, due to the language barriers philosophy and philosophers from the East are less widely known. Therefore, this research critically introduces and connects the early 20th century Confucian philosopher Shili Xiong (1885–1968), his disciple the contemporary Taiwanese Confucian intellectual Mou Zongsan, along with the Western philosophers Immanuel Kant (1724–1804), Martin Heidegger (1889–1976), and Herman Bavinck (1854–1921), through ideas like moral autonomy, ethics, ontology, and imago Dei. In so doing, the article delineates the path to study 20th century Taiwanese philosophy, or broadly Chinese Confucian philosophy which makes a bridge between the East and the West through Modern Confucianism prevalently called New Confucianism.

37

Honcharenko, Olha Anatoliivna. "The Philosophy of Kazimierz Twardowski: History and modern interpretation." Filosofiya osvity. Philosophy of Education 19, no. 2 (December 23, 2016): 262–70. http://dx.doi.org/10.31874/2309-1606-2016-19-2-262-270.

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The program of the Symposium «The Philosophy of Kazimierz Twardowski: History and modern interpretation» dedicated to 150th anniversary of Polish philosopher and teacher Kazimierz Twardowski’s birth has been highlighted. The Symposium was organized by K. Twardowski Philosophical Society of Lviv and the Institute of Philosophy of the University of Warsaw with the support of the Center for Urban History of East Central Europe. The reports of participants have been reviewed and the events took place within the Symposium have been described.

38

Hübner, Kurt. "Philosophy of Modern Art and Philosophy of Technology." Society for Philosophy and Technology Quarterly Electronic Journal 4, no. 1 (1998): 21–27. http://dx.doi.org/10.5840/sptq19984123.

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39

Opolev, Pavel. "Naturalistic Turn in Modern Philosophy: Philosophy and Neuroscience." Ideas and Ideals 15, no. 2-1 (June 28, 2023): 49–71. http://dx.doi.org/10.17212/2075-0862-2023-15.2.1-49-71.

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The development of biology stimulates a naturalistic turn within the framework of philosophy, actualizes the problem of the dialogue between philosophical and scientific knowledge. In modern philosophy there is a tendency to imitate the empirical sciences. An attempt to conceptualize the empirical knowledge accumulated in modern brain sciences finds its expression within the neurophilosophy project. In classical philosophy, there was a skeptical assessment of the idea of a total reduction of the life of consciousness to the forms of motion of matter, which contributed to the preservation of dualism. The basis of modern neurobiology is the idea of the identity of physical and mental processes, the statement according to which information in our brain is encoded by the activity of neurons, neural networks. As a result, on the border of philosophy and science, corresponding ontological and epistemological programs are formed, designed to comprehend the classical philosophies of the opposition on naturalistic grounds. The author proposes an understanding of the naturalistic trend in modern epistemology, a reflection of the problem of the relationship between physical and mental processes on the example of the conceptualization of the achievements of modern neurosciences within the framework of the neurophilosophy project. The paper notes the diversity of interpretations of the concept of “neurophilosophy”, fixes the prerequisites for its occurrence, development problems and features of interpretation. In the definitions of the concept of “neurophilosophy” one can see a specific form of being of philosophy, the philosophy of neurosciences, a variant of biophilosophy, a form of the philosophy of consciousness. The paper highlights the problems that complicate the implementation of the neurophilosophy project: constant rethinking and supplementing the baggage of scientific knowledge about the brain, the lack of a unified theory of neurosciences, an interdisciplinary language, one-sided reductionism. To build neurophilosophy in the language of neuroscience means to liken it to a special scientific discipline. The project of neurophilosophy initiates, but does not offer models of a constructive dialogue between philosophy and neurosciences, reducing philosophical problems to the achievements of special scientific knowledge, which allows us to consider neurophilosophy, at this stage of its development, as a ‘scientific manifesto’, another attempt of science to do without philosophy. Against the background of the active appeal of philosophy to the special sciences, there is a need to build an empirical-ontological approach, which is based on the current achievements of the sciences, and makes it possible to bring empirical knowledge to the level of philosophical generalizations.

40

Kimelev, Yu. "AXIOLOGY OF MODERNITY. THE PHILOSOPHY OF CHARLES TAYLOR." Filosofiya Referativnyi Zhurnal, no. 3 (2022): 24–41. http://dx.doi.org/10.31249/rphil/2022.03.06.

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The article is dedicated to philosophy of a well known Canadian philosopher Charles Taylor. The first part suggests a conceptual scheme making possible a systematic synthesis of Ch. Taylor’s work. The second part analyzes the study of history of modern philosophy which made Ch. Taylor famous. In his analysis the author concentrates on Ch. Taylor’s view of modern moral ontology and of modern axiology in general. The third part demonstrates that Ch. Taylor uses modern axiology to analyze the actual political situation The author points out that Ch. Taylor is becoming increasingly critical of the present-day western world.

41

Gavrilov, Mikhail. "Topicality of philosophic practice for self-determination of modern philosophy." Socium i vlast, no. 1 (2018): 88–93. http://dx.doi.org/10.22394/1996-0522-2018-1-88-93.

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42

Fios, Frederikus. "Critics to Metaphysics by Modern Philosophers: A Discourse on Human Beings in Reality." Humaniora 7, no. 1 (January 30, 2016): 108. http://dx.doi.org/10.21512/humaniora.v7i1.3493.

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We have entered the 21st century that is popularly known as the era of the development of modern science and technology. Philosophy provides naming for contemporary era as postmodern era. But do we suddenly come to this day and age? No! Because humans are homo viator, persona that does pilgrimage in history, space and time. Philosophy has expanded periodically in the long course of history. Since the days of classical antiquity, philosophy comes with a patterned metaphysical paradigm. This paradigm survives very long in the stage history of philosophy as maintained by many philosophers who hold fast to the philosophical-epistemic claim that philosophy should be (das sollen) metaphysical. Classical Greek philosopher, Aristotle was a philosopher who claims metaphysics as the initial philosophy. Then, Immanuel Kant, Hegel, Heidegger, Marx even Habermas offer appropriate shades of metaphysical philosophy versus spirit of the age. Modern philosophers offer a new paradigm in the way of doing philosophy. The new spirit of modern philosophers declared as if giving criticism on traditional western metaphysics (since Aristotle) that are considered irrelevant. This paper intends to show the argument between traditional metaphysical and modern philosophers who criticize metaphysics. The author will make a philosophical synthesis to obtain enlightenment to the position of human beings in the space of time. Using the method of Hegelian dialectic (thesis-antiteses-synthesis), this topic will be developed and assessed in accordance with the interests of this paper.

43

Bogatov, M. A. "About Rhetoric of Crisis in Philosophy." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 11, no. 2 (2011): 46–52. http://dx.doi.org/10.18500/1819-7671-2011-11-2-46-52.

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The article discusses the topic of the crisis of modern philosophy. This theme is presented as special crisis rhetoric not interested in philosophy. Rhetoric contrasts to theme of philosophy as a way of escaping from the externally imposed rhetorical tricks. As a result, attempt to define a specific mode of existence of philosophy and the philosopher is given.

44

Prodan, V. "Philosophy of modern education: essence, content and orientation." Uzhhorod National University Herald. Series: Law 1, no. 77 (June 27, 2023): 131–35. http://dx.doi.org/10.24144/2307-3322.2023.77.1.20.

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The philosophy of modern education is a section of philosophy that deals with issues of education research, its role in the life of society, putting forward various pedagogical theories for the democratization and improvement of the educational process.As part of our research, we analyzed the content of the philosophy of education, its essence and direction. They characterized the vision of the philosophy of education in the works of its founder John Dewey and traced the relationship between the currents presented by the philosopher (practical learning, interdisciplinary approach, democratic classroom, reflective thinking, community involvement) on the potential results of the development of society (development of practical skills, development of cognitive skills, development public competence and compliance with public duties, development and improvement of metacognition, social interaction and culture).The study of Paulo Freire’s pedagogical theory of social justice, which developed under the influence of John Dewey’s current, also became valuable in the process of analyzing the problems of the philosophy of modern education. Central to Paulo Freire’s social philosophy was the understanding that in repressive dynamics the humanity of both the oppressor and the oppressed decreases. In turn, Freire’s philosophical concept rested on three main pillars: education as a tool for humanizing the individual through conscious actions aimed at transforming the world order; dialogue - as a pedagogical means of progressive learning; the “see, analyze and act” complex, which serves as the core of the philosopher’s methodology and consists in assessing the situation, its analysis, identifying the root causes of the occurrence of negative factors and active actions aimed at eliminating such factors while strictly observing the principle of social justice.It was determined that the philosophy of education should be understood as a field of philosophy that considers the development of education and society in their unity, offers pedagogical theories of educational activities, considers education as a lever for democratic changes and modifications. In turn, we see the concept of modern education in the presence of the following vector elements: humanistic education, digital education, hybrid education (mixed forms of education), inclusive education, individualized education, continuous education.

45

Marcotte-Chenard, Sophie. "What Can We Learn from Political History? Leo Strauss and Raymond Aron, Readers of Thucydides." Review of Politics 80, no. 1 (2018): 57–86. http://dx.doi.org/10.1017/s0034670517000778.

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AbstractThrough a comparison of Leo Strauss's and Raymond Aron's interpretations of Thucydides's history, this paper sheds light on the relationship between political history and political philosophy. In continuing the dialogue between the two thinkers, I demonstrate that in spite of their opposed views on modern historical consciousness, they converge in a defense of the object and method of classical political history. However, there is a deeper disagreement regarding the relationship between philosophy and politics. While Strauss makes the case for the compatibility of classical political history and classical political philosophy on the grounds that Thucydides is a “philosophic historian,” Aron argues that it is precisely because Thucydides is not a philosopher that he succeeds in understanding an essential feature of political things, namely, contingency in history.

46

Медведева, Светлана. "Political Philosophy in Modern Russia." Полис. Политические исследования, no. 6 (2007): 157–64. http://dx.doi.org/10.17976/jpps/2007.06.15.

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47

Bazaluk, Oleg, and Tamara Blazhevich. "Modern Basics Philosophy of Education." Creative Education 06, no. 11 (2015): 1224–28. http://dx.doi.org/10.4236/ce.2015.611119.

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48

정영기. "Modern Depression and Philosophy Therapy." Humanities and Art ll, no. 6 (June 2019): 81–98. http://dx.doi.org/10.35442/hna.2019..6.81.

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49

Rošker, Jana. "Modern and Contemporary Taiwanese Philosophy." Asian Studies 8, no. 3 (September 10, 2020): 7–12. http://dx.doi.org/10.4312/as.2020.8.3.7-12.

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The topic of this special issue deals with the development of a certain stream of the Chinese philosophical tradition. Yet this philosophy did not originate in mainland China, and thus in some supposedly logical “centre” of Chinese culture, but on its alleged “periphery”, namely on the beautiful island of Taiwan. One of the incentives for our decision to compile an issue of Asian Studies which is devoted entirely to the philosophical developments in Taiwan was an international conference, entitled Taiwanese Philosophy and the Preservation of the Confucian Tradition. This interesting academic meeting was organized in October 2019 in Ljubljana by the Center for Chinese Studies at the National Central Library in Taiwan in cooperation with the East Asian Research Library (EARL) and the Department of Asian Studies at University of Ljubljana.

50

Lynch, Tim. "Modern Movements in European Philosophy." Irish Philosophical Journal 5, no. 1 (1988): 111–13. http://dx.doi.org/10.5840/irishphil198851/25.

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