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2021 ◽  
Vol 12 (2) ◽  
pp. 124-137
Author(s):  
Tom Rockmore

We ignore the history of philosophy at our peril. Engels, who typically conflates Marx and Marxism, points to the relation of Marxism to the tradition while also denying it. In his little book on Feuerbach, Engels depicts Feuerbach as leading Marx away from Hegel, away from classical German philosophy, away from philosophy and towards materialism and science. This view suggests that Marx is at best negatively related to Classical German philosophy, including Hegel. Yet Engels elsewhere suggests that Marx belongs to the classical German philosophical tradition. In the preface to Socialism, Utopian and Scientific, Engels wrote: “We German socialists are proud that we trace our descent not only from Saint Simon, Fourier and Owen, but also from Kant, Fichte and Hegel” (Marx & Engels, Collected Works). In this paper I will focus on Marx’s relation to Fichte. This relation is rarely mentioned in the Marxist debate, but I will argue, it is crucial for the formulation of Marx’s position, and hence for assessing his contribution accurately. One of the results of this study will be to indicate that Marx, in reacting against Hegel, did not, as is often suggested, ‘leave’ philosophy, but in fact made a crucial philosophical contribution.


2021 ◽  
pp. 1-22
Author(s):  
Riichiro Mizoguchi ◽  
Stefano Borgo

yamato sharply distinguishes itself from other existing upper ontologies in the following respects. (1) Most importantly, yamato is designed with both engineering and philosophical minds. (2) yamato is based on a sophisticated theory of roles, given that the world is full of roles. (3) yamato has a tenable theory of functions which helps to deal with artifacts effectively. (4) Information is a ‘content-bearing’ entity and it differs significantly from the entities that philosophers have traditionally discussed. Taking into account the modern society in which a flood of information occurs, yamato has a sophisticated theory of informational objects (representations). (5) Quality and quantity are carefully organized for the sake of greater interoperability of real-world data. (6) The philosophical contribution of yamato includes a theory of objects, processes, and events. Those features are illustrated with several case studies. These features lead to the intensive application of yamato in some domains such as biomedicine and learning engineering.


2021 ◽  
Vol 25 (2) ◽  
Author(s):  
Guilherme Ghisoni Da Silva

In order to analyse pictures shared in WhatsApp groups of Jair Bolsonaro supporters, I will explore the idea that the act of sending someone a picture through social media performs a speech act. Thus we can separate the utterance act (of sending the picture to the receiver in a certain context), the locutionary act (what is said through the pictorial content), the illocutionary act (what is done by uttering that pictorial content), and the perlocutionary act (of affecting the receiver). The pictures analysed were collected from January to September 2019, using the WhatsApp Monitor. My main philosophical argument will be in section 3, in which I develop the idea of pictorial speech acts and its conceptual bases. To understand the communicational role of pictures it is necessary to supplement picture theories (visual semantics) with a communicative act theory based on speech act (visual pragmatics). The development of the general outline of visual pragmatics is the main philosophical contribution envisaged in this paper. My last step it to argue that there are at least three forms of naivety that render the receivers prone to the uptake of the illocutionary act performed: aesthetic naivety, communicational naivety, and epistemic naivety.


Religions ◽  
2021 ◽  
Vol 12 (7) ◽  
pp. 476
Author(s):  
Christina M. Gschwandtner

Religion and spirituality are contested terms in the fields of Religious Studies, Theology, Sociology or Anthropology of Religion, and other areas, and the notion of faith has often been abandoned altogether. The present article attempts to make a distinctly philosophical contribution to this debate by employing phenomenological parameters, as they are articulated in the work of Martin Heidegger, for proposing distinctions between faith, religion, and spirituality. It then goes on to “fill” these structural distinctions in more detail with hermeneutic content by drawing on Paul Ricoeur’s work on faith and religion, as well as Johann Michel’s analysis of Ricoeur’s account of the self as a “spirituality.” The article thus employs Heidegger’s phenomenological categories and Ricoeur’s hermeneutic project in order to think through the possibility of making phenomenological distinctions between personal confession of faith, religious adhesion to a tradition via myth and ritual, and a broader spirituality as a fundamental dimension of the human being.


Author(s):  
Natalie Cisneros

This chapter offers an account of central issues and themes in feminist philosophical engagements with critical race theory, reflection on examples of important contributions to this discussion, and current and future directions in feminist critical race theory. In particular, it focuses on feminist philosophy’s engagement with intersectionality as the most productive site of the field’s engagement with critical race theory. The chapter discusses the meaning of intersectionality and the importance of understanding the concept not only in terms of the field of critical race theory but also as a philosophical contribution of the Black feminist intellectual tradition. The chapter explores how Black feminist philosophers and other feminist philosophers of color have resisted the move towards operational intersectionality and opened productive, liberatory ways forward for intersectional work within feminist philosophy as a critical practice rooted in the lived experiences of women of color.


2021 ◽  
pp. 199-220
Author(s):  
Christine Swanton

Post-Kohlbergian developmental psychology has recognized the philosophical contribution of virtue ethics to the reclamation of character as an object of study in developmental psychology. In recent times there has been a realization that there has to be a corresponding development in virtue ethics. Developmental Virtue Ethics recognizes the continuous development of humans throughout their various stages of maturation and decline and conceptions of virtue are informed by such features in a thoroughly interdisciplinary way. Virtue is differentiated according to stage of life. Since development is continuous, Developmental Virtue Ethics applies to development towards maturity as much as to maturity itself. In this chapter I consider the roots of virtue in babies, prosocial behaviour and its relation to virtue, virtue in children, virtue in the mature but improving agent, and virtue in the aged.


2021 ◽  
Author(s):  
Marco VISCOMI ◽  

The content of this short essay aims to collect some insights provided by José Ortega y Gasset on happiness. The Spanish thinker does not dedicate a systematic work to the deepening of this important issue, but nevertheless he provides some interesting considerations for a more detailed and meticulous study on this subject. In fact, there are not many points in Ortega’s work in which he directly provides his own considerations on happiness, but the observations granted by the philosopher are interesting for our contemporary meditation. The thoughts here reconstructed in expressive unity converge starting from some specific points of Ortega’s opera omnia. This work of reconstruction and essential synthesis is intended to offer a philosophical contribution to the most comprehensive and organic reflection on happiness. The implicit hope contained in this text would like to leave available this questioning both for its existentialist dimensions and for its anthropological and sociological openings, which constitutively belong to the discussion of happiness. Keywords: Ortega y Gasset, happiness, human essence, personalism, vitalism


2021 ◽  
Vol 9 (01) ◽  
pp. 1090-1091
Author(s):  
Krishnendu Majumdar ◽  

Sri Aurobindo can be rightly called a perfectionist because he was never satisfied with partial remedies. Born in Kolkata , India Aurobindo was educate at Cambridge University . The presence study highlights the philosophical contribution of Aurobindo Ghosh in our education system . It explains different philosophical aspects of Aurobindo Ghosh- aims of education relationship of teacher and pupil and finally the implication of Aurobindos philosophy of education.


2021 ◽  
pp. 155-172
Author(s):  
Luca Roméu

Objectivism, the philosophy of Ayn Rand, subordinates legal concepts to radical capitalism as a political ideal. Such concepts, however, play an important role in her political thought. Scrutiny of those writings where Ayn Rand deals with these concepts shows a middle ground between Natural Law, Positivist and Legal Realist perspectives. According to Objectivism, objectivity becomes the essential feature of Law in the stricter sense. In this respect, Rand’s approach moves away from the philosophical influences of Aristotle and Saint Thomas Aquinas, and proclaims the incompatibility of the minimal state with uncertainty and any kind of discretionary powers in the legal field. The contrast with Hayek’s later legal-philosophical contribution points to the feasibility of an integration into what could constitute the basis for a Libertarian legal science. Keywords: Ayn Rand, Objectivism, political philosophy, philosophy of Law, Law. JEL Classification: K10, K20, K21, K30. Resumen: En el objetivismo, la filosofía de Ayn Rand, el tratamiento de los conceptos jurídicos se subordina al capitalismo radical como ideal político. Dichos conceptos, sin embargo, juegan un papel importante en esta teorización. El examen de los textos donde Rand los aborda revela un posicionamiento intermedio entre las perspectivas iusnaturalista, positivista y realista. Lo determinante en la configuración del Derecho, para el objetivismo, será la objetividad de la ley. En la materia, Rand se distancia de Aristóteles y Santo Tomás como únicas influencias filosóficas reconocidas y proclama la incompatibilidad del Estado mínimo con cualquier indeterminación o discrecionalidad en el ámbito de lo legal. El contraste con los sucesivos planteamientos iusfilosóficos de Hayek apunta a la posibilidad de una integración en lo que podría ser el fundamento de una ciencia jurídica libertaria. Palabras clave: Ayn Rand, objetivismo, filosofía política, filosofía jurídica, Derecho. Clasificación JEL: K10, K20, K21, K30.


Religions ◽  
2020 ◽  
Vol 11 (12) ◽  
pp. 655
Author(s):  
Jeffery D. Long

This essay will pose and seek to answer the following question: If, as Swami Vivekananda claims, the four yogas are independent and equally effective paths to God-realization and liberation from the cycle of rebirth, then what must reality be like? What ontology is implied by the claim that the four yogas are all equally effective paths to the supreme goal of religious life? What metaphysical conditions would enable this pluralistic assertion to be true? Swami Vivekananda’s worldview is frequently identified with Advaita Vedānta. We shall see that Vivekananda’s teaching is certainly Advaitic in what could be called a broad sense. As Anantanand Rambachan and others, however, have pointed out, it would be incorrect to identify Swami Vivekananda’s teachings in any rigid or dogmatic sense with the classical Advaita Vedānta of Śaṅkara; this is because Vivekananda’s teaching departs from that of Śaṅkara in some significant ways, not least in his assertion of the independent salvific efficacy of the four yogas. This essay will argue that Swami Vivekananda’s pluralism, based on the concept of the four yogas, is far more akin to the deep religious pluralism that is advocated by contemporary philosophers of religion in the Whiteheadian tradition of process thought like David Ray Griffin and John Cobb, the classical Jain doctrines of relativity (anekāntavāda, nayavāda, and syādvāda), and, most especially, the Vijñāna Vedānta of Vivekananda’s guru, Sri Ramakrishna, than any of these approaches is to the Advaita Vedānta of Śaṅkara. Advaita Vedānta, in Vivekananda’s pluralistic worldview, becomes one valid conceptual matrix among many that bear the ability to support an efficacious path to liberation. This essay is intended not as an historical reconstruction of Vivekananda’s thought, so much as a constructive philosophical contribution to the ongoing scholarly conversations about both religious (and, more broadly, worldview) pluralism and the religious and philosophical legacies of both Sri Ramakrishna and Swami Vivekananda. The former conversation has arrived at something of an impasse (as recounted by Kenneth Rose), while the latter conversation has recently been revived, thanks to the work of Swami Medhananda (formerly Ayon Maharaj) and Arpita Mitra.


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