Friendship versus the Normativity of Truth

2019 ◽  
Vol 93 (3) ◽  
pp. 527-549
Author(s):  
Joseph Gamache ◽  
Keyword(s):  
Potential Problem ◽  
Philosophical Tradition ◽  
Gabriel Marcel ◽  
False Dilemma ◽  
Truth Norm ◽  
Universal Truth ◽  
Truth Value

According to some contemporary epistemologists, truth is a norm of belief: for any proposition p, one ought to believe that p only if p is true. It is sometimes also held that the evaluation of beliefs in terms of their truth-value is universal: truth is a norm of all, and not merely some, of one’s beliefs. Taken together, these claims have inspired the “friendship objection” to the truth-norm. According to this objection, friendship sometimes requires that friends violate the truth-norm when it comes to their beliefs about each other. I begin by discussing how the friendship objection poses a potential problem for the Catholic philosophical tradition. Then, I attempt to resolve the objection by arguing that it is committed to a false dilemma about friendship. Drawing on insights of Gabriel Marcel and Dietrich von Hildebrand, I sketch a virtue by which friends negotiate the demands of both friendship and truth.

The Art of Chinese Philosophy

2020 ◽  
Author(s):  
Paul Goldin
Keyword(s):  
Chinese Philosophy ◽  
Philosophical Tradition ◽  
Current Form ◽  
Han Feizi ◽  
Textual History ◽  
Classical Chinese ◽  
History Of ◽  
Crucial Characteristic ◽  
The Way

This book provides an unmatched introduction to eight of the most important works of classical Chinese philosophy—the Analects of Confucius, Mozi, Mencius, Laozi, Zhuangzi, Sunzi, Xunzi, and Han Feizi. The book places these works in rich context that explains the origin and meaning of their compelling ideas. Because none of these classics was written in its current form by the author to whom it is attributed, the book begins by asking, “What are we reading?” and showing that understanding the textual history of the works enriches our appreciation of them. A chapter is devoted to each of the eight works, and the chapters are organized into three sections: “Philosophy of Heaven,” which looks at how the Analects, Mozi, and Mencius discuss, often skeptically, Heaven (tian) as a source of philosophical values; “Philosophy of the Way,” which addresses how Laozi, Zhuangzi, and Sunzi introduce the new concept of the Way (dao) to transcend the older paradigms; and “Two Titans at the End of an Age,” which examines how Xunzi and Han Feizi adapt the best ideas of the earlier thinkers for a coming imperial age. In addition, the book presents explanations of the protean and frequently misunderstood concept of qi—and of a crucial characteristic of Chinese philosophy, nondeductive reasoning. The result is an invaluable account of an endlessly fascinating and influential philosophical tradition.

FENOMENOLOGIA DA LIBERDADE: ENTRE A CONSCIÊNCIA FANATIZADA E A TRANSCENDÊNCIA DO SER

2018 ◽  
Vol 7 (2) ◽  
pp. 211
Author(s):  
Ezir George Silva
Keyword(s):  
Gabriel Marcel

O trabalho inscreve-se nos estudos sobre Filosofia, Ciências da Religião, Espiritualidade e Educação. Seu objetivo é analisar como a noção de Liberdade se articula, fenomenologicamente, entre a consciência fanatizada e a transcendência do Ser, à luz da abordagem hermenêutico-fenomenológica do Pensamento Filosófico de Gabriel Marcel. Averiguar como essas categorias podem ajudar na construção de uma visão de mundo que não oblitera as dimensões do Ser e que se coloca contra as posturas aviltantes que despersonalizam as relações humanas. No primeiro momento, discutiremos as perspectivas ontológicas entre Liberdade e Razão e seu desdobramento para a compreensão do homem sobre si mesmo, o outro e o mundo. Na segunda parte, analisaremos a tensão entre Liberdade e Verdade, destacando o modo como o processo de abstração do Ser pode transformar-se numa autolatria. No terceiro momento, refletiremos sobre a Liberdade e a Heteronomia, como engajamento promotor de outras realidades existenciais e testemunhos espirituais. Enfim, pretende-se identificar as implicações dessas abordagens sobre as relações intersubjetivas, numa perspectiva da formação humana.

Existence as belonging:

2020 ◽  
Vol 13 (3) ◽  
pp. 29-45
Author(s):  
Martín Grassi
Keyword(s):  
Gabriel Marcel

O existencialismo é normalmente considerado uma filosofia da auto-afirmação. Entretanto, a filosofia existencial de Gabriel Marcel enfatiza o pertencimento (participation) e a comunidade como os conceitos fulcrais para compreender a existência humana. A existência humana pertence ao mundo, a outros seres semelhantes, ao Ser em si mesmo e ao Transcendente. Ao enfatizar o pertencimento, Marcel oferece uma nova e radical perspectiva sobre a liberdade e a metafísica, pois o ser não pode senão ser acolhido, e a dinâmica inteira da liberdade é sobre responder ao chamado do Outro. Esse tipo particular de existencialismo, portanto, pode desempenhar hoje um papel proeminente no debate filosófico, principalmente por evitar a oposição dialética entre o Eu e o Outro. A filosofia de Marcel oferece algumas percepções centrais sobre o significado da palavra “com” e, portanto, questiona a nossa compreensão da comunidade e do ser-com.

Widerfahrnisse. Dimensionen der Passivität und der Anonymität im Handlungsgeschehen

2011 ◽  
Vol 2011 (1) ◽  
pp. 61-87 ◽  
Author(s):  
Kerstin Andermann
Keyword(s):  
Critical Discussion ◽  
Philosophical Tradition ◽  
Transcendental Subjectivity ◽  
The Status

The discussion over the befallenness (Widerfahrnis) of experience illustrates how the philosophical tradition has substantially assumed an active and conscious subject. The constitutive meaning of the pre-egoistic and passive, anonymous dimensions of perception and agency become apparent through what befalls us, what we are suffering from, through befallenness, accidentalness and events beyond our control. This article deals with the status of the sovereign subject through a critical discussion of the principles of intentionality and the constitution of world in transcendental subjectivity, showing the development of phenomenology, above all between Husserl and Merleau-Ponty, as emphasising passivity and anonymity.

The Problem of the Formation of Philosophical Prose in Persian

2019 ◽  
Vol 62 (6) ◽  
pp. 126-137
Author(s):  
Tatyana G. Korneeva
Keyword(s):  
Arabic Language ◽  
Point Of View ◽  
Philosophical Tradition ◽  
Alternative View ◽  
Ibn Sina ◽  
Language Of Science ◽  
Persian Language ◽  
Arab Muslim ◽  
History Of ◽  
Philosophical Texts

The article discusses the problem of the formation of philosophical prose in the Persian language. The first section presents a brief excursion into the history of philosophical prose in Persian and the stages of formation of modern Persian as a language of science and philosophy. In the Arab-Muslim philosophical tradition, representatives of various schools and trends contributed to the development of philosophical terminology in Farsi. The author dwells on the works of such philosophers as Ibn Sīnā, Nāṣir Khusraw, Naṣīr al-Dīn al-Ṭūsī, Aḥmad al-Ghazālī, ʼAbū Ḥāmid al-Ghazālī and gives an overview of their works written in Persian. The second section poses the question whether the Persian language proved able to compete with the Arabic language in the field of science. The author examines the style of philosophical prose in Farsi, considering the causes of creation of Persian-language philosophical texts and defining their target audience. The article presents viewpoints of modern orientalist researchers as well as the views of medieval philosophers who wrote in Persian. We find that most philosophical texts in Persian were written for a public who had little or no knowledge of the Arabic language, yet wanted to get acquainted with current philosophical and religious doctrines, albeit in an abbreviated format. The conclusion summarizes and presents two positions regarding the necessity of writing philosophical prose in Persian. According to one point of view, Persian-language philosophical works helped people who did not speak Arabic to get acquainted with the concepts and views of contemporary philosophy. According to an alternative view, there was no special need to compose philosophical texts in Persian, because the corpus of Arabic philosophical terminology had already been formed, and these Arabic terms were widely and successfully used, while the new Persian philosophical vocabulary was difficult to understand.

Gabriel Marcel

1909 ◽  
Vol 6 (1) ◽  
pp. 275-276
Author(s):  
Henry Vignaud
Keyword(s):  
Gabriel Marcel

Approches de l'esthétique de Gabriel Marcel

1982 ◽  
Vol 80 (46) ◽  
pp. 289-295
Author(s):  
Jean-Dominique Robert
Keyword(s):  
Gabriel Marcel

Ibn Khaldun’s Theory of Social Change

1998 ◽  
Vol 15 (2) ◽  
pp. 25-45 ◽  
Author(s):  
Fida Mohammad
Keyword(s):  
Industrial Revolution ◽  
Natural World ◽  
Social Knowledge ◽  
Philosophical Tradition ◽  
Historical Process ◽  
Ibn Khaldun ◽  
Historical Processes ◽  
The Will ◽  
The Individual ◽  
Compare And Contrast

In this article I shall compare and contrast Ibn Khaldun’s ideas aboutsociohistorical change with those of Hegel, Marx, and Durkheim. I willdiscuss and elaborate Ibn Khaldun’s major ideas about historical andsocial change and compare them with three important figures of modemWestern sociology and philosophy.On reading Ibn Khaldun one should remember that he was living in thefourteenth century and did not have the privilege of witnessing the socialdislocation created by the industrial revolution. It is also very difficult tocategorize Ibn Khaldun within a single philosophical tradition. He is arationalist as well as an empiricist, a historicist as well as a believer inhuman agency in the historical process. One can see many “modem”themes in his thinking, although he lived a hundred years beforeMachiavelli.Lauer, who considers Ibn Khaldun the pioneer of modem sociologicalthought, has summarized the main points of his philosophy.’ In his interpretationof Ibn Khaldun, he notes that historical processes follow a regularpattern. However, whereas this pattern shows sufficient regularity, itis not as rigid as it is in the natural world. In this regard the position ofIbn Khaldun is radically different from those philosophies of history thatposit an immutable course of history determined by the will of divineprovidence or other forces. Ibn Khaldun believes that the individual isneither a completely passive recipient nor a full agent of the historicalprocess. Social laws can be discovered through observation and datagathering, and this empirical grounding of social knowledge represents adeparture from traditional rational and metaphysical thinking ...

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