scholarly journals Language and laughter in the treatise of Philo of Alexandria The worse attacks the better

2021 ◽  
Vol 15 (2) ◽  
pp. 611-624
Author(s):  
Maksim Prikhodko
Keyword(s):  
Human Mind ◽  
Initial Orientation ◽  
The Other ◽  
Initial Moment ◽  
Philo Of Alexandria ◽  
The Real ◽  
First Case ◽  
Starting Point ◽  
The Mind ◽  
The Ideal

The present paper investigates the interaction between Logos and language in the treatise of Philo of Alexandria "The Worse attacks the Better". Language is regarded by Philo as the actualization of thought in its articulated expression, as the initial moment of creativity. The source of such action is the divine Logos, but the development of thought in the word happens in two opposite directions: one leads to joy, while the other, to suffering. The starting point of this separation is the initial orientation (love) of the mind to God or to self. In the first case, the mind in the act of utterance (expression) overcomes its own isolation. It comes into contact with the divine Logos and achieves joy. The crucial moment of this "leaving the brackets" of self individual thinking towards the light of the divine Logos is laughter. In another case, when the mind does not link words with their source, false creativity is produced, leading to suffering. Аpplying the concept of laughter to the doctrine of Logos and language, Philo reconciles the ideal plan of conceiving truth and its interpretation with the real functioning of the human mind and speech.

1. Facts as to Brain-Work; in Illustration of the New and Old Methods of Philosophical Inquiry in Scotland

1872 ◽  
Vol 7 ◽  
pp. 145-155 ◽  
Author(s):  
Thomas Laycock
Keyword(s):  
Human Mind ◽  
The Body ◽  
The Other ◽  
Medical Psychology ◽  
Philosophical Inquiry ◽  
Starting Point ◽  
Mental Diseases ◽  
The Mind ◽  
The University ◽  
The Brain

A few words in explanation are needed. In my summer course of lectures on Medical Psychology and Mental Diseases delivered in the University, I have to investigate the human mind in its practical relations to the body, and especially I have to teach how each influences the other, so that the physician, or any intelligent person, may be able to modify these relations beneficially. The starting-point in these inquiries is the fundamental fact of experience, that no changes in the mind or the consciousness of whatever kind can or do arise, or continue, without a corresponding series of changes somewhere in the brain-tissue.

Locke’s Inclinations

2021 ◽  
pp. 159-176
Author(s):  
Stewart Duncan
Keyword(s):  
Substance P ◽  
Human Mind ◽  
The Other ◽  
Animal Minds ◽  
Other Hand ◽  
The Mind

Locke is officially agnostic about the nature of the human mind: he thinks we cannot know that materialism is true, but also that we cannot know that dualism is true. Despite this agnosticism, we can ask whether Locke thought one of those views was more likely than the other. The chapter considers arguments on both sides. A small number of texts suggest he thought dualism more likely. On the other hand, Lisa Downing has argued that Locke thought materialism more likely, on the basis of the similarities between human and animal minds. This chapter argues that the reasons she offers do not show us that Locke was inclined to materialism. Nevertheless, Locke did show the possibility of materialism, not just by saying it was possible, but by developing at length an account of the mind that did not depend upon its being an immaterial substance.

The Case for the Integrity of Sinology

1964 ◽  
Vol 23 (4) ◽  
pp. 531-534 ◽  
Author(s):  
Frederick W. Mote
Keyword(s):  
The Other ◽  
The Real ◽  
Chinese Studies ◽  
Key Word ◽  
The One ◽  
The Masses ◽  
The Ideal

Sinology, and the case for the integrity of it: the one key word in that phrase has been as hard to define as the other has been to achieve in practice. If we can scarcely define it, and if there is no hope of achieving it for the masses, why then talk about it at all in the year 1964?I believe we can try to define Sinology, and we can point to some who have achieved it in practice. It might have seemed wisest to ask someone who has at least come close to achieving the Sinological ideal to be its spokesman on this panel. And, in fact, I urged that course upon Mr. Skinner when he first asked me to participate. He ruled that out, not so much perhaps for fear that we'd have to import one, or that such a one could be expected to speak in an unintelligible accent and would read footnotes in seven languages from original sources only—but perhaps, anomalous as it is, from the justifiable fear that the real Sinologist might speak in a way that would confuse his own green and well-worked fields with the entire province, or his own home province with the whole realm. And integrity is what we are here to talk about. For it is that integrality of the whole realm, or world, of Chinese studies that I think should define Sinology. Therefore, let someone who thinks he sees a meaningful and universal ideal, but who does not expect the ideal to be judged by himself, discuss it with the freedom that can come from having nothing personal to defend. Otherwise, it would be indeed presumptuous for me to appear here as the spokesman for Sinology; this dilemma of the spokesman vis-à-vis his subject today clearly is one that does not afflict my colleagues on this panel (for reasons at least partially nattering to them all).

Physics and Politics

1946 ◽  
Vol 40 (3) ◽  
pp. 445-457
Author(s):  
Charles E. Merriam
Keyword(s):  
Atomic Bomb ◽  
Human Mind ◽  
Physical Force ◽  
The Real ◽  
Explosive Force ◽  
The Mind ◽  
The Way

The Atomic Bomb. In 1869, Walter Bagehot wrote an interesting volume entitled Physics and Politics. Today we look again at this topic, but in a new and blinding light. The atomic bomb is an index of dynamic and revolutionary changes, the end of which is not in sight, and which I do not have the temerity to forecast. Even before the bomb was made, there were revolutionary changes on the way. We were on notice that physics, biochemistry, psychology, medicine, were bursting with possibilities which staggered the imagination of the most starry-eyed. This was before the bomb was dropped. Now we know that we were on the beam. We are now confronted by revolution, dimming in meaning all human revolutions rolled into one.First of all, the meaning of controlled atomic energies is often wholly misunderstood. The real marvel is not that these vast forces exist, but that they are found and harnessed by the human mind. The real explosive force is that of the mind that unleashed these giants and made them available for the service of mankind. The mind is king, not the atom. We trapped the atom; we have mastered some secrets of its latent forces, not by accident, but by deliberate design, by organization and ingenuity. We may marvel at the display of physical force, but the deeper force of mind made this triumph possible, and will bring still greater triumphs as we move along through eras of discovery and invention.

scholarly journals FILO OF ALEXANDRIA: DISCUSSION TOWARD THE LOGOS IN THE PHILOSOPHY OF EDUCATION

2021 ◽  
Vol 10 (34) ◽  
Author(s):  
A.K EROKHIN ◽  
Keyword(s):  
Educational Activity ◽  
Greek Philosophy ◽  
Philosophical Work ◽  
Philo Of Alexandria ◽  
Object Of Study ◽  
Infinite Power ◽  
The Mind ◽  
Creative Teacher ◽  
The Relationship ◽  
The Ideal

The article considers the influence of Greek philosophy on the ideas of the formation of the Hellenistic philosopher Philo of Alexandria. The object of study was the philosophical work of Philo. This study aimed to discover the ambiguity of the term logos as a central concept that defines in Philo's philosophy the relationship between God (the ideal creative teacher) and the world. In the works of Philo, the Logos appears as the highest, sub-divine, infinite power of the mind, which has no signs, but at the same time is identified with God. The transcendental nature of the Logos, embodied in the image of God's mind, in its paradoxical nature closely corresponds to holiness and higher wisdom. The research methodology is based on an interpretation that allows us to define the allegory and, therefore, the real meaning of Philo's philosophy, the central part of which is the philosophical reflection of the Holy Scriptures as the main source of education and the concept of Scripture, undergoing specific and simultaneously incomparable modifications. To identify these meanings, methods of systematization and hermeneutics are used. The result of the study is expressed in identifying various forms of embodiment and educational activity and the Logos.

scholarly journals The existential role of women in The Flies and the dirty hands, by Jean Paul Sartre

2021 ◽  
Vol 3 (137) ◽  
pp. 1-22
Author(s):  
Majed Jamil NASIF ◽  
Ridha Thamer BAQER
Keyword(s):  
Human Mind ◽  
The Other ◽  
Politics And Literature ◽  
Dirty Hands ◽  
Jean Paul ◽  
The Family ◽  
Before And After ◽  
The Mind ◽  
Second World

          The freedom and the existential engagement represent two essential notions in the mind of the writer Jean-Paul Sartre. It has been presented in a good and clear way by his philosophy or, in a clearer way, by his artworks. More specifically, the two plays of this author, The Flies and the dirty hands, are the mirror that reflects these twos existential notions.           These two plays are the perfect testimonies for the two important periods in the XXth century: before and after the Second World War. These two periods vary in so far, the human mind, politics and literature as are concerned. This variation has followed the historical and the political changes in the world in general and in France in particular.           Even if The Flies and the dirty hands are considered like two different existential dramas, but each one completes the other. The first drama evokes a human mind but, indirectly, another political one, whether the other play evokes the inverse. Oreste and Hugo, the two heroes of our study plays, are the superior heroes who try to save humanity of slavery and submission to injustice. Sartre and his audience place their hopes in these two heroes who search for the freedom through their existential engagement.           In the other hand, the female characters have played an affective role in the dramatic action in the two plays. By its freedom and its existential engagement, the female condition, according to Sartre's vision, searches for proving his human existence and revolting against the authority of the family, the society and the humanity. 

Universals in English Platonism

2017 ◽  
Author(s):  
Brunello Lotti
Keyword(s):  
A Priori ◽  
Human Mind ◽  
Ideal World ◽  
Innate Ideas ◽  
The Status ◽  
Theological Voluntarism ◽  
The Mind ◽  
Finite Minds ◽  
Objective Validity ◽  
The Ideal

This chapter reconstructs the topic of universals in the English Platonists’ epistemologies and ontologies. More and Cudworth restrict universals to the mental realm, stating that whatsoever exists without the mind is singular. Despite this nominalistic principle, universal concepts are not inductive constructions, but primarily divine thoughts and secondarily a priori innate ideas in the human mind. The archetypal theory of creation and the connection of finite minds to God’s Mind ensure their objective validity, in antithesis to Hobbes’ phenomenalism and sensationalism. Norris shares the archetypal theory of creation, but refuses innatism, and his doctrine of universals is framed in terms of his theory of the ideal world inspired by Malebranche. Both the Cambridge Platonists and Norris, opposing theological voluntarism, discuss the status of ideas in God’s mind, which oscillate from being merely thoughts of the divine intellect to being its eternal objects.

WHAT ARE THE BASIC ELEMENTS AND PRINCIPLES OF ART

2021 ◽  
Vol 2 (1SE) ◽  
pp. 17-18
Author(s):  
Shalini Dhiman
Keyword(s):  
Human Mind ◽  
Real Object ◽  
The Real ◽  
Natural Beauty ◽  
Ancient Times ◽  
The Senses ◽  
The Mind ◽  
Natural Expression

Art is natural expression of human. It is through art that a human looks at his personality. Art is such a valuable asset that everyone would have had, but not everyone is aware of it. Art enables the human mind to show direction to the senses, instill the tendencies and twist the mind. Art received by nature as a gift to human consciousnes ,divine gift. The entire creation of any artist is based on his autobiographical approach. Impressed by the material objector natural beauty, the artist through his imagination transforms the feelings produced in the mind into a work. These creations are completely different from the members of the real object. All these mediums of the artist’s expression would be line colors, stones, objects or words. Since ancient times cavities have been painted individuals through human lines. In his struggle whenever he got a break in the primitive life, he devoted every moment of his portrayal. The effects of which we still find in the prehistoric caves , painting, Ajanta, Bagh,Ellora, etc are easily available.

Introduction

2018 ◽  
Author(s):  
Scott Barry Kaufman
Keyword(s):  
Subject Matter ◽  
The Other ◽  
Starting Point ◽  
The Subject ◽  
The Ideal

One school fixed its attention upon the importance of the subject-matter of the curriculum as compared with the contents of the child’s own experience. Not so, says the other school. The child is the starting point, the center, and the end. His development, his growth, is the ideal. Not knowledge, but self-realization is the goal....

Nature and the Dialectic of Nature in Hegel's Objective Idealism

1992 ◽  
Vol 13 (02) ◽  
pp. 30-51 ◽  
Author(s):  
Dieter Wandschneider
Keyword(s):  
Direct Evidence ◽  
German Idealism ◽  
The Self ◽  
The Other ◽  
The Real ◽  
Other Hand ◽  
The Absolute ◽  
Absolute Identity ◽  
The Ideal ◽  
Dialectic Of Nature

When the Ideal is understood as ontologically fundamental within the framework of an idealistic system, and the Real, on the other hand, as derived, then the first and foremost task of a philosophy of this kind is to prove the claimed fundamentally of the Ideal. This is immediately followed by the further demand to also substantiate on this basis the existence of the Real and particularly of natural being. These tasks have been understood and attempts made to solve them in very different ways in German Idealism - about which I cannot go into more detail here. Let me say this much: that Fichte and Schelling, it appears to me, already fail at the first task, ie. neither Fichte nor Schelling really succeeds in substantiating their pretended ideal as an absolute principle of philosophy. Fichte believes he has such a principle in the direct evidence of the self. However, as this is of little use for the foundation of a generally binding philosophy because of its ultimately private character, Fichte already replaces it with the principle of the absolute self already in his first Wissenschaftlehre of 1794. As a construction detached from the concrete self, this of course lacks that original direct certainty from which Fichte started in the first place, in other words: because the construction of an absolute self can no longer refer to direct evidence, it must be substantiated separately, something which Fichte, I believe, nonetheless fails to do. The same criticism can, in my view, be made of Schelling, who ingeniously substitutes constructions for arguments. His early intuition of an absolute identity which simultaneously underlies spirit and nature, remains just as thetic and unproven as that eternal subject on which he based the representation of his system in, for example, the Munich lectures of 1827.

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