scholarly journals Development of philosophical anthropology in Kyiv Weltanschauung School

2021 ◽  
Vol - (4) ◽  
pp. 112-122
Author(s):  
Valerii Zahorodniuk
Keyword(s):  
Modern Philosophy ◽  
Goal Setting ◽  
Philosophical Anthropology ◽  
Point Of View ◽  
Broad Sense ◽  
The Other ◽  
Narrow Sense ◽  
Blank Space ◽  
The Core ◽  
The World

The article is dedicated to the development of philosophical anthropology in the Kyiv Weltanschauung School. It is shown that in studies devoted to this school there are certain differences. They concern both the time of the school's founding and its founders. The vast majority of researchers consider Volodymyr Shynkaruk to be the founder of the Kyiv Weltanschauung School and date its emergence in 1969, when the principles of Weltanschauung school were promulgated. At the same time, there is another point of view on the abolition of this school. Some researchers associate its appearance with the name of Pavlo Kopnin, who also had noticeable humanistic motives for philosophizing. Attempts to combine Weltanschauung and logical- epistemological approaches are also noticeable. In this connection it is talked about Kyiv Weltanschauung-Epistemological School. In my opinion, there are more reasons to consider Volodymyr Shynkaruk, the founder of the Kyiv Weltanschauung School, who initiated the study of man - the world of man, which is the core of the Weltanschauung .In Ukrainian philosophical thought, the anthropological turn Kyiv Weltanschauung School took place not on blank space. Representatives of this school, first of all its founder Volodymyr Shynkaruk, continued to some extent the tradition of "philosophy of heart" of H. Skovoroda and P. Yurkevich, on the other hand, their philosophical heritage strangely reflected the mainstream of modern philosophy, namely the turn from epistemology to anthropology, to the ontology of the world of human existence. It is necessary to distinguish between the understanding of philosophical anthropology in the narrow and broad sense. In a narrow sense, it is understood as a philosophical discipline that developed in the 20-30 years of the 20th century and is represented by the names Scheler, Helen, Plesner. In a broad sense, philosophical anthropology is a philosophical reflection on man in general. In this regard, such key problems of philosophical anthropology as human transcendence, its identity, goal-setting as a way of human self-realization are considered.

scholarly journals At War in Swaddling Clothes: Stirner’s Unique One as a Conative Existence

Conatus ◽  
2021 ◽  
Vol 6 (2) ◽  
pp. 177
Author(s):  
Kostas Galanopoulos
Keyword(s):  
Modern Philosophy ◽  
Natural Law ◽  
The State ◽  
The Other ◽  
The Political ◽  
Political Society ◽  
The Core ◽  
Law Of Nature ◽  
The World ◽  
Newborn Child

In its simplest and primary sense, conatus is about self-preservation. It further involves the obligation, the duty, the imperative even, deriving from the Law of Nature for man to do whatever within his power to maintain his life. Even though this idea has been an old one, it was reintroduced in a more sophisticated form by modern philosophy as no longer a cruel necessity of life but ontologically tied to Reason and Natural law. It was with Hobbes that the idea of self-preservation was put at the core of his anthropological narration (with well known political connotations) and with Spinoza that conatus was delved into within his ontological universe. Regardless of their ontological starting points, both philosophers ended up eventually in a resolution with regard to that primary anthropological tension between individuals, whether this was a common legislator, the political society or the state. Somewhat radical at the beginning, Hobbes and Spinoza had to make some mitigations in order to arrive at a resolution. Yet, that was not Stirner’s case. On the contrary, Stirner’s opening ontological statement was rather too extreme and inconceivable even: it is also the newborn child that gets to war with the world and not only the other way around. It is the purpose of this paper to argue that this extreme trailhead leads the Stirnerian egoist to his fulfillment as the Unique One through ownership and that this agonistic tremendous striving constitutes the Stirnerian notion of conatus. That notion offers no resolution to the ontological animosity between individuals; on the contrary, that animosity is required as ontological precondition and prefiguration of conatus' conclusion as well.

scholarly journals KRISIS DISIPLIN PENDIDIKAN ISLAM: ANTI PLURALISME

2019 ◽  
Vol 7 (2) ◽  
pp. 61-86
Author(s):  
Zainal Lutfi
Keyword(s):  
Education System ◽  
National Curriculum ◽  
Point Of View ◽  
The Other ◽  
Normative Belief ◽  
Islamic Education ◽  
Education Curriculum ◽  
Curriculum Model ◽  
Other Hand ◽  
The World

This article discusses the problem of Islamic education from a theological and sociological point of view. The emergence of normative and verbalist Islamic education curriculum distorts the universality of Islam. Islam that is contextual in space and time, always in contact with sociological aspects, should be understood as something that can change its partiality dynamics continuously, even though there is a universal thing that is maintained as a normative belief. On the other hand, the failure of education to produce educational output that is dignified and virtuous has caused some people to distrust the world of education in developing the character and ethics of children. The vote of disbelief is getting stronger with the emergence of the National curriculum model which gives a greater portion of general subjects than religious subjects. This paper is a criticism of the development of the world of education in Indonesia, with the hope that education stakeholders make changes to the education system and the applicable curriculum.

Perspective-taking

2016 ◽  
Author(s):  
Giovanni Stanghellini
Keyword(s):  
Perspective Taking ◽  
Point Of View ◽  
The Other ◽  
Sense Of Agency ◽  
Mental Condition ◽  
Therapeutic Goal ◽  
The Past ◽  
The World ◽  
Therapeutic Device

This chapter discusses how perspectivism is the device through which each one of us, who first and foremost sees the world from his point of view, is able to recognize that precisely as just one point of view, and thereby to change it. A healthy mental condition implies the ability to change one’s point of view and temporarily take the perspective of another person. The stronger the reciprocity of perspectives between my former and my present ego, and between my own vantage and the Other’s, the weaker the tendency to perceive my motivations as absolutely necessary. Perspectivism allows me to see myself as not strictly determined by the past and by the involuntary, and may restore a sense of agency. This explains why the reciprocity of perspectives is a therapeutic goal and perspectivism—the attempt to see things from the point of view of the Other—is a therapeutic device.

THREE PROBLEMS OF OTHER MINDS

Think ◽  
2019 ◽  
Vol 18 (51) ◽  
pp. 63-75
Author(s):  
Chad Engelland
Keyword(s):  
Point Of View ◽  
The Other ◽  
Other Minds ◽  
Traditional Problem ◽  
The World ◽  
Problem Of Other Minds ◽  
Conceptual Problems ◽  
Everyday Experiences

The traditional problem of other minds is epistemological. What justification can be given for thinking that the world is populated with other minds? More recently, some philosophers have argued for a second problem of other minds that is conceptual. How can we conceive of the point of view of another mind in relation to our own? This article retraces the logic of the epistemological and conceptual problems, and it argues for a third problem of other minds. This is the phenomenological problem which concerns the philosophical (rather than psychological) question of experience. How is another mind experienced as another mind? The article offers dialectical and motivational justification for regarding these as three distinct problems. First, it argues that while the phenomenological problem cannot be reduced to the other problems, it is logically presupposed by them. Second, the article examines how the three problems are motivated by everyday experiences in three distinct ways.

Melissus And His Opponents: The Argument of DK 30 B 8

Phronesis ◽  
2005 ◽  
Vol 50 (4) ◽  
pp. 263-288 ◽  
Author(s):  
Stephen Makin
Keyword(s):  
Prima Facie ◽  
Point Of View ◽  
The Other ◽  
Good Argument ◽  
Orthodox Interpretation ◽  
Realist Position ◽  
The World ◽  
New Interpretation ◽  
The One

AbstractIn this paper I offer a new interpretation of Melissus' argument at DK 30 B8.In this passage Melissus uses an Eleatic argument against change to challenge an opponent who appeals to the authority of perception in order to support the view that there are a plurality of items in the world. I identify an orthodox type of approach to this passage, but argue that it cannot give a charitable interpretation of Melissus' strategy. In order to assess Melissus' overall argument we have to identify the opponent at whom it is aimed. The orthodox interpretation of the argument faces a dilemma: Melissus' argument is either a poor argument against a plausible opponent or a good argument against an implausible opponent.My interpretation turns on identifying a new target for Melissus' argument. I explain the position I call Bluff Realism (contrasting it with two other views: the Pig Headed and the Fully Engaged). These are positions concerning the dialectical relation between perception on the one hand, and arguments to counter-perceptual conclusions on the other. I argue that Bluff Realism represents a serious threat from an Eleatic point of view, and is prima facie an attractive position in its own right.I then give a charitable interpretation of Melissus' argument in DK 30 B8, showing how he produces a strong and incisive argument against the Bluff Realist position I have identified. Melissus emerges as an innovative and astute philosopher.

The Technocene or Technology as (Neo)Environment

2017 ◽  
Vol 21 (2) ◽  
pp. 243-281 ◽  
Author(s):  
Agostino Cera ◽  
Keyword(s):  
Philosophy Of Technology ◽  
The Other ◽  
Current Form ◽  
Nominative Case ◽  
The Core ◽  
The World ◽  
Conditio Humana ◽  
The One ◽  
Definition Of

Abstract: While putting forward the proposal of a “philosophy of technology in the nominative case,” grounded on the concept of Neoenvironmentality, this paper intends to argue that the best definition of our current age is not “Anthropocene.” Rather, it is “Technocene,” since technology represents here and now the real “subject of history” and of (a de-natured) nature, i.e. the (neo)environment where man has to live.This proposal culminates in a new definition of man’s humanity and of technology. Switching from natura hominis to conditio humana, the peculiarity of man can be defined on the basis of an anthropic perimeter, the core of which consists of man’s worldhood: man is that being that has a world (Welt), while animal has a mere environment (Umwelt). Both man’s worldhood and animal’s environmentality are derived from a pathic premise, namely the fundamental moods (Grundstimmungen) that refer them to their respective findingness (Befindlichkeit).From this anthropological premise, technology emerges as the oikos of contemporary humanity. Technology becomes the current form of the world – and so gives birth to a Technocene – insofar as it introduces in any human context its ratio operandi and so assimilates man to an animal condition, i.e. an environmental one. Technocene corresponds on the one side to the emergence of technology as (Neo)environment and on the other to the feralization of man. The spirit of Technocene turns out to be the complete redefinition of the anthropic perimeter.While providing a non-ideological characterization of the current age, this paper proposes the strategy of an ‘anthropological conservatism,’ that is to say a pathic desertion understood as a possible (pre)condition for the beginning of an authentic Anthropocene, i.e. the age of an-at-last-entirely-human-man.

scholarly journals V.S. Naipaul’s A way in the world: contesting liminality by translating the historical past

Literator ◽  
2006 ◽  
Vol 27 (1) ◽  
pp. 97-106
Author(s):  
ZHU Ying
Keyword(s):  
Vantage Point ◽  
Broad Sense ◽  
The Other ◽  
Documentary Evidence ◽  
Historical Representation ◽  
The Past ◽  
The World ◽  
Historical Past

In this article the concept of liminality is understood in a broad sense to mean the incompleteness of historical representation and the restrained view of reality. The ensuing discussion of the theme will be divided into three parts; each incorporating parts of Paul Ricoeur’s analyses in “The reality of the historical past” (1984). Ricoeur investigates the reality of the historical past under three categories – the Same, the Other, and the Analogue. Under the sign of “the Same”, contesting liminality is first discussed as the re-enactment of the historical past. This re-enactment of the past, however, has differences in the present on account of imaginative reinterpretations and repatternings of documentary evidence. Under the sign of ”the Other”, the second part or the article discusses Naipaul’s strategy of taking distance to counteract liminality in rewriting the historical past from the vantage point of a writer-traveller. Finally, the analysis under the sign of “the Analogue” points out that the commitment to combat liminality implies an unending attempt at rectifying and reconfiguring the historical past in order to accomplish continuity and renewal.

scholarly journals The phenomenon of human alienation: socio-ontological aspect

2020 ◽  
pp. 45-57
Author(s):  
Kirill Prozumentik
Keyword(s):  
Autonomous Agents ◽  
Human Mind ◽  
Social Philosophy ◽  
Broad Sense ◽  
Narrow Sense ◽  
Fundamental Ontology ◽  
The World ◽  
The Status ◽  
The Subject

This article is dedicated to one of the key problems of social philosophy – the phenomenon of human alienation. The subject of this research is the ontological grounds of alienation. The goal consists in determination of the existential foundation of alienation as a complicated socio-ontological phenomenon, as well as differentiation of the narrow and broad sense of the concept of “alienation”. In the narrow sense, alienation implies the process, when the products of human activity and activity itself obtain the status of autonomous agents opposing to human. In a broad sense, alienation is interpreted as an ontological distinction within the structure of being. For revealing the ontological grounds of alienation, the author attracts and reconsiders the ideological arsenal of philosophical anthropology, fundamental ontology, existentialism, personalism, Marxism, and post-phenomenology. The ontological interpretation allows comprehending the anthropogenesis, historical development of human, and evolution of human mind in the context of the terms of alienation. Thus, the first is interpreted as a self-alienation of the world; the second – as alienation of human from himself; and the third – as an ideal of appeal of the world towards itself, realized through human spiritual activity. All elements of the triad form an ontological basis doe alienation in the narrow sense.

scholarly journals “Historical Jesus” as a Scholarly Problem

2021 ◽  
Vol 4 (3) ◽  
pp. 676-701
Author(s):  
Andrey S. Desnitsky
Keyword(s):  
Religious Tradition ◽  
Russian Literature ◽  
Research Area ◽  
Point Of View ◽  
The Other ◽  
Historical Jesus ◽  
Jewish Tradition ◽  
Christian Tradition ◽  
Global Context ◽  
The World

The article presents a brief introduction into the modern research area concerning “the quest for historical Jesus” from the scholarly point of view. In the focus is the original Russian literature in its global context. Since Jesus from Nazareth is the key figure for the most widespread religion in the world, i.e. Christianity, the works devoted to him usually step out of the mere scholarly paradigm even if they used scholarly methods, seeking to approve or to disapprove the religious tradition. Recently, however, a lot has been done to describe Jesus as belonging to his own Jewish tradition and, on the other hand, to investigate the development of Jesus narratives in the emerging Christian tradition. Such kind of studies meet the scholar requirements and look promising.

scholarly journals RETHINKING THE OTHER FOR MULTICULTURAL EDUCATION – FOCUSED ON THE PHILOSOPHY OF BUBER AND LEVINAS

2021 ◽  
Author(s):  
Seungeun Choi ◽  
Keyword(s):  
Multicultural Education ◽  
Point Of View ◽  
The Other ◽  
Human Beings ◽  
Multicultural Society ◽  
Social Phenomena ◽  
Korean Society ◽  
The World ◽  
Human Ethics ◽  
The Relationship

The number of foreigners residing in Korea exceeded 2.5 million for the first time ever. As the ratio of foreigners to the total population approaches 5%, it is evaluated that Korea has actually entered a multicultural society. It is known that among the types of foreigners staying there are many young foreigners who visit Korea for the purpose of employment. The number of marriage immigrants was 16,025, an increase of 4.3% from the previous year. Of these, 82.6% were women. Entering a multicultural society in a situation where empathy for each other is insufficient can lead to social conflict. In particular, in the COVID-19 pandemic, hostility toward foreigners is more prevalent, and hatred for strangers is increasing. This study critically analyzes these social phenomena and seeks to raise the philosophical basis for multicultural education by establishing a concept with a new perspective on the other. This paper focuses on the philosophy of Buber and Levinas. By establishing 'I and You' as a meeting, Buber presented a new relationship with others. Meanwhile, Levinas emphasized human ethics and responsibility as the absolute and infinite being of the other. According to Buber, in the world there is a relationship between 'I-You' and 'I-It', and in order to live a true life, you must establish a relationship between 'I and you'. The relationship between 'I and it' is a temporary and mechanical relationship where objects can be replaced at any time by looking at the world from an instrumental point of view. However, the relationship between 'I and You' is a relationship that faces each other personally, and the only 'I' that cannot be changed with anything and the 'You' that cannot be replaced exist in deep trust. In phenomenology of otherness, Levinas intends to describe the encounter with the something outside the subject. The concepts of possession, distinctiveness and understanding are replaced by those of approaches, proximity, care and fecundity. In Korean society, a policy that seeks to use foreigners as human resources and, especially in the case of marriage immigrant women, as a solution to a society with low birthrates along with the labor force, shows how society treats others. Therefore, multicultural education must rethink the existence and dignity of human beings through the perspective of the other as asserted in the philosophy of Buber and Levinas.

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