History, Succession, and German Romanticism

2019 ◽  
pp. 170-188
Author(s):  
Karl Ameriks
Keyword(s):  
Philosophy Of History ◽  
The Other ◽  
German Romanticism ◽  
Philosophical Approach ◽  
Universal Characteristic ◽  
Elliptical Shape ◽  
Complex Forms

This chapter defends Early German Romanticism, defined by Schlegel and Novalis as “progressive,” “universal,” and “poetic,” as offering an ideal philosophy of history. The elliptical shape of the Romantic account is contrasted favorably with the other alternatives: linear, circular, and chaotic, each of which can be characterized in either simple or complex forms. The chapter explains how the Romantic terms have precise systematic meanings: the “progressive” characteristic concerns democratic ethics, the “universal” characteristic concerns a rational, philosophical approach, and the “poetic” characteristic concerns a way of writing with regard to history that aims at being maximally effective by being broadly aesthetic in style. Hölderlin’s work, and especially his poem, “Celebration of Peace,” is analyzed as an ideal presentation of this conception of history, one that builds on the Kantian notion of a succession of exemplary geniuses as crucial to history’s elliptical progress.

Wittgenstein and Religion

2006 ◽  
Vol 71 (1) ◽  
pp. 87-116 ◽  
Author(s):  
Michael Kober
Keyword(s):  
William James ◽  
The Other ◽  
Scientific Theories ◽  
Philosophical Approach ◽  
God's Will ◽  
The One ◽  
Exclusive Focus

It will be shown that Wittgenstein's philosophical approach to religion is substantially shaped by William James' . For neither during the period nor later does Wittgenstein thematise religious doctrines, but rather struggles to determine what it means for a sincere person to have a specific religious (James called these attitudes "experiences"). Wittgenstein's almost exclusive focus on attitudes explains, (i) why he is able to strictly discriminate between scientific and empirical claims on the one hand and religious utterances on the other, (ii) why religious and mythical narrations should not be understood as promoting (pre-scientific) theories, (iii) why Wittgenstein non-cognitively interprets religious utterances such as "This is God's will" as avowals, and (iv) why he seems to promote fideism. Wittgenstein's one-sided way of reflecting on religious matters, however, should not be understood as adumbrating or even promoting any more specific account of religion, especially bearing in mind that many of his remarks concerning religion are connected to or motivated by reflections on his own life. This thesis is meant to imply that Wittgenstein does not, as the usual understanding holds, offer a theology for atheists.

scholarly journals Universální život a život lidský. K ontologii přírody u Jana Patočky a Maurice Merleau-Pontyho

REFLEXE ◽  
2021 ◽  
Vol 2021 (60) ◽  
pp. 29-63
Author(s):  
Martin Rabas
Keyword(s):  
Present Article ◽  
Human Life ◽  
Descriptive Analysis ◽  
Human Experience ◽  
The Other ◽  
Philosophical Approach ◽  
Other Hand ◽  
Inorganic Matter ◽  
The World ◽  
The One

The present article has two objectives. One is to elucidate the philosophical approach presented in the so-called Strahov Systematic Manuscripts of Jan Patočka in terms of consciousness and nature. The other is to compare this philosophical approach with Maurice Merleau-Ponty’s theses on nature, as elaborated in 1956–1961, and to point out some advantages and limitations of both approaches. In our opinion, Patočka’s philosophical approach consists, on the one hand, in a descriptive analysis of human experience, which he understands as a pre-reflective self-relationship pointing towards the consciousness of the world. On the other hand, on the basis of this descriptive analysis Patočka consequently explicates all non-human life, inorganic matter, and finally the whole of nature as life in its own right, the essence of which is also a certain self-relation with a tendency towards consciousness. The article then briefly presents Merleau-Ponty’s theses on nature, and finally compares them with Patočka’s overall theses on nature. The advantage of Patočka’s notion of nature as against Merleau-Ponty’s is that, in Patočka’s view, nature encompasses both the principle of unity and individuality. On the other hand, the advantage of Merleau-Ponty’s understanding of nature as against Patočka’s lies in the consistent interconnectedness of the infinite life of nature and the finite life of individual beings.

The tradition of Greek paideia in the context of contemporary discussion on axiocentrism and paidocentrism in upbringing

2019 ◽  
Vol 58 (16) ◽  
pp. 117-128
Author(s):  
Justyna Melonowska
Keyword(s):  
Human Nature ◽  
Social Life ◽  
Mental Development ◽  
The Other ◽  
Human Being ◽  
Contemporary Philosophy ◽  
Ancient Greek ◽  
Philosophical Approach ◽  
Holistic Thinking

The ancient, Greek concept of upbringing, paideiia, was oriented towards full mental development of a person on one hand and – on the other – on affirming in such a way given community of political as well as civilizational purposes. Questions about its essence and significance reappear nowadays in the context of disputes on education. Two main currents are usually indicated in contemporary philosophy of upbringing: axiocentrism and paidocentrism. The first in the center of all pedagogical efforts situates community and the system of values that this community recognizes. The child is to be introduced in this axiology. Such approach may be considered traditionalist and conservative. The second current is child-centred and focused on all form of self-expression the child desires. This approach is considered as related to liberal-emancipation direction in social life. Despite all the differences between those approaches, designed didactical process is in both of them the result of a holistic thinking about human being and the philosophy of upbringing is the result of a specific philosophy of a human. In the article I tend to show this descending character od philosophical approach to upbringing, ergo how the concept of human nature as good, bad or ambivalent going through subsequent degrees of theoretical systematization end up responding to particular and detailed issues, such as physical punishments. My goal is to make comprehensible especially the traditional, conservative philosophy of upbringing (axiocentrism).

scholarly journals Certain Attitudes Towards Byzantium As Manifested in the Russian Historiosophical Literature of the Early and Middle 19th Century (Ivan Kireyevsky, Petr Chaadaev, Alexander Pushkin, Arist Kunik)

2021 ◽  
pp. 16-27
Author(s):  
Dmitry Biriukov ◽  
Keyword(s):  
19Th Century ◽  
Russian Literature ◽  
Philosophy Of History ◽  
The Other ◽  
Literature Analysis ◽  
First Line ◽  
Historical Method ◽  
The Difference ◽  
Relationship Of ◽  
The Relationship

Introduction. I expose in Ivan Kireyevsky a specific attitude to the Byzantium, which I qualify as byzantinocentric. Methods and materials. I use the historical method. Materials are Russian Historical and Publicistic Literature. Analysis. In the course of research, I identify two opposite lines in terms of perception of the image of Byzantium, manifested in the circle of Kireyevsky. One of these lines may be called anti-Byzantine, while the other Pro-Byzantine. The first line goes back to the anti-Byzantine message inherent for the age of Enlightenment. It found its expression in the “Lectures for the philosophy of history” by Georg Hegel, which became known in Russia soon after its publication. In this study, I point out in Kireyevsky the traces of an implicit polemic with Hegel’s anti-Byzantinism and reveal the context of this polemic in Russian literature. I find such a context in Arist Kunik’s papers. Results. This anti-Byzantine line is clearly seen in Petr Chaadaev, for whom the theme of the relationship of Russian civilization with the Byzantine was sensitive, because Chaadaev considered such a relationship very negatively. This view is the opposite of Kireyevsky’s one, for whom this relationship is also obvious, but Kireyevsky perceives it as happy. Alexander Pushkin – a close acquaintance of both Chaadaev and Kireyevsky (in pre-Slavophil period of the latter) – also recognizes this kinship and, like later Kireyevsky, perceives it as happy and beneficial for Russia (i.e. the both share the Pro-Byzantine line). At the same time, Pushkin’s view assumes freedom and the absence of determinism of Russia by Byzantium, which is inherent to Chaadaev’s position. The difference between Pushkin and Kireyevsky in this respect is that Kireyevsky’s byzantinocentrism includes the idea of a higher spiritual connection between Byzantium and Russia, whereas Pushkin leaves Russia free from Byzantium in this respect as well.

scholarly journals The Concept of Human Unity and Islamic Inclusive Education: A Study of KH. Imam Zarkasyi’s Thought in Social Change

AL-TA LIM ◽  
2017 ◽  
Vol 24 (3) ◽  
pp. 229-242
Author(s):  
Dakir Dakir ◽  
Abdul Qodir ◽  
Umiarso El-Rumi
Keyword(s):  
Social Sciences ◽  
Inclusive Education ◽  
Value Function ◽  
The Other ◽  
Islamic Education ◽  
Learning Approach ◽  
Philosophical Approach ◽  
Inclusive Curriculum ◽  
Scientific Epistemology ◽  
Religious Understanding

This study aims to identify and to analyze KH. Imam Zarkasyi’s paradigm model of thinking in increasing the value of inclusive Islamic education based on human unity value through historical-philosophical approach. The result is that the paradigm model of Tawhid Worldview constitutes rationality value to liberate science bigotry among tribes, ethnic, cultural or religious understanding. Rationality value to build scientific epistemology in Islamic education inclusive curriculum content can be implemented through the integration of social sciences culture of sources of Islamic teachings, the philosophy of Pancasila and socio-cultural diversity of learners locally, nationally and internationally. On the other hand, rationality value will change the learning approach and method, and civilizing values of inclusive education through religious communal environment. The paradigm model can balance value function and mental changes and inclusive personality of local, national and international Muslim generation.

Ethical Issues in Transhumanism

2019 ◽  
pp. 98-115 ◽  
Author(s):  
Faruk Karaman
Keyword(s):  
Ethical Issues ◽  
The Other ◽  
Technological Determinism ◽  
Short Time Period ◽  
Survey Analysis ◽  
Philosophical Approach ◽  
Social Determinism ◽  
Time Period ◽  
The Right ◽  
Short Time

Transhumanism seems to be inevitable. There seems to be no way to stop the developments leading humanity to transhumanism. As Heidegger puts, technological determinism rules, rather than social determinism. In other words, the technology controls the society, not the other way around. Therefore, in a short time period, people will be forced to face the challenges of transhumanism. It is therefore the right time to prepare for those challenges before they became mainstream. Tomorrow, it will be too late. Academicians, educators, politicians, philosophers, intellectuals, psychologists … etc. all should concentrate on the issue. This chapter will try to answer such questions and many others. A philosophical approach is used. After all, ethics is a branch of philosophy. Since, this is a futuristic topic, it is hard to find first-hand data and conduct survey analysis etc. Therefore, this is a theoretical chapter.

Aristotle

2019 ◽  
pp. 93-129
Author(s):  
Filippo Del Lucchese
Keyword(s):  
Positive Attitude ◽  
The Other ◽  
Abnormal Development ◽  
Philosophical Approach ◽  
Final Cause ◽  
Natural Processes ◽  
Actual Reality ◽  
Other Hand ◽  
Material Reality ◽  
The One

This chapter argues that Aristotle’s enquiry on the nature and meaning of monstrosity is rooted in his positive attitude toward the knowledge of lower nature, which enjoy the same status of the science of higher beings. Heavens and earth are thus connected through the divine principle that is active throughout the whole nature. Gods thus become author of, but also responsible for, what happens in nature, and Aristotle’s argument provides the ground for every future theodicy. Monstrosity plays a major role in this philosophical approach. Aristotle develops the opposition between the normal and the abnormal development, through the concept of accidental necessity, namely the necessity that is at stake in natural processes that not always happen in the same way. Monsters are of pivotal importance in this ontological picture, because of their paradoxical ambiguity. On the one hand, they are the sign and symptom or a resistant nature, which opposes itself to Aristotle’s major ontological invention, namely the form and the final cause. On the other hand, without this hyatus between formal perfection and actual reality, nature would not exist in the way we experience it: there would be no diversity, no better and worse, no normal and monstrous. Monstrosity is necessary for Aristotle to explain nature and its ontological structure based on the substitition of dynamic forms and ends to both the static ideas of Plato and the exclusively material reality of atomists.

O. Mandelstam and N. Fedorov: Philosophy of Time and Memory On the 130th Anniversary of the Birth of O.E. Mandelstam

2021 ◽  
pp. 100-111
Author(s):  
Oxana M. Sedykh ◽  
Keyword(s):  
Philosophy Of History ◽  
The Other ◽  
Specific Time ◽  
Philosophy Of Time ◽  
Reverse Causality ◽  
Silver Age ◽  
Philosophical Concept ◽  
Philosophical Thought ◽  
Common Task ◽  
The Common

The article examines some probable lines of refraction of N. Fyodorov’s ideas in the work of Russian greatest Silver age poet O. Mandelstam (1891–1938). Rus­sian thought was a special subject of attention for the poet, his philosophical reading included mainly works by Russian authors such as P. Chaadaev, the Slavophiles, K. Leontiev, V. Rozanov, V. Solovyov, P. Florensky, V. Ivanov, M. Gershenzon and others. It is proposed to analyze O. Mandelstam’s poetic cy­cle Poem on the Unknown Soldier (1937) containing direct references to N. Fe­dorov’s The Philosophy of the Common Task. Taking into account the poet’s con­sistent interest in Russian philosophical thought this allows a possibility of his acquaintance with writings of “Moscow Socrates”. The explication of Mandel­stam’s philosophical views is complicated by the modernist specificity of his po­etic text, which is saturated with a variety of ideological and semantic plans, open to various, often contradictory interpretations, while the correlation with a specific philosophical concept requires a certain unambiguity. On the other hand, the same peculiarity of Mandelstam’s poetics allows us to catch in the se­ries of meanings generated by it Fedorov’s intonations that filled the ideological atmosphere of time, to the “noise” of which the poet was exceptionally sensitive. The field of philosophy of history, time and memory is the predominant area of ideological intersections in the philosopher’s and poet’s heritage. Among other things their views are brought together by their adherence to a specific time con­cept, which was crystallized on the basis of Silver Age religious and philosophi­cal mentality and defined in current research by such concepts as “teleological causality”, “reverse causality”, “enantiodromia”

scholarly journals Testimonial Image Practices as a Politics of Aesthetics after Levinas

Religions ◽  
2019 ◽  
Vol 10 (3) ◽  
pp. 216 ◽  
Author(s):  
Johannes Bennke
Keyword(s):  
Political Theory ◽  
The Other ◽  
Image Theory ◽  
Philosophical Approach ◽  
Proper Understanding ◽  
The Bible ◽  
Starting Point ◽  
Politics Of Aesthetics ◽  
Temporal Aspect

The transition from ethics to politics still lacks a proper understanding. I propose thinking of this transition in terms of a politics of aesthetics. However, thinking about a politics of aesthetics means also thinking about images and their prohibition. The prohibition of images has a long history, dating back to the Bible and Plato; its implications are crucial for image theory. Since Levinas did not systematically develop a political theory, aesthetics, or image theory, it is necessary to collect and systematize his distributed statements. Having image theory as a starting point for a politics of aesthetics, I choose a media philosophical approach to identify the mediality of the image after Levinas. Key elements for a Levinasian image theory are the temporal aspect of its transient appearance, its involving affective power, and its negativity. I propose to think of this image theory as an image-pragmatics that testifies and responds not only to the Other but also to the mediality of the image. With Levinas it becomes possible to turn the prohibition of images into a commandment to remember. I call this a testimonial image practice that becomes a regulatory idea for a politics of aesthetics.

The Idea of Philosophical History

Dialogue ◽  
1992 ◽  
Vol 31 (1) ◽  
pp. 33-50
Author(s):  
Peter Loptson
Keyword(s):  
World History ◽  
Philosophy Of History ◽  
The Other ◽  
Critical Philosophy ◽  
Speculative Philosophy ◽  
Other Hand ◽  
Auguste Comte ◽  
The One

In W. H. Walsh's widely read book, An Introduction to the Philosophy of History (1951) there is set out a distinction which became virtually classic, or canonical, between two kinds of philosophy of history. On the one hand, there is critical philosophy of history, which investigates, in what is supposed to be a more or less neutral and objective way, the actual practices of historians, with a view to determining their methods, the character of their cognitive and explanatory claims, resemblances to other kinds of inquiry, differences, and other matters of allied type. Critical philosophers of history are supposed to have a relation to their subject at least similar to that of philosophers of science to theirs. Walsh approved of critical philosophy of history, and pointed to directions of its future progress. On the other hand, there is speculative philosophy of history, which seeks to give philosophie content and structure to the actual course of history, typically, world history. This was the sort of thing engaged in by people like Hegel, and Auguste Comte, and Spengler and Toynbee; Walsh did not approve of it at all. Walsh's distinction, and similar if different perspectives on it, appear among other places in William Dray's Philosophy of History and in articles on philosophy of history in the Encyclopedia of Philosophy.

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