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Islamic studies in the United States of America is a dense, productive, and globally acclaimed field because of the numerous academic opportunities and international publications in many languages, especially English. However, as in the general of Western universities, the Islamic philosophy/history studies at the universities of the U.S. is rather rare. In this article, firstly, the general state of Islamic Studies from the past to the present in the USA will be analyzed with a descriptive method and the rare position of Islamic Philosophy within the Islamic Studies will be examined. Secondly, the prominent names of the Islamic Philosophy in the Post-Orientalist process and their works will be evaluated. In conclusion, because of the general structure of the U.S. university system, it is revealed that the studies of Islamic Philosophy in the USA are quantitatively less than that in the European and Islamic geographies. This situation can be explicated by two ways. The first is the Islamic Philosophy’s weak relation to the knowledge-power target which is the basic principle of the American state philosophy and to the political interests of the U.S. This circumstance forms the background of the Post-Orientalist tendency. The second is the growing interest in the phenomenological method and the dominant positions of cosmopolitanism and interdisciplinary approaches in the American higher education system.
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This article discusses the problem of Martin Heidegger's famous involvement in Nazism. This problem has already been widely discussed in the literature, but it is worth re-thinking. The question of Heidegger's involvement and, above all, his post-war silence about Nazi crimes have been discussed basically from the perspective of his anti-Semitic attitude, personal ambitions or even as naive thinking. Perhaps there is worth looking at this problem from the point of view of Heidegger's philosophy and, above all, the role and meaning of language. Heidegger called for reaching the covered base – being itself. The key to this must be to reach the boundaries of language, that is, the transition from the language of everyday life, which is a consequence of an attitude oriented only to naive existence itself (or ontity), to the language of being. This path leads inevitably to the border of language, that is to the "place" where language balances between saying and silence (syge). Heidegger saw it as the proper (true) philosophical attitude, which is a discovery in the "event" of truth of being. The tragedy (meaning in Ancient Greek tradition) takes place here in the man's realization of his helplessness towards the truth of being, and thus of silence, which is a transition from the state of philosophical silence to political silence. The philosopher is probably "doomed" to political engagement (as said Slavoj Žižek), and a consequence of it could be the famous "Syracuse".
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The aim of the article is establishing the link between philosophical problematization and the way of life of the man. This connection is becoming apparent in particular in Edmund Husserl’s analyses concerning issues of the crisis. Philosophical problematization is a kind of the new attitude and has its beginning in the appearance of the Greek philosophy. Conducting philosophical problematization, the man is gaining the real image of the world, of oneself; what is more, the man is attaining to a higher level of the humanity. The highest level of the humanity means in the light of the Husserlian phenomenology that the man is discovering in himself transcendental „I”.
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In his paper, the author analyses some premises of liberal concept of equality and its philosophical origins. He attempted to show affinities and differences between liberal and conservative approaches to legal equality. He argues that economic inequality is compatible with political and legal liberties within conservative political philosophy. Victorian lawyer James Fitzjames Stephen proved that fraternity is an ambiguous ideal conceived from utilitarian perspective mainly because that it would be political naïvete to expect love from our citizens instead of justice and respect.
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The article „Is Buddhism theistic or atheistic? Polemic of B. Alan Wallace with Stephen Batchelor” discuss polemic between two Western buddhologists B. Alan Wallace and Stephen Batchelor concerning question whether nature of Buddhism is „theistic” or „atheistic”. Both are critical towards Buddhism, but if Batchelor is sceptical of value of Buddhist doctrines, including doctrine of rebirth, Wallace try to remove his doubts by looking for paralels between Buddhism and science. Buddhism is middle way between extremities, in this case between theism and atheism. Many buddhists and buddhologists regards it to be nontheistic. In this polemic Buddha Śakyamuni would probably take medium position between „theism” and „atheism”. Both conceptions are creations of a mind, and Buddhism is way of contemplation which aims to find peace of mind beyond mind.
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In the present article, I aim at showing a shift in Berkeley’s understanding of society in the late Siris (1744). Although the work is primarily devoted to the curative qualities of tar-water and on the speculative level develops a new neoplatonic metaphysic of light, it should also be seen as a work in which Berkeley’s mature philosophy is expressed as a whole. Together with the fact that since the thirties Berkeley thought was more inclined towards practical, i.e. economic and social, issues, this might be a premise for interpreting the Siris as a work in which a vision of society is presented. The parallelism of nature and society, of macrocosm and microcosm, and the claim that nature is not perfect, but is a dynamic, developing whole, makes it possible to treat society as an imperfect whole developed and perfected by human activity. If such a reading is correct it evidences the fact that in his Siris Berkeley abandoned the religious radicalism typical for his early works.
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Ecophilosophy is concerned with the critical study of ecological issues. It critiques the human- earth relationship advocating for friendly treatment of the environment. Philosophy’s interests in the environmental crisis dates back to the late 1960s. Among those who were at the forefront are Holmes Rolston III, Thomas Berry, and Richard Routley. The philosophical movement towards the environment was also inspired by Rachel Carson’s 1962 book, Silent Spring, Garrett Hardin’s The Tragedy of the Commons, Lynn White’s 1967 article, The Historical Roots of the Ecological Crisis, Paul Ehrlich’s Population Bomb, and so forth. It is not that before the 1960s philosophers have not spoken about the environment. The unfortunate thing was that most of the philosophers that had spoken about the environment merely saw the environment or nature from a utilitarian perspective and nature was perceived as an object to be studied, evaluated and conquered without concern for environmental wellbeing. Yet, when the philosophic turn towards the environment began even till today, most of the voices are those of western and Euro-centric philosophers. Indigenous voices and wisdoms from non-western cultures are often ignored. The purpose of this paper is to argue for the place of African traditional ecological knowledge in ecophilosophy and environmental ethics. Through the method of critical analysis, what constitutes African traditional ecological knowledge and its place in global environmental ethics is examined. The paper finds and concludes that global environmental ethics will be incomplete and weakened without the inclusion of African traditional ecological knowledge.
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Nikolai Bugaev was a mathematician keenly interested in philosophy. He stressed the role of discontinuity in his mathematical research that he called arithmology. He also emphasized the importance of discontinuity in nature which he embodied in his version of monadology. The article discusses the viability of his philosophical investigations.
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Levinas’s ethics has not been able to address the plethora of human challenges arising from the ethical quicksand and moral quandaries in our existential world. The problem of ethics in Levinas’ s philosophical cum phenomenological analysis, is the problem of human communication, social interaction, human emancipation, freedom, and existential/ metaphysical relations. Freedom has become not just a hot concept in different fields of study, but a very powerful and a driving concept. For Levinas, freedom is not just the absence of constraints or impediments but obedience to laws and even the laws of nature inclusive. This paper adopted the method of hermeneutic to critically analyze Levinas’s phenomenological ethics. This paper concludes by exposing the facts that human communication or interaction is based on understanding and the ethics of difference is part and parcel of inter-subjectivity. Dasein is always faced with the fulfilment in its lived temporality. A sharing of the world is an essential characteristics of human togetherness. Dasein, in its dialogical engagement and existential commitment is usually based on freedom, strife, world sharing and resistance. Dialogical philosophy is the foremost part of world’s cosmic law of concrete social network.
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Reviewed book: Mariusz M. Leś, Fantastycznonaukowe podróże w czasie. Między logiką a emocjami, Białystok Wydawnictwo Temida2 2019, ISBN: 978-83-65696-23-6 Dodaj do projektu Citavi wg ISBN, pp. 317.
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