continental philosophy
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2022 ◽  
Vol 19 (3) ◽  
pp. 161-174
Author(s):  
A. I. Kriman

The article presents a brief retrospective of the conceptions of philosophical postmodernism in their connection with posthumanism. Posthumanism is a philosophical movement that has been actively developed in the last decade, with its roots in the 60s and 70s of continental philosophy. The discourse of posthumanism implies work and development of conceptions and notions used by M. Foucault, J. Derrida, J. Deleuze and F. Guattari, R. Barthes and others. Connecting with such philosophical trends as disability studies, animal studies, postcolonial philosophy, actor-network theory, intersectional feminism, posthumanism expands, complements and reincarnates many provisions of postmodern philosophy. This article outlines the main concepts used in posthumanist discourse.


2021 ◽  
Vol 13 (4) ◽  
Author(s):  
Godehart Brüntrup

 In continental philosophy of religion, the hermeneutics of narratives takes a central role. Analytic philosophy of religion, on the other hand, considers religious statements mostly as assertions of fact. It examines the logical form and semantics of religious statements, addresses their logical commitments, and examines their epistemological status. Using the example of a passage in the Book of Job, it is investigated whether the methods of analytic philosophy are also suitable for analyzing religious narratives. The question is explored whether there is a genuine form of knowledge, besides propositional factual knowledge, which is bound to the form of narration. Particular attention will be paid to the inter-personal pragmatic embeddedness of narratives. The connection between second-personal knowledge and narratives is examined. Using the historical example of Ignatius of Loyola's theory of religious knowledge, it is argued that propositional argumentative knowledge is only one form of religious knowledge among others. The others are second-personal and narrative in character. Having thus established this distinct form of knowledge, it is asked whether our best empirical knowledge of the neurophysiological basis of intuitive and non-argumentative cognition provides a foundation for better understanding inter-personal religious cognition within narratives.


Religions ◽  
2021 ◽  
Vol 13 (1) ◽  
pp. 10
Author(s):  
Leore Sachs-Shmueli

This paper presents an analysis of the conflictual relationship between Shagar’s [Shimon Gershon Rosenberg] use of kabbalistic and Hasidic traditions and his search for mysticism via psychoanalysis and Continental philosophy. The study will shed light upon the tension between how Shagar defined and understood mysticism and how he defined kabbalistic language and the gap between his explicit and his implicit attitudes towards Kabbalah. I propose that mysticism was the central religious space that Shagar sought to create from his conflicting stance. Nonetheless, despite Shagar’s attempt to present himself as a direct theological descendant of the kabbalistic tradition, by way of his use of terms such as “the shattering of the vessels”, “Nothingness”, and “silence”, I will attempt to expose the dissonance between his yearning for this language and his rejection of it. My main analysis, at the heart of the article, will be based on the not-yet-released recording of his introductory lecture on Da’at Tevunot. It will be accompanied by a variety of sources from his books (edited by his pupils) to complete the picture.


2021 ◽  
Vol 27 (2) ◽  
pp. 1-9

Kathryn Sophia Belle’s (formerly Kathryn T. Gines’) publications engaged in this interview:2003 (Fanon/Sartre 50 yrs) “Sartre and Fanon Fifty Years Later: To Retain or Reject the Concept of Race,” Sartre Studies International, Vol. 9, Issue 2 (2003): 55-67, https://doi.org/10.3167/135715503781800213.2010 (Convergences) “Sartre, Beauvoir, and the Race/Gender Analogy: A Case for Black Feminist Philosophy” in Convergences: Black Feminism and Continental Philosophy, pages 35-51. Eds. Maria Davidson, Kathryn T. Gines, Donna Dale Marcano. New York: SUNY, 2010.2011 (Wright/Legacy) “The Man Who Lived Underground: Jean-Paul Sartre and the Philosophical Legacy of Richard Wright,” Sartre Studies International, Vol. 17, Issue 2 (2011): 42-59, https://doi.org/10.3167/ssi.2011.170204.2012 (Reflections) “Reflections on the Legacy and Future of Continental Philosophy with Regard to Critical Philosophy of Race,” The Southern Journal of Philosophy, Vol. 50, Issue 2 (June 2012): 329-344, https://doi.org/10.1111/j.2041-6962.2012.00109.x.


2021 ◽  

The Orthodox Christian Church is one of the largest religious groups within Christendom, second only to Roman Catholicism. Historically, it traces its origins to Christ and claims an unbroken line of fidelity to the teaching of the apostles and their successors. It consists of over a dozen autocephalous Churches, each of which is led by a Patriarch or Metropolitan Archbishop who together lead the Orthodox Church around the world in a conciliar ecclesial government, with the Patriarch of Constantinople recognized as the “first among equals.” The oldest among these Churches are in the Middle East (e.g., Alexandria, Antioch, Jerusalem) and the Mediterranean (e.g., Greece, Cyprus, Constantinople), as well as many in Central and Eastern Europe (e.g., Russia, Serbia, Bulgaria, Georgia, Albania, Romania, Poland, as well as the Czech Lands and Slovakia). It also contains a number of autonomous, or self-governing, churches in Asia (e.g., China and Japan). Thus, the Eastern Orthodox Church is rich in ethnic and cultural diversity, while being united in doctrine and worship. To many in the West, however, and especially to those in the English-speaking world, it remains an enigma that is often confused either with Roman Catholicism or with a syncretic mixture of Christianity and Eastern religion. This article provides a brief sample of works from the Orthodox intellectual tradition that are likely to foster greater collaborative engagement with contemporary academic philosophy. As a whole, the collection attempts to help readers answer three questions. First, what are the views of the Orthodox Christian Church, especially those that are more distinctive of Orthodox Christianity? Second, how have these views been explained and defended in historical philosophical and theological discourse? Third, how have these views been explained and defended in contemporary philosophical and theological discourse? The presentation is divided into seven sections: General Overviews and Historical Context; Metaphysics and Philosophy of Language; Epistemology and Philosophy of Religion; Moral Psychology and Character Formation; Normative and Applied Ethics; Social, Cultural, and Political Philosophy; and Nineteenth- and Twentieth-Century Russian Religious Philosophy. The selections within each section are principally designed to be of use for contemporary English-speaking academic philosophers by providing a representative presentation not only of topics but also of eras (e.g., ancient, medieval, modern, and contemporary), areas of jurisdiction (e.g., Middle Eastern, Byzantine, Slavic, etc.), and schools of thought (e.g., analytic philosophy, Continental philosophy, etc.).


2021 ◽  
pp. 181-206
Author(s):  
Hub Zwart

AbstractImagine a group of philosophy students, about to complete a Master’s program in continental philosophy, who are invited to visit a life sciences research laboratory, somewhere on a university campus. Having studied some of Heidegger’s quintessential works, such as Being and Time and The Question of Technology, they suddenly find themselves exposed to racks of test-tubes and automated sequencing machines. Suppose that, thrown into such an “unworldly” lab environment, they ask themselves how to interpret their experiences in a Heideggerian manner.


2021 ◽  
pp. 1-15
Author(s):  
Hub Zwart

AbstractIn contemporary philosophy of science, continental approaches such as dialectics, phenomenology and psychoanalysis tend to be underrepresented compared to analytical and sociological ones, but the reverse is also true. Whereas continental philosophical discourse tends to focus on author studies, the urgency of coming to terms with contemporary technoscience often remains unrecognised. This volume builds on the conviction that a mutual exposure and confrontation between continental philosophy and contemporary technoscience is urgent and beneficial for both.


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