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Multiple studies indicated that children raised to be spiritual were found to be happier, have more resilience and positive outlook towards life events. This paper attempts to explore and integrate the value of spirituality and religious practices. It is approached through the understanding and application of the tawakkul (trust in God) concept, as perceived from an Islamic viewpoint. This aspect is explored through the consolidation of the ‘believing in God’ component, as highlighted in the National Philosophical Foundations in Brunei, Indonesia and Malaysia to tawakkul. It will further seek to find the prospect of empowering Muslim children’s spirituality through such integration. This theoretical paper is based on the Islamic foundations and characteristics; its implementation and implications. The outcome illustrates indication of ‘divine involvement’ as the main essence of tawakkul; resulting sustainable religious, spiritual and moral enhancement. Moreover, an internalised and implicit form of tawakkul should be encouraged to promote self-understanding. 相似文献
2.
Jeff Malpas 《International Journal of Philosophical Studies》2017,25(3):423-436
AbstractBeginning with the situated character of the question concerning the human, this paper argues that the problem of the human is itself inextricably bound to the problem of situation or place. Consequently, any genuine philosophical anthropology must take the form of a philosophical topology. This line of argument is developed through the work Abraham Heschel, Martin Heidegger, Martin Buber, and also Helmut Plessner. 相似文献
3.
Not Always Enslaved,Yet Not Quite Free: Philosophical Challenges from the Underside of the New World
Lewis R. Gordon 《Philosophia》2008,36(2):151-166
This article is the keynote address of the University of the West Indies at Cave Hill, Barbados, philosophy symposium in celebration
of the 200th Anniversary of the British outlawing the Atlantic Slave Trade. The paper explores questions of enslavement and
freedom through challenges of philosophical anthropology, philosophy of social change, and metacritical reflections posed
by African Diasporic or Africana philosophy. Such challenges include the relevance and legitimacy of philosophical reflection
to the lives of racialized slaves and concludes with a discussion of the implications of the analysis for an understanding
of the “face” of political life and the importance of the concept of “home” for a cogent theory of freedom.
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Lewis R. GordonEmail: |
4.
John Symons 《Axiomathes》2008,18(1):67-89
Intuition serves a variety of roles in contemporary philosophy. This paper provides a historical discussion of the revival
of intuition in the 1970s, untangling some of the ways that intuition has been used and offering some suggestions concerning
its proper place in philosophical investigation. Contrary to some interpretations of the results of experimental philosophy,
it is argued that generalized skepticism with respect to intuition is unwarranted. Intuition can continue to play an important
role as part of a methodologically conservative stance towards philosophical investigation. I argue that methodological conservatism
should be sharply distinguished from the process of evaluating individual propositions. Nevertheless, intuition is not always
a reliable guide to truth and experimental philosophy can serve a vital ameliorative role in determining the scope and limits
of our intuitive competence with respect to various areas of inquiry.
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John SymonsEmail: |
5.
J. L. Dowell 《Philosophical Studies》2008,140(1):19-46
Frank Jackson has argued that only if we have a priori knowledge of the extension-fixers for many of our terms can we vindicate
the methodological practice of relying on intuitions to decide between philosophical theories. While there has been much discussion
of Jackson’s claim that we have such knowledge, there has been comparatively little discussion of this most powerful argument
for that claim. Here I defend an alternative explanation of our intuitions about possible cases, one that does not rely on
a priori extension-fixers. This alternative explanation provides a vindication of our reliance on intuitions, while blocking
Jackson’s abductive argument for a priori semantic knowledge. In brief, I argue that we should regard our armchair intuitions
as providing an important, a priori source of evidence for hypotheses about the contents of our implicit referential policies
with regard to our terms. But all such hypotheses have a potential falsifier that is only discoverable empirically. In other
words, gold-standard evidence for such hypotheses is always empirical.
相似文献
J. L. DowellEmail: |
6.
Marcus Brainard 《Husserl Studies》2007,23(1):17-31
The thesis of this article is that in Husserlian phenomenology there is no opposition between theory and praxis. On the contrary,
he understands the former to serve the latter, so as to usher in a new world. The means for doing is the phenomenological
reduction or epoché. It gives the phenomenologist access to the starting point, the “first things,” and orients his/her striving
towards reason and the renewal of humanity. Careful attention to the significance of the epoché also sheds light on Husserl’s
understanding of the relationship of phenomenology not only to philosophy but also to the other sciences. Though an exposition
of the “phenomenology of the philosophical vocation” which Husserl sketched in the 1920s, e.g., in his Kaizo articles and lectures on first philosophy, the author seeks to shore up his thesis.
For Walter Biemel 相似文献
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Mark Phelan 《Philosophical Psychology》2014,27(4):488-512
Some philosophers have recently defended anti-intellectualism with respect to knowledge and evidence. In this paper, I assess anti-intellectualism about evidence, which claims a relation between one's evidence and the practical benefits or costs of being right or wrong about the propositions supported by that evidence. Proponents of anti-intellectualism generally regard their view as not at all obvious, but nonetheless strongly supported by appeal to our intuitive judgments about whether particular epistemic properties are instantiated in hypothetical cases. Anti-Intellectualism is thus taken by its proponents to be a surprising truth. I show that, though peoples’ explicit judgments about the general issue of whether or not non-epistemic factors make an epistemic difference are often in line with anti-intellectualism, their judgments about whether particular epistemic properties are instantiated in hypothetical cases do not display a pattern that would clearly support anti-intellectualism about evidence. Thus, anti-intellectualism about evidence is not entirely surprising, and intuitive assessments of hypothetical cases do not clearly support its truth. 相似文献
10.
Philosophical counselling has traditionally utilized a limited number of philosophical traditions: Existentialism, Stoicism, and the employment of Socratic dialogues being the most common ones. Focusing on a limited number of philosophical views does not exploit the potential therapeutic value of many other philosophical traditions, and may enhance dogmatism. In this paper we illustrate the need for a wider philosophical toolkit by showing the potential value of two rarely-employed philosophical traditions: African and Islamic philosophy. From the plethora of issues in these philosophical traditions, we highlight the relevance of African philosophy to conflicts between social duties and individual desires, and the relevance of Islamic philosophy to conflicts between faith and reason. We then emphasize the relevance of these philosophies in the current social and political situation in the Western world in general, and in Europe in particular. 相似文献