scholarly journals Bios e potere

2009 ◽  
Vol 58 (2) ◽  
Author(s):  
Michele Lenoci
Keyword(s):  
Human Life ◽  
Theoretical Framework ◽  
History Of Philosophy ◽  
Conceptual System ◽  
Nature And Culture ◽  
Internal Contradiction ◽  
History Of ◽  
Different Levels ◽  
Freedom And Responsibility ◽  
Ultimate Foundation

Il saggio esamina il rapporto tra i concetti di vita e di potere, tenendo presenti posizioni fondamentali nella storia della filosofia, con particolare attenzione ad alcuni scritti di Kelsen e Schmitt. Lo scopo è quello di mettere in luce come la forza della vita e il potere sulla vita esigano di essere integrati e completati in strutture concettuali e teoriche più ampie e più organiche, per evitare unilateralità e aporie. Risulta che una posizione meramente vitalista rischia di negare se stessa e invoca una norma, che, a sua volta, sia in grado di richiamare un ordine costitutivo, non frutto esclusivo di arbitrio, ma dotato di intrinseca intelligibilità, in modo da attuare un raccordo e una connessione tra la dimensione naturale e l’orizzonte personale, in cui la vita si eleva alla consapevolezza e alla libertà responsabile. Il richiamo all’ethos vuole, allora, comporre i livelli della vita, del potere su di essa e delle norme per regolarlo in una prospettiva complessiva, nella quale il momento soggettivo e quello oggettivo si implichino reciprocamente, in modo da evitare sia forme di imposizione estranea, percepite come eteronome, sia l’esaltazione dell’opzione arbitraria, assunta come unica regola. L’ultimo passo porta ad allargare il discorso dall’ambito umano a quello dell’intera realtà, per sottolineare come natura e persona possano essere connesse, se a fondamento ultimo sta un Logos creatore e ordinatore, un’Intelligenza creatrice, capace di rendere possibile una verità delle cose a un livello primariamente ontologico. Il percorso concettuale sviluppato cerca di delineare, in tal modo, un processo, insieme teorico e reale, in cui le possibilità della tecnica in relazione alla vita e alla vita umana non siano affidate alla mera casualità di scelte arbitrarie e di opzioni prometeiche, ma vengano collocate in un più ampio orizzonte ontologico, dotato di intrinseca intelligibilità e finalità, e quindi capace di raccordare, a un livello più alto e più profondo, natura e cultura, ordine oggettivo e progettualità personale, libertà e responsabilità. ---------- This paper analyses the relation between life and power, inquiring into some of the most important theories in history of philosophy, and in particular some works by Kelsen and Schmitt. Our purpose is to cast light on how the power of life and the power on life need to be encompassed and integrated in a more comprehensive conceptual and theoretical framework, in order to avoid paradoxes and unilateral positions. In fact, a simply vitalist position risks falling into a internal contradiction, denying itself. Vitalism requires rules deriving from a constitutive order that cannot be the exclusive result of will; on the contrary, it must be characterized by intrinsic intelligibility. On this perspective, natural and personal dimensions can be related to each other, and life can rise to self-consciousness and responsible freedom. The notion of ethos could reconcile the different levels of life, power on life, and the norms aimed at regulating it into a complex perspective, in which the subjective and objective dimensions depend on each other. This account can thereby avoid the risk of embracing extreme positions, characterized by external forms of imposition, perceived as heteronomous, or by the absolute exaltation of will, considered as the only rule. The last conceptual step leads to extend this viewpoint from the human sphere to the whole reality. On this view, nature and person can be related to each other on the grounds of Logos, or Intelligence, conceived as their ultimate foundation and regarded as the principle that creates and ordinates reality, showing its underlying truth at a primarily ontological level. The purpose of this conceptual system is to trace a theoretical process grounded on reality, in which the technological possibilities of intervening on life and human life are not left to arbitrary choices or promethean decisions. On the contrary, such possibilities should be considered within a broader ontological perspective defined by an intrinsic intelligibility and goal. This perspective can join together at a higher and deeper level nature and culture, objective order and personal aims, freedom and responsibility.

scholarly journals The Breath of Sense: Language, Structure, and the Paradox of Origin

Konturen ◽  
2010 ◽  
Vol 2 (1) ◽  
pp. 14
Author(s):  
Paul M. Livingston
Keyword(s):  
Human Life ◽  
Analytic Philosophy ◽  
Unsuccessful Attempt ◽  
Philosophical Reflection ◽  
Linguistic Turn ◽  
Philosophical Writing ◽  
Nature And Culture ◽  
Language Structure ◽  
Important Sense ◽  
History Of

Within contemporary analytic philosophy, at least, varieties of “naturalism” have attained a widespread dominance. In this essay I suggest, however, that a closer look at the history of the linguistic turn in philosophy can offer helpful terms for rethinking what we mean in applying the categories of “nature” and “culture” within a philosophical reflection on human life and practice. For, as I argue, the central experience of this history—namely, philosophy’s transformative encounter with what it envisions as the logical or conceptual structure of everyday language – also repeatedly demonstrates the existence of a fundamental aporia or paradox at the center of the claim of language upon an ordinary human life. I discuss the occurrence of this aporia, and attempts to resolve it, in the philosophical writing of Carnap, Quine, Wittgenstein, Heidegger, and McDowell. I conclude that the prevailing naturalistic style in analytic philosophy, whatever its recommendations, is itself the outcome of an unsuccessful attempt to resolve the central aporia of twentieth-century philosophical reflection on language. Closer attention to this aporia reveals that language, as we find it in both theoretical and everyday reflection, is in the most important sense, neither essentially “natural” nor “cultural.”

INTERPRETATION OF SPACE AND TIME IN ONTOLOGICAL PHILOSOPHY NAVOI

2021 ◽  
Vol 1 (2) ◽  
pp. 80-87
Author(s):  
Toji Omonovich Norov ◽  
Keyword(s):  
Human Life ◽  
History Of Philosophy ◽  
Human Intelligence ◽  
Time And Space ◽  
Space And Time ◽  
History Of ◽  
Life On Earth ◽  
The Universe ◽  
Holy Book

The universe, the space that make up their basis planets in it, their creation, the main essence of their creation, form, composition, meaning, movements, interactions, their influence on human life and activities, the role of man in the universe and in life on Earth, life, the criteria of activity and processes occurring in time and space have long been of interest to humanity. One of the main problems in the history of philosophy is the question of space and time. This problem was defined in different ways in the great schools of thought by thinkers of different periods. One of these great thinkers is Alisher Navoi. Navoi's works, along with other socio-philosophical themes, uniquely express and analyze the problems of the firmament and time. Its main feature is that it is based on the divine (pantheistic) religion, Islam, its holy book, the Koran and other theological sources, as well as on the secrets of nature and the Universe, the main miracle of Allah - human intelligence, the power of enlightenment, they are the key revealing all these secrets.

Fenomenologi Sebagai Filsafat dan Usaha Kembali Ke Permulaan

2015 ◽  
Vol 14 (2) ◽  
pp. 221
Author(s):  
Thomas Hidya Tjaya
Keyword(s):  
Human Body ◽  
Human Life ◽  
History Of Philosophy ◽  
Western Philosophy ◽  
World Science ◽  
Phenomenological Movement ◽  
Phenomenology Of Perception ◽  
The World ◽  
History Of

Abstrak: Dalam pengantar pada karyanya Phenomenology of Perception, Merleau-Ponty praktis mengidentikkan filsafat dengan fenomenologi sebagai usaha untuk mempelajari kembali bagaimana cara melihat dunia. Dalam upaya tersebut ia mengajak pembaca, mengikuti slogan khas fenomenologi Husserl, untuk kembali ke permulaan atau bendabenda itu sendiri. Yang menarik adalah bahwa permulaan yang dianalisis oleh Merleau-Ponty justru tubuh manusia, sebuah dimensi yang cenderung dipandang rendah dalam sejarah filsafat Barat. Ia tidak sendirian dalam hal ini, mengingat dalam fenomenologinya Levinas juga menekankan sensibilitas sebagai locus etika. Menurut penulis, gerakan fenomenologi menuju hal yang sensibel (the sensible) ini tidaklah mengubah hakikat filsafat sebagai usaha untuk mencari asal mula realitas. Realitas yang tersingkap dalam orientasi demikian justru menjadi lebih integral dan komprehensif daripada apa yang selama ini dikenal dalam sejarah filsafat dan sains. Meskipun demikian, orientasi pada pengalaman konkret manusia untuk menggali dasar realitas secara potensial menimbulkan masalah bagi fenomenologi itu sendiri yang selalu ingin kembali ke permulaan. Kata-kata Kunci: Fenomenologi, asal mula, permulaan, ada-dalam-dunia, sains. Abstract: In the Preface to his work Phenomenology of Perception Merleau-Ponty virtually identifies philosophy with phenomenology as a way of relearning to see the world. For this purpose he invites the reader, following the catchphrase in Husserl’s phenomenology, to return to the beginning or the things themselves. What is interesting is that the beginning that Merleau-Ponty analyzes is the human body, which belongs to a dimension that tends to be despised in the history of Western philosophy. He is not alone in this type of investigation, as Levinas also emphasizes sensibility as the locus of ethics. The author argues that the phenomenological movement towards the sensible does not alter the nature of philosophy as an attempt to seek for the nature of reality. The reality as disclosed in this analysis can be more integral and comprehensive than what is usually presented in the history of philosophy and science. The orientation towards the concrete dimension of human life in search for the foundation of reality, however, may cause a problem for phenomenology itself insofar as it always tries to return to the beginning. Keywords: Phenomenology, origin, beginning, being-in-the-world, science.

A DIMENSÃO TEOLOGAL DO HOMEM EM XAVIER ZUBIRI

2016 ◽  
Vol 43 (135) ◽  
pp. 143
Author(s):  
Francisco Aquino Júnior
Keyword(s):  
Human Life ◽  
Experience Of God ◽  
History Of Religions ◽  
Human Reality ◽  
History Of ◽  
Ultimate Foundation

Resumo: Um dos pontos mais centrais e decisivos na filosofia de Xavier Zubiri diz respeito ao que ele chamou “problema de Deus na vida humana” ou “problema teologal do homem”. É a insistência em mostrar que existe na vida humana um âmbito ou uma dimensão que envolve e dá acesso à realidade de Deus, enquanto fundamento último do real. E independentemente do modo como esse fundamento seja inteligido (Deus, pura facticidade, realidade-desconhecida) e da posição que se tome diante desse problema (teísmo, ateísmo, agnosticismo). Este artigo apresenta, de modo bastante condensado, mas sistemático, o primeiro aspecto da abordagem zubiriana do problema de Deus na vida humana, qual seja, a dimensão teologal do homem, a partir de onde ele poderá se enfrentar filosoficamente com a problemática da história das religiões, em particular, com o cristianismo. Começaremos explicitando o que se quer dizer quando se fala de “dimensão teologal do homem” e apresentaremos, em seguida, os três passos ou momentos da análise que Zubiri faz dessa dimensão: realidade humana; problema da realidade divina; homem, experiência de Deus.Abstract: One of the most central and decisive points of Xavier Zubiri´s philosophy concerns what he calls the “problem of God in human life” or the “theologal problem of man”. It refers to the insistence on showing that there is, in human life, a framework or dimension that involves and gives access to the reality of God, as the ultimate foundation of reality, regardless of how this foundation is comprehended (God, pure facticity, unknown reality), and whatever position on the issue is taken (theism, atheism, agnosticism). In a condensed but systematic way, this article presents the first aspect of the Zubirian approach of the problem of God in human life, whatever is the theologal dimension of man from which he philosophically confronts the issue of the history of religions, particularly Christianity. First, this article explains the meaning of “theological dimension of man”. It then follows with the three steps or stages of the analysis that Zubiri makes of this particular dimension: human reality; problem of divine reality; man, experience of God.

scholarly journals Goethe’s contribution to philosophy: the morphology of individuality

SATS ◽  
2019 ◽  
Vol 20 (1) ◽  
pp. 35-52
Author(s):  
Steen Brock
Keyword(s):  
Twentieth Century ◽  
Human Life ◽  
Human Being ◽  
Chronological Order ◽  
Cultural Formation ◽  
Nature And Culture ◽  
History Of ◽  
The Individual ◽  
Natural Child ◽  
Individual Human

Abstract In this essay, I will discuss a variety of considerations that Goethe expressed in his writings. I will with few exceptions address these writings in chronological order. I include both literary and scientific-philosophical works. In this way I hope to show that a certain theme is at the heart of Goethe’s thinking, and that Goethe’s later works expresses a sophisticated and “deep” account of this theme. In addition, I will try to explain how one can ascribe this Goethean theme to major philosophers of the twentieth century – Cassirer, Merleau-Ponty, and Wittgenstein. The theme in question concerns the individuality of a human life in a metaphysical sense, characterizing the individual as situated “in between” Nature and Culture. By being both a child of Nature and a child of Culture, the fate of individuals is the transformation of previously given human concerns and practices. There never is a natural child nor a cultural formation securing human individuality. In Goethe’s words: The history of an individual human being is the individual human being. “Die Geschichte der Wissenschaft ist die Wissenschaft selbst, die Geschichte des Individuums, das Individuum”. See Hamacher (2010, 182). Hamacher’s book has been a major source for me!

scholarly journals Wolność – religia – wolność religijna

2021 ◽  
Vol 2021(42) (2) ◽  
pp. 51-62
Author(s):  
Katarzyna Stępień ◽  
Keyword(s):  
Natural Law ◽  
Religious Freedom ◽  
The State ◽  
History Of Philosophy ◽  
Human Freedom ◽  
Theoretical Justification ◽  
Negative Freedom ◽  
Nature And Culture ◽  
History Of ◽  
Practical Life

The article points to a voluntary tendency in the history of philosophy, which is the theoretical justification for the phenomenon of the absolutisation of freedom. This phenomenon also occurs in practical life, where freedom is no longer understood as freedom to truth and goodness and within the limits of natural law, but as negative freedom. The absence of natural limitations to human freedom leads to its absolutisation and permissiveness, and consequently to attempts by the state and the law to limit it, which leads to its negation. However, the conflict between freedom and nature, nature and culture, freedom and law is illusive. The article points out the ontic basis of human freedom, a synthesis of the freedom and religion in the form of religious freedom, threats to freedom and religion from atheism, fideism, sentimentalism and individualism. The data to defense against the reduction of freedom and religion are from realistic philosophy, showing the rational and objective character of freedom and religion.

Shakespeare's Existentials

2021 ◽  
Author(s):  
Pavel Gorohov
Keyword(s):  
Human Life ◽  
History Of Philosophy ◽  
Close Connection ◽  
Philosophical Literature ◽  
Space And Time ◽  
Wide Range ◽  
The World ◽  
History Of ◽  
First Time

For the first time in the Russian historical and philosophical literature, the monograph attempts to comprehensively consider the philosophical views of the great playwright and thinker. Shakespeare is presented as a philosopher who considered in his masterpieces the relation of man to the world through a series of"borderline situations". Shakespeare not only anticipated the existentialist philosophers, but also appeared in his work as the greatest philosopher-anthropologist. He reflects on the essence of nature, space and time only in close connection with thoughts about human life. For a wide range of readers interested in the history of philosophy and Shakespeare studies.

Metaphysics of movement

2021 ◽  
pp. 598-608
Author(s):  
Gr.G. Khubulava
Keyword(s):  
Middle Ages ◽  
Human Life ◽  
History Of Philosophy ◽  
The Body ◽  
Bodily Movement ◽  
The World ◽  
History Of ◽  
The Difference ◽  
The Moment ◽  
The Mind

Relevance. Movement surrounds and accompanies us everywhere: planets move, time, river waters, the life of cities is accompanied by traffic along highways. Our own life is also inseparable from the phenomenon of movement, both at the micro and macro levels: whether it be the movement and division of atoms of matter and cells of the body, the movement and interaction of our bodies in space, or the movement of a person towards a specific goal, conditioned by intention and expressed in actions, which in themselves are also a movement of the will. Purpose: to describe and evaluate the nature of the phenomenon of movement both in the history of philosophy (from Zeno to Descartes and Bergson) and in the history of medicine (from Aristotle and Celsus to modern mechanisms that give a person a chance to return the possibility of movement as an aspect of full life). Methods: the research method is not only the analysis of the development of the phenomenon of movement in the history of philosophy and science, but also the analysis of the influence of modern technologies on the very understanding of the nature of movement not as a physiological, but as an ontological phenomenon. Results. The ancient idea of movement as a deception of the senses, describing the closed on itself the existence of an objectively motionless space or being the source and cause of eternally arising and disintegrating existence, was an attempt by thinkers to “catch the mind on being”, not just creating a picture of a single cosmos, but also comprehending him as part of the human world. The bodily movement and structure of a person was understood as part of the visible and speculative structure of being. The thought of the Middle Ages, which understood movement as the path of the world and man to God, perceived the phenomenon of movement as an expression of free will and, at the same time, the desire of the world to its completion, which is at the same time the moment of its transformation. The Renaissance epoch, which proclaimed man as an end in itself for existence, closely links the physical movement of man with the movement of the cosmos, and considers the visible nature to be the source of knowledge of the Divine Will. The New Time, which theoretically separated the mechanics of the bodily and the impulses of the soul and mind and declared man a “biological machine”, in fact does not break the relationship between the movement of the soul and the body, but, demonstrating the difference in the nature of these movements, anticipated the discovery of psychosomatics. Finally, modern times not only created a classification of “body techniques” inherent in various stages of human life and groups of people, describing the socio-cultural aspect of corporeality, but also perceived movement as an act of our existence and involvement in the existence of the world. Conclusion. Movement cannot be understood as a purely physiological act. In the process of growth, becoming, having barely learned to walk, we are faced with the need to perform actions, to “behave”, to be like a personal I and as a part of the moving world that collided with us. A world in which every step is an event and deed capable of defining “the landscape of our personal and universal being”.

The Straussian Approach

2011 ◽  
Author(s):  
Catherine Zuckert
Keyword(s):  
Political Philosophy ◽  
Human Life ◽  
History Of Philosophy ◽  
Leo Strauss ◽  
Philosophical Argument ◽  
Human Knowledge ◽  
The Past ◽  
Philosophical Account ◽  
History Of

The “Straussian” approach to the history of political philosophy is articulated primarily in the writings of Leo Strauss. Strauss wrote extremely careful, detailed studies of canonical philosophical works along with essays explaining his approach. The most controversial claim Strauss made was that philosophers in the past did not always present their thoughts openly and explicitly. They used an “art of writing” to entice potential philosophers to begin a life of inquiry by following the hints the authors gave about their true thoughts and questions. The overriding purpose of Strauss's own studies was to prove that philosophy in its original Socratic form is still possible by showing the persistence of certain fundamental problems throughout the history of philosophy. The most pertinent of those problems, not merely to political philosophy but to human life as a whole, was the problem of justice. Strauss also insisted that “historicism” is based on a philosophical account of the character and limitations of human knowledge and that it can be refuted, therefore, only on the basis of a philosophical argument.

Introduction

2018 ◽  
Vol 5 (1-2) ◽  
pp. 1-14
Author(s):  
Gösta Ingvar Gabriel
Keyword(s):  
Theoretical Framework ◽  
History Of Philosophy ◽  
Special Consideration ◽  
Pure Reason ◽  
Critique Of Pure Reason ◽  
Epistemic Practices ◽  
Near Eastern ◽  
History Of ◽  
Ancient Mesopotamia ◽  
The Many

AbstractThe introduction provides the theoretical framework for the volume ranging from Kant’s Critique of Pure Reason via Landsberger’s concept of Eigenbegrifflichkeit (conceptual autonomy) to Assyriological research on ancient Near Eastern epistemic practices, especially Van De Mieroop’s recent volume Philosophy Before the Greeks. Then the introduction explores the field of the history of philosophy with special consideration given to those variants that focus on non-Greek and non-Western versions of philosophy. Thus, it asks whether and how ancient Mesopotamia can be investigated in such a framework. After that the structure of the volume is explained, and a brief summary of each contribution is given. The introduction concludes by thanking the many people who have helped to make this volume possible.

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