scholarly journals AESTHETIC IDEAS IN UKRAINIAN AND BRITISH PHILOSOPHY OF 17-18TH CENTURIES

2020 ◽  
pp. 10-15
Author(s):  
Viktoriya Havrylenko
Keyword(s):  
David Hume ◽  
John Locke ◽  
George Berkeley ◽  
Francis Hutcheson ◽  
The World ◽  
The Individual ◽  
Aesthetic Ideas ◽  
The Universe

Understanding of beauty is one of the valid exponents of the individual worldview. And aesthetics ideas express a worldview of the historical and cultural age. Why is the world beautiful? What is the beauty of the Universe, nature, and human proves? Those issues troubled both Ukrainian and British philosophers of the 17-18 centuries. In this article, I outline and compare philosophical views of aesthetics of Vitaliy from Dubno, Kyrylo Tranquilion- Stavrovetsky, Theophan Prokopovych, Heorhiyi Konysky, John Locke, George Berkeley, Francis Hutcheson, and David Hume. The aesthetics ideas of these philosophers are in many common. They regard the Universe and the person in terms of beauty and divinity. Humanistic tendencies of the era expressed in recognition of the perfectness and beauty of the human. On the whole, the ideas of philosophers sound like peculiar Aesthetical Optimism. Because, even ugliness is not excessive, and enhances the beauty and perfection of the Universe.

scholarly journals EVOLUTIONAL AND CREATION PARADIGMS OF THE ORIGIN OF THE WORLD: HISTORY AND MODERNITY

2020 ◽  
pp. 21-30
Author(s):  
Евгения Викторовна Алёхина
Keyword(s):  
World History ◽  
Dialectical Materialism ◽  
The Past ◽  
Mechanistic Approach ◽  
The World ◽  
History Of ◽  
Intersection Points ◽  
The Individual ◽  
The Universe ◽  
Origin Of The Universe

В статье рассмотрены возникновение и развитие противоборствующих в философской мысли креационного и эволюционного объяснений происхождения Вселенной, жизни и разума. Обращаясь к анализу двух парадигм, автор показала, что они имеют длительную историю противостояния. В наше время, как и в прошлом, эта проблема сводится к альтернативе - либо эволюция как продукт слепой случайности, либо целенаправленное творчество Высшего Разума. В последнем случае есть два варианта: ортодоксальный и модернистский - «телеологический эволюционизм». Обосновывается, что современная постнеклассическая наука все больше определяется социальными, культурными и мировоззренческими основаниями. Одной из точек пересечения трех уровней научного знания является проблема происхождения мира. Противоположные варианты её решения имеют различное соотношение собственно научного (экспериментального) и мировоззренческого аспектов. Эволюционная гипотеза с позиции диалектического материализма не смогла преодолеть редукционизм и наивный реализм механистического подхода. Наличие в указанных парадигмах аксиологического компонента в той или иной степени утверждает или отрицает смысл жизни и достоинство личности. The article examines the emergence and development of the opposing creation and evolutionary explanations of the origin of the universe, life and mind in philosophical thought. Turning to the analysis of the two paradigms, the author showed that they have a long history of opposition. In our time, as in the past, this problem boils down to an alternative - either evolution as a product of blind chance, or purposeful creativity of the Higher Reason. In the latter case, there are two options: orthodox and modernist - «teleological evolutionism». It is substantiated that modern post-non-classical science is increasingly determined by social, cultural and ideological foundations. One of the intersection points of the three levels of scientific knowledge is the problem of the Origin of the World. Opposite solutions to its solution have a different ratio of the scientific (experimental) and worldview aspects. The evolutionary hypothesis could not overcome the reductionism and naive realism of the mechanistic approach from the standpoint of dialectical materialism. The presence of an axiological component in these paradigms, to one degree or another, affirms or denies the meaning of life and the dignity of the individual.

scholarly journals Apologia Tăcerii Și A Căutării În Poemul Autoportret

2019 ◽  
Vol 20 (1) ◽  
pp. 162-170
Author(s):  
Andreea-Corina Batori
Keyword(s):  
The State ◽  
Figures Of Speech ◽  
The World ◽  
The Individual ◽  
The Universe

AbstractLucian Blaga is popular among the Romanian writers for his beliefs in the power of the unknown and the unsaid-word, for his attention given to the notion of mystery and knowledge.The present paper focuses on two of the main elements that coordinate some of the poet’s lyrical writings: silence and the state of being in a continuous search for the initial harmonious relationship with the Universe by returning to the origins of the world, by regeneration and reconstruction. These ideas are emphasized in the poem titled Autoportret in which the soul of the individual find sit self in the these arch for beauty and nothingness, for the pure word which is able to reinforce the bond between the individual and the totality of the unharmed Universe.Using themes, motifs, symbols, myths, figures of speech and techniques of construction, Lucian Blaga succeeds in creating a representative poem for his last volume entitled Nebănuitele trepte, a poem characterized by expressiveness, depth and a strong wish to find by means of silence what the souls has been looking for since ever – purity, peace and harmony.

The Problem of the External World in René Descartes, Edmund Husserl, Immanuel Kant and the Evil Genius

2020 ◽  
Vol 30 (1) ◽  
pp. 57-66
Author(s):  
Robert Elliott Allinson ◽  
Keyword(s):  
Immanuel Kant ◽  
David Hume ◽  
Argument Structure ◽  
John Locke ◽  
Edmund Husserl ◽  
Rene Descartes ◽  
External World ◽  
George Berkeley ◽  
René Descartes

The need to prove the existence of the external world has been a subject that has concerned the rationalist philosophers, particularly Descartes and the empiricist philosophers such as John Locke, George Berkeley and David Hume. Taking the epoché as the key mark of the phenomenologist—the suspension of the question of the existence of the external world—the issue of the external world should not come under the domain of the phenomenologist. Ironically, however, I would like to suggest that it could be argued that the founder of the phenomenological school of thought, Edmund Husserl, also did not avoid the question of the existence of the external world. What I would like to suggest further is that Immanuel Kant grants himself illicit access to the external world and thus illustrates that the question of the external world is vital to the argument structure of the first Critique.

To the Prerequisites for the Formation of an Egocentric Picture of the World: at the Intersection of Physics and Metaphysics

2021 ◽  
Vol 13 (1-1) ◽  
pp. 210-232
Author(s):  
Sergey Myakinnikov ◽  
Keyword(s):  
Quantum Physics ◽  
World Picture ◽  
Scientific Representations ◽  
The World ◽  
Man And Nature ◽  
Physical Organization ◽  
Environmental Relations ◽  
The One ◽  
The Individual ◽  
The Universe

The article considers the most general prerequisites for creating a new model of the ecological picture of the world, which is characterized by the comprehensiveness and completeness of coverage of various aspects of the study of the relationships between man and nature. For its formation, it is proposed to use an ecological version of the worldview-methodological platform, called ‘postholism’ by the author, which is able to coordinate the one, whole, many and singular, unique in (among others) the environmental relations of man, society and nature. This allows us to eliminate the methodological shortcomings of the reduction to the individual (merism), to the whole (holism), to the one (onecentrism) of human worldview orientations in the nature of naturcentrism, anthropo(socio)centrism, technocentrism, theocentrism. Such categories of philosophy as ‘reality’, ‘being’, ‘otherness’, ‘non-existence’, ‘being’, ‘nature’, ‘matter’, ‘physical’, ‘metaphysical’, and ‘spiritual’ were important tools for constructing a picture of the world of ecocentrism. They were refined and correlated with the latest achievements in quantum physics, astrophysics, cosmology, as well as reflexed based on extra-scientific representations of ancient cultures and religions. Physical, as well as metaphysical features of nature and man are briefly discussed. Nature is represented at various levels of physical organization (micro-world, macro-world and mega-world) and outside of physical dimensions. These dimensions presumably contain the ‘metaphysical’ content of nature. In them, the objective ‘spiritual’ of the universe, deified by man, is allowed. This does not exclude the pantheistic presence of metaphysical transcendence, estimated as ‘nonexistence’, ‘nothing’ for the reality of man within nature. Man himself is positioned as one whole of physical and spiritual existence, serving as a semblance of a Single Whole of nature. In conclusion, a list of the main environmental invariants of the world picture is given in comparison with the proposed picture of the world of ecologized postholism − ecocentrism, the advantages of which are emphasized. The Universe and quantum-field reality, along with the Earth, become components of the All-unified Whole authentic home of the ‘ecos’ of man. Further conditions and prospects for the direct development of this model are discussed.

David Hume Is Pontiff of the World: Thomas Carlyle on Epicureanism, Laissez-Faire, and Public Opinion

2017 ◽  
Vol 56 (3) ◽  
pp. 557-579 ◽  
Author(s):  
Alexander Jordan
Keyword(s):  
Eighteenth Century ◽  
Public Opinion ◽  
David Hume ◽  
John Stuart Mill ◽  
Political Community ◽  
Thomas Carlyle ◽  
Self Interest ◽  
The World ◽  
Laissez Faire ◽  
The Individual

AbstractThomas Carlyle (1795–1881) is well known as one of the earliest and most vociferous critics of Benthamite utilitarianism. However, Carlyle understood Benthamism as the culmination of a much longer eighteenth-century tradition of Epicurean thought. Having been an enthusiastic reader of David Hume during his youth, Carlyle later turned against him, waging an increasingly violent polemic against all forms of Epicureanism. In these later works, Carlyle not only rejected the pursuit of “pleasure” as an appropriate end for the life of the individual, but also took umbrage with Epicurean accounts of sociability as the philosophical underpinnings of laissez-faire, representative democracy, and “public opinion.” For Carlyle, self-interest, no matter how “enlightened,” balanced, or channeled by institutions, could never provide a stable foundation for a political community. Carlyle's contemporaries were aware that his work was intended as an attack on the Epicurean tradition. When John Stuart Mill attempted to defend Epicureanism against Carlyle, several of the latter's disciples and sympathizers responded by extending Carlyle's earlier censures on Epicureanism.

scholarly journals I’jaz ‘Ilmy Al-Qur’ān dalam Penggunaan Kata Sama’ dan Baṣar

Refleksi ◽  
2020 ◽  
Vol 19 (1) ◽  
Author(s):  
Anzah Muhimmatul Iliyya
Keyword(s):  
Qualitative Method ◽  
The World ◽  
Human Responsibility ◽  
The Individual ◽  
The Universe ◽  
Individual Human

This article explaines the i’jaz ‘ilmy of al-Qur’ān in the use of the words sama’ and baṣar. The Qur’an often mentions these two words together in one verse, but what often comes first is the words sama’. This paper wants to know the secret behind the formation of those words using qualitative method, namely collecting data about the object of research in the form of the words sama’ and baṣar. Based on the research conducted, several conclusions have been found that the words sama’ and baṣar in the Qur’an are mentioned thirty-four times, although in some verses the words baṣar takes precedence, but does not change the consistency of the Qur’an in terms of balaghah and its contents. The consistency of al-Qur’an in the mention of the words sama’ which proves first proves that the phenomena that occur in the universe are true, the sense of hearing, especially in humans, is indeed more important than ever since being born into the world until it ends from the world. The words sama’ and baṣar in the form of singular always discuss the individual human responsibility in the hereafter. In addition, it was found that the words sama’ in the form of singular and baṣar in the plural which discusses the signs of God’s power in the world.

scholarly journals A reconfiguração do empirismo: química, medicina e história natural a partir do programa baconiano de conhecimento

DoisPontos ◽  
2018 ◽  
Vol 15 (1) ◽  
Author(s):  
Luciana Zaterka
Keyword(s):  
David Hume ◽  
John Locke ◽  
Francis Bacon ◽  
George Berkeley ◽  
Historia Natural

O conceito de empirismo evoca tanto uma tradição histórica quanto uma rede de questões filosóficas. Ambas frequentemente associadas a nomes como os de Francis Bacon (1561-1626), John Locke (1632-1704), George Berkeley (1685-1753) e David Hume (1711-1776). Porém, lembremos que nenhum desses filósofos utilizaram o termo empirismo, e nem compartilharam de uma única escola epistemológica. Do ponto de vista histórico é comum encontrarmos estudos de História e Filosofia da Ciência que relacionam o conceito de ‘empirismo’ com a chamada Escola Empírica Médica, desenvolvida na Grécia Antiga (século III a.C.). Porém, mais uma vez, temos que ter cautela com essas simplificações históricas, afinal se por uma Escola médica compreendemos um número de médicos que se reconhecem como pertencentes a um grupo que defendem exatamente as mesmas ideias e conceitos, a Escola Empírica Médica é simplesmente uma invenção histórica. De fato, observaremos alguns elementos comuns dentro dessas escolas, mas não correntes unívocas. Essa postura historiográfica usualmente acarreta sérias consequências. Assim, por exemplo, os estudos que marcam a diferença entre as filosofias do continente europeu e as da Inglaterra do século XVII, distinguindo-a por meio de noções amplas, tais como racionalismo e empirismo, podem cair em reducionismos importantes. Se, por um lado, vincular o empirismo moderno à escola médica antiga acarreta numa compreensão histórica equivocada; por outro lado, aceitar a dicotomia empirismo x racionalismo como a única narrativa possível para compreendermos a gênese da filosofia moderna carrega consigo problemas de cunho epistemológico. Dos vários problemas que surgem dessa perspectiva historiográfica, isto é, de aceitarmos acriticamente a narrativa padrão, dois deles nos importam mais de perto: ela fornece uma ênfase às questões de cunho epistemológico, subestimando, então, a importância dos debates em outras áreas, como filosofia natural, ética e política, por exemplo; e deixa de lado pensadores que combinam elementos das duas correntes e, portanto, não operam stricto sensu com a dicotomia entre razão e experiência. Nesse sentido, objetivamos problematizar e aprofundar essa questão, ao discutir aspectos epistêmicos e metodológicos do chamado “programa baconiano” de conhecimento, bem como alguns de seus desdobramentos, especialmente no âmbito da química e da medicina no século XVII inglês. 

LIFE COMPETENCE OF PERSONALITY AS A CONDITION OF LIFE CREATION: ORIGINS AND MODERN DIMENSION

2020 ◽  
Vol 94 (1) ◽  
pp. 277-297
Author(s):  
В. А. Яковлєва ◽  
Л. Ю. Москальова ◽  
С. С. Рашидова
Keyword(s):  
Personal Development ◽  
First Century ◽  
Human Society ◽  
The World ◽  
History Of ◽  
Impossible Task ◽  
Theoretical Category ◽  
The Individual ◽  
The Right ◽  
The Universe

This article discusses current issues of personal development associated with the formation of its vital competence. In particular, attention is paid to the problem of man, his place in the world, spiritual life, happiness, ways to achieve it throughout the history of world scientific thought; the evolution of views on the essence of the concept of "life competence" of the individual, which has its own history and specifics, is analyzed. It was found that the study of this pedagogical problem is carried out on the border of the sciences of society and education, so in the philosophical and sociological literature partially developed a general theoretical foundation for studying the problem of forming the vital competence of the individual. Modern views of Ukrainian scientists on the essence and components of life competence of the individual are revealed. Emphasis is placed on the fact that this concept as a certain theoretical category took shape only in the last century. The life competence of a person of the twenty-first century involves the ability to mobilize in any situation, in any action to acquire knowledge, understanding experience, in order to learn to live in human society, learn to design their lives, skills that would allow her to productively build her life in accordance with the requirements of her own spirit and the demands of society, the essence of life competence will always be insufficiently represented in the history of society. It is concluded that trying to understand or define the essence of the concept of "life" is the same impossible task as trying to overcome the speed of light. Too low a level of awareness does not allow the average person to plunge into the secrets of the universe. Everyone has the right to create and realize their own picture of the world.

Shaftesbury and the Modern Problem of Virtue

1998 ◽  
Vol 15 (1) ◽  
pp. 275-316 ◽  
Author(s):  
Douglas J. Den Uyl
Keyword(s):  
Eighteenth Century ◽  
David Hume ◽  
John Locke ◽  
Adam Smith ◽  
Moral Sense ◽  
Modern Problem ◽  
Francis Hutcheson ◽  
The Third ◽  
Members Of Parliament ◽  
The Arts

Anthony Ashley Cooper (1671–1713), the Third Earl of Shaftesbury, was the grandson of the First Earl of Shaftesbury (also Anthony Ashley Cooper, 1621–1683). The First Earl, along with John Locke, was a leader and founder of the Whig movement in Britain. Locke was the First Earl's secretary and also the tutor of the Third Earl. Both the First and Third Earls were members of parliament and supporters of Whig causes. Although both the First and Third Earls were involved in politics, the Third Earl is better known for intellectual pursuits. Indeed, the Third Earl (henceforth simply “Shaftesbury”) is second only to Locke in terms of influence during the eighteenth century. Yet if one takes into account effects upon literature, the arts, and manners, as well as upon philosophical trends and theories, Shaftesbury might be even more influential. Even if we restrict ourselves to philosophy, Shaftesbury's ideas were admired by thinkers as different as Leibniz and Montesquieu—something which could obviously not be said about Locke. Within ethics, Shaftesbury influenced Francis Hutcheson, David Hume, Samuel Butler, and Adam Smith and is credited with founding the “moral sense” school of thought.

WILLIAM ROBERTSON AND SCIENTIFIC THEISM

2013 ◽  
Vol 10 (3) ◽  
pp. 519-542 ◽  
Author(s):  
JOSHUA EHRLICH
Keyword(s):  
David Hume ◽  
Natural Philosophy ◽  
Adam Smith ◽  
Traditional Religion ◽  
Historical Account ◽  
The World ◽  
Joseph Butler ◽  
William Robertson ◽  
The Universe ◽  
Secular Terms

Scholars have hitherto found little to no place for natural philosophy in the intellectual makeup of the Enlightened historian William Robertson, overlooking his significant contacts with that province and its central relevance to the controversy surrounding David Hume and Lord Kames in the 1750s. Here I reexamine Robertson's Situation of the World at the Time of Christ's Appearance (1755) in light of these contexts. I argue that his foundational sermon drew upon the scientific theism of such thinkers as Joseph Butler, Edmund Law, and Colin Maclaurin to counter the autonomous figurations of the universe associated with Hume and Kames, and to develop a historical account of progress based around Christian progressivism rather than the stadial theory of Adam Smith. Robertson conceived of history neither in secular terms nor in those of traditional religion, but sought instead to update the language of providentialism by naturalizing the sacred within a framework of general laws.

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