Charles S. Peirce

Author(s):  
Vincent G. Potter

In recent years, Charles Sanders Peirce has emerged as one of America's major philosophical thinkers. His work has invited philosophical reflection about those basic issues that inevitably confront us as human beings, especially in an age of science. Peirce's concern for experience, for what is actually encountered, means that his philosophy forms a reflective commentary on actual life and on the world in which it is lived. This book argues that Peirce's doctrine of the normative sciences is essential to his pragmatism. No part of Peirce's philosophy is bolder than his attempt to establish esthetics, ethics, and logic as the three normative sciences and to argue for the priority of esthetics among the trio. The book shows that Pierce took seriously the trinity of normative sciences and demonstrates that these categories apply both to the conduct of man and to the workings of the cosmos. It combines sympathetic and informed exposition with straightforward criticism and deals with the gaps and inconsistencies in Peirce's thought. It shows that Peirce was above all a cosmological and ontological thinker, one who combined science both as a method and as result with a conception of reasonable actions to form a comprehensive theory of reality. Peirce's pragmatism, is not a glorification of action but rather a theory of the dynamic nature of things in which the “ideal” dimension of reality has genuine power for directing the cosmic order, including man, toward reasonable goals.

2018 ◽  
Vol 19 (1) ◽  
pp. 113-126
Author(s):  
André Luiz Olivier da Silva

Resumo: Neste trabalho analisam-se as exigências por direitos humanos enunciados a partir de uma perspectiva universal, segundo a qual esses direitos se constituem dentro de obrigações gerais e são válidos para todas as pessoas do mundo. Mas podemos falar em direitos humanos considerados gerais e absolutos mesmo quando não se consegue especificar o detentor e o destinatário dos direitos em uma relação obrigacional específica? Com base em um procedimento de observação e na explicitação de algumas exigências por direitos humanos no mundo contemporâneo, aborda-se a natureza dos direitos a partir da correlação obrigacional entre direitos e deveres, bem como a distinção entre direitos especiais e direitos gerais, destacando que os direitos humanos são reivindicados como direitos gerais e universais, embora não se possa afirmar que sejam universais em si mesmos. A hipótese  neste artigo é a de que os direitos humanos são reivindicados “como se” fossem “gerais” dentro de obrigações específicas, seja em um conflito entre cidadãos e o Estado, seja a partir das relações dos países na comunidade internacional. Quando não estão especificados em obrigações concretas, esses direitos apresentam dificuldades quanto à sua efetividade justamente porque não se consegue identificar e especificar sujeitos e destinatários – que não são exatamente o Estado ou o cidadão deste ou daquele país, mas, sim, a pessoa humana. Nesse sentido, ainda estamos longe do ideal de universalização dos direitos humanos na comunidade internacional, e esses direitos só podem ser exercidos quando incorporados a um ordenamento jurídico ou, ao menos, inseridos em práticas morais e sociais.Palavras-chave: Direitos humanos. Direitos gerais. Universalidade. Obrigações específicas. Abstract: This paper discusses the claims by human rights from a universal perspective, according to which human rights constitute general obligations and are valid for all people of the world. Can we talk about human rights considered general and valid for all human beings even when we can not specify the holder and the addressee of rights in a specific obligational relationship? Based on a procedure of observation and explanation of some claims for human rights in the contemporary world, this article aims to approach the nature of these rights from the obligational correlation between rights and duties, as well as the distinction between special rights and general rights, highlighting that human rights are claimed as general rights, emphasizing its “universal” character, although we can’t ensure that these rights are universal in themselves. Our hypothesis is that human rights are claimed “as if” they were “general” within specific obligations, whether in a conflict between citizens and the state, as based on the relations of countries in the international community. When not specified in concrete obligations, human rights have doubts as to its effectiveness precisely because it is not easy to identify and specify recipients and subject of rights – which are not exactly state or country, but rather the human person. In this sense, we are still far from the ideal of universal human rights in the international community, and these rights may be exercised only when incorporated into a law, or at least, embedded in moral and social practices.Keywords: Human Rights. General rights. Universality. Specific obligations.


2015 ◽  
Vol 1 (1) ◽  
pp. 27-36
Author(s):  
Saman Salah ◽  
Yus’Aiman Jusoh Yusoff

This study examines Shelley's idealism with respect to his concept of love and the role of nature played in his love poems. The study describes Shelley's believe in the force of love to transform the world into a better place where freedom and justice prevails. The ideal imaginary world of Shelley's mind shows how love dominates, while contempt achieves devastation. As a poet of the romantic era, he strongly believes in the power of nature, which ultimately reforms the world into a new order of peace, freedom and justice. His optimism, love and freedom longs to bring betterment in society for the perfectibility of human beings. His optimism depends upon the eradication of a wide range of oppression and persecution to lead to a compassionate universe. It can be seen that the world of Shelley's imagination is administered with equity and affection, therefore, kindness triumphs over malice when man's heart is ruled by the power of love.


Karl Barth ◽  
2021 ◽  
pp. 362-382
Author(s):  
Christiane Tietz

Barth’s Church Dogmatics is the most extensive theological work of the twentieth century. Barth worked on it from 1932 until 1967, reconceptualizing theology from the very foundations. He distinguishes three forms of the Word of God, avoiding a biblicistic reading of the Bible. The doctrine of the Trinity is a consequent exposition of the concept of God’s self-revelation in Jesus Christ. This God is the one who loves in freedom, that is who relates to human beings because of grace. Barth therefore completely transforms the Reformed doctrine of double predestination. The doctrine of creation as well has to be derived from God’s self-revelation; God created the world because God wanted a covenantal partner. To this creation belong shadow sides as well as nothingness. God in Jesus Christ entered the confrontation with nothingness and reconciled the world with God. Only from reconciliation can we understand the essence of sin.


2021 ◽  
Vol 8 (4) ◽  
pp. 597-627
Author(s):  
Muslim Hassan Mohammed ◽  
Zryan Hamza Aziz

Aflatun’s thoughts, as great Greek philosopher, are still counted as one of the best references in terms of political philosophy and are in practice in the world of politics. Aflatun owns a utopian state based on the foundation of justice and virtue. Aflatun’s state, ruled by philosopher-kings, is characterized by having particular thoughts about the system of education. Politics is vitally important within Aflatun’s philosophy. It is regarded as means of planning his utopian city. Aflatun believes that political systems can be classified, in accordance to their ruling type, into aristocracy, timocracy, oligarchy, democracy, monarchy and dictatorship. Among them, Aflatun believes that aristocracy is the best since it’s practiced by a philosopher-king.    Aflatun in his ideal state refers to metaphysics as an important basic of his utopian city.  Aflatun’s view is that the ideal state can only be cherished in the life of hereafter, though those in power may be able to find some sort of the ideal life in this world. The philosopher-kings, on the other hand, are able to practice such an ideal life in this world. In Aflatun’s view, any sort of change happening in the world from the perfection towards the imperfection and weakness. This is due to the unstable feature of the world that never stays constantly. Only God is characterized by stableness and mortality.    Aflatun thinks that ‘ethics’ is one of the practical fields of philosophy which shows the will of any human being that depends on performing the duty of individuals in the society to establish social justice. Aflatun states that education refers to the right preparation of human beings to suit the world of justice. He sees the education as the highest virtue. Aflatun repeats that all the social city-state classes have to get the proper education formed in certain phases based on the age of the citizens.


Envigogika ◽  
2017 ◽  
Vol 12 (1) ◽  
Author(s):  
Jiří Olšovský

We need a truly new vision, and a deeper philosophical reflection. A completely new genuine reconciliation of the human community to finally find the authentic alliance of man with nature. Humans have been separated from nature, and it is time to return, or the hidden power of nature will destroy us. What could save us is the essential gratitude for being itself, in practice manifested as a care for oneself and an environment, the Earth, and all the elements that carry the world. Our (anthropocentric) attitudes towards the world and nature will change - to find true alliances with non-human beings, unity with cosmos. Thus, a new reflection is needed that will liberate from the insatiable desires and the profligate profitable behaviour. The truth of the world, the truth of being will be revealed to us if we do not surrender to various speculative speculations and malicious constructions of today.


2020 ◽  
Vol 1 (1) ◽  
pp. 79-88
Author(s):  
Ainul Fithriyah

The variety of thoughts about the optimal attainment of human self and the satisfaction of human life is what may have made Arthur Schopenhauer (1788-1868) deny all worldly phenomena. He saw that the world was full of suffering. Humans, as the supreme product of the basic activities of the world, are in fact the most unfortunate creatures. Therefore, humans will be able to achieve happiness when they are able to kill passions and cravings. Studies on the optimal achievement of humans and the meaning of human life from the two figures above, are still important and beneficial to do. Because the concept of the ideal human being is a model and example for us that we can emulate or maybe we can make it happen if we feel fit and believe in the truth. But the question might arise, is it still relevant to study the thoughts of long-dead figures such as Ibn Arabi and Neitzsche? in the opinion of the author, the study of their thinking is still relevant. Because in their thoughts are contained eternal pearls, and because of the peculiarity of each thought. This is evident if we pay attention today, where the thoughts of the two figures are still the subject of study in various countries, both in the West and the East. The works that examine Nietzsche's thoughts about the Ubermensch man include the work of Chairul Arifin, entitled The will to power: Briedrich Nietzsche. This book discusses Nietzsche's views on human beings and his anti-theism. These two thoughts are then connected by the author of this book with Nietzsche's main thought, namely the will to power. And in one of its chapters, the book also examines the concept of Ubermensch Nietzsche. Another work that addresses Nietzsche and Nietzsche's main ideas, including Ubermensch in a separate chapter is Nietzsche by St Sunardi. Besides that, there are other books. Of the books mentioned above and others to the best of the author's knowledge, there has never been found a work that specifically compares Ibn Arabi's insan kamil concept and Nietzsche's Ubermensch concept.


Author(s):  
David Bakhurst

Eval’d Il’enkov advanced a distinctive brand of Hegelian Marxism that was influential in the rejuvenation of Soviet philosophy after Stalin. Il’enkov draws on Hegel and Marx to argue that non-material phenomena can exist as genuine features of objective reality independent of the consciousness and will of individuals. Il’enkov argues that the existence of such phenomena, conceived as objectifications of human social activity, is central to the explanation of the nature and possibility of the human mind. The world becomes a possible object of thought through its ’idealization’ by activity, and children attain mental capacities in the full sense only through the appropriation of the ideal as it exists objectified in ’humanity’s spiritual culture’. Il’enkov’s defence of the reality of culture represents a critique of positivism and scientism, a critique he pursued in many other writings. A tireless opponent of reductionist theories of mind and ’biological determinist’ theories of human development, he advanced a view of persons as socially constituted beings and stressed socialism’s obligation to create the circumstances in which human beings may develop their almost limitless potential. Like many in the post-Stalin era, his criticism of the Soviet philosophical establishment takes the form of a call for a genuinely orthodox form of Marxism, faithful to the spirit of Marx’s thought.


2019 ◽  
Vol 2 (1) ◽  
pp. 143-156
Author(s):  
Corinna Lotz ◽  
Penny Cole

Neoliberal hegemony or power is seen as the contemporary form of capitalism, a social-historical formation with three dialectically-related aspects: the state, the economic system and ideological systems. These exist side by side and are interconnected and inter-dependent but they are not identical. Considering these aspects “in themselves” is a challenge, because the economic foundations of neoliberal capitalism are frequently viewed as a seamless, monolithic, omnipotent social system.The paper examines the contradictions with the neoliberal Ideal, drawing on the approach of the oppositional Soviet philosopher Evald Ilyenkov. The Ideal is internally contradictory and therefore “unquiet” with the power to stimulate action. It exists in a negated way within the individual but also has an independent existence outside the individual. It is objective because it is not the property of, or nor does it arise from one individual’s actions in the world: it is the objective form of the whole social existence of human beings.


Vox Patrum ◽  
2012 ◽  
Vol 57 ◽  
pp. 379-397
Author(s):  
Ludmiła Lach-Bartlik

Although Apponius’ Expositio in Canticum Canticorum refers directly to one of the books of the Old Testament, by dint of the allegorical exegesis used by it’s author, we can find there many New Testament subjects and theological problems. It also contains knowledge about the Holy Trinity. In the article there were used quotations about the Holy Trinity (from books I-III), one can find either the very noun “Trinity” (Trinitas) or individual Persons in the Holy Trinity: the Father, the Son and the Spirit, yet having relations with each other. In the first part of the article there were analyzed attributes, which are used by Apponius to describe the nature of the Holy Trinity: inseparabilis, individua, coaeterna Trinitas. The speci­fied attributes of the Holy Trinity get to the core of the Christian dogma about God and combine with the faith and baptism. God is one, indivisible, acting with a one divine power, but eternally existing in three Persons. In the second part of the article, the relations occurring in the Trinity were presented. Apponius’ Trinitas is the three Persons in God: the Father, the Son, and the Spirit. The Persons in the Trinity are in two kinds of relations: occurring between the Persons of the Holy Trinity (the immanent Trinity) and going beyond the Trinity into the world and human beings (the economic Trinity). Apponius using the language of symbols, metaphors and analogies, reminds the fundamental truths about God. By descrip­tion of the attributes of the Holy Trinity he emphasizes the unity of God, and by the description of the relations – the trinity of the Persons.


2020 ◽  
Vol 21-22 (1) ◽  
pp. 327-342
Author(s):  
Warren Huard

AbstractMost of Herakles’ accomplishments as portrayed in Hesiod’s Theogony concern his defeat of various monstrous entities, such as the Nemean lion. By overcoming this “bane to human beings” (πῆμ’ ἀνθρώποις, line 329) and other creatures like it, Herakles does more than make the world safer for human habitation. Significantly, many of these creatures are among the offspring of Echidna and Typhaon/Typhoeus. Zeus must defeat this Typhoeus in order to establish his dominion over the cosmos. It falls to Zeus’ son Herakles to uphold Zeus’ new cosmic order by overcoming the offspring of Typhaon remaining among mortals. Herakles’ role within the Theogony is thus coherent in its cosmogonic dimensions, with Herakles acting both on behalf of Zeus’ order and in opposition to the would-be order of Typhaon/Typhoeus and (perhaps) a Hera not yet aligned with Zeus. Furthermore, through his actions among mortals, Herakles effectively brings this grand cosmogonic conflict down to earth, which serves narratively to better ground the events of the Theogony in the lives of Hesiod’s hearers and readers.


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