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1.
Leszek Augustyn 《Studies in East European Thought》2010,62(1):71-79
The article deals with the philosophy of Nikolai Berdjaev (1874–1948), which he formulated between The Philosophy of Inequality (written in 1918, but published in 1923) and The New Middle-Ages (1924). Berdjaev’s philosophy is analyzed in the context of the Russian Revolution of 1917 and its aftermath. The other point
of reference is the crisis of culture and civilisation, which affected the West in the inter-war period. Berdjaev’s position
has been interpreted in view of the archetypal myth of the struggle of the two principles, the principle of order (cosmos)
and the forces of destruction (chaos). This myth is tied to the millenialist world view. Berdjaev took an anti-utopian stance.
He juxtaposed the utopian-revolutionary principle with the hierarchical-creative one. From this position he criticized among
others democracy, liberalism and socialism. In the midst of the crisis of the 1920s he remarked the possibility of spiritual
rejuvenation putting forward the concept of the New Middle-Ages. One can say that at that time Berdjaev’s philosophy evolved
within the conservative-creative framework, from the utopia of conservatism to the utopia of ‘free creativity’. 相似文献
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3.
David Bakhurst 《Studies in East European Thought》2005,57(3-4):261-275
The philosophy of education is among the least celebrated sub-disciplines of Anglo-American philosophy. Its neglect is hard
to reconcile, however, with the fact that human beings owe their distinctive psychological powers to cumulative cultural evolution,
the process in which each generation inherits the collective cognitive achievements of previous generations through cultural,
rather than biological, transmission. This paper examines the work of Eval’d Il’enkov, who, unlike his Anglo-American counterparts,
maintains that education, broadly understood, is central to issues in epistemology and philosophy of mind. I expound Il’enkov’s
position and defend it from five objections: (1) that Il’enkov treats education as a vehicle of social engineering; (2) that
he is unduly preoccupied with controlling human development; (3) that he implausibly portrays the mind as a tabula rasa; (4)
that his position is utopian; and (5) that it is technocratic. Defending Il’enkov illuminates a variety of issues about the
objectives and ideals of education, formal and informal. I conclude that Il’enkov’s ideas, if complemented by those of other
thinkers, Russian and Western, can help rejuvenate philosophy of education and reinstate the field at the centre of philosophical
inquiry. 相似文献
4.
Siroj Sorajjakool 《Pastoral Psychology》2011,60(5):727-735
This is a preliminary attempt at exploring the relationship between psychology and philosophical thinking. It first looks
at Chuang Tzu’s analogy of the butterfly representing the spirit of spontaneity that is central in Taoist philosophy. Second,
it explores the psychology of self-consciousness that inhibits spontaneity, and lastly, it looks at the impact of psychopathology
in the life of Ludwig Wittgenstein and his philosophical thinking by focusing on his struggle with mental illness and two
philosophical transitions: the movement toward mysticism as an attempt to quiet his obsession and his later writings on ordinary
language philosophy as a way out of the pain of self-consciousness. This article puts forth the argument that Wittgenstein’s
development of ordinary language philosophy is closely connected with his personal struggle with mental illness. It is a philosophical
attempt at coping with his existential psychological struggle, the quest for the butterfly. 相似文献
5.
Karl Clifton-Soderstrom 《Continental Philosophy Review》2009,42(2):171-200
The return to religion in contemporary continental philosophy is characterized by a profound sense of intellectual humility.
A significant influence within this discussion is Heidegger’s anthropology of finitude in Being and Time and his later critiques of onto-theology. These critiques, however, were informed by Heidegger’s earlier phenomenology of
the lived experience of religious humility performed alongside his reading of Martin Luther’s theology. This article shows
that for Luther and Heidegger, religious humility is foremost an affection structured according to the enactment of one’s
dissimilitude from God and resulting existential tribulation. During a seminal period in his development, Heidegger’s phenomenology
of humility changed from an Eckhartian conception of detachment culminating in the unio mystica to a Lutheran conception of humiliation and Anfechtung. Heidegger’s break from a mystical phenomenology of humility parallels Luther’s own break from that tradition, and anticipates
contemporary developments in the continental philosophy of religion.
相似文献
Karl Clifton-SoderstromEmail: |
6.
Sergei Prozorov 《Studies in East European Thought》2008,60(3):207-230
The article ventures a reading of Russian postcommunist politics from the perspective of the messianic turn in continental
political philosophy, specifically Giorgio Agamben’s conception of the ‘end of history’. Taking its point of departure from
a retrospective construction in the Russian political discourse of the 1990s as a period of ‘timelessness’, the paper argues
that postcommunism may indeed be viewed as a paradoxical ‘time out of time’, a rupture in the ordinary temporality that entirely
dispenses with the teleological horizon of politics. While the problematic of the ‘end of history’ has been popularized by
Francis Fukuyama’s liberal recasting of Kojève’s reading of Hegel, the Russian experience is entirely contrary to this complacent
and self-gratifying account of the triumph of liberalism and accords, instead, with Agamben’s understanding of the end of
history as the deactivation of the teleological dimension of politics as such. The effect of this deactivation is not a catastrophic
disintegration of the social order but rather the opening of the possibility of an inoperative political praxis that is oriented
towards the affirmation of existence in the pure present. The article proceeds with outlining the implications of this reading
of Russian postcommunism for understanding the present conjuncture of Russian politics.
相似文献
Sergei ProzorovEmail: URL: http://www.helsinki.fi/collegium/english/staff/Prozorov/prozorov.htm |
7.
Nam-In Lee 《Husserl Studies》2010,26(2):131-145
In this paper, I will examine the possibility of first philosophy from a phenomenological point of view. I will do this by
assessing Levinas’s criticism of Husserl’s conception of first philosophy. In Sect. 1, I will delineate Husserl’s conception of first philosophy. In Sect. 2, I will introduce Levinas’s conception of ethics as first philosophy and sketch out his criticism of Husserl’s conception
of first philosophy. In Sect. 3, I will assess Levinas’s criticism of Husserl’s conception and show that from a phenomenological point of view, it is possible
to develop first philosophy only in a relative sense and not in an absolute sense. The possibility of first philosophy in
a relative sense implies that both Husserl’s and Levinas’s conceptions of first philosophy have some limitations and should
be revised, since in a certain way, they are each conceived from an absolute point of view. In Sect. 4, I will show that the conception of first philosophy in a relative sense is a phenomenological one and sketch out some basic
features of first philosophy in a relative sense. 相似文献
8.
Lev Naumenko 《Studies in East European Thought》2005,57(3-4):233-248
To ascertain the context of Il’enkov’s philosophy, the author delves into the history of philosophy since the Sophists and
Plato. For Il’enkov, philosophy is not an abstract science “about everything,” but a study of ideas – forms which are identical
for thinking and being. These objective and universal forms of thought are explained as products and schemes of human activity
creating the world of culture and reified in its “smart” things. 相似文献
9.
10.
Gang Liu 《Frontiers of Philosophy in China》2007,2(1):95-114
The research programme of the philosophy of information (PI) proposed in 2002 made it an independent area or discipline in
philosophical research. The scientific concept of ‘information’ is formally accepted in philosophical inquiry. Hence a new
and tool-driven philosophical discipline of PI with its interdisciplinary nature has been established. Philosophy of information
is an ‘orientative’ rather than ‘cognitive’ philosophy. When PI is under consideration in the history of Western philosophy,
it can be regarded as a shift of large tradition. There are three large traditions at large, known as Platonic, Kantian and
Leibniz-Russellian. In the discussion of the position of the possible worlds, we have modal Platonism and modal realism, but
both of the theories are made in the framework of Western philosophy. In this essay, it is argued that possible worlds could
be seen as worlds in information, which is then an interpretation of modal information theory (MIT). Our interpretation is
made on the basis of Leibniz’s lifelong connection with China, a fact often overlooked by the Western philosophers. Possible
world theory was influenced by the Neo-Confucianism flourishing since the Song Dynasty of China, the foundation of which is
Yijing. It could be argued that Leibniz’s possible world theory was formulated in respect to the impact of the thoughts reflected
in Yijing, in that one of the prominent features is the model-theoretic construction of theories. There are two approaches to theory
construction, i.e., axiom-theoretic and model-theoretic. The origin of the former is from ancient Greece and the latter from
ancient China. And they determined the different features of theoretic structures between the oriental and occidental traditions
of science and technology. The tendency of the future development of science and technology is changing from the axiom-theoretic
to the model-theoretic orientation, at least the two approaches being complementary each other. To some extent, this means
the retrospective of tradition in the turning point of history, and some of the China’s cultural traditions might become the
starting points in formulating the future Chinese philosophy of science and technology. 相似文献
11.
Nathan Eric Dickman 《Sophia》2009,48(3):267-279
With almost a century of historical distance between Heidegger’s retrieval of the question of being and contemporary concern
about the Other, we have accrued invaluable experiences for critical leverage about what it is to ask one another questions.
I offer a sketch aimed at adapting Tillich’s theological system grounded in existential questioning to today by juxtaposing
him with Levinas’ philosophical ethics. Tillich and Levinas provide motive for reflection on the topic of questioning in particular.
In the case of Tillich, questions constitute a crucial moment in the dialogue between our contemporary existential situation
and religious symbols, or in what he called the ‘method of correlation.’ Furthermore, Tillich locates in the very structure
of questioning the germ of our participation in our essential nature despite existential disruption. Beneath his more provocative
and prophetic discourse on the absolute desolation and height of the Other, Levinas sees in questions a different kind of
possibility. It is not our essential and existential selves, but oneself and the absolutely Other who come together in the
question yet retain their infinite difference. Heidegger is the immediate predecessor from whom both Tillich and Levinas inherit
a predilection for reflection on questioning. What is at stake is not merely the legacy of Heidegger’s construal of questioning,
but, more importantly here, the fundamental sources Tillich and Levinas posit as the origin of our questioning. 相似文献
12.
Slobodanka Vladiv-Glover 《Studies in East European Thought》2006,58(3):205-238
Mamardašvili’s ‘classical’ paradigm of knowledge is seen to be minimally based on extrapolations from Descartes’ classical
philosophy to which Mamardašvili attributes features that rather anticipate his own post-classical ontology. The latter is
oriented towards the primacy of perception as a subjective process, in which the self-conscious subject constructs the world,
not as illusion, but as a ‘picture’ or ‘model’ (Wittgenstein’s Bild). By examining Mamardašvili’s definition of the ‘phenomenon’ against the␣background of Husserl’s ‘reduction’, Wittgenstein’s
‘object’ and the Freudian and post-structuralist psychoanalytic model of subjectivity, the paper arrives at the inference
that Mamardašvili is essentially a post-Structuralist thinker who appropriates concepts from various critical and philosophical
disciplines to construct his own multi-disciplinary theory of consciousness and perception. 相似文献
13.
Herman C.D.G. De Regt 《Journal for General Philosophy of Science》2006,37(1):21-39
Summary Take the following version of scientific realism: we have good reason to believe that (some of the) current scientific theories tell us something specific about the underlying, i.e. unobservable, structures of the world, for instance that there are electrons with a certain electric charge, or that there are viruses that cause certain diseases. Popper, the rationalist, would not have adhered to the proposed formulation of scientific realism in terms of the rationality of existential beliefs concerning unobservables. Popper did not believe in belief. According to Van Fraassen, the empiricist, one may yet have a rational existential belief concerning unobservables, given a liberal notion of rationality of belief. In this paper I will investigate to what extent a reassessment of both Popper’s rejection of the rationality of belief and Van Fraassen’s reformulation of the rationality of belief, points towards a new and pragmatist dissolution of the ‘problem of scientific realism’. 相似文献
14.
In this article I concentrate on three issues. First, Graham Oppy’s treatment of the relationship between the concept of infinity
and Zeno’s paradoxes lay bare several porblems that must be dealt with if the concept of infinity is to do any intellectual
work in philosophy of religion. Here I will expand on some insightful remarks by Oppy in an effort ot adequately respond to
these problems. Second, I will do the same regarding Oppy’s treatment of Kant’s first antinomy in the first critique, which
deals in part with the question of whether the world had a beginning in time or if time extends infinitely into the past.
And third, my examination of these two issues will inform what I have to say regarding a key topic in philosophy of religion:
the question regarding the proper relationship between the infinite and the finite in the concept of God. 相似文献
15.
Marian Broda 《Studies in East European Thought》2010,62(1):29-40
There lies at the basis of Leont’ev’s conception a clear distinction and fundamental division of two primary dimensions and
rhythms of reality: history and eschatology. In the light of this Leont’evian perspective Dostoevskij’s conception was interpreted
and critically evaluated through the prism of the absence in it, and the lack of awareness of the consequence thereof, of
a similar, fundamental distinction. The centrality of Dostoevskij in the Russian and intellectual cultural tradition is, among
other things, tied to his acceptance of a series of fundamental and constitutive assumptions deeply rooted in a characteristic
sphere of myths and illusions. The specificity of the place and significance of Leont’ev’s concepts within this tradition
results from the fact that it takes a critical distance, giving thus the possibility of conceiving an essentially different
problematization of the world extending beyond commonly established and naturalized obviousness of the principles and ‘prejudices’
of one’s own culture. 相似文献
16.
Bernard Flynn 《Continental Philosophy Review》2007,40(2):125-138
This article follows the development of Merleau-Ponty’s political philosophy from his 1947 text, Humanism and Terror, through a number of essays in the Adventures of the Dialectic, to the Preface to Signs published in 1959. It shows the process by which Merleau-Ponty escaped the “grip of marxism” as a philosophy of history.
It notes the link between his philosophy of history and the concrete historical events of his times, particularly the Russian
Revolution and its degeneration into Stalinism. It suggests a certain analogy between Merleau-Ponty’s reflection on the October
Revolution and Kant’s reflection on the French Revolution. The notion of the universal class of the proletariat is the guiding thread in the analyses of both Merleau-Ponty’s proximity to marxism and the process by which he frees himself
from its grip. We observe the role that this concept plays in Humanism and Terror and in the essays on Weber and Lukacs in the Adventure of the Dialectic where we eventually see its dissolution. It is argued that Merleau-Ponty arrives at a new conception of historical meaning
which is neither totalizing or empiricist. The paper concludes by presenting an outline of the direction that his philosophy
of history took after he extricated himself from marxism. This new philosophy took the form of a critical reflection on the
role of the “notion of the hero” in 20th century political philosophy in general, particularly in Heidegger and Sartre.
相似文献
Bernard FlynnEmail: |
17.
Thomas Brockelman 《Continental Philosophy Review》2008,41(4):481-499
“Laughing at Finitude” interprets Slavoj Žižek’s intellectual project as responding to a challenge left by Being and Time. Setting out from discussions of Heidegger’s book in The Parallax View and The Ticklish Subject, the essay exfoliates Žižek’s response to the Heideggerian version of a “philosophy of finitude”—both finding the central
insight of Žižek’s work in Heidegger’s radical proposal for “anticipatory resoluteness” and developing Žižek’s critique of
Being and Time as indicating Heidegger’s retreat from that proposal within the very book where it appears. Žižek reads Being and Time’s existential thematic as proposing a radical subjectivism and, unlike other Heidegger-critics, praises this aspect of the
project. Indeed, Žižek claims that the weakness of Being and Time as a whole is that it is insufficiently radical in its subjectivism. For him, Heidegger is a thinker of ambiguous value, one who develops a program from whose own demands
he hides. “Laughing at Finitude” both articulates this accusation of self-deception in Heidegger and examines the imperatives
necessary to avoid it, for a dialectical shift from the “tragic” voice in existential treatments of finitude and for a revolutionary
collectivist re-conception of social “Mitsein.” It suggests, in the process, Žižek’s own intellectual itinerary.
相似文献
Thomas BrockelmanEmail: |
18.
William Mark Goodwin 《Synthese》2010,172(3):361-379
According to Alberto Coffa in The Semantic Tradition from Kant to Carnap, Kant’s account of mathematical judgment is built on a ‘semantic swamp’. Kant’s primitive semantics led him to appeal to
pure intuition in an attempt to explain mathematical necessity. The appeal to pure intuition was, on Coffa’s line, a blunder
from which philosophy was forced to spend the next 150 years trying to recover. This dismal assessment of Kant’s contributions
to the evolution of accounts of mathematical necessity is fundamentally backward-looking. Coffa’s account of how semantic
theories of the a priori evolved out of Kant’s doctrine of pure intuition rightly emphasizes those developments, both scientific
and philosophical, that collectively served to undermine the plausibility of Kant’s account. What is missing from Coffa’s
story, apart from any recognition of Kant’s semantic innovations, is an attempt to appreciate Kant’s philosophical context
and the distinctive perspective from which Kant viewed issues in the philosophy of mathematics. When Kant’s perspective and
context are brought out, he can not only be seen to have made a genuinely progressive contribution to the development of accounts
of mathematical necessity, but also to be relevant to contemporary issues in the philosophy of mathematics in underappreciated
ways. 相似文献
19.
How to Define a Number? A General Epistemological Account of Simon Stevin’s Art of Defining 总被引:1,自引:0,他引:1
Jurgen Naets 《Topoi》2010,29(1):77-86
This paper explores Simon Stevin’s l’Arithmétique of 1585, where we find a novel understanding of the concept of number. I will discuss the dynamics between his practice and
philosophy of mathematics, and put it in the context of his general epistemological attitude. Subsequently, I will take a
close look at his justificational concerns, and at how these are reflected in his inductive, a postiori and structuralist
approach to investigating the numerical field. I will argue that Stevin’s renewed conceptualisation of the notion of number
is a sort of “existential closure” of the numerical domain, founded upon the practice of his predecessors and contemporaries.
Accordingly, I want to make clear that l’Aritmetique have to be read not as an ontological analysis or exploration of the numerical field, but as an explication of a mathematical
ethos. In this sense, this article also intends to make a specific contribution to the broader issue of the “ethics of geometry.” 相似文献
20.
Mikhail Epstein 《Studies in East European Thought》2006,58(2):95-105
The article presents Gogol as marking the end of a century-long phase of secularism in Russian culture, from Peter the Great
to Pushkin, and as the first writer to represent the cultural phenomenon of the ‘New Middle Ages’ and renewed religious zeal,
first described by Berdyaev; further, it highlights some commonalities between Gogol and Belinsky and takes Belinsky as a
leading instance of ‘religious atheism’. The article goes on to consider Russian culture’s need for neutral ‘middle ground’
between its multiple and extreme polarities and, in this context, highlights Sergej Averintsev’s plea for an orientation towards
Aristotelianism.
These are the opening two sections of a longer paper delivered at a
conference on ‘Russian Culture at the Crossroads. Art and Society’ at the University of Nevada, Las Vegas,’ 24–25 November
1997. The title of the
full paper is: ‘Russian Culture at the Crossroads: Secularization, Demonism
and the Transition from a Binary to a Ternary Model.’ 相似文献