The Historical History of Philosophy and Its Object

2021 ◽  
pp. 44-54
Author(s):  
Michael Frede
Keyword(s):  
Ancient Philosophy ◽  
History Of Philosophy ◽  
Point Of View ◽  
Greek Philosophy ◽  
Historical Approach ◽  
History Of ◽  
Or History ◽  
The Way

This chapter evaluates the historical history of philosophy. Given the very strong philosophical assumptions underlying the early philosophical histories of philosophy, and given in particular the fact that they tended to be written from the point of view of some kind of idealism, it is not surprising that they should have met with some resistance, in particular outside philosophy. Thus, one finds Albert Schwegler criticizing Hegel’s method of treating the history of philosophy, rejecting any kind of philosophical history of philosophy as history. He insists that the systematical study of the history of philosophy is the task of a historian and has to be pursued in precisely the way one studies any other kind of history or history in general. Zeller therefore advocates a purely historical approach to the history of philosophy, a historian’s history of philosophy, and his own monumental work on the history of Greek philosophy is inspired by this conception, just as it, in turn, inspires a lot of work, at least on ancient philosophy of the same kind. The chapter then presents a systematical consideration of the historical history of philosophy.

scholarly journals Гермотим из Клазомен и начало афинской философии

2020 ◽  
Vol 53 (3) ◽  
pp. 141-148
Author(s):  
О.А. Матвейчев
Keyword(s):  
Ancient Greece ◽  
Fundamental Principle ◽  
History Of Philosophy ◽  
Point Of View ◽  
Greek Philosophy ◽  
History Of ◽  
The Difference ◽  
Classical Greek Philosophy ◽  
Available Information ◽  
Greek World

Гермотим из Клазомен – фигура в истории греческой философии, можно сказать, маргинальная. В современной литературе он появляется разве что в ряду других колдунов и мистиков VII–VI вв. до н.э. В таком статусе он включается и в собрание Дильса. Анализируя сведения о Гермотиме, автор ставит перед собой цель найти ему место среди малоазийских философов первой величины, которых считают основателями греческой философии. Различение духа (души) и материи (тела) станет основополагающим принципом греческой философии, понятие Ума (нуса) выступит фундаментом для системы Анаксагора, первого афинского философа, с которого, собственно, и начнется история классической греческой философии. Автор разделяет точку зрения Э. Доддса и др., что появление нового для Греции представления о различии души и тела коренится в северной (гиперборейской?) ментальности, привнесенной в греческий мир во времена колонизации VII–VI вв. до н.э., а возможно – и в более ранние. Ключевые слова: история философии, Древняя Греция, Гиперборея, Гермотим из Клазомен, Анаксагор, шаманизм, нус, душа, тело Hermotimus of Clazomenae can be called a marginal figure in the history of Greek philosophy. In modern literature he is mentioned only among other sorcerers and mystics of the VIIth–VIth centuries BC. The collection of Hermann Diels describes him in the same manner. Analyzing available information about Hermotimus, the author makes an attempt to place him among the primary Anatolian philosophers who are considered the founders of Greek philosophy. The distinction between spirit (soul) and matter (body) will become the fundamental principle of Greek philosophy; the concept of Nous (cosmic Mind) will be the foundation for the system of Anaxagoras, the first Athenian philosopher, from which, in fact, the history of classical Greek philosophy begins. The author shares the point of view of E. Dodds and others that the emergence of a new concept about the difference between soul and body in Greece is rooted in the northern (Hyperborean?) mentality introduced into the Greek world during the colonization of the VIIth–VIth centuries BC or possibly in earlier times. Keywords: history of philosophy, Ancient Greece, Hyperborea, Hermotimus of Clazomenae, Anaxagoras, shamanism, nous, soul, body

IS SOCRATES A REAL ENEMY OF AKRASIA?

2015 ◽  
Vol 37 (119) ◽  
pp. 329
Author(s):  
Barbara Botter
Keyword(s):  
Ancient Philosophy ◽  
Human Action ◽  
Moral Knowledge ◽  
History Of Philosophy ◽  
Philosophical Debate ◽  
Knowing That ◽  
History Of ◽  
Insight Into ◽  
The Way

Recentemente, o tema da akrasia tornou-se um assunto favorito de discussão entre os estudiosos e contribuiu para introduzir a filosofia antiga no debate filosófico contemporâneo. O tema da akrasia foi uma preocupação dos filósofos ao longo da história da filosofia desde os tempos de Sócrates. A reflexão socrática sobre a ação humana é enigmática em seus detalhes, e Aristóteles, e provavelmente o Platão maduro, entraram em desacordo com Sócrates sobre alguns pontos importantes. Apesar disso, o objetivo do presente artigo é mostrar que Platão no Protágoras não representa Sócrates como o filósofo que recusa explicitamente a possibilidade da akrasia. Acho melhor supor que o que está em jogo nas palavras de Sócrates é apenas negar que quem comete uma injustiça a comete em plena consciência de estar agindo mal. Esta afirmação não parece pressupor a negação da akrasia, se com esta palavra indicamos o fenômeno bem conhecido de cometer uma ação moralmente não correta, embora o sujeito conheça a conduta moralmente excelente. Para justificar esta hipótese proponho examinarmos a possibilidade da presença no Protágoras de um segundo elemento cognitivo que age na presença imediata do objeto de desejo. É este o elemento responsável da conduta do agente nos casos de akrasia, embora o conhecimento moral permaneça presente no sujeito, mas não ativo no momento da ação.Abstract: Recently the topic of akrasia has become a favourite subject of discussion among the scholars and has contributed to reintroduce ancient philosophy into contemporary philosophical debate. Akrasia has been a persistent concern of philosophers throughout the history of philosophy since the time of Socrates. The Socratic insight into the way human action should be grasped is always puzzling in its details, and Aristotle, and probably the mature Plato, disagreed with it at some important points. In spite of this fact, our claim in this article is to show that Plato in the Protagoras does not represent Socrates as explicitly denying the possibility of something called akrasia. It is probably best to suppose that what is at stake in Socrates’ words is only denying that anyone can act as a result of his feelings, knowing that what he is doing is base. This argument does not seem presuppose the denying of akrasia, once we have become clear that with this word we intend a manifest phenomenon of our lived lives, like acting against what we know to be the best. To support our claim we will try to show the presence in Plato’s Protagoras of another cognitive element, which is involved when the particular object of desire appears. This is the element that in the cases of akrasia will determine what happens, although the moral knowledge is present and persisting. 

scholarly journals Qualitativeness of Consciousness: Genesis of the Problem in Ancient Philosophy

2019 ◽  
Vol 17 (1) ◽  
pp. 147-153
Author(s):  
M. I. Shcheglova
Keyword(s):  
20Th Century ◽  
Philosophy Of Mind ◽  
Functional Activity ◽  
Ancient Philosophy ◽  
History Of Philosophy ◽  
Point Of View ◽  
Human Consciousness ◽  
Philosophical Discourse ◽  
History Of ◽  
The Brain

Speaking about the philosophy of mind researchers address the concept of «qualia». In spite of the fact that this term entered the philosophical discourse at the beginning of the 20th century, the legitimacy of its use is still in question. The starting methodological point of the dispute is whether it is necessary to study the quality nature of consciousness separately or we can treat this problem as part of the language description of the functional activity of the brain. One of arguments in favor of the latter point of view is the novelty of the term. The author provides arguments that the problem field of qualia was formed in ancient philosophy. Rethought later as the problem of universals, the idea of the subjectivity of experience accompanies in the history of philosophy the questions related to human consciousness.

AT THE CENTRE OF KIERKEGAARD: AN OBJECTIVE ABSURDITY

1997 ◽  
Vol 33 (4) ◽  
pp. 433-441 ◽  
Author(s):  
ED. L. MILLER
Keyword(s):  
Turning Point ◽  
History Of Philosophy ◽  
Point Of View ◽  
Central Section ◽  
Middle Point ◽  
History Of ◽  
Magnum Opus ◽  
The Way

No one doubts that Kierkegaard's Concluding Unscientific Postscript is one of the most important, one of the most artistically contrived, and certainly one of the wittiest works in the history of philosophy. Further, the Postscript has often been accorded a kind of centrality in the Kierkegaardian corpus. Kierkegaard himself seems to have assigned it some such role. He informs the reader in the ‘First and Last Declaration’ that he originally intended the Postscript to be his last word before retiring from his authorship (hence part of the significance of the word ‘concluding’). In The Point of View for My Work as an Author he himself calls it both ‘the turning-point’ (repeatedly) and ‘the middle point’ in the sense that ‘this work concerns itself with and sets “the Problem”, which is the problem of the whole authorship: how to become a Christian’. Aside from the way in which Kierkegaard may have conceived the Postscript as being central or pivotal to his whole enterprise, certainly scholars have sometimes treated the Postscript as, at least in some ways, his magnum opus and summum verbum – as I would also. But our concern here is not with the centrality of the Postscript but with the centrality within the Postscript. Most everyone would, I think, acknowledge that a central section of the Postscript may be identified, though I would go farther and claim that within this a central, pivotal, solitary statement may be identified.

Thanato-Laboratorien. Theorien von Tod und Sterben und Elias Canettis Buch gegen den Tod

2020 ◽  
Vol 4 (1) ◽  
pp. 67-86
Author(s):  
Elisabeth Heyne
Keyword(s):  
Human Life ◽  
Death And Dying ◽  
Point Of View ◽  
Visual Images ◽  
Elias Canetti ◽  
History Of ◽  
Series Of Experiments ◽  
First Time ◽  
Textual Form ◽  
Or History

AbstractAlthough visual culture of the 21th century increasingly focuses on representation of death and dying, contemporary discourses still lack a language of death adequate to the event shown by pictures and visual images from an outside point of view. Following this observation, this article suggests a re-reading of 20th century author Elias Canetti. His lifelong notes have been edited and published posthumously for the first time in 2014. Thanks to this edition Canetti's short texts and aphorisms can be focused as a textual laboratory in which he tries to model a language of death on experimental practices of natural sciences. The miniature series of experiments address the problem of death, not representable in discourses of cultural studies, system theory or history of knowledge, and in doing so, Canetti creates liminal texts at the margins of western concepts of (human) life, science and established textual form.

scholarly journals Remix in the age of ubiquitous remix

2021 ◽  
pp. 135485652199445
Author(s):  
Abby S. Waysdorf
Keyword(s):  
Point Of View ◽  
Archival Material ◽  
History Of ◽  
Accepted Part ◽  
The Media ◽  
Contemporary Media ◽  
The Aesthetic ◽  
The Way

What is remix today? No longer a controversy, no longer a buzzword, remix is both everywhere and nowhere in contemporary media. This article examines this situation, looking at what remix now means when it is, for the most part, just an accepted part of the media landscape. I argue that remix should be looked at from an ethnographic point of view, focused on how and why remixes are used. To that end, this article identifies three ways of conceptualizing remix, based on intention rather than content: the aesthetic, communicative, and conceptual forms. It explores the history of (talking about) remix, looking at the tension between seeing remix as a form of art and remix as a mode of ‘talking back’ to the media, and how those tensions can be resolved in looking at the different ways remix originated. Finally, it addresses what ubiquitous remix might mean for the way we think about archival material, and the challenges this brings for archives themselves. In this way, this article updates the study of remix for a time when remix is everywhere.

WHY STUDYING THE HISTORY OF PHILOSOPHY MATTERS

Think ◽  
2021 ◽  
Vol 21 (60) ◽  
pp. 5-20
Author(s):  
Anna Marmodoro
Keyword(s):  
Ancient Philosophy ◽  
History Of Philosophy ◽  
Special Focus ◽  
The Past ◽  
History Of ◽  
The One

The debate over whether and how philosophers of today may usefully engage with philosophers of the past is nearly as old as the history of philosophy itself. Does the study of the history of philosophy train or corrupt the budding philosopher's mind? Why study the history of philosophy? And, how to study the history of philosophy? I discuss some mainstream approaches to the study of the history of philosophy (with special focus on ancient philosophy), before explicating the one I adopt and commend.

Heidegger the Obscure and Heraclitus the Obscure

2021 ◽  
Vol 55 ◽  
pp. 277-287
Author(s):  
John M. Rose ◽  
Keyword(s):  
Ordinary Language ◽  
Ancient Philosophy ◽  
History Of Philosophy ◽  
Intermediate Level ◽  
Thematic Role ◽  
Philosophical Writing ◽  
History Of ◽  
Writer’S Block ◽  
Goucher College

Heidegger’s works are useful in teaching undergraduates in a variety of ways besides simply introducing Heidegger as an important figure in the history of philosophy. This paper outlines the role of Heidegger in the structure of my Ancient Philosophy course, an intermediate level requirement in the history of philosophy for the philosophy major at Goucher College. The thematic role of Heidegger in the course is illustrated with the intersection of Heidegger’s and Heraclitus’ philosophies and their related pedagogy of following language in a polysemic movement that can break the spell of sclerotic ordinary language about beings. Both Heraclitus and Heidegger move from the ordinary opining of the natures of things to the enigma at the heart of language. The paper also references the effect of this pedagogy on students with writer’s block, or graphophobia, when faced with their first attempts at serious philosophical writing. I conclude with describing the outcome of overcoming the fear of writing.

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