scholarly journals Formation and development of the concept of "emotional intelligence": a historically conditioned philosophical analysis

2018 ◽  
pp. 36-42 ◽  
Author(s):  
Lyudmyla Rakityanska
Keyword(s):  
Emotional Intelligence ◽  
Greek Philosophy ◽  
Ancient Greek ◽  
World Outlook ◽  
Primitive Society ◽  
Primitive People ◽  
Ancient Greek Philosophy ◽  
The World ◽  
First Time

The article deals with the historically conditioned philosophical aspect of the formation and the development of the concept of «emotional intelligence» from the pre-Christian times to the Antiquity. This concept, as a complex of mental properties of an individual, was first formulated and introduced into the psychological theory by the US scholars P. Salovey and J. Mayer in 1990. However, the origins of ideas on the problem of the unity of the emotional and the rational can be found in religious and philosophical teachings. The Bible contains examples that testify to the role of intelligence in emotional self-regulation of a human being and confirm the existential, «emotional wisdom of mankind». Our research has proven that the idea of the relationship between emotions and the reason as the essential manifestations of an individual is recurrent at all stages of the history of mankind, its roots date back to the time of the primitive society. In various periods of history, that problem was interpreted differently depending on cultural-historical, religious and philosophical traditions, world outlook views regarding the role of human emotions and human reason in the cognizance of the surrounding world, the nature of their interconnection, and attributing parity or priority features to them. The mythical and pagan views of primitive people, their animistic beliefs testified to the undivided nature of their thinking, and were embodied in various visual-sensory forms of collective creativity that combined intellectual, emotional and volitional attitude to the world. As the human civilization developed and the social relationships changed, also changed mythological and philosophical views of primitive people that were opposed by the naive-spontaneous philosophical world outlook of ancient thinkers. The image and the symbol of the primitive society were supplanted by the Logos, i. e. the reason, by means of which the naive-spontaneous philosophy tried to solve world outlook problems. Still, the representatives of the Pythagorean philosophical school can claim the credit for using, for the first time, emotions as the basis for the comprehension of aesthetic phenomena. During that period, for the first time within the ancient Greek philosophy, aesthetic knowledge was formed, to which the notion of «sensuality» was central. The classical period of the ancient Greek philosophy testifies to the priority of the «rationalized world outlook» of the ancient philosophers, who approached the solution of the world outlook issues from the standpoint of reason.

scholarly journals EMOTION AS A FEATURE OF ARISTOTELIAN EUDAIMONIA AND AFRICAN COMMUNITARIANISM

Phronimon ◽  
2018 ◽  
Vol 16 (1) ◽  
pp. 39-61
Author(s):  
Bernard Matolino
Keyword(s):  
African Philosophy ◽  
Interesting Aspect ◽  
Greek Philosophy ◽  
Ancient Greek ◽  
Ancient Greek Philosophy ◽  
Emotional Basis

Taking it to be the case that there are reasonable grounds to compare African communitarianism and Aristotle’s eudaimonia, or any aspect of African philosophy with some ancient Greek philosophy,1;2 I suggest that it is worthwhile to revisit an interesting aspect of interpreting Aristotelian virtue and how that sort of interpretation may rehabilitate the role of emotion in African communitarianism. There has been debate on whether Aristotle’s ethic is exclusively committed to an intellectualist version or a combination of intellectualism and emotion. There are good arguments for holding either view. The same has not quite been attempted with African communitarianism. This paper seeks to work out whether African communitarianism can be viewed on an exclusively emotional basis or a combination of emotion and intellect.

Robert Boyle and Subversive Religion in the Early Restoration

1974 ◽  
Vol 6 (4) ◽  
pp. 275-293 ◽  
Author(s):  
J. R. Jacob
Keyword(s):  
Natural Philosophy ◽  
Greek Philosophy ◽  
Ancient Greek ◽  
Proper Understanding ◽  
Robert Boyle ◽  
Free Inquiry ◽  
Ancient Greek Philosophy ◽  
The World ◽  
Competing Ideas ◽  
Early Restoration

Boyle's natural philosophy as it evolved in the 1660s was the product in part of some competing philosophies and theologies. Since he defined his own thought in terms of these others, one of the best ways of understanding it and its origins would seem to be to study it in relation to this context of competing ideas—especially as this has never before been done for Boyle. This was no mere battle over philosophical and religious ideas; beneath the surface lay extreme ideological differences; the nature of society and government was at stake just as it was in Boyle's dialogue with the sects in the late 1640s and the 1650s. Indeed some of his opponents in the 1660s still represent positions against which he argued before the Restoration, and these are the ones I wish to consider here.In 1665 or 1666 Boyle wroteA Free Inquiry into the Vulgarly Received Notion of Nature. By “the vulgarly received notion of nature” he means the conception deriving from ancient Greek philosophy, both Platonic and Aristotelian, that there is a governing agency in nature apart from God which cannot be reduced to the mechanical principles of matter and motion. This agency is called variously plastic nature, the astral spirits or the soul of the world, and as Boyle says is conceived by “the schools” as “a being that…does always that which is best.” Boyle's intention is to show that his own idea of nature is preferable to this Peripatetic and Platonic one because his goes further than its rival towards a proper understanding of the relations between Creator and creation.

scholarly journals Genesis of Spatiology. •

2021 ◽  
Author(s):  
László Daragó
Keyword(s):  
Spatial Relations ◽  
Second World War ◽  
Main Role ◽  
Greek Philosophy ◽  
Unified Framework ◽  
Ancient Greek ◽  
Ancient Greek Philosophy ◽  
Definition Of ◽  
Second World

We can find the sprouts of the architectural approach of space in ancient Greek Philosophy. The process lasts from the Pythagorean notion (kenon) – which is the emptiness between the numbers – to the definition of space by St Augustine, where he determines the forming of space as the main role of architecture. The enquiry regarding architectural approach of space intensified after the Second World War – Hajnóczi joined into this discourse with his works on the field of spatial theory in the 1960’s. He intended to create a unified framework for the different approaches of space from different fields of science. This common range of interpretation is deriving from the analytic understanding of space – that is Spatiology. Overviewing Hajnóczi’s theoretical works we will try to show the evolution of his thoughts and will try to identify the antecedents of his theoretical structures in the works of contemporary thinkers. In his academic doctorate dissertation in 1977 with the analytic approach he subdivided the architectural space into its elemental spatial relations generated by the constructional objects and then he has attempted to give the quantitative and also the qualitative understanding of them. In his Genesis – as the last accord of his oeuvre – he tried to understand the particular elements of this system and also build an intelligent whole of them again.A tér építészeti értelmezésének megalapozását az európai kultúrában már a görög bölcseletben megleljük. A püthegóreusok számok közötti ürességétől (kenon) az építészeti tér Szt. Ágoston általi meghatározásáig tart a folyamat, melyben végül az építészet legfőbb feladataként a tér alakítását határozták meg. Ezen értelmezések körüli érdeklődés felizzott a második világháborút követő időben – ebbe a diskurzusba kapcsolódott be Hajnóczi Gyula térelméleti munkássága az 1960-as években. Azzal a szándékkal lépett fel, hogy egységes keretet adjon a sok tudományág felől érkező építészeti tér-értelmezéseknek. Ez a közös értelmezési tartomány a tér analitikus értelmezéséből sarjad – ezt a tértudományt nevezte el spaciológiának. Végigtekintve Hajnóczi Gyula térelméleti műveit igyekszünk bemutatni a gondolatok kifejlődésének folyamatát, valamint kísérletet teszünk arra, hogy felmutassuk a kortárs kutatók munkásságában Hajnóczi Gyula gondolati rendszerének előzményeit. Az 1977-ben megjelent akadémiai doktori értekezésében az építészeti tér analitikus értelmezésével szétbontotta az építészeti teret az azt meghatározó konstruktív közegek elemi térviszonylataira, és ezek mennyiségi és minőségi értelmezését kísérelte meg. Az életmű végső akkordjaként írt, Az építészeti tér genezise c. műve az analitikusan szétbontott és egyenként értelmezett térelemek rendszerének megértésére, az elemek újbóli összeépítésére tett kísérletet.

Hellenism

2019 ◽  
pp. 46-67
Author(s):  
Averil Cameron
Keyword(s):  
Greek Literature ◽  
Greek Philosophy ◽  
Ancient Greek ◽  
Modern Greek ◽  
Historical Continuity ◽  
Ancient Greek Philosophy ◽  
Great Idea ◽  
Imperial Power ◽  
History Of

This chapter explores the persistent idea of Byzantium as a repository of Christianized Hellenism. The interpretation of Byzantium is especially fraught for Greek scholars. One of the most contentious aspects of this problem is the question of historical continuity, especially as it has been posed in relation to the modern Greek state. The idea of Constantinople/Istanbul as the capital of a modern Greek state may seem counterintuitive today. The “great idea” also conflates two conceptions of Byzantium: as the seat of Orthodoxy and as an imperial power. Yet Byzantium still occupies a privileged place in the consciousness of many Greeks. Nor is it surprising—given the role of Greek as the language of government and culture throughout the history of Byzantium, the dependence of its educational system on classical Greek literature and rhetoric, and the ambivalence of Byzantine attitudes to ancient Greek philosophy—to find that “Hellenism” is as fraught a concept within Byzantine studies as the Byzantine tradition is to Greeks today.

Teleology Without Tears: Aristotle and the Role of Mechanistic Conceptions of Organisms

2007 ◽  
Vol 37 (3) ◽  
pp. 351-369 ◽  
Author(s):  
Sylvia Berryman
Keyword(s):  
Eighteenth Century ◽  
Natural Philosophy ◽  
Natural World ◽  
Perceived Similarity ◽  
Greek Philosophy ◽  
Ancient Greek ◽  
Living Things ◽  
Ancient Greek Philosophy ◽  
History Of

In this paper I outline a role for mechanistic conceptions of organisms in ancient Greek natural philosophy, especially the study of organisms. By ‘mechanistic conceptions’ I mean the use of ideas and techniques drawn from the field of mechanics to investigate the natural world. ‘Mechanistic conceptions’ of organisms in ancient Greek philosophy, then, are those that draw on the ancient understanding of the field called ‘mechanics’ — hê mêchanikê technê—to investigate living things, rather than those bearing some perceived similarity to modern notions of ‘the mechanical.’ I have argued elsewhere that evidence of mechanistic conceptions of the natural world can be found, not only among seventeenth and eighteenth century ‘mechanical philosophers,’ but also—albeit in vestigial form — in some ancient Greek texts. Unfortunately, these reports are slight, often by detractors of this approach, and offer only clues as to the motivational context for employing these mechanical conceptions. Here, my purpose is to suggest what role they might have played in the history of natural philosophy.

Uniformity vs. Unity

2019 ◽  
Vol 62 (7) ◽  
pp. 54-72 ◽  
Author(s):  
Tatyana B. Lyubimova
Keyword(s):  
Scientific Knowledge ◽  
Traditional Approach ◽  
Modern Science ◽  
Point Of View ◽  
Greek Philosophy ◽  
Ancient Greek ◽  
Ancient Greek Philosophy ◽  
The World ◽  
Traditional Cultures ◽  
Collective Creation

The question of whether it is possible to philosophize outside the categories of rationalist philosophy is not limited to methodology. It has ideological overtones. Namely, the rationalism that has developed in philosophy in modern times, after Descartes, is inevitably supplemented by mechanics. The world is seen as a machine, the living is reduced to mechanisms. Rationalism becomes a machine of mentality. Taking it as a model of normal thinking, giving it a universal value, we thereby impose Western way of thinking on other cultures with a different mentality. The question, therefore, is not about the method of scientific knowledge but about the power realized through the transformation of mentality. Scientific knowledge conquers space. Philosophy produces a transformation of mentality. New rationalism, according to G. Bachelard, is in dialectical relation with the usual realism of the natural Sciences. In this process, there is the implementation of new schemes developed in the complex interaction of “ratio” and experiment. Modern science is the collective creation of a new reality. This is the reality of the “picture of the world.” There is another view of science, rationalism and modern philosophy. According to him, rationalism is dualism, atomism and social individualism. These features reveal the anti-traditional and anti-metaphysical spirit of modern Western civilization. The traditional approach is non-duality, unity provided by metaphysical principles. The new rationalism in science is characterized by the belief in the infinite progress of knowledge. But knowledge itself, from the point of view of tradition, is devoid of great value. Philosophy uses categories of ancient Greek philosophy or German classical philosophy, but they cannot be considered universal. They corresponded not only to the time and place, the conditions in which they arose, but also to the characteristic mentality of the peoples and individuals who created them. They are not suitable for understanding the metaphysical doctrines of traditional cultures. The language of traditional cultures is symbolic and synthetic in contrast to the analytical language of Western science and philosophy.

scholarly journals INTERDISCIPLINARITY IN EDUCATION

2014 ◽  
Vol 61 (1) ◽  
pp. 5-8
Author(s):  
Boris Aberšek
Keyword(s):  
Artificial Intelligence ◽  
Mental Causation ◽  
Body Problem ◽  
Greek Philosophy ◽  
Ancient Greek ◽  
Ancient Greek Philosophy ◽  
Teaching Learning ◽  
The Mind ◽  
The Relationship

Questions about the nature of the teaching/learning process originate in ancient Greek philosophy. What is the role of language? What is the relationship between the individuals? Are we free in our choices? Important ancient philosophers, Democritus, Plato, Aristotle and Lucretius answered these questions in different ways, while Descartes, Spinoza, Hume, Kant and many others continued where they left off. Even today in the Age of Technology, contemporary researchers from the fields of philosophy, cognitive science, neurobiology, and artificial intelligence ask similar, albeit technologically informed, questions. Among these, there are also questions about the relationship between humans and machines, and implications which they carry for solving traditional problems within philosophy, i.e. the mind-body problem, mental causation problem and the problem of consciousness.

The Logic of the Development of Feminism; or, Is MacKinnon to Feminism as Parmenides Is to Greek Philosophy?

Hypatia ◽  
1992 ◽  
Vol 7 (1) ◽  
pp. 1-15 ◽  
Author(s):  
Susan E. Bernick
Keyword(s):  
Feminist Theory ◽  
Radical Feminism ◽  
Greek Philosophy ◽  
Ancient Greek ◽  
Radical Feminist ◽  
Feminist Thought ◽  
Ancient Greek Philosophy

Catharine MacKinnon's investigation of the role of sexuality in the subordination of women is a logical culmination of radical feminist thought. If this is correct, the position of her work relative to radical feminism is analogous to the place Parmenides's work occupied in ancient Greek philosophy. Critics of MacKinnon's work have missed their target completely and must engage her work in a different way if feminist theory is to progress past its current stalemated malaise.

scholarly journals Contemporary Homo Europeicus. Transformation of European Identity

2015 ◽  
Vol 28 (33) ◽  
pp. 69-80
Author(s):  
Adam Zamojski
Keyword(s):  
Western Europe ◽  
Transformation Process ◽  
Roman Law ◽  
Human Potential ◽  
European Identity ◽  
Greek Philosophy ◽  
Ancient Greek ◽  
New Age Movement ◽  
Ancient Greek Philosophy

This article explains the origins of European identity, contemporary Homo Europeicus and transformation of European identity. It describes, in a synthetic form, the symbolic sources of European identity like ancient Greek philosophy, Roman law, Christian religion, Barbarian aspects of civilisation and the Age of Enlightenment. It as well describes the circumstances and causes of the crisis of Latin civilization and traditional European Identity in relation to the population boom of Muslims in the Western Europe. Further on, it concludes with an outlook on the role of Postmodernism, Islam, Christian evolutionism, Neo-pagan religion, New Age Movement and Consumptionism in the transformation process of the traditional EuropeanIdentity. Conclusion is an attempt to exemplify the style of Andrzej Wierciński’s scientific approach. This part presents his concept of the peculiarity of the specific human nature which is polarized into the animal side versus the human potential.

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