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A history of western philosophy / Bertrand Russell
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... A.J. Baker, 8 years since B. Russell had introduced the term "intoxication of power" (Russel 1961) , wrote about the malady of overconfidence which, in the dark years of World War II, was aptly to be called the "Victory Disease" (Liapis & Alevizopoulos 2021, Baker 1969. According to this perception, a defeat in war can be traced back to the "virus" of irrationality and impulsiveness combined with a strong sense of opportunism (Liapis & Alevizopoulos 2021). ...
... All of the above supports Mundt's suggestion (Mundt 2020) that in spite of Lincoln's implication that Hubris and poor outcomes in health crisis management -and also in exercising political power under demanding situations of social turmoil, or even economic and /or military conficts -are associated with right-wing government (Lincoln 2020), HS can expand its intoxicating effect within the entire range of political spectrum. Mexican president Andrés Manuel López Obrador, for example, who is left of the political spectrum, has falsely dismissed social distancing and erroneously delayed quarantine and testing (Mundt 2020), in confronting the COVID-19 menace and the same applies when we examine the way in which the then -finally ostracized by his Prime Minister and by his political party-Greek Minister of Finance, Yanis Varoufakis, a left-wing politician, had hubristically exhibited messianic zeal and exaltation in speech (Russel 1961), while negotiating Greece's depth crisis back in 2015 -comparing the eurozone to the Eagles' Hotel California, where "You can check out anytime you like, but you can never leave", describing the austerity measures imposed on Greece as "fiscal waterboarding" and suggesting that what Greece's creditors were doing to the country amounted to "terrorism" (Anthony 2015), or the arrogant and unrealistic view adopted by the authoritarian Vladimir Putin who allows his alleged moral rectitude to obviate consideration of practicality, cost or outcome (Russel 1961) as far as his political decisions of invading Ukraine are concerned. ...
... All of the above supports Mundt's suggestion (Mundt 2020) that in spite of Lincoln's implication that Hubris and poor outcomes in health crisis management -and also in exercising political power under demanding situations of social turmoil, or even economic and /or military conficts -are associated with right-wing government (Lincoln 2020), HS can expand its intoxicating effect within the entire range of political spectrum. Mexican president Andrés Manuel López Obrador, for example, who is left of the political spectrum, has falsely dismissed social distancing and erroneously delayed quarantine and testing (Mundt 2020), in confronting the COVID-19 menace and the same applies when we examine the way in which the then -finally ostracized by his Prime Minister and by his political party-Greek Minister of Finance, Yanis Varoufakis, a left-wing politician, had hubristically exhibited messianic zeal and exaltation in speech (Russel 1961), while negotiating Greece's depth crisis back in 2015 -comparing the eurozone to the Eagles' Hotel California, where "You can check out anytime you like, but you can never leave", describing the austerity measures imposed on Greece as "fiscal waterboarding" and suggesting that what Greece's creditors were doing to the country amounted to "terrorism" (Anthony 2015), or the arrogant and unrealistic view adopted by the authoritarian Vladimir Putin who allows his alleged moral rectitude to obviate consideration of practicality, cost or outcome (Russel 1961) as far as his political decisions of invading Ukraine are concerned. ...
... Since all sorts of human prejudice and superstition are likewise based on "psychological habit", Hume's skeptical conclusion would imply that there is no substantial difference between the irrational practices of men of the Stone Age and the inductive methods of modern science. If that were true, then the enterprise of enlightenment rationality is bound to fail and, as Russell [5] (p. 699) once remarked, there would be "no intellectual difference between sanity and insanity". ...
... However, humans are finite cognitive beings who can simultaneously represent and compare only a certain, finite, number of methods. Therefore, the finiteness assumption is justified 5 . What is problematic, however, is the restriction to a fixed pool of candidate methods. ...
... 7.3); Sterkenburg[59,60], Thorn and Schurz[61], Feldbacher-Escamilla[62], Douven[22], Spelda and Stritecky[63].4 There is also an optimality theorem about RAW's actual success rate that holds with probability[64] (lemma 4.1).5 Apart from that, for cognitively infinite beings an infinite meta-inductive optimality result has been proved[65] (theorem 6).6 ...
In the first section, five major attempts to solve the problem of induction and their failures are discussed. In the second section, an account of meta-induction is introduced. It offers a novel solution to the problem of induction, based on mathematical theorems about the predictive optimality of attractivity-weighted meta-induction. In the third section, how the a priori justification of meta-induction provides a non-circular a posteriori justification of object-induction, based on its superior track record, is explained. In the fourth section, four important extensions and refinements of the method of meta-induction are presented. The final section, summarizes the major impacts of the program of meta-induction for epistemology, the philosophy of science and cognitive science.
... Hegel's thought is notoriously opaque. Bertrand Russell drily noted that Hegel "is, I should say, the hardest to understand of all the great philosophers" ( [45], p. 730). But Hegel is not impossible to understand, and his philosophy of history in particular is recognizable in O'Sullivan's nationalism. ...
... Furthermore, "[t]he Absolute Idea [again, Geist] is pure thought thinking about pure thought. This is all God does throughout the ages-truly a Professor's God" ( [45], pp. 734-35). ...
... The process of time, for Hegel, is a movement from the less perfect to the more perfect, to finally culminate in an ideal logical end. Russell described it this way: "logical perfection consists in being a closely-knit whole, without ragged edges, without independent parts, but united, like a human body,...into an organism whose parts are interdependent and all work together towards a single end; and this also constitutes ethical perfection" ( [45], pp. 735-36). ...
As founding editor of the United States Magazine and Democratic Review, John L. O’Sullivan (1813-1895) preached a particular form of Christian nationalism that centered on expansionist fever occurring during the 1830s and 1840s. O’Sullivan’s Christian nationalism was known as “Manifest Destiny”. He famously coined the term in 1845 while defending the right of the United States to annex the Republic of Texas. The central argument of this essay is that Manifest Destiny, as O’Sullivan articulated it in the pages of the Democratic Review, follows the contours of the innovative and heterodox political religion developed by Elie Kedourie and expounded upon by Anthony D. Smith. O’ Sullivan’s Manifest Destiny was a conglomerated nationalistic paradigm consisting of elements from Protestant theology, Lyman Beecher’s vision for civilizing theWest, and German idealism via George Bancroft’s use of historicism in his History of the United States of America, from the Discovery of the American Continent. As a form of Christian nationalism located in the context of antebellum America, Manifest Destiny is helpful to historians as they trace both continuity and change over time in how Americans have self-identified in religious terms since their origin as a collection of colonial, and later independent, polities.
... It is the study of balance between religious and scientific conceptions. In terms of Bertrand Russell [15]: "The conceptions of life and the world which we call "philosophical" are a product of two factors: one, inherited religious and ethical conceptions; the other, the sort of investigation which may be called "scientific," using this word in its broadest sense. Individual philosophers have differed widely in regard to the proportions in which these two factors entered into their systems, but it is the presence of both, in some degree, that characterizes philosophy." ...
... Abstractions have often led to the conception of "God", right from the ancient Greek civilization. A wonderful and brilliant account of the history of western philosophy has been given by Bertrand Russell [15]. During the era of development of Catholicism, philosophy was driven with an end goal in mind to establish the existence of "God". ...
... The first case of treating the "God" hypothesis as a scientific hypothesis has already been greatly explored. This analysis started right since the age of Reformation and with the onset of the paradigm of science [15]. In the modern era of philosophy, science produced a considerable opposition to various dogmas of religions and "God". ...
The history of human intellectual pursuit is replete with examples containing many redundant hypotheses. Here, an attempt has been made to theorize and analyze the philosophical status of redundant hypotheses along with an understanding from psychological and evolutionary perspective. The entire range of human explorations, ranging from the " God " hypothesis to the paradigm of scientific thinking has been carefully explored. A detailed assessment of redundant hypotheses and the role these play in the human psychology, is done. Further, the situation has been studied that what possibilities exist when a hypothesis becomes redundant. One such phenomenon, namely that of coincidence, has been reviewed and illustrated that how it can play a significant role in causal induction and fill the void created by scrapping off the redundant hypotheses.
... 103). The supreme ethico-political stance in Spinoza lies in its recognition that our striving toward development (conatus), in Bertrand Russell's (1945Russell's ( /2009 words, "alters its character when we realize that what is real and positive in us is what unites us to the whole, and not what preserves the appearance of separateness" (p. 573). ...
... 103). The supreme ethico-political stance in Spinoza lies in its recognition that our striving toward development (conatus), in Bertrand Russell's (1945Russell's ( /2009 words, "alters its character when we realize that what is real and positive in us is what unites us to the whole, and not what preserves the appearance of separateness" (p. 573). ...
In this chapter we explore the ethical and epistemological implications of affective dynamics within collaborative a qualitative research project with a transformative social justice agenda in a community college in New York City carried out by the first author. Rooted in the Transformative Activist Stance expansive reconstruction of Vygotsky's project, this project was centrally concerned with joining in with struggles on-the-ground of a student diagnosed with autism for egalitarian educational and community practices while fighting discrimination and righting injustices. Drawing on contemporary affect theory (the affective turn) and Vygotsky's works on emotions, both influenced by Spinoza's philosophical theory of affective bodies, we foreground affective dynamics underpinning the activist role of researchers to disclose its potential AU: To indicate corrections to these proofs, please use latest Adobe Acrobat or lower version. Use the Commenting tool, which can be accessed on the current version by right clicking on the pdf and selecting Add Sticky Note. Position the Sticky Note where you want the correction made and insert revisons text inside the Sticky Note. The corrected text can also be highlighted by selecting the text, right clicking, and selecting Highlight Text. The Strikethrough Text option can be used indicated text to delete. Please DO NOT directly edit or copy and paste corrections to the pdf. Doing so will adversely affect formatting and jumble the text. Failure to comply to these requirements will result in the corrected proof not being accepted and returned to the author. 36 D. PODLUCKÁ and E. VIANNA to come to know oppressive institutional practices, unsettle relationships and community practices, intensely affect participants and stir strong feelings and emotions, including among researchers themselves. The examination of the research project described concludes that actively and affectively organizing encounters through collaborative inquiry projects is central to the activist role of the qualitative researcher. This chapter seeks to extend the discussion of ethico-political issues, such as risk, vulnerability, attachments, and commitments , in activist qualitative research.
... Such an ontology could be further developed by representing relationships as objects that can themselves be categorized. 9 In this manner, it is possible to assert that any relationship between a given topic and an associated scripture arises from the interpretation of a given community, as affirmed in the Interpretative Community Graph. Theology does not arise ex nihilo but is rooted in an interpreted canon. ...
... Alternatively, one might prefer an object property 'justifies' as providing the scriptural basis for the topics of the confession rather than the relatesTo property. 9 The reification of relations in ontology is similarly suggested by S. Boisen in his 2007 SemTech Conference presentation (Boisen, 2011 slides 17-20 [16]). ...
Formal ontology has been used in a variety of projects in the humanities. Most interesting from our perspective is the work carried out to develop an ontology of Wittgenstein’s Nachlass since we want to take the first steps toward an ontology for the work of Arthur Norman Prior. We go through some of Prior’s early attempts to describe the logic involved in reformed theology. In The Analogy of Faith (1940), we suggest that Prior developed a knowledge graph of what he called “the logic of the bible.” We call this the Interpretative Community Graph and suggest that it can be adapted to a Prior Community Graph and used to develop a formal ontology of A.N. Prior’s Nachlass. We argue that this graph suggests a deeper conceptual structure concerning object properties for the ontology than the one provided by the Wittgenstein ontology. Based on this, we demonstrate how this deeper conceptual structure can be used to derive conclusions concerning philosophical views affirmed by Prior and the philosophers relevant to his work. Finally, we suggest that the project of providing a formal ontology for A.N. Prior could be used to develop formal ontologies for theology and systems of beliefs.
... This predicament is encapsulated in the well-known words of the philosopher St Augustine (354-430 A.D.) from book XI of his Confessions: 'What, then, is time? If no one asks of me, I know; if I wish to explain to him who asks, I know not.' ( [35] book 2, chapter 4.I), expressing the familiar and yet enigmatic character of time. As noted at the end of the previous section in a theoretical context, as in everyday life, time is typically represented by a directed one-dimensional line in space, implicitly parametrised by a real number scale. ...
... In a philosophical setting the block universe picture is sometimes likened to 'being' while the dynamical evolution picture is associated with 'becoming' (and the ancient proponents Parmenides and Heraclitus respectively, see for example [35] book 1, chapters 5 and 4, [37] Introduction). 'Being' then corresponds to a 'timeless' or 'frozen time' block universe as connected with the apparent implications of relativity and in which the 'flow of time' is considered an illusion. ...
Unification based upon the generalisation of proper time is proposed as a comprehensive framework to account for the fundamental structure of matter, in a manner contrasting with the more familiar approach based on extra dimensions of space. The elementary properties of matter to be incorporated include the Standard Model of particle physics together with a source for the dark sector and a coherent formalism for quantum gravity. We elaborate upon the manner in which all such material phenomena and empirical properties as distributed in an extended 4-dimensional spacetime can be encompassed within, and derived from, the continuous flow of time alone via a generalised arithmetic form for infinitesimal intervals of proper time. This approach will also be compared and contrasted with the basic structure of causal set theory as a means of demonstrating how it is possible to construct a full physical theory essentially from elements of time alone, as explicitly developed from the most elementary level. The conception of time as utilised and elucidated in this theory, with emphasis upon the causal continuum properties and as the basis for unification, will be clarified.
... Therefore, the relatively modern masculinised view of hunting is argued by revisionists to be a derivative of the 1800s and the Romantic into the Victorian era (Kjellson and Sörlin, 2016). The influence of the romantic era which highlighted rugged masculinity, frontier primitivism and bare bones conditions of living close to and of nature (Cartmill, 1996;Russell, 2008) is an ideal that remains today. ...
Hunting has a unique status as a sport and leisure activity alongside its practices having high stakes for society related to ecology, biosecurity, animal welfare and public safety. As such, hunting must increasingly legitimate itself before the public both in terms of ethically justifiable motivations for why to hunt and ethical standards for how to hunt. One way in which public acceptance has been sought in recent years has been to frontline 'women hunters' as the hunting community's indirect ambassadors. An effort to recruit more women is also seen as imperative to the survival of hunting in a practical, demographic sense. When women enter hunting, they enter an arena that is opaque and difficult to navigate along with heavy baggage from gender roles, expectations about proximity to wildlife and nature, and masculine norms on behaviour. In this study, we demonstrate through semi-structured interviews, participant observation and auto-ethnography of a hunting license education in Sweden, how women navigate spaces carved out for men. The findings show traps of emphasised femininity, expectations of women as 'softening influences' on male hunters to rein in their potentially unethical behaviour, and as differentially positioned in the learning process of hunting. However, using Bourdieu's social capital, findings also reveal that women negotiate and trade attributes in creative ways-such as landownership, meat handling skills and knowledge-to gain an advantage, status or level the playing field. We argue that regardless of gender, being in a position of sufficient capital to be able to call out unethical behaviour in the hunting team is crucial insofar as it serves the hunting community's ultimate interest.
... At a certain moment, there will be a crisis where the theories that have been developed can no longer explain the facts. It is in this crisis that scientists will carry out a revolution to give birth to a new paradigm [16,45]. For the development of science, a scientist can construct a new paradigm and offer or give an understanding of that paradigm to others. ...
Humans have inquisitive nature and behavior, however differences in the quality and capacity of reason and knowledge have resulted in differences in the analysis of thought in finding the truth as epistemology. Epistemology which only emphasizes the ability of reason and senses, abandoning religion or God's revelation brings havoc to modern humans with a crisis of values and a life that is devoid of meaning. Islamic epistemology teaches God as the source of knowledge and truth while humans are the center, where religion or God's revelation as a source of absolute knowledge and truth can be obtained through (1) Al-Quran; (2) Hadith; (3) five senses; (4) Intellect; and (5) Qalb or heart. The solution to world problems that are so complex requires an Islamic epistemological, because Islam which originates from the revelation of Allah SWT has guaranteed its truth as a true guide to life.
... 70 In other words, to Descartes, we may indeed understand God as being in unity with existence, but not the all-out domain of existence in which we exist, as does Spinoza. That is, to Spinoza, we may understand that God also exists as the extended, or infinite universe and not merely that the essence of material things, or the concept of extension belongs ultimately to God. 71 That is because to Descartes, God, who as an infinite substance surpasses our level of being, transmits its infinitude on to creation, which reflects as the endless, or infinite universe. Oppositely, to Spinoza, God, as an infinite substance is equally that which we can conceive to be the greatest entity, or the perfection of reality as well as that which exists as infinite Nature, or that which is endless corporeal substance. ...
After repeatedly reading Descartes’s Meditations on First Philosophy, what stills stands out most to this present essayist is Descartes’s notion of God’s perfection and how the perfection of the Divine includes the existence of the Almighty. Similarly, if we look to Spinoza’s Ethics Book I and the beginnings of Book II, we find comparable claims; namely, that the Almighty’s essence necessarily involves existence, and that this is a perfection of God alone. First, this article will detail how Descartes establishes God’s existence via the argument from perfection, and how this perfection of God reinforces the existence of such a supreme entity. Next, this piece will treat Spinoza’s understanding of God as that which must exist, and how this mandatory existence is solely of the perfection of God. Lastly, this paper will show that although Spinoza’s understanding of God’s perfection in his Ethics Book I and II may appear akin to Descartes, it would be incorrect to fully understand either philosopher’s views on God’s perfection as being entirely the same.
... That it was philosophical was warranted not so much because Aristotle was everywhere in it but because Aquinas attempted, relentlessly and rigorously, to make faith discursive, that is, to make it a subject matter of exchange or nonage. If the charge that Aquinas in Summa Theologica merely baptized Aristotle were true, 66 it might also be correct to say that, in doing so, he likewise Hellenized Christianity. The result, as history bears witness, had become beneficial to both traditions of thought. ...
... Burada belirtmek gerekir ki hangi türden olursa olsun bu indirgemeciliğin akıl hamaliyeliği tarihinin düşünce tarihi versiyonunda ontolojik arka planın yanı sıra tarihsel bir epistemolojik arka planı da mevcuttur. Tıpkı felsefenin kökenini veya başlangıcını Yunan akıl hamaliyeliği çevresine indirgeme irasyonel, duygusal ve fantazik hastalığında olduğu gibi (Bakınız Russell, 1989;Gökberk, 1980). Şöyle ki: Genel anlamda felsefe "düşünmek" fiiline karşılık geliyorsa eğer, felsefe bu durumda bu fiili gerçekleştiren ilk insanla yani müstakbel homo Muslimusluk namzedi seçilmiş homo sapien akıl hamalı skeptikus Âdem ile başlıyor demektir. ...
Giriş Yerine
Birinci Bölüm
21. Yüzyıl ve Düşüncenin Krizi........................................................... 21
İkinci Bölüm
Homo Muslimus ve Medeniyet Humanizmasının
Sağduyucu Teo-Sofik Temellerine Felsefi Bir Yaklaşım........................ 41
Üçüncü Bölüm
Homo Muslimus’un Üç Yüzü ve Kudüs............................................... 83
Dördüncü Bölüm
Dinde Eleştiri Kültürü ve Tahammül Ahlakının Antropo-Filozofik
Temellerine Dair Kur’ani Mulahazalar: Homo Muslimus Modeli......... 115
Beşinci Bölüm
Homo Muslimus’un Beden ve Ruh Kesişim Kümesi Olarak
Fıtri-Ahlak ve Gençlik....................................................................... 141
Altıncı Bölüm
İnsani İletişimin Dinî Kozmo-Antropolojisi:
Homo Skeptikus/Muslimus Örneği................................................... 165
Yedinci Bölüm
Homo Skeptikus, Tevhidi Kozmik Holizm ve
Dayanışma-Adalet-Yoksulluk Üçlüsü İlişkisine Felsefi Bir Sorgulama.... 191
Sonuç Yerine
Sekizinci Bölüm
Bir Homo Muslimusluk Tezahürü Alanı Olarak
Helikiye Meslek ve Meşrebi............................................................... 217
... Euclid Elementler adlı kitabında çalışmalarına ve geometrinin o zamana kadar ki diğer çalışmalarına yer vermiş ve bu şekilde matematik dünyasına önemli bir eser kazandırmıştır ki bu kitap 19. yy'a kadar ders kitabı olarak kullanılmıştır (Russell, 1945). Garner (1992) ders kitaplarının, temel bilgi kaynağı olduğunu vurgulamakta ve öğrencilerin bilgi edinmeleri için bir araç olduğunu, dersin içeriğinin aktarılmasında öğretmenin sunduğu bilgileri tamamlayıcı bir niteliği olduğunu vurgulamaktadır. ...
... Euclid Elementler adlı kitabında çalışmalarına ve geometrinin o zamana kadar ki diğer çalışmalarına yer vermiş ve bu şekilde matematik dünyasına önemli bir eser kazandırmıştır ki bu kitap 19. yy'a kadar ders kitabı olarak kullanılmıştır (Russell, 1945). Garner (1992) ders kitaplarının, temel bilgi kaynağı olduğunu vurgulamakta ve öğrencilerin bilgi edinmeleri için bir araç olduğunu, dersin içeriğinin aktarılmasında öğretmenin sunduğu bilgileri tamamlayıcı bir niteliği olduğunu vurgulamaktadır. ...
... Ale takové zúžení je typické i pro daleko propracovanější filosofické směry na Macha navazující, jež Bertrand Russell nazývá souborně "škola logické analýzy" . V poslední kapitole Historie západní filosofie [11] říká: "Filosofové této školy upřímně přiznávají, že lidský intelekt není schopen najít konečnou odpověď na řadu otázek, jež mají pro lidstvo hlubokou důležitost, odmítají však přijmout, že existuje nějaká ‚vyšší' cesta k poznání, jež může objevit pravdy skryté vědě a intelektu. " Mach konstruuje svět z "počitků" (Empfindungen), věci jsou (poměrně stabilní) "komplexy počitků" . ...
Considerando o percurso histórico de construção da ciência moderna, bem como as configurações de saberes e poderes que se estabeleceram ao longo deste percurso, analisamos as possibilidades de acolhimento da mulher na matemática. Observamos que a conformidade aos critérios de cientificidade pressupõe o esvaziamento do sujeito e fortalecimento da racionalidade, o que configura hoje o modelo de “contribuições às ciências e às tecnologias”. Tal modelo está assentado sobre parâmetros de essencialidade, neutralidade e universalidade, e se estabelece e se espalha nas divisões disciplinares. Acompanhando a abordagem da ciência no feminino proposta por Isabelle Stengers, argumentamos em favor de repensar a matemática como saberes locais, situados, encarnados.
Článek se zabývá dějinami střetu mezi analytickou a kontinentální tradicí, který dominoval filozofii 20. století. I když obě tradice vzešly ze stejného intelektuálního prostředí a byly výrazně ovlivněny novokantovstvím, přesto se jejich vzájemné neporozumění postupem času prohlubovalo a při několika příležitostech situace přerostla v otevřené nepřátelství. V článku je popsáno deset nejzávažnějších konfliktů: Russell vs. Bergson, Schlick vs. Husserl, Carnap vs. Heidegger, Ryle vs. Heidegger, Popperova kritika pseudovědy, konference v Royaumont, Searle vs. Derrida, odhalení Heideggerovy nacistické minulosti, Derridův čestný doktorát z Cambridge a Sokalův podvrh. Na počátku 21. století se ukazuje, že rozepře analytické a kontinentální filozofie se vyčerpala. Mnohem podstatnější je spor o samotnou metodologii filozofie, jenž se projevuje v rozhraní mezi naturalisticky a antinaturalisticky zaměřenými mysliteli.The article focuses on the history of the conflict between analytic and continental tradition, which dominated the philosophy of the 20th century. Although both traditions originated from the same intellectual environment and were heavily influenced by Neo-Kantianism, their mutual lack of understanding progressed over time and, on several occasions, the situation grew into open hostility. The article describes the ten most serious conflicts: Russell vs. Bergson, Schlick vs. Husserl, Carnap vs. Heidegger, Ryle vs. Heidegger, Popper's critique of pseudoscience, conference in Royaumont, Searle vs. Derrida, the revelation of Heidegger's Nazi past, Derrida's Honorary Doctorate from Cambridge, and Sokal's scam. At the beginning of the 21st century it turns out that the conflict between analytic and continental philosophy has been exhausted. What is more substantial is the dispute over the philosophical methodology, which is reflected in the division into naturalistic and anti-naturalistic thinkers.
The development of good morals is an important aspect of national development. This is because there can be no meaningful national development if the members are morally retrogressive and underdeveloped. As Aristotle rightly noted, ethics and politics are never divorced, for according to him, the moral ends of man are promoted by legal and political means. Thus, he sees the state as a means of achieving the good life. At the same time, however, the legal and political ends of man are also promoted by moral means, for it is the good life itself that enables the state to thrive in development. A country of rogues, a nation where corruption is the ordinary way of life can make no progress in development. Experience has lent some support to this fact. Now, philosophy, by its very nature, teaches man the right path. It has been described as the love of wisdom, and no one can truly be called wise who is morally irresponsible. Philosophy, hence, becomes an important factor in the development of good morals in the society, which is itself, an important aspect of national development. Furthermore, philosophy is love of knowledge, which for Francis Beckon, is synonymous with power. For no form of development can occur if it is not first of all known to man. Knowledge itself is essential to the good life as Plato rightly noted when he remarks that ignorance is the cause of all vice. Philosophy is the mother of both knowledge and morality, both of which are indispensable for national development. Employing the critical and analytical methods of study, this article examines the role of philosophy in the development of a nation. It raises the questions, how can ignorance and moral decadence contribute to national underdevelopment? How can philosophers contribute to the developmental progress of a nation?
In the 21st century of the in-depth globalization, various problems have emerged such as regional conflicts, epidemics, the environmental deterioration, climate warming, earthquake and other uncertainty. Seeking some common and desirable values is not only the basic needs of harmonious society, but also the inevitable result of human civilization evolution. Sakya legshad, the 1st collection of Chinese Tibetan aphorisms, and Bacon’s Essays, the Britain prose collection, are the world-wide treasures of wisdom, many chapters of which talk about the concept and practice of goodness. It is of immeasurable importance to reread these classics for interpretations of goodness so that their excellent traditional culture can continue to nourish and enlighten today’s moral education, promote the construction of the common views on the good and the evil, awaken people a moral consciousness, and enlighten them to hold good will and do good deeds for sustainable social harmony and world peace.
Viyana'lı müzikolog Guido Adler (1855-1941) tarafından yazılan Umfang, Methode und Ziel der Musikwisseschaft" (Müzikolojinin Kapsamı, Yöntemi ve Amacı) başlıklı makale 1885 yılında "Vierteljahrsschrift für Musikwissenschaft" adlı dergide yayınlanmıştır. Guido Adler müzikolojik bir araştırmanın temel amaç ve araçlarını, bu disiplinin hangi alanları kapsadığı, hangi yöntemleri kullandığı ve hangi bilim dallarıyla ilişki içinde olduğunu detaylı biçimde açıklamaktadır. Müzikolojinin kendi problemlerine yönelen ilk kapsamlı çalışma olması nedeniyle müzikolojinin modern bir bilim dalı halini aldığı süreçte, söz konusu disiplinin kurucu çalışmalarından birisi olarak oldukça önemli görülmüştür. Makalenin İngilizce çevirisi Erica Mugglestone tarafından yapılarak, Cambridge University Press tarafından "The Scope, Method, And Aim Of Musicology: An English Translation with an Historico-Analytical Commentary" başlığı ile "Yearbook for Traditional Music" adlı derginin 1981 tarihli 13. sayısında yayınlanmıştır. Bu çalışmada, Guido Adler'in makalesi ve Erica Mugglestone'un açıklamalarının tam bir çevirisi sunularak, tarihsel önemi bulunan bu makalenin Türkçe müzikoloji literatürüne kazandırılması amaçlanmıştır.
Happiness is an increasingly prominent topic of interest across numerous academic fields. However, the literature can sometimes imply it is predominantly a modern concern. Relatedly, critics have argued that contemporary scholarship on happiness is Western-centric, yet in so doing can appear to suggest that happiness is mainly a Western preoccupation. However, taking an expansive view of happiness-defining it broadly as a desirable mental experience-one can appreciate that versions of this phenomenon have been of interest to humans across cultures and throughout history. To articulate this perspective, this paper offers a brief overview of 14 different eras, spanning a range of global regions, in each case highlighting concepts and concerns that bear some close resemblance to happiness. In so doing, the paper encourages a deeper and more inclusive understanding of this vital topic.
Every civilization needs the basic sciences to develop in all aspects, including science and culture, industry and technology, etc. Philosophy is one of the core elements of the basic sciences. It focuses on epistemology and ontology. In the process of forming Islamic civilization, the nature and the essence of Islamic philosophy, its necessity, possibility, and impossibility are some of the main challenges of the 21th-century Islamic world. The main purpose of this study was to show the essence of Islamic philosophy based on the specific definitions presented for the philosophy today. The content of Islamic philosophy has been taken from the revelatory sources of Islam. Being affected by the schools of Peripatetic and Illuminationist and Transcendent philosophies, Islamic philosophy has reached such an eminence that is forming a great Islamic civilization. The data were collected through library research and were analyzed using a descriptive-analytical approach. The most important result of the study was the establishment of the position of Islamic philosophy, i.e., its superiority to other philosophical schools of the world.
Článek se zabývá dějinami střetu mezi analytickou a kontinentální tradicí, který dominoval filozofii 20. století. I když obě tradice vzešly ze stejného intelektuálního prostředí a byly výrazně ovlivněny novokantovstvím, přesto se jejich vzájemné neporozumění postupem času prohlubovalo a při několika příležitostech situace přerostla v otevřené nepřátelství. V článku je popsáno deset nejzávažnějších konfliktů: Russell vs. Bergson, Schlick vs. Husserl, Carnap vs. Heidegger, Ryle vs. Heidegger, Popperova kritika pseudovědy, konference v Royaumont, Searle vs. Derrida, odhalení Heideggerovy nacistické minulosti, Derridův čestný doktorát z Cambridge a Sokalův podvrh. Na počátku 21. století se ukazuje, že rozepře analytické a kontinentální filozofie se vyčerpala. Mnohem podstatnější je spor o samotnou metodologii filozofie, jenž se projevuje v rozhraní mezi naturalisticky a antinaturalisticky zaměřenými mysliteli.The article focuses on the history of the conflict between analytic and continental tradition, which dominated the philosophy of the 20th century. Although both traditions originated from the same intellectual environment and were heavily influenced by Neo-Kantianism, their mutual lack of understanding progressed over time and, on several occasions, the situation grew into open hostility. The article describes the ten most serious conflicts: Russell vs. Bergson, Schlick vs. Husserl, Carnap vs. Heidegger, Ryle vs. Heidegger, Popper's critique of pseudoscience, conference in Royaumont, Searle vs. Derrida, the revelation of Heidegger's Nazi past, Derrida's Honorary Doctorate from Cambridge, and Sokal's scam. At the beginning of the 21st century it turns out that the conflict between analytic and continental philosophy has been exhausted. What is more substantial is the dispute over the philosophical methodology, which is reflected in the division into naturalistic and anti-naturalistic thinkers.
ResuméBegreberne pædagogik, opdragelse, frihed, demokrati, kausalitet og totaliserende elementer analyseres ud fra sprogteorien i filosofisk hermeneutik (Gadamer). I Oplysningstiden ser vi en konfrontation mellem pædagogik (Pädagogik), som føres frem af de nye socialvidenskaber (Sozialwissenschaft, Staats-; Achenwall, Schlözer), og opdragelse (Erziehung), som føres frem i filosofi (Kant). Oplysningstidens begreb om kausalitet i pædagogik (Schlözer; det, der virker) antages at være forbundet med vore dages totaliserende elementer (Rousseau, Arendt). Frihedens betydning i Oplysningstidens opdragelsesfilosofi (Kant; det, der sker) svækkes i 1800-tallet. Derimod er frihed et stærkt begreb i den politiske proces omkring såvel det repræsentative demokrati (Nevers) som ved opbygningen af danske institutioner for børn og for uddannelse af pædagoger. Gennem den lange politiske kamp for frihed blev samfundet også reformeret med børnehaver og fritidshjem, der blev skabt i tæt sammenhæng med uddannelse af pædagoger; tilsammen kaldet den reformpædagogiske bevægelse. I dag ser vi totaliserende elementer vinde frem og true børns og voksnes myndighed og frihed. AbstractThe concepts of pedagogy, upbringing, freedom, democracy, causality and totalizing elements are analysed through the theory of language in philosophical hermeneutics (Gadamer). During The Enlightenment we find a confrontation between pedagogy (Pädagogik) promoted by the new social sciences (Sozialwissenschaft, Staats-) and upbringing (Erziehung) promoted by philosophy. Enlightenments conception of causality in pedagogy (Schlözer, what works) is assumed to have connection with todays totalizing elements (Arendt). The position of freedom in the Enlightenment philosophy of upbringing (Kant, what happens) is weakend during the 19th century. Nevertheless freedom is a strong political concept connected with representative democracy (Nevers) and the field of Danish early childhood education. During the long political fight for freedom Kindergartens were established together with education of pedagogues, and the reform-pedagogical movement were promoted. Today we are in a transition where totalizing elements gain strength and threatens genuine independency in the life of children and adults.
Sadra Islamic Philosophy Research Institute Publication (SIPRIn Publication), Tehran, 2005
A. Marshall, an English economist, highlights humanism of the economic theorizing of human life in the society, the modernity of the basic concepts of economic science within the covers of his book. The purpose of the paper is to review the main theoretical and praxeological concepts of the economic basis of human life, which is identified by A. Marshall in his work.
Research methodology includes the application of philosophical (basic) methods of research (the allocation and synthesis), the general scientific principles of objective consideration of facts, and the principles of historicism, special (specific scientific) methods such as cultural analysis and the construction of a cultural landscape.
Results. The cultural and theoretical research of the economic concept of human being is done on the basis of the analysis of the multi-volume work of A. Marshall’s work «Principles of Economics». The author substantiates the main theoretical and practical positions of A. Marshall’s work in forming the arts and humanities of the society and the state. The main conceptual guidelines for the state humanitarian policy, which ensure the spiritual development of the individual, are defined. The sociocultural context of the formation of the modern scientific paradigms in the 19th century is highlighted. The author focuses on the cultural comprehension of the essential content of the category — economic cultural studies. The author emphasizes that economic cultural studies have become the newest methodology that ensures the integrity and systematic nature of human discourse.
Novelty. The paper presents an attempt to determine the leading tendencies that ensure the transformation of the approaches to the modern analysis of the economic basis of human life. The study enabled to introduce the new theoretical sources in the cultural studies, which are based on forming the newest humane studies and their using in the new human discourses, in particular, economic cultural studies.
The practical significance. The relevance of the basic ideas in the theory and practice of the social modern development makes it possible to assert that modern Ukrainian humanitarians need to analyse the basic concepts of economic activity, developed and substantiated by A. Marshall in his fundamental work. The given principles are the essentials for the development of British and world civilizations.
This study aimed at addressing the relationship between religion and state, by reviewing the evolution of that relationship in the western vision, beginning with the dominance of the Church in the medieval period, and the emergence of the theocratic state, then ideas of secularism, and the conflict between religion and state in the Frame of ideology, Then reviewing a regression in the thesis of the transition to secularism and the emergence of religious presence in the public sphere. On the other hand, the study dealt with the relationship between religion and state in the Islamic vision in its Asian Models. Where the study dealt with the model of the "Madina State" during the era of the Prophet Muhammad (peace be upon him), which is the Islamic model that spread in the Asian Peninsula, which was the basis of Sunni Islamic thought later. The study also dealt with the "Wilayat al-Faqih" model, which forms the basis of Shiite thought in Iran. The study relied on the descriptive approach that deals with the analysis and description of the phenomenon. This approach was used in this study to trace the development of the relationship between religion and state in the western vision and Islamic vision in its Asian models. The study concluded with some results. The most important of these was that: the Western vision to a certain extent passed with integration between religion and the state, as embodied in the model of the "Theocratic State" in the Medieval Period, where the church dominated all the political and social affairs of the state. The Western vision also to a certain extent passed with separation between the religion and the state, as embodied in the model of "secularism", where modernity was linked to the non-involvement of religion in politics, The Western vision also passed with the emergence of a regression in the thesis of the transition to secularism, as reflected in the model of "religious presence in the public sphere. Finally, the Islamic vision with its Asian Models witnessed the difficulty of full integration or separation between the religion and the state, as embodied in the model of the "Madina State" during the Prophet Muhammad (peace be upon him), and its thought which is followed by Sunni Islamic thought. And the Shiite "Wilayat al-Faqih" model, which was the origin of a religious mandate for political power, although it differs from the "Theocratic State" model completely.
Parmenidas Elėjietis – dviveidis istorinis personažas; vienintelis mums žinomas jo kūrinys, „didaktinė“ poema „Apie Prigimtį,“ – tai keistas heterogeniškų elementų ar netgi visiškų priešybių lydinys. Vaizdingos metaforos čia susipina su abstrakčiausiomis kategorijomis, trivialios tiesos – su neišsprendžiamais mąstymo paradoksais, per regimąjį pasaulį vedantis „Nuomonės kelias“ – su dialektiniu „Tiesos keliu.“ Ar dvilypumas ir dviprasmybė tėra tik atsitiktiniai Parmenido poemos bruožai, nulemti vien išorinių, istorinių kūrinio tapsmo aplinkybių? Kas gi vos keleto fragmentų interpretacijoje mus iki šiol labiausiai trikdo ir klaidina?
Pagrindiniai žodžiai: esamybė, juslumas, kalba, poezija.
The Riddle of Parmenides
Tomas Saulius
Summary
Parmenides of Elea is a Janus-faced historical personage; his only known treatise On Nature may be characterized as a fusion of heterogeneous elements or even direct opposites: here, vivid poetical metaphors are inextricably intertwined with the most abstract categories of “pure reason” (i.e. being and nonbeing), trivial truths – with irresolvable paradoxes; the so-called “Way of Opinion”, which runs through the sensible world, intertwines with the dialectical “Way of Truth” which leads to the ultimate reality. Are ambiguity and duality only accidental features of the poem? Traditionally, the doctrine of “being” is treated as a “content” which can be isolated from the “form” or “mode of expression.” The article shows that such methodological premise is far from being self-evident and unquestionable.
Keywords: existing, sensitivity, language, poetry.
Formation of the ecosystem of knowledge economy assumes creation of necessary institutional conditions. The most important elements of these conditions are property rights and mechanisms of their security. The paper discusses the questions of formation of institutional prerequisites of the Industrial Revolution in Great Britain and claims that the evolution of property land rights (land during a pre-industrial era was the basic common resource) provided exclusivity of the rights of large landowners. It also shows the importance in this process of the English educated and ruling class with its ideological and moral traditions, which were marked by the emphasis on individualism and subjectivity. It is concluded that one needs to carefully treat the recommendations based on the experience of the Industrial Revolution. In the knowledge economy, the efficient use of common resources (the main of them being information) for creating innovations involves the development of the distributed property rights system and its protection. © 2018, Russian Presidental Academy of National Economy and Public Administration. All rights reserved.
Human trafficking, in any part of the world, at any time and place, is evil, undesirable and morally wrong. It is an instrument for exploitation, oppression and humiliation: an alternative name for the old practice of slavery. It is a major social problem which employs all anti-social devices of deception, coercion, abduction and so on. It does not earn any person, group of persons or the society a good image and there is no justification for it. This work is an attempt by the researcher to explore the monster known as human trafficking in some dimensions of it and to show that it is dehumanizing hence, it should be stopped.
Feminist theory and critical realism should consolidate their collaboration since they have much in common. Nevertheless, feminist standpoint theory and critical realist ontology remain at odds, as extended debates have shown. I argue that this is because of the importance that feminism places on difference – which brings up the problem of relationality in a material way – and thus makes it hard to integrate into traditional critical realism. Dialectical critical realism contributes greatly to an understanding of relationality but lacks difference’s historicity. This claim is elaborated through a discussion of intersectionality in feminism and feminist new materialism. The discussion shows that the mainstream understanding of both approaches has grave deficiencies and profits from critical realist metatheory. Notwithstanding, CR can learn from the motives and ways that difference is deployed in both strands. © 2017 The Author(s). Published by Informa UK Limited, trading as Taylor & Francis Group
The Minoan culture provided a bridge, transmitting Egyptian and Middle-Eastern ideas on health and fitness to mainland Greece. Bull vaulting was the best-known physical pursuit in Minoa, but some sports were also opened up for women. Statues suggest that superbly conditioned athletes were developed, apparently without the pressures of impending military conflict. However, not everyone was in optimal health; the common people were much shorter than the elite, and some suffered from rickets and scurvy. In Greece, the Hippocratic code of medical conduct replaced charlatan magicians with ethical professionals. There was some progress towards Evidence-based Medicine under such mental giants as Hippocrates, Pythagoras and Asclepiades. Therapy focussed upon improving the balance among four basic body “humours.” Tactics included the use of purgatives, emetics, blood-letting, and a matching of exercise to diet. Athletes who were preparing for major inter-city games such as the Olympiad developed the body both as a goal in itself, and as a tribute to Zeus. However, the award of major prizes to contestants soon corrupted the lofty goals of Amateur competition. Greek gymnasia offered students a comprehensive education, seasoned with rigorous physical training. Sparta and Rome placed a strong emphasis upon sport as preparation for military combat. Odometers, milestones, and pulse counting allowed a careful monitoring of exercise intensity. Galen brought the discipline of Anatomy to interpretation of the causes of ill health. The increasing wealth of Rome led to growing leisure for many citizens, with spectator sport in massive stadia seen as a method of social control. An associated deterioration in physical condition probably contributed to the ultimate conquest of Rome by stronger Northern tribes.
Bertrand Russell (1872–1970), third Earl Russell, aristocrat, activist, journalist, mathematician and philosopher, survives in philosophical memory mainly for his technical achievements. He was one of the founding fathers of analytic philosophy, a pioneer of logicism in the philosophy of mathematics, and one of the co-creators of symbolic logic. Indeed, the dominant tone of analytic philosophy, with its keen interest in science and its casual use of logical notation, largely derives from Russell. But philosophy as conceived and practiced by Russell is an elite pursuit. It requires a good deal of background knowledge, both of science and of logic (though as a dedicated popularizer Russell was keen to diffuse the necessary knowledge as widely as possible). And the questions it addresses – “Can mathematics be reduced to logic?” “Is our knowledge of the external world based solely on experience?” – are of interest only to a few. “Philosophers,” says Marx, “have only interpreted the world in various ways: the point, however is to change it” (Marx and Engels 1976: 620; see Marx, Karl). Russell disagreed, not about the need to change the world, but about the point of philosophy as an intellectual enterprise. Interpreting the world is indeed the chief purpose of philosophy, which means that if, as a citizen, you are trying to change the world (or even to stop it getting worse), you are probably not doing philosophy.
The chapter discusses physics of the mind, a mathematical theory of higher cognition developed from the first principles, including concepts, emotions, instincts, the knowledge instinct, and aesthetic emotions leading to understanding of the emotions of the beautiful. The chapter briefly discusses neurobiological grounds as well as difficulties encountered by previous attempts at mathematical modeling of the mind encountered since the 1950s. The mathematical descriptions are complemented with detailed conceptual discussions so the content of the chapter can be understood without necessarily following mathematical details. Formulation of dynamic logic in terms of monotone Boolean functions outlines a possible future direction of research.
The common way of speaking of patristic thought is as theology. Disuse of the appellation ‘patristic philosophy’ is the result of separationist taxonomies in both philosophy and theology. Returning to the meanings of the terms theologia and philosophia in ancient and late ancient thought, this paper argues, with an eye toward Orthodox thought, for the reasonableness of speaking of patristic thought as philosophy.
Japan’s rude awakening to the modern world, following two-and-a-half centuries of self-imposed isolation under the Tokugawa Shōgunate, began with the arrival in 1853 of Commodore Matthew Perry in Edo Bay. The threat of Western domination propelled the new Meiji regime to modernize—and to various contested degrees—to Westernize. Japan nonetheless proved a quick study of Western norms, customs, and moreover, the principles of power politics that often superseded such shared norms and customs. Ingeniously encapsulating the country’s rising consciousness of the Hobbesian world where anarchy ruled, a popular Japanese song of the 1880s went: “There is a Law of Nations, it is true, / but when the moment comes, remember, / the Strong eat up the Weak.”1
At the center of Bergson’s philosophy, we find a basic dualism of mechanism and vitality that repeats itself in a variety of oppositions, such as discrete and continuous multiplicities, points and continua, or synchronous and diachronous time. On the one hand, Bergson recognizes that we have to live in bodies and machines, languages and numbers, whose ‘discrete’ qualities separate us form the flow of life — the élan vital. On the other hand, he will sometimes speak about intuition (rather than intelligence) as a kind of sympathy with things that allows us to fall out of reason and back into the immediacy of life. It is easy to suppose that Bergson is an animist or vitalist who rejects the contrivances of culture in order to fall back into the wellspring of being.
This paper explores how temporal symbolism is used to construct land as an object of enduring value. Using anthropological and ethnographic sources, I highlight how different practices of landholding are informed by different understandings of “permanence”. I elaborate on how institutions of landholding employ “temporal signposts” to mark out land allocation and access arrangements over time. In conclusion, I explore the political roles of inter-temporal land governance, positing a link between codified “permanences” of landholding in land laws and the entrenchment of socio-spatial power. I suggest that the temporal dimension of land governance demands interrogation alongside the spatial.
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