scholarly journals Przyszłość nauk humanistycznych w perspektywie metafilozoficznej

2020 ◽  
Vol 49 ◽  
Author(s):  
Cyprian Gawlik Cyprian Gawlik
Keyword(s):  
Institutional Context ◽  
History Of Philosophy ◽  
Point Of View ◽  
Knowledge Development ◽  
Modern World ◽  
Global Changes ◽  
Human Sciences ◽  
The Future ◽  
History Of ◽  
Potential Remedy

The purpose of this paper is to ponder upon the future of the humanities from a metaphilosophical perspective inspired by G.W.F. Hegel’s philosophy of the history of philosophy. The need for this reflection follows from the crisis that the humanities are facing today due to global changes in higher education, caused by the domination of the capitalist economy and the dramatic development of technology. The author assumes that the essence of the humanities is determined by the formation of self-understanding (Bildung) and proposes to consider this issue from a broader historical point of view and apart from the institutional context of human sciences, namely in the light of the history of philosophy, understood according to the Hegelian approach as the development of selfknowledge. The paper extensively discusses Hegel’s philosophy of the history of philosophy, as well as subsequent metaphilosophical positions inspired by Hegel’s thought (especially that of August Cieszkowski and Martin Heidegger). As a result, the question about the future of the humanities is transformed into a postulate of reflection on the primacy of technoscientific thinking in the modern world. In line with the Hegelian view of knowledge development – attributing autoperformative function to self-cognition – this kind of reflection is a potential remedy for the crisis currently diagnosed in the humanities.

Acta Fluens – Generatives Handeln und Improvisation im Jazz

2014 ◽  
Vol 59 (1) ◽  
pp. 49-60
Author(s):  
Davide Sparti
Keyword(s):  
Walter Benjamin ◽  
History Of Philosophy ◽  
Human Existence ◽  
The Unconscious ◽  
The Past ◽  
The Future ◽  
History Of

Obwohl jede menschliche Handlung mit einem gewissen Grad an Improvisation erfolgt, gibt es kulturelle Praktiken, bei denen Improvisation eine überwiegende Rolle spielt. Um das Risiko zu vermeiden, einen zu breiten Begriff von Improvisation zu übernehmen, konzentriere ich mich im vorliegenden Beitrag auf den Jazz. Meine zentrale Frage lautet, wie Improvisation verstanden werden muss. Mein Vorgehen ist folgendes: Ich beginne mit einem Vergleich von Improvisation und Komposition, damit die Spezifizität der Improvisation erklärt werden kann. Danach wende ich mich dem Thema der Originalität als Merkmal der Improvisation zu. Zum Schluss führe ich den Begriff affordance ein, um die kollektive und zirkuläre Logik eines Solos zu analysieren. Paradigmatisch wird der Jazzmusiker mit dem Engel der Geschichte verglichen, der nur auf das Vergangene blickt, während er der Zukunft den Rücken zugekehrt hat, und lediglich ihr zugetrieben wird. Weder kann der Improvisierende das Material der Vergangenheit vernachlässigen noch seine genuine Tätigkeit, das Improvisieren in der Gegenwart und für die Zukunft, aufgeben: Er visiert die Zukunft trotz ihrer Unvorhersehbarkeit über die Vermittlung der Vergangenheit an.<br><br>While improvised behavior is so much a part of human existence as to be one of its fundamental realities, in order to avoid the risk of defining the act of improvising too broadly, my focus here will be upon one of the activities most explicitly centered around improvisation – that is, upon jazz. My contribution, as Wittgenstein would say, has a »grammatical« design to it: it proposes to clarify the significance of the term »improvisation.« The task of clarifying the cases in which one may legitimately speak of improvisation consists first of all in reflecting upon the conditions that make the practice possible. This does not consist of calling forth mysterious, esoteric processes that take place in the unconscious, or in the minds of musicians, but rather in paying attention to the criteria that are satisfied when one ascribes to an act the concept of improvisation. In the second part of my contribution, I reflect upon the logic that governs the construction of an improvised performance. As I argue, in playing upon that which has already emerged in the music, in discovering the future as they go on (as a consequence of what they do), jazz players call to mind the angel in the famous painting by Klee that Walter Benjamin analyzed in his Theses on the History of Philosophy: while pulled towards the future, its eyes are turned back towards the past.

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

scholarly journals THE ISSUE OF TRUTH IN MARXIST COGNITIVE THEORY

2021 ◽  
Vol 6 (5) ◽  
Author(s):  
Nguyen Thi Van
Keyword(s):  
Cognitive Theory ◽  
History Of Philosophy ◽  
Point Of View ◽  
History Of

Truth is an issue that has been mentioned a lot in the history of philosophy. However, before Marx's philosophy was born, no school of philosophy had a complete and correct conception of truth. In this article, the author analyzes the point of view of Marxism - Leninism on the issue of truth.<p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/edu_01/0874/a.php" alt="Hit counter" /></p>

Disagreement, Deep Time, and Progress in Philosophy

2019 ◽  
Vol 9 (4) ◽  
pp. 285-313
Author(s):  
Kirk Lougheed
Keyword(s):  
History Of Philosophy ◽  
Peer Disagreement ◽  
Epistemology Of Disagreement ◽  
Deep Time ◽  
Philosophical Beliefs ◽  
Epistemic Peer ◽  
Contingent Fact ◽  
The Future ◽  
History Of ◽  
Sceptical Conclusion

The epistemology of disagreement examines the question of how an agent ought to respond to awareness of epistemic peer disagreement about one of her beliefs. The literature on this topic, ironically enough, represents widespread disagreement about how we should respond to disagreement. I argue for the sceptical conclusion that the existence of widespread disagreement throughout the history of philosophy, and right up until the present day indicates that philosophers are highly unreliable at arriving at the truth. If truth convergence indicates progress in a field, then there is little progress in philosophy. This sceptical conclusion, however, need not make us give up philosophizing: That we should currently be sceptical of our philosophical beliefs is a contingent fact. We are an intellectually immature species and given the existence of the deep future we have some reason to think that there will be truth-convergence in philosophy in the future.

The Aristotelian Theos in Hegel's Philosophy of Mind

2019 ◽  
Vol 41 (1) ◽  
pp. 83-101
Author(s):  
Ermylos Plevrakis
Keyword(s):  
Philosophy Of Mind ◽  
History Of Philosophy ◽  
Point Of View ◽  
Vanishing Point ◽  
Speculative Philosophy ◽  
Systematic Significance ◽  
History Of ◽  
The Common ◽  
Systematic Point

AbstractAlthough Hegel does not pass up the opportunity to express his deep admiration for specific aspects of the Aristotelian notion of God, he is not interested in giving a concrete account of its systematic significance for his Philosophy of Mind as a whole. In this article, I seek to take an overarching perspective on both the Aristotelian God and the Hegelian mind. By contrast to the common practice of focusing on Hegel's interpretation of Aristotle in his Lectures on the History of Philosophy, I first examine the Aristotelian text itself and then focus on Hegel's Encyclopaedia Philosophy of Mind, in order to explore the coincidence between the two conceptions from a systematic point of view. With regard to Aristotle, I argue that ‘God’ represents the conceptual vanishing point of his philosophy at which all philosophical sciences appear to converge. With regard to Hegel, I show that it is precisely such conceptual convergence of all philosophical sciences that constitutes both the starting and ending points of the Philosophy of Mind. The result is a novel meta-scientific and non-theistic conception of ‘God’ that provides the means not only to re-evaluate the systematic relation between Hegel and Aristotle but also to reconsider the character, content and aim of speculative philosophy in general.

scholarly journals The Need for an Alternative Narrative to the History of Ideas or To Pay a Debt to Women: A Feminist Approach to Ricœur's Thought

2013 ◽  
Vol 4 (1) ◽  
pp. 7-20
Author(s):  
Fernanda Henriques
Keyword(s):  
Paul Ricoeur ◽  
History Of Philosophy ◽  
Point Of View ◽  
History Of Ideas ◽  
The Other ◽  
Men I ◽  
Other Hand ◽  
History Of ◽  
Human Capacity ◽  
The One

This paper explores the thought of Paul Ricœur from a feminist point of view. My goal is to show that it is necessary to narrate differently the history of our culture – in particular, the history of philosophy – in order for wommen to attain a self-representation that is equal to that of men. I seek to show that Ricoeur’s philosophy – especially his approach to the topics of memory and history, on the one hand, and the human capacity for initiative, on the other hand– can support the idea that it is possible and legitimate to tell our history otherwise by envisioning a more accurate truth about ourselves. 

Geschichtsphilosophie und Philosophiegeschichte

2018 ◽  
Vol 66 (1) ◽  
pp. 2-24
Author(s):  
Wilhelm Schmidt-Biggemann
Keyword(s):  
Philosophy Of History ◽  
History Of Philosophy ◽  
The Past ◽  
Systematic Philosophy ◽  
The Future ◽  
History Of

Abstract The essay – an elaborated version of my academic farewell speech [Abschiedsvorlesung] – discusses three theses: 1. Histories and history as well as history of philosophy and philosophy of history can only be staged as narratives. “True” stories enact the past and deliver schemes for anticipating the future; insofar history and future constitute the semantics of the present. 2. “Systematic” philosophy analyses the temporal narratives which store the historical experiences and eliminates their temporality in a process of transforming narratives into arguments. The most important step in this transformation consists in isolating the key notions of the narratives and in arranging these key notions in a “timeless” systematic order. 3. History of philosophy and philosophy of history restage, however, the temporal narrative, which systematic philosophy wants to eliminate from philosophy. This operation produces an unsolvable paradox where the claim of timeless truth and that of unescapable temporality are both valid. It throws up questions such as: how can it be possible for philosophical truths to lose their credit? Do timeless truths exist, and if so what do they mean? Do these paradoxes lead to schadenfreude on the part of the historian of philosophy, who knew it all along, or should one see these unsolvable complexities as a chance to enjoy the richness of possibilities which history unfolds? The essay chooses the second alternative.

scholarly journals Is philology relevant?

1999 ◽  
Vol 17 (1) ◽  
pp. 243-252
Author(s):  
Einar Thomassen
Keyword(s):  
Point Of View ◽  
Human Sciences ◽  
Great Role ◽  
History Of Religions ◽  
History Of ◽  
Gains And Losses

The human sciences today all still exist as the effect of the breakup of the philological paradigm. The gains and losses of their emancipation from this paradigm can be discussed for each of them separately, but that will not be done here, for obvious reasons. Anyhow, as far as the history of religions is concerned, the philological paradigm continued to maintain itself more strongly than in other disciplines.  One major reason is that language and texts are generally conceived as playing a very great role in the study of religion. Religious ideas and sentiments are probably more difficult to translate than any other part of a culture, so in order to understand a religion from the agents' point of view you must get into their language.

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