The Dialectically Propitiated Principles of Philosophical Community (the Nature of Rhizomatic Wandering)

2021 ◽  
pp. 275-309
2021 ◽  
Vol 64 (1) ◽  
pp. 149-160
Author(s):  
Dusko Prelevic

The phenomenon of post-truth, in which truth (or facts or the best scientific evidence) is brushed aside in public debates, has recently caught the eye of many philosophers, who typically see it as a threat to deliberative democracy. In this paper, it is argued that Gustave Le Bon?s remarks on crowd psychology, which had been very popular in past (and brushed aside later on), might be relevant for a better understanding of psychological mechanisms that lead to post-truth. According to Le Bon, crowds are often irrational, whereas those who try to convince them to do something should use specific techniques of persuasion, such as affirmation, repetition, contagion and prestige, of which the last one can be undermined either by fiasco (the fastest way), or by critique (a bit slower, but nonetheless effective way). It is the age of posttruth that goes towards the neutralization of any critique (Le Bon himself considered such neutralization devastating for democratic societies), which has been, according to some authors, affected to a great extent by technological innovations in media, such as social media that some authors consider anti-social due to their negative impact on society. I argue that Le Bon?s insights might be useful to members of scientific and philosophical community in their attempts to eliminate the spreading of quasi-scientific views in public discourse.


2016 ◽  
Vol 12 (2) ◽  
pp. 231-246
Author(s):  
Tomasz Kubalica

This paper presents the problem of philosophical knowledge in Poland, against the background of the historical development of an actually dominant philosophical “knowledge-group”. First, the question of the general understanding of philosophical knowledge, its criteria and its influence on the philosophical community is discussed. Secondly, there is an attempt to answer the question of the general understanding of philosophical knowledge and its influence on the situation in the job market in philosophy, in the context of the situation in the universities.


1999 ◽  
Vol 29 (3) ◽  
pp. 389-409 ◽  
Author(s):  
Michael J. Zimmerman

The concept of intrinsic value has enjoyed a long, rich history. From the time of the ancient Greeks to the present day, philosophers have placed it at the foundation of much of their theorizing. This is especially true of G.E. Moore, who made it the cornerstone of his Principia Ethica. Yet this venerable concept has recently come under serious, sustained attack. My aim in this paper is to show that this attack has been unsuccessful.When Principia Ethica appeared, its impact on the philosophical community was immediate and profound. Of course, much of what Moore had to say was, and continues to be, strongly disputed. The view that goodness is a simple nonnatural property has been criticized by many people and in many ways. Some have argued that goodness is an analyzable property. Others have argued that it is a natural property (or relation). Still others have argued, more radically, that goodness is not a property (or relation) at all. But none of these critics has rejected the very idea of goodness. None of them, that is, has contended that to say of something that it is good (in Moore's sense) is to speak nonsense.


Author(s):  
Pavel A. Olkhov ◽  
◽  
Elena N. Motovnikova ◽  

The article is a revised version of a report prepared and read at the international scientific conference “What is a community? Social hermeneutics, power and media” (Belgorod, 2019). Changes’ took place that significantly clarify the very idea of the congress, its substantive content and historical relevance during the preparation for the publication of the following report materials within a few months (!). Communication as a living sense-forming beginning of the congress has been tested by the idea of social distance as some completely stable form of self-organization of the philosophical community. The COVID-19 pandemic contributed to the emergence of new conditions for its possibility: the personal turned out to be in some involuntary, “digital” identity with the public. It was impossible not to take these changes into account in the final edition of the text of the report, which included some additional semantic accents and historical in­formation. The presented material specifies the historical semantics of the idea of a philosophical congress, its substantive content and relevance. The article substantiates the understanding of the congress as a special, value-rich form of cognitive activism. The ethical and communicative meanings of the international philosophical congress are as a special or formative dialogic constellation of pro­fessional community, which does not require renouncing the individuality of each of the participants. It is thus important to suggest the moral prospects of the next VII Russian Philosophical Congress in probably an intensive connection with the renewal of value-epistemological attitudes and traditional technologies of philosophical education as an indispensable condition for the moral health of a philosophizing people.


Author(s):  
Roald Hoffmann

Implicit in the title might be two presumptions. The first one, that there is (or should be) a single philosophy of science, is not a claim I intend—I do think one should look for a common core, in a way that allows for differences. The second presumption, that philosophy of science, as it is construed today, would be different if it were based on chemistry, is what I wish to examine. And behind that latter supposition is the notion that philosophers of science, their professionalism and good will not impugned, nevertheless are likely to construct their worldview of science based on the sciences they know best. These are usually the sciences that they studied (a) as a part of their general education, or (b) the science they came from, so to speak, if they made their transition to philosophy at some later point in their career. I have not made a rigorous examination of the education of philosophers of science. But my anecdotal feeling is that, for those who entered the profession directly, an exposure to mathematical logic is more likely than to geology or chemistry. And, for many of the philosophers of science who came to their field after an initial scientific career, their scientific expertise was likely to be in the first instance physics, after that biology, and rarely chemistry. I will argue that this matters, for chemistry is different. There are exceptions. In the English-writing community, the most striking one is Michael Polanyi, a very distinguished physical chemist. In the French philosophical community, Pierre Duhem, Emile Meyerson, Gaston Bachelard, and Hélène Metzger had professional chemical backgrounds. Bernadette Bensaude-Vincent has argued convincingly that this background shaped their philosophical outlook, in contrast with the analytic philosophers of their time. In recent times the situation may have changed. A subfield of “philosophy of chemistry” has emerged, with annual meetings and two journals (Foundations of Chemistry, Hyle). The practitioners of this field are more likely to have had substantive experience in chemistry.


Author(s):  
James P. Scanlan

In 1922, the Russian neo-Leibnizian idealist Nicholas Onufrievich Lossky, one of his country’s most distinguished professional philosophers, was banished from Russia along with more than a hundred other non-Marxist intellectuals whose influence the communist authorities feared. A prolific writer before his exile, Lossky continued to write and publish widely abroad, becoming not only the dean of the Russian émigré philosophical community but a thinker well known in Europe and the English-speaking world through many translations of his works. The systematic structure and rationalistic tone of Lossky’s philosophizing set him apart from most of his fellow Russian idealists, but like them he proceeded in his thinking from a strong conviction of the truth of Christianity; he wrote of his commitment to ‘working out a system of metaphysics necessary for a Christian interpretation of the world’ (1951: 266). He adhered to a radical form of theism according to which the created natural order has nothing in common ontologically with the divine order that created it. Lossky is best known for a set of interrelated views in epistemology and metaphysics connected with what he considered his fundamental philosophical insight – the principle that ‘everything is immanent in everything’. According to his doctrine of ‘intuitivism’ in epistemology, all cognition is intuitive; there is an ‘epistemological co-ordination’ of subject and object such that any object, whether sensory, intellectual or mystical, is immediately present in the mind of the knower. As the heir to a Leibnizian tradition in Russian metaphysics represented before him by Aleksei Kozlov and others, Lossky advanced a theory of ‘hierarchical personalism’ in which Leibniz’s monads became interacting ‘substantival agents’ existing at various levels of development; the choices of these ideal beings generate the material world (hence Lossky’s term ‘ideal realism’ for his ontology) and their reconfigurations and reincarnations move the cosmic process towards the perfection of the Kingdom of God. In his ‘ontological theory of values’ Lossky affirms a metaphysical basis for absolute values and attributes all evil – including diseases and natural disasters – to the misuse of free will by substantival agents, both human and subhuman.


Analysis ◽  
2019 ◽  
Vol 79 (4) ◽  
pp. 638-646 ◽  
Author(s):  
Alexandra Plakias

Abstract Is there anything wrong with publishing philosophical work which one does not believe (publishing without belief, henceforth referred to as ‘PWB’)? I argue that there is not: the practice isn’t intrinsically wrong, nor is there a compelling consequentialist argument against it. Therefore, the philosophical community should neither proscribe nor sanction it. The paper proceeds as follows. First, I’ll clarify and motivate the problem, using both hypothetical examples and a recent real-world case. Next, I’ll look at arguments that there is something wrong with PWB, and show that none is sound. Then, I’ll give some reasons for thinking a norm against PWB is detrimental to the profession. Do I believe these arguments? If I’m right, it shouldn’t matter.


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