Ladies of Bygone Times

Pythagorean Women Philosophers ◽

10.1093/oso/9780198859031.003.0006 ◽

2020 ◽

pp. 137-172

Author(s):

Dorota M. Dutsch

Keyword(s):

Human Nature ◽

Philosophical Inquiry ◽

Intellectual Potential ◽

Subordinate Role

Chapter III examines the treatises on marriage and women’s duties that pose as the work of Pythagoras’ direct disciples, but which were composed between the 1st centuries BCE and CE. The treatises appear to formulate a rather conservative program in dialogue, not only with Plato but also with the Stoics Antipater, Musonius Rufus, and Hierocles. Close readings of three treatises attributed to male Pythagoreans (Ocellus, Callicratidas, and Bryson) and two attributed to female Pythagoreans (Perictione and Phintys) reveal a striking consistency of expectations: the spouses must live in harmony, but the husband must always be in charge, and the wife must gladly embrace her inferior position and in fact welcome abuse (Bryson and Perictione). Nonetheless, the Pythagorean author-figure’s capacity for philosophical inquiry is demonstrated in these treatises on women virtues. The position of the female intellectual capable to comment on a variety of topics is further affirmed in treatises on knowledge (Perictione), music (Ptolemais), and human nature (Aesara). The figures of Pythagorean women are thus used both to assert the need for women to accept their traditional subordinate role—in contrast to some Stoic writings—and to acknowledge their intellectual potential.

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HAKIKAT MANUSIA DAN POTENSINYA MENURUT AL-QUR’AN DAN HADITS

MUSHAF JOURNAL: Jurnal Ilmu Al Quran dan Hadis ◽

10.54443/mushaf.v1i1.11 ◽

2021 ◽

Vol 1 (1) ◽

pp. 74-88

Author(s):

Ahmad Yazid Hayatul Maky ◽

Iskandar Iskandar

Keyword(s):

Human Nature ◽

Religious Education ◽

Growth And Development ◽

Literature Study ◽

Body Dimensions ◽

Library Research ◽

Basic Meaning ◽

Human Quality ◽

Intellectual Potential ◽

Individual Human

Humans are the noblest creatures in the sight of Allah swt in various fields, from form, behavior, communication, social interaction, to the establishment of applicable laws and connectedness with God. The Qur'an and Hadith in relation to Islamic Religious Education convey studies related to human nature and all its potentials that can be carried out by each individual human being for the benefit of himself, others and broader interests, to the level of becoming the best human profile in the version. Al Qur'an and human quality according to the study of Hadith. This article aims to find the meaning of Potential and Human Nature according to the Qur'an and Hadith. This writing method is in the form of a literature study (Library Research). The results of the writing describe that human nature has the basic meaning of Basyar (human with body dimensions), Insan (human with dimensions of growth and development), Bani adam (humans with hereditary dimension). The potential that exists in humans is the Instinct Potential (Emotional), Intellectual Potential (Intellectual), Sensory Potential (Physical), Religious Potential (Spiritual).

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Alterity is a Negative Concept of the Same

Journal of French and Francophone Philosophy ◽

10.5195/jffp.2016.755 ◽

2016 ◽

Vol 24 (1) ◽

pp. 9-24

Author(s):

Grant Farred

Keyword(s):

Human Nature ◽

Philosophical Anthropology ◽

Cultural Development ◽

Human Origins ◽

Human Beings ◽

First Line ◽

Philosophical Inquiry ◽

Making Sense ◽

Negative Concept

Philosophical anthropology is a tradition that is as old as philosophy itself, so much so that it might be said to be indistinguishable from philosophy itself. Philosophical anthropology, extending as it does from Socrates to Sartre, best describes the work of V.Y. Mudimbe. Anthropology, broadly conceived as the science that studies human origins, the material and cultural development of humanity (philosophical anthropology concerns itself with human nature, particularly what it is that distinguishes human beings from other creatures and how philosophy allows human beings to understand themselves), is always Mudimbe’s first line of philosophical inquiry. It is certainly Mudimbe’s interest in anthropology that allows him to conduct his investigations into Africa, its modes of thinking, and colonialism and its continuing effects on the continent. Writing on the latter issue in The Invention of Africa, Mudimbe, with his customary deftness of mind, argues that colonialism and its aftermath cannot by itself account for the continent’s extant condition: “The colonizing structure, even in its most extreme manifestations . . . might not be the only explanation for Africa’s present-day marginality. Perhaps this marginality could, more essentially, be understood from the perspective of wider hypotheses about the classification of beings and societies.”[ Making sense of Africa, in Mudimbe’s terms, must begin with a hypothesization that explicates how “beings and societies” come to be classified, the anthropological undertaking par excellence, which also requires a study of the forces that construct, implement and maintain these classifications.

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Figural Judaism and Political Thought in the Marquis d'Argens's Lettres juives

The Review of Politics ◽

10.1017/s0034670519000202 ◽

2019 ◽

Vol 81 (3) ◽

pp. 363-380

Author(s):

Catherine R. Power

Keyword(s):

Human Nature ◽

Political Thought ◽

History Of Political Thought ◽

Philosophical Inquiry ◽

Political Ideas ◽

Fertile Ground ◽

History Of ◽

Christian Thought ◽

Secular Politics

AbstractDespite its immense popularity at the time of publication in the 1730s, the marquis d'Argens's (Jean-Baptiste de Boyer) Lettres juives is largely overlooked by contemporary political theorists and the history of political thought. The Lettres’ contribution is noteworthy in its multilayered literary presentation incorporating many of the polemics and paradoxes of Enlightenment ideas. It is also significant as an early example of one way that post-Christian thought made use of imagined Jews and Judaism to articulate, debate, and popularize philosophical and political ideas. In this paper, I submit that d'Argens appropriated Christian figural Judaism in the service of secular philosophical inquiry. D'Argens's imagined “Jew in speech” proved to be a fertile ground upon which to conceptualize and debate post-Christian ideas about human nature and secular politics that subsequent diverse thinkers would make use of in the centuries that followed.

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Wir sind noch nie richtig Tier gewesen

Deutsche Zeitschrift für Philosophie ◽

10.1515/dzph-2019-0048 ◽

2019 ◽

Vol 67 (4) ◽

pp. 634-648

Author(s):

Mara-Daria Cojocaru

Keyword(s):

Human Nature ◽

Moral Philosophy ◽

Social Life ◽

Philosophical Anthropology ◽

Early Article ◽

Complex Interplay ◽

Moral Self ◽

Philosophical Inquiry ◽

Women Philosophers ◽

Mary Midgley

Abstract Mary Midgley belongs to a small group of most inspiring women philosophers of the 20th and early 21st century. Her impressive oeuvre, characterised by an exceptionally clear and witty style, combines contributions to such different fields of philosophical inquiry as moral philosophy, philosophical anthropology, philosophy of science in general and of biology in particular, as well as philosophy of religion. With her early article “The Concept of Beastliness”, we have something like a germ cell of her philosophy, introducing a range of concerns that will remain central to her work. The commentary focuses on five of them, traces how they show up in later works of Midgley’s, and suggests how they could inform philosophizing about humans and (other) animals today. These are, first, Midgley’s adherence to the concept of ‘human nature’. Second, her insistence that a comparative, ethologically informed perspective on humans and (other) animals helps to refute myths about both the (generically understood) animal and the human animal. Third, her alerting us to the fact that concepts of ‘human nature’ always influence our moral self-understanding. Fourth, her focus on the positive, open instincts in humans like caring, friendship, loyalty, or sociality that exist not only alongside but in a complex interplay with negative, open instincts such as aggression, and the idea that both classes of instincts can be shaped to some extent. And, finally, her focus on the conditions of social life that are important for people to be able to structure their lives in meaningful ways.

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The Nature and Possibility of Philosophical Anthropology

The Paideia Archive: Twentieth World Congress of Philosophy ◽

10.5840/wcp20-paideia199816316 ◽

1998 ◽

pp. 58-62

Author(s):

Chin-Tai Kim

Keyword(s):

Human Nature ◽

Philosophical Anthropology ◽

Human Cognition ◽

Philosophical Theory ◽

Philosophical Thinking ◽

Philosophical Inquiry ◽

The Subject ◽

Theory Of Human Nature ◽

And Function

Philosophers cannot avoid addressing the question of whether philosophical anthropology (that is, specifically philosophical inquiry about human nature and human phenomenon) is possible. Any answer must be articulated in the context of the nature and function of philosophy. In other words, philosophical anthropology must be defined as an account of the nature of the subject of philosophical thinking. I argue that if philosophical thinkers admit that they are beings in nature, culture, and history, then the possibility of a uniquely philosophical theory of human nature and human phenomenon should be discarded. Rather, philosophy's catalytic and integrative role in human cognition should be stressed.

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Toward Weaving a “Common Faith” in the Age of Climate Change

ECNU Review of Education ◽

10.1177/2096531120905208 ◽

2020 ◽

Vol 3 (1) ◽

pp. 88-106 ◽

Cited By ~ 5

Author(s):

Huey-li Li

Keyword(s):

Climate Change ◽

Human Nature ◽

Cross Cultural ◽

Critical Examination ◽

Ecological Identity ◽

Philosophical Inquiry ◽

Buddhist Doctrine ◽

Shared Agency ◽

The Universe ◽

Shed Light

Purpose: First, the article offers a critical examination of the Deweyan conception of “common faith” in the context of climate change. Second, the article explores the conceptual linkages among the Confucian conception of the human–nature unity, the Buddhist doctrine of “no-self,” and the Deweyan conception of common faith. Third, the article proposes a transformative pedagogical praxis that welcomes and embraces the pursuit of the intra- and intergenerational justice in this Anthropocene Age of climate change. Design/Approach/Methods: This study is based on a philosophical inquiry into interrelated issues concerning the cultivation of common faith in the age of climate change. Findings: The Confucian conception of a human–nature unity, the Buddhist doctrine of “no-self,” and the Deweyan “common faith,” collectively in recognition of a coterminous coexistence of humans and the universe, can shed light on the development of a transformative climate pedagogy. Further, embracing a dialogical pluriversality, recognizing human fallibility, can cultivate a shared agency and ecological identity. Originality/Value: Grounded in the coterminous coexistence of humans and the universe, the conceptual linkages among the Confucian conception of the unity of humans and nature, the Buddhist doctrine of “no-self,” and the Deweyan common faith reveal the possibility of cross-cultural collaboration for our interdependent future.

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