In this essay I revise, based on the notion of the ‘enlightened ruler’ or mingzhu and his critique of the literati of his time, the common belief that Han Fei was an amoralist and an advocate of tyranny. Instead, I will argue that his writings are dedicated to advising those who ought to rule in order to achieve the goal of a peaceful and stable society framed by laws in accordance with the dao.

-/- Enlightened Leadership and the Universal Law of Balance: Who Must Guide Humanity? By Angelito Malicse -/- In a world facing unprecedented challenges—from climate change and technological disruption to moral confusion and political polarization—the question of who must guide humanity has become more urgent than ever. Different sectors of society have long claimed influence over the direction of civilization: philosophers shape ethics, scientists uncover truth, entrepreneurs build economies, and political leaders determine governance. Yet among all these, who bears the (...) ultimate responsibility for ensuring humanity’s survival, harmony, and prosperity? -/- This essay argues that no single group alone is fully equipped to lead humanity. Instead, it is those individuals—regardless of profession—who understand and apply the universal law of balance in nature that are most responsible for guiding society. These individuals exemplify a new standard I call Enlightened Leadership, which must be cultivated and institutionalized through a transformative educational approach. -/- To begin with, each societal figure plays a vital role. Philosophers and thinkers give society its moral compass. They help us reflect on what is just, meaningful, and good. But while their insights offer direction, they must be connected to real-world systems and empirical knowledge to create actionable guidance. -/- Scientists and mathematicians, on the other hand, provide us with evidence-based understanding of the universe. Their work drives the progress of medicine, engineering, communication, and environmental science. Yet without ethical grounding, scientific advancement can be misused or exploited, resulting in greater harm than good. -/- Inventors and engineers are the bridge between knowledge and application. They turn abstract concepts into physical tools that shape our world. Their responsibility is great, for what they create directly affects our quality of life. Their work must align with the natural limits and sustainable practices of our planet. -/- Wealthy entrepreneurs, too, wield extraordinary power. Their investments and innovations shape markets, technologies, and even the structure of global society. But when driven solely by profit, their decisions often lead to social inequity and environmental destruction. Their wealth grants them influence, but it must be used for the common good. -/- Among these key players, political leaders perhaps hold the most decisive influence. They are entrusted with governing laws, allocating national resources, negotiating peace, and setting the moral tone of entire populations. Yet all too often, political decisions are made without alignment to natural law or long-term sustainability. Instead, they reflect partisanship, corruption, or ideology divorced from reality. Political leaders must therefore be redefined: no longer as rulers or partisans, but as guardians of balance, serving both people and planet. -/- Here, the central concept emerges: the universal law of balance in nature. This law teaches that all systems—whether ecological, technological, or human—function optimally when in equilibrium. When balance is broken, systems deteriorate, fail, or collapse. This law is not philosophical speculation; it is observable in every aspect of life. A healthy body, a functioning machine, a stable climate, or a peaceful society all require balance. -/- It follows that leaders—regardless of their title—must make decisions that respect and preserve balance. This is the foundation of Enlightened Leadership. Such leaders do not act from ego, ideology, or ignorance. They act from awareness, humility, and deep alignment with truth and nature. They are not defined by their position but by their ability to maintain balance in every decision they make. -/- What does an Enlightened Leader look like? They understand the interdependence between people and the environment. They use science to guide policy, ethics to guide economics, and education to empower others. They are incorruptible because they see beyond short-term gain. They are decisive, yet thoughtful. They are strong, yet humble. They may be scientists, philosophers, political leaders, or entrepreneurs—but what unites them is their unwavering adherence to the law of balance. -/- To produce such leaders, we must reform our educational systems. Education must teach not only facts and skills but also how systems work, how nature maintains order, and how moral decisions are made. This includes teaching systems thinking, natural law, ethics, environmental awareness, and global responsibility. It also means freeing education from ideological and religious dogma that confuses or limits the understanding of universal truth. It must be holistic, grounded in critical thinking, and universally applied. -/- In conclusion, humanity’s future depends on our ability to recognize and cultivate Enlightened Leadership. Not every philosopher, scientist, politician, or entrepreneur will lead wisely. Only those who embody the law of balance in nature—and act in alignment with it—can guide us toward sustainable peace, well-being, and collective evolution. It is they who are most responsible. It is they who must rise. -/- . (shrink)

According to recent scholarship, Kant’s "An Answer to the Question: What is Enlightenment?" and the introductory section to "The Conflict of the Faculties" are masterpieces of philosophical rhetoric. The philosophical significance of these texts lies in establishing the free public use of reason as a tool to discipline political power through pure practical reason, and the rhetorical mastery consists in presenting the free public use of reason as a means to satisfy the ruler’s pragmatic practical reason. Elaborating on this (...) interpretation, I flesh out three further aspects of the writings in question. First, I examine the four types of arguments that Kant crafts in defence of the public use of reason and show how their pragmatic practical character is fully in keeping with the foundation of politics on pure practical ideas. Second, contrasting Kant’s notion of the public use of reason with the classical liberal conception of free speech, I argue that the distinctive character of Kant’s notion of the public use of reason consists in adding to the liberal demand for freedom from state censorship the requirement of the self-discipline of the participants in the public use of reason. Third, I contend that Kant’s notion of the public use of reason goes beyond a mere non-coercive discursive procedure and conclude that, to qualify as public in the distinctive Kantian sense, publicly presented positions must uphold theoretical and moral criteria informed by critical philosophy. (shrink)

Although Kant is often interpreted as an Enlightenment Deist, Kant scholars are increasingly recognizing aspects of his philosophy that are more amenable to theism. If Kant regarded himself as a theist, what kind of theist was he? The theological approach that best fits Kant’s model of God is panentheism, whereby God is viewed as a living being pervading the entire natural world, present ‘in’ every part of nature, yet going beyond the physical world. The purpose of Kant’s restrictions on our (...) knowledge of God is not to cast doubt on God’s existence, but to preserve a mystery in God’s reality so that God is always more than the world as we experience it. The same God who is theoretically unknowable is also an aspect of the moral substratum of the physical world. Kant’s moral Trinity (God as righteous Lawgiver, benevolent Ruler, and just Judge) permeates everything, as the ultimate unifier of reason and nature. This Paper was delivered during the 2007 APA Pacific Mini-Conference on Models of God, together with papers published in Philosophia 35:3–4. (shrink)

It is commonly held that Kant, with his 1798 essay The Conflict of the Faculties, relinquishes some progressive stances and retreats to conservative positions. According to several interpreters, this is especially evident from Kant’s discussion of moral progress and public use of reason. Kant avers that moral progress can only occur through state-sanctioned education “from top to bottom” and entrusts the emergence of a state endowed with the relevant resolution and ability to “a wisdom from above” (7:92-93). According to numerous (...) interpreters, this call for state intervention and the accompanying surrender to a superhuman wisdom manifest Kant’s retreat from initially republican to later conservative positions. In Kant’s previous writings, the notion of public use of reason indicates the unrestricted freedom to communicate one’s thoughts, provided that the communication does not take place in the exercise of one’s function as a state official, and potentially encompasses all adult men. Instead, in The Conflict of the Faculties, Kant contrasts university professors’ freedom to make public use of their reason with the other public officials’ obligation “to uphold whatever […] the crown sanctions for them to expound publicly” (07:08). Thus, according to several scholars, Kant ends up disenfranchising the vast majority of people from the public use of reason and adjusting an emancipatory notion to the absolutist conception of speech and civil service. On my reading, with The Conflict of the Faculties, Kant neither retreats to conservative positions nor softens any progressive tenets of critical philosophy. On the contrary, I intend to show that a) the project of a state-sanctioned education constitutes Kant’s republican rebuttal of conservative positions on their ground, and is fully in keeping with critical philosophy; b) Kant sets forth a new notion of public use of reason that reverses the order of moral progress presented in his previous writings, but retains all its emancipatory character. I intend to support my interpretation by a) conducting a rhetorical analysis showing how Kant’s rhetoric aims to persuade the ruler that his interests are best served by fostering the regulative ideas of pure practical reason as discovered by critical philosophy; b) analysing Kant’s use of the term ‘public’ (both as the adjective ‘öffentlich’ and the noun ‘Publikum’) and showing how it retains its wide scope and emancipatory function and even expands them to areas previously subjected to legitimate censorship. (shrink)

The Distortion of Religious Legacies: How Followers Altered the Teachings of Major Religious Founders -/- Religious founders throughout history have introduced teachings that emphasize compassion, justice, and spiritual growth. Figures like Jesus Christ, Prophet Muhammad, Siddhartha Gautama (the Buddha), Abraham, Moses, and various Hindu sages laid down principles meant to guide human behavior toward peace, harmony, and ethical living. However, as these teachings passed through generations, followers often distorted their original messages due to cultural, political, and societal influences. This essay (...) explores how the legacies of major religious founders have been altered over time, examines the causes of these distortions, and reflects on the implications of such changes for modern societies. -/- 1. Christianity: From Love and Forgiveness to Political Power -/- Jesus Christ preached unconditional love, forgiveness, and humility. His teachings, as recorded in the New Testament, emphasize caring for the poor, turning the other cheek, and loving one’s enemies. However, after his death, the early Christian community faced persecution until Emperor Constantine legalized Christianity in the Roman Empire through the Edict of Milan in 313 CE. Over time, the religion became intertwined with political power. -/- The Crusades, which began in 1096, were a stark departure from Christ’s message of peace. Religious leaders encouraged violent military campaigns to reclaim Jerusalem, resulting in widespread death and suffering. The Spanish Inquisition further demonstrated the distortion of Christ’s teachings when the Church used torture and execution to enforce religious orthodoxy. These events illustrate how political and social agendas overshadowed the religion’s original principles. -/- 2. Islam: The Misunderstanding of Jihad and the Sunni-Shia Divide -/- Prophet Muhammad introduced Islam as a religion of justice, mercy, and unity. The Qur’an emphasizes compassion, social equity, and the pursuit of knowledge. Yet, after Muhammad’s death in 632 CE, disputes over his successor led to the Sunni-Shia split. Sunnis supported Abu Bakr as the first caliph, while Shias believed that leadership should remain within Muhammad’s family, specifically with Ali. This political disagreement eventually escalated into sectarian conflicts. -/- Furthermore, the concept of jihad, which primarily refers to a personal, spiritual struggle toward self-improvement, was later misinterpreted by some extremist groups to justify violence. These distortions have fueled misconceptions about Islam globally, overshadowing its core principles of peace and social justice. -/- 3. Buddhism: From Non-Attachment to Ritualistic Practices -/- Siddhartha Gautama, the Buddha, taught the Four Noble Truths and the Eightfold Path to help individuals achieve enlightenment through mindfulness, ethical conduct, and wisdom. He rejected rituals and idol worship, emphasizing self-awareness and inner transformation. However, as Buddhism spread across Asia, various schools like Mahāyāna, Theravāda, and Vajrayāna emerged, each adapting the teachings to their cultural contexts. -/- In some regions, elaborate rituals, idol worship, and complex metaphysical doctrines overshadowed the Buddha’s original emphasis on mindfulness and simplicity. For instance, in certain Buddhist-majority countries, nationalism has been justified using religious rhetoric, leading to violence and discrimination—practices that directly contradict the Buddha’s teachings of non-violence and compassion. -/- 4. Hinduism: The Institutionalization of the Caste System -/- Hinduism, unlike many other religions, evolved over thousands of years with contributions from various sages and scriptures like the Vedas, Upanishads, and Bhagavad Gita. The religion originally emphasized concepts like dharma (righteousness), karma (action and consequence), and moksha (liberation). Early texts mentioned varna (social divisions) as a functional classification based on skills and responsibilities, not as rigid, hereditary categories. -/- However, over time, the caste system became rigidly institutionalized, with social mobility becoming nearly impossible for lower castes. This distortion led to widespread discrimination and social inequality. Reformers like Swami Vivekananda and Mahatma Gandhi later sought to restore the religion’s core message of unity and equality, challenging caste-based discrimination. -/- 5. Judaism: From Ethical Monotheism to Sectarian Divisions -/- Judaism, rooted in the teachings of Abraham and Moses, introduced the concept of ethical monotheism, emphasizing justice, kindness, and obedience to divine law. The Torah and later texts like the Talmud provided moral and legal guidance for the Jewish community. However, as Judaism spread across different regions, various sects, such as the Pharisees, Sadducees, and Essenes, emerged, each interpreting the scriptures differently. -/- In modern times, Judaism has further divided into Orthodox, Conservative, and Reform branches, each with distinct beliefs and practices. Additionally, political movements have sometimes used religious rhetoric to justify actions that deviate from Judaism’s ethical teachings, contributing to ongoing conflicts and misunderstandings. -/- Causes of Religious Distortion -/- Several factors contribute to the distortion of religious teachings: -/- 1. Political Influence: Rulers and governments have historically used religion to legitimize their authority, often altering or selectively interpreting teachings to suit their agendas. -/- 2. Cultural Adaptation: As religions spread geographically, they often assimilate local customs and traditions, sometimes overshadowing original principles. -/- 3. Literal Interpretation of Texts: Religious texts, often written in specific historical contexts, are sometimes interpreted literally rather than contextually, leading to rigid or extremist practices. -/- 4. Human Psychology: Followers may project personal biases, fears, and desires onto religious teachings, reshaping their meaning to fit individual or collective needs. -/- The Modern Implications of Religious Distortions -/- Religious distortions continue to influence modern societies. Misunderstandings and conflicts rooted in these distortions often perpetuate prejudice, violence, and social division. However, recognizing these distortions can help communities return to the core principles of their respective religions: compassion, justice, and unity. -/- Education plays a crucial role in this process. A holistic, objective approach to religious education, grounded in historical context and critical thinking, can help future generations understand the true essence of religious teachings. This approach aligns with the universal principles of balance and interconnectedness found across spiritual traditions. -/- Conclusion -/- The legacies of major religious founders have been repeatedly altered by cultural, political, and social forces. From the militarization of Christianity to the sectarian divisions in Islam and Judaism, from the ritualistic practices in Buddhism to the caste-based discrimination in Hinduism, these distortions demonstrate the complexities of religious evolution. By fostering critical thinking, historical awareness, and an understanding of the core principles shared across religions—such as compassion, justice, and humility—humanity can move toward greater unity and mutual respect. Recognizing and addressing these distortions is essential for achieving the societal balance and harmony envisioned by these spiritual pioneers. -/- . (shrink)

Prophets and Their Teachings on the Universal Law of Balance in Nature -/- Throughout history, prophets and spiritual teachers from major religions have conveyed divine wisdom about the fundamental principles that govern human life and the natural world. One of the most essential and recurring themes in their teachings is balance—both within the self and in the universe. The idea of balance in nature is not just a scientific or philosophical concept; it is deeply embedded in religious teachings, where it (...) is often associated with justice, harmony, and divine wisdom. -/- This essay explores how the teachings of various prophets and religious figures align with the universal law of balance in nature, emphasizing how their guidance promotes equilibrium in human behavior, society, and the environment. -/- The Concept of Universal Balance in Religious Teachings -/- The universal law of balance in nature suggests that all aspects of existence are governed by equilibrium. When balance is maintained, harmony and sustainability prevail, but when it is disrupted, chaos and suffering follow. This idea is reflected in the teachings of prophets from different traditions, who have warned against excesses and guided humanity toward a balanced way of living. -/- 1. Prophet Muhammad and the Principle of Moderation (Islam) -/- In Islam, Prophet Muhammad (peace be upon him) emphasized the importance of balance in all aspects of life. The Quran states: -/- “Thus, We have made you a just community that you will be witnesses over the people.” (Quran 2:143) -/- This verse highlights the concept of a “middle path,” where believers are encouraged to avoid extremes in wealth, worship, and personal conduct. -/- Examples of Balance in Islam -/- Balance in Worship and Life Responsibilities: The Prophet discouraged excessive asceticism, saying, “Your body has a right over you, your family has a right over you, and your Lord has a right over you.” This means a person should not neglect their health or family in pursuit of religious devotion. -/- Balance in Economic Justice: Islam encourages wealth accumulation through lawful means but commands the wealthy to share with the poor through Zakat (charity) to prevent economic inequality. -/- Balance in Environmental Stewardship: The Prophet encouraged conservation, advising not to waste water even when performing ablution next to a river. -/- 2. Jesus Christ and the Balance Between Justice and Mercy (Christianity) -/- Jesus Christ (peace be upon him) taught about maintaining balance between justice and compassion. He emphasized love, forgiveness, and righteousness while also upholding moral responsibility. -/- Examples of Balance in Christianity -/- Balance in Judgment: Jesus upheld moral laws but also demonstrated compassion. When a woman was accused of adultery, he said, “Let he who is without sin cast the first stone.” (John 8:7). This shows the balance between enforcing justice and offering mercy. -/- Balance Between Wealth and Spirituality: Jesus taught that wealth should not dominate one’s heart. “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." (Matthew 19:24). However, he did not reject wealth outright but taught that it must be used for good. -/- Balance in Love and Discipline: Jesus preached love but also emphasized accountability, reminding people that forgiveness does not mean the absence of justice. -/- 3. The Teachings of the Buddha on the Middle Way (Buddhism) -/- Although not considered a prophet in the Abrahamic sense, Siddhartha Gautama, known as the Buddha, emphasized balance through the doctrine of the Middle Way. This principle teaches that neither extreme asceticism nor indulgence leads to enlightenment; rather, a path of moderation brings harmony. -/- Examples of Balance in Buddhism -/- Balance in Desires: Before attaining enlightenment, the Buddha experienced both extreme luxury as a prince and extreme asceticism as a monk. Realizing both were harmful, he taught the Middle Way: living with neither indulgence nor deprivation. -/- Balance in Emotions: Buddhist teachings emphasize equanimity—staying balanced in both joy and suffering. This aligns with the law of nature, where all things are impermanent, and excessive attachment or aversion leads to suffering. -/- 4. Moses and the Laws of Justice and Order (Judaism) -/- Prophet Moses (peace be upon him) delivered divine laws that established balance in society. The Ten Commandments, given to guide human behavior, promote justice, honesty, and moral integrity. -/- Examples of Balance in Judaism -/- Balance in Law and Mercy: The principle of “an eye for an eye” (Exodus 21:24) is often misunderstood, but it fundamentally conveys the idea of proportionate justice—a principle that maintains societal balance. -/- Balance in Leadership: Moses was a strong leader but also a humble servant of God, showing that true leadership requires both authority and compassion. -/- Balance in Sabbath Observance: Judaism teaches that work is important, but rest and worship are equally necessary. The Sabbath (Shabbat) is a day of rest to maintain a balance between labor and spiritual rejuvenation. -/- 5. Laozi and the Taoist Concept of Yin and Yang (Taoism) -/- Laozi, the founder of Taoism, introduced the idea of Tao (the Way), which emphasizes balance in nature. His teachings focus on the Yin-Yang principle, where opposite forces (light and dark, strong and weak) are interconnected and necessary for harmony. -/- Examples of Balance in Taoism -/- Balance in Nature: Taoist philosophy teaches that trying to force control over nature disrupts harmony. For example, excessive deforestation leads to climate imbalance. -/- Balance in Leadership: Laozi emphasized wu wei—non-interference—where leaders should guide rather than control. This reflects the balance between action and patience in governance. -/- 6. Hinduism and the Concept of Dharma (Hinduism) -/- Hinduism emphasizes Dharma, which means duty, righteousness, and balance in life. The Bhagavad Gita teaches that every individual has a duty to maintain harmony in their personal and social life. -/- Examples of Balance in Hinduism -/- Balance in Life Stages (Ashramas): Hindu philosophy divides life into four stages—student life, householder life, hermit life, and renunciation—each stage balancing material and spiritual responsibilities. -/- Balance in Karma: The law of karma teaches that actions have consequences, emphasizing that ethical balance must be maintained to achieve spiritual liberation (moksha). -/- Balance in Diet and Health: Ayurveda, the traditional Hindu system of medicine, promotes Sattvic (pure) food and a balanced lifestyle for physical and mental well-being. -/- Modern Implications of the Universal Law of Balance -/- The teachings of these prophets and religious traditions demonstrate that balance is not only a natural law but also a moral and social necessity. -/- 1. Environmental Balance -/- Islamic teachings on conservation: Islam encourages environmental responsibility through teachings on sustainable living. -/- Christian teachings on stewardship: The Bible commands humans to care for God’s creation. -/- Hindu respect for nature: Rivers, mountains, and forests are considered sacred. -/- 2. Social and Economic Balance -/- Confucianism’s Social Harmony: Confucius emphasized that rulers must ensure economic balance by promoting fairness. -/- Islamic Finance: Islamic principles prohibit exploitative interest (riba) to prevent economic imbalance. -/- Buddhist Mindful Economics: Encourages reducing greed and promoting ethical business practices. -/- 3. Inner Balance and Mental Well-being -/- Jainism’s Ahimsa (Non-Violence): Jain teachings emphasize inner peace by avoiding harmful emotions like anger and greed. -/- Christianity’s Peace Teachings: Jesus taught that true peace comes from within, encouraging people to find balance between worldly duties and spiritual fulfillment. -/- Conclusion -/- The universal law of balance in nature is deeply embedded in the teachings of major religious traditions. Whether it is Islam’s call for moderation, Christianity’s balance between justice and mercy, Buddhism’s Middle Way, Hinduism’s Dharma, or Taoism’s Yin and Yang, all these teachings highlight the importance of equilibrium in life. -/- By applying these timeless principles, humanity can create a more just, sustainable, and harmonious world. -/- . (shrink)

God refers to a supernatural or divine being who is the universe's creator and ruler and is often seen as the ultimate source of moral and spiritual authority. Different cultures and religions have different beliefs and ideas about God. Guru Nanak, the founder of Sikhism, described various names and attributes of God, symbolized as "ੴ” (Ik Onkar) in his compositions. This article attempts to describe the concept of God as outlined in Guru Nanak’s hymns. It is pointed out that (...) Guru Nanak's hymns emphasize God's transcendental nature, which is described as formless, eternal, omnipresent and beyond human comprehension. However, he focuses on a personal and accessible relationship with the Divine, where individuals can connect with God through devotion, meditation, and leading a virtuous life. An important spiritual aspect of Guru Nanak’s concept of God is his description of the realization of God, often referred to as "union with the Divine" or "spiritual realization." By promoting the principles of equality, compassion, and service to humanity through his concept of an all-loving, compassionate God, Guru Nanak asserts that by following these values, individuals can experience a closer connection with God and ultimately achieve spiritual enlightenment. (shrink)

Although Descartes’ characterization of the mind has sometimes been seen as too ‘moral’ and too ‘intellectualist’ to serve as a modern notion of consciousness, this article re-establishes the idea that Descartes’ way of doing metaphysics contributed to a novel delineation of the sphere of the mental. Earlier traditions in moral philosophy and religion certainly emphasized both a dualism of mind and body and a contrast between free intellectual activities and forcibly induced passions. Recent scholastic and neo-Stoic philosophical traditions, moreover, drew (...) attention to the disparity between the material and the immaterial, as well as to the possibility of a retreat into the personal realm of one’s own mind. Yet none of these moral and religious assessments of the relation between mind and body were motivated by the purely epistemological interest that we find in Descartes in setting apart a world of consciousness from the world of physics. The present article explains how Descartes made use of specific theological and moral philosophical theories in his own analysis of mental faculties; how he changed the orientation of metaphysics itself in the direction of a phenomenology of the mental; how he never returned to the naive idea of offering a dualist foundation for ethics; and how his mechanicism may have motivated his epistemological transformation of the science of metaphysics. In all these various ways, Descartes inaugurated an understanding of human mental life on the basis of physiological rather than metaphysical considerations, a view of psychology that is related to the experience of human individuals, and a naturalistic characterization of the mind in terms of a domain of consciousness rather than of moral conscience. (shrink)

Existing interpretations of Kant’s appeal to the spontaneity of the mind focus almost exclusively on the discussion of pure apperception in the Transcendental Deduction. The risk of such a strategy lies in the considerable degree of abstraction at which the argument of the Deduction is carried out: existing interpretations fail to reconnect adequately with any ground-level perspective on our cognitive lives. This paper works in the opposite direction. Drawing on Kant’s suggestion that the most basic picture we can have of (...) our cognitive capacity already makes reference to its state of excellence, or health (“sound understanding”), I set out by assembling Kant’s normative ground-level view of our cognitive lives, and then search for the fundamental condition of its possibility. This leads me to Kant’s conception of reflection as a normative requirement of judgment. Through examination of Kant’s remarks on reflection, I connect Kant’s preoccupation with the enlightenment ideal of originality (thinking for oneself) with his central appeal to the spontaneity of the mind. (shrink)

Controlling defects in educational policies established by the state is a formidable challenge. The state invariably believes that the solution lies in developing and improving educational outcomes. However, evaluating and monitoring these outcomes is not a straightforward process that unfolds over a year or two; it requires a span of 14–16 years, encompassing two years of preschool, 12 years of basic and secondary education, and four years of university education. Despite this extensive period, the discovery of “the quality of educational (...) policies” and subsequently “the quality of education” often proves elusive, amounting to mere rhetoric without tangible impact. In the realm of educational philosophy, drawing upon Immanuel Kant’s Enlightenment principles from December 1784 emerges as both necessary and urgent. This approach could guide us back to the foundational infrastructure and core principles of learning design, where reason and critical thought commence a critique of current educational policies in any context. With greater freedom, this enables the innovation of new concepts. Traditional education policies rendered obsolete across generations, bear striking resemblance to the religious institutions that Kant, along with scholars before him during the Dark Ages, found constraining. The critique of existing educational frameworks and the advocacy for freedom and autonomy in learning draw on the foundational work of Heckman, James and Carneiro, Pedro, (2003), who delve into human capital policy, suggesting that education systems need to be more responsive to individual needs and potential (Heckman & Carneiro, 2003). The paramount question arises: Have traditional education policies succeeded in making students subservient to their systems, structures, and models, burdened with theories of educational reform and development? It is evident that from early childhood through the stages of basic and secondary education, students are deprived of the choice in systems, structures, and curricula that suit them best. This limitation extends to university education, which is contingent upon high school grades and reliant on inadequately designed, intimidating examinations. Furthermore, it is ineffectively tethered to public policies, socio-economic conditions, and linguistic competencies (as determined by TOEFL, IELTS, etc.), or international assessments (e.g., PISA). The focus on the individual — his or her abilities, skills, aspirations, hobbies, and concerns — remains conspicuously absent from the calculus of all educational policy considerations. This research endeavors to revisit foundational questions: Why do societies necessitate education initially, followed by policies governing it? It then delves deeper into examining the relationships between educational policies and the future job market, which remains ambiguous and unknown. Keywords : Enlightenment, Educational Policies, Kantian Philosophy, Critical Thinking, Human Capital, Strategic Insight, Artificial Intelligence, Educational Reform, Lifelong Learning, Global Citizenship, Technological Revolution, Equity in Education, Educational Philosophy, Intellectual Freedom, Skill Development, Inclusive Education. (shrink)

In this paper, I consider how each of the four main kinds of corrupt person described in Plato's Republic, Books 8-9, first comes to be. Certain passages in these books can give the impression that each person is able to determine, by a kind of rational choice, the overall government of his/her soul. However, I argue, this impression is mistaken. Upon careful examination, the text of books 8 and 9 overwhelmingly supports an alternative interpretation. According to this view, the eventual (...) government of each person’s soul is decided by a struggle for power occurring within the person, among the soul’s parts, the outcome of which is determined by the relative strength and alignment of the competing parties. If this interpretation is correct, Plato adheres more closely to the city-soul analogy in these passages than has sometimes been thought. The ultimate origins of vice in the soul are also seen to lie squarely in upbringing and education, not in a mistaken choice of life. (shrink)

Sudden enlightenment is awakening to be attained all at once. Hyun-Eung, a Korean Buddhist monastic, has proposed a new interpretation that sudden enlightenment is the revolutionary awakening of the dynamical and indivisible structure of cognitive subject and objects. I argue that Hyun-Eung’s ‘revolutionary enlightenment’ is achieved through a ‘paradigm shift’ in Thomas Kuhn’s sense as presented in his The Structure of Scientific Revolutions. Enlightenment is obtained when one’s essentialist and realist worldview is replaced, through a revolutionary change of paradigm shift, (...) by a new perspective based on the Buddhist teaching of dependent arising and emptiness. Prior to enlightenment, each person views oneself as a separate and independent individual who has her own essence. However, when our perspective on self and the world changes with the understanding of dependent arising and emptiness, it becomes clear that no one and nothing can exist independently of conditions. Everything comes into existence, abides, and passes out of existence only in dependence on conditions. Sudden enlightenment requires a revolutionary change in one’s perspective of self and the world. I conclude that this concept of revolutionary enlightenment aptly explains the features of sudden enlightenment. (shrink)

Popper first developed his theory of scientific method – falsificationism – in his The Logic of Scientific Discovery, then generalized it to form critical rationalism, which he subsequently applied to social and political problems in The Open Society and Its Enemies. All this can be regarded as constituting a major development of the 18th century Enlightenment programme of learning from scientific progress how to achieve social progress towards a better world. Falsificationism is, however, defective. It misrepresents the real, problematic aims (...) of science. We need a new conception of scientific method, a meta-methodology which provides a framework for the improvement of the aims and methods of science as scientific knowledge improves. This aim-oriented empiricist idea can be generalized to form a conception of rationality – aim-oriented rationality – which helps us improve problematic aims and methods whatever we may be doing. In this way, Popper’s version of the Enlightenment programme can be much improved, indeed transformed. (shrink)

Kant defines ‘enlightenment’ as ‘humankind’s emergence from its self-imposed immaturity’. This essay considers the meaning, role, and novelty of this definition, while also examining its relation to the Enlightenment slogans: ‘sapere aude’ (‘Dare to be wise!’) and ‘Think for yourself’. It is argued that there are two subtly different aspects to the ‘immaturity’ from which Kant, insofar as he endorses the transformative process of enlightenment, is urging us to ‘emerge’. These aspects correspond to his two images of immaturity: first, confinement (...) within a kind of baby walker (Gängelwagen), and, second, attachment to ‘leading strings’ (Leitbande). It is argued that the first is a matter of thinking only ‘by courtesy’, the second a matter of thinking under the guidance of another – one’s guardian. It is asked whether Kant’s slogan ‘think for yourself’ might not be pragmatically self-defeating, and whether his insistence that one think for oneself can be made consistent with his permitting belief formation on the basis of the testimony of another. Finally, Kant’s concept of enlightenment is situated with respect to his distinction between the public and private ‘uses of reason’, on the one hand, and his defence of ‘freedom of the pen’, on the other. (shrink)

It has been argued that Plato sought to make his rulers invulnerable to any kind of wrongdoing. In this paper we argue that this (humanly impossible) claim misunderstand the ways in which Plato shapes his state precisely in order to make the rulers safe from what could corrupt them.

Journal of Philosophy of Education, Volume 56, Issue 2, Page 281-289, April 2022.

Two great problems of learning confront humanity: learning about the nature of the universe and about ourselves and other living things as a part of the universe, and learning how to become civilized or enlightened. The first problem was solved, in essence, in the 17th century, with the creation of modern science. But the second problem has not yet been solved. Solving the first problem without also solving the second puts us in a situation of great danger. All our (...) current global problems have arisen as a result. What we need to do, in response to this unprecedented crisis, is learn from our solution to the first problem how to solve the second one. This was the basic idea of the 18th century Enlightenment. Unfortunately, in carrying out this programme, the Enlightenment made three blunders, and it is this defective version of the Enlightenment programme, inherited from the past, that is still built into the institutional/intellectual structure of academic inquiry in the 21st century. In order to solve the second great problem of learning we need to correct the three blunders of the traditional Enlightenment. This involves changing the nature of social inquiry, so that social science becomes social methodology or social philosophy, concerned to help us build into social life the progress-achieving methods of aim-oriented rationality, arrived at by generalizing the progress-achieving methods of science. It also involves, more generally, bringing about a revolution in the nature of academic inquiry as a whole, so that it takes up its proper task of helping humanity learn how to become wiser by increasingly cooperatively rational means. The scientific task of improving knowledge and understanding of nature becomes a part of the broader task of improving global wisdom. The outcome would be what we so urgently need: a kind of inquiry rationally designed and devoted to helping us make progress towards a genuinely civilized world. We would succeed in doing what the Enlightenment tried but failed to do: learn from scientific progress how to go about making social progress towards as good a world as possible. (shrink)

A revolt against the Enlightenment’s legacy has marked the academic culture of a generation. Leftists today often criticize the Radical Enlightenment thesis, arguing that those who advance it privilege the force of ideas in history over material forces. They accuse its proponents of elevating philosophy written by elite European men over the sacrifices made by ordinary people in the course of mass struggle.

Although Les Philosophes was an ordinary comedy, and Palissot was far from the caliber of Molière or Voltaire, it successfully consolidated conservative criticisms of the philosophes within a satirical framework, enjoying a successful three-month run in 1760. The reason behind its success was that it was at the center of a debate between the Enlightenment philosophers and the Counter-Enlightenment figures. In addition to being an example of 18th-century French comédie, the play serves as a valuable source for understanding the key (...) points of conservative discourse of the time. While Palissot seemed to focus on attacking individual philosophes’ personalities, he paired these attacks with conceptual critiques, and directed the most of his criticism primarily at Diderot and Rousseau. The play remains significant for two reasons: First, it captures almost all of the concerns and arguments of the conservative reaction to the Enlightenment. Second, it sheds light on Enlightenment thinkers' personal and intellectual struggles. This paper examines Palissot’s Les Philosophes not as a mere literary dispute but as a rich text that reveals the Counter-Enlightenment discourse that emerged in the second half of the 18th century. (shrink)

Seeing how the idea of the ‘ruler cult’ and the necessary ‘myth-making’ to establish it exists to this day, as seen with the regime of a 21st century dictator like Kim Jong-il, it would be most interesting to see what parallels exist between cases of divine leadership and what we might learn about our contemporary cult rulers when looking at the dynamics of the two-millennia-old cult of the deified Emperor Augustus. As such, I have formulated a central question that (...) focuses on the reign of Divus Augustus, and in doing so provides opportunity to extrapolate from it new insights in similar but contemporary figures of leadership. A clear case of 'to understand motives in the present, one must look at actions in the past.'. (shrink)

John Rawls shares the Enlightenment's commitment to finding moral and political principles which can be reflectively endorsed by all individuals autonomously. He usually presents reflective autonomy in Kantian, rationalist terms: autonomy is identified with the exercise of reason, and principles of justice must be constructed which are acceptable to all on the basis of reason alone. Yet David Hume, Adam Smith and many other Enlightenment thinkers rejected such rationalism, searching instead for principles which can be endorsed by all on the (...) basis of all the faculties of the human psyche, emotion and imagination included. The influence of these sentimentalists on Rawls is clearest in his descriptive moral psychology, but I argue that it is also present in Rawls's understanding of the sources of normativity. Although this debt is obscured by Rawls's explicit "Kantianism," his theory would be strengthened by a greater understanding of its debts to the sentimentalist Enlightenment. (shrink)

Buddhist enlightenment has traditionally been described as a state of transcendent awareness, beyond dualistic perception. However, within a meta-logical framework, we propose that enlightenment is fundamentally a function of intelligence frequency. Intelligence is not merely a measure of problem-solving ability but a function of pattern recognition and resonance with fundamental reality. If intelligence can be conceptualized as a frequency-dependent process, then higher intelligence equates to a higher vibrational synchronization with reality. This paper explores how Buddhist enlightenment, viewed through this lens, (...) can be understood as achieving a resonance state where perception collapses into fundamental truth, transcending traditional cognitive limitations. (shrink)

For Kant, the ideal of enlightenment is most fundamentally expressed as a self-developed soundness of judgment. But what does this mean when the judgment at issue is practical, i.e., concerns the good to be brought about through action? I argue that the moral context places special demands on the ideal of enlightenment. This is revealed through an interpretation of Kant’s prescription for moral pedagogy in the Critique of Practical Reason. The goal of the pedagogy is to cultivate the moral disposition, (...) and the method consists of training in judgment. Unfortunately, Kant seems to wind up somewhere short of this goal, leaving the young person with only an idle wish for a properly cultivated moral disposition. In this paper, I argue that when we address the special issues that arise when the enlightenment ideal is brought to bear on practical judgment — issues that stem from the intrinsic connection between practical judgment and agency — we will see that there is no lacuna in Kant’s account. (shrink)

The Epicurean account of the origin of language appealed to eighteenth-century thinkers who tried to reconcile a natural history of language with

the biblical account of Adamic name-giving. As a third way between Aristotelian linguistic conventionality and what was perceived as a Platonic supernatural congruence between words and things, Epicurus’

theory allowed for a measure of contingency to emerge in the evolution of initially natural signs. This hypothesis was taken up by authors as different from one another as Leibniz, Vico, Condillac and (...) Mendelssohn. By integrating the Epicurean account of language into their own theories, however, these authors also revived the tensions inherent in the ancient thesis and had to confront the ensuing difficulties in innovative ways. (shrink)

In this paper I discuss four versions of the basic idea of the French Enlightenment of the 18th century, namely: To learn from scientific progress how to achieve social progress towards an enlightened world. These four versions are: 1. The Traditional Enlightenment Programme. 2. The Popperian Version of the Enlightenment Programme. 3. The Improved Popperian Enlightenment Programme. 4. The New Enlightenment Programme. The Traditional Enlightenment Programme is the version of the idea upheld by the philosophes of the French Enlightenment. (...) It was developed throughout the 19th century and put into practice in the early 20th century with the creation of departments of social science in universities all over the world. It is however damagingly defective. The Popperian Version of the Enlightenment Programme is an improvement, but still defective. As we go down the list, from 1 and 2 to 3 and 4, each Programme improves on its predecessor, until with The New Enlightenment, which can in some respects be associated with Einstein, we arrive at a version of the idea which can genuinely help humanity make social progress towards an enlightened world. (shrink)

Carnap and Twentieth-Century Thought: Explication as En lighten ment is the first book in the English language that seeks to place Carnap's philosophy in a broad cultural, political and intellectual context. According to the author, Carnap synthesized many different cur rents of thought and thereby arrived at a novel philosophical perspective that remains strik ing ly relevant today. Whether the reader agrees with Carus's bold theses on Carnap's place in the landscape of twentieth-century philosophy, and his even bolder claims concerning (...) the role that philosophy in Carnap's style should play in the thought of our century, does not matter so much as the excellent opportunity Carus's book offers to thoroughly rethink one's ideas about Carnap's philosophy. One reason why Carnap and Twentieth-Century Thought might change one's ideas is that Carus has unearthed much hitherto unknown material from the archives that sheds new light on Carnap's early life and thought. Indeed, the many archival findings presented in CTT for the first time suffice to make the book re warding reading for philosophers and historians of philosophy alike. CTT exhibits a high standard of historical scholarship, and the book itself is a beautiful example of high-quality academic publishing. Up to now, Carnap has remained a controversial figure on the philo sophical scene. On the one hand, he has a solid reputation as a leading figure of logical positivism . According to conventional wisdom, this was a school of thought characterized by its formal and technical philosophy, as well as being rather dismissive of other ways of doing philosophy, dogmatically sticking to its own theses. As a typical example of this arrogant logical empiricist attitude, one usually refers to Carnap's notorious Overcoming Metaphysics by Logical Analysis of Language , written when the Vienna Circle's Logical Empiricism had entered its most radical phase. Self-proclaimed postpositivist philosophers of science dismissed logical positivism, in particular Carnap's, as the dogmatic and orthodox “received view.” The tendency to portray logical empiricism as an obsolete doctrine centering around certain “dogmas” started with Quine's Two Dogmas of Empiricism and reached its somewhat ridiculous culmination in the early 1980s when allegedly “six or seven dogmas” were discovered . Thereby an allegedly un brid geable gap between classical “dogmatic” logical em pi ricism and its modern “enlightened” suc ces sors was construed. (shrink)

Although there is no consensus about the exact span of time that corresponds to the American Enlightenment, it is safe to say that it occurred during the eighteenth century among thinkers in British North America and the early United States and was inspired by the ideas of the British and French Enlightenments. Based on the metaphor of bringing light to the Dark Age, the Age of the Enlightenment (Siècle des lumières in French and Aufklärung in German) shifted allegiances away from (...) absolute authority, whether religious or political, to more skeptical and optimistic attitudes about human nature, religion and politics. In the American context, thinkers such as Thomas Paine, James Madison, Thomas Jefferson, John Adams and Benjamin Franklin invented and adopted revolutionary ideas about scientific rationality, religious toleration and experimental political organization—ideas that would have far-reaching effects on the development of the fledgling nation. Some coupled science and religion in the notion of deism; others asserted the natural rights of man in the anti-authoritarian doctrine of liberalism; and still others touted the importance of cultivating virtue, enlightened leadership and community in early forms of republican thinking. At least six ideas came to punctuate American Enlightenment thinking: deism, liberalism, republicanism, conservatism, toleration and scientific progress. Many of these were shared with European Enlightenment thinkers, but in some instances took a uniquely American form. (shrink)

Reflecting on the months leading up to and following the 2016 United States presidential election, in an essay published in January of 2017 I argued that the left/right dichotomy of the Democrats and the Republicans was no longer carving at a joint of American politics (Stovall, 2017). Instead, it seemed a more salient political division in the U.S. was that between what I called the urban globalists and the non-urban nationalists. This essay situates the apparent conflict between urban globalism and (...) non-urban nationalism in the context of a development in European self-understanding owed to German idealism. I will articulate this self-understanding by relating it to the period of the European Enlightenment, and in the process I will argue that a theory of collective intentions may point the way toward a more thorough understanding of the phenomena that lie behind the growing opposition between nationalist and globalist tendencies in Europe and the United States today. (shrink)

By interpreting the basic concepts of Kant’s definition of enlightenment, as well as pointing out the importance of discussion for the development of understanding and explaining the role of state power in educating citizens, the author argues that enlightenment ought to be understood as an imperfect duty of every human being. This duty belongs to the duty of virtue according to which we are obligated, among other things, to advance our own perfection. In order to better understand the responsibility for (...) one’s own minority and meaning of the independent use of one’s own understanding, she explains the cultivation of character as an educational phase in the moral development of an autonomous person. The last chapter responds to a critique of Kant’s theory and offers an interpretation of his „motto of enlightenment.”. (shrink)

The central thesis defended here is that modernity can best be understood as a struggle between two main traditions of thought: the Radical or “True” Enlightenment celebrating the world and life as creative and promoting the freedom of people to control their own destinies, and the Moderate or “Fake” Enlightenment which developed to oppose the democratic republicanism and nature enthusiasm of the Radical Enlightenment. While the Radical Enlightenment has promoted democracy, the central concern of the Moderate Enlightenment has been to (...) promote “possessive individualism” and the control of nature and people by discovering their laws of behaviour. While it has on occasion promoted religious tolerance and freedom of expression, the greater concern of the Moderate Enlightenment has always been defence of property rights and the power of those with property. It is argued here that process philosophy is the highest development of the philosophy of the Radical Enlightenment and needs to be appreciated as such if the Radical Enlightenment is to be revived and process philosophy advanced. (shrink)

Part I of this article advanced a new theory of humor, the Enlightenment Theory, while contrasting it with other main theories, including the Incongruity, Repression/Relief/Release, and Superiority Theories. The Enlightenment Theory does not contradict these other theories but rather subsumes them. As argued, each of the other theories cannot account for all the aspects of humor explained by the Enlightenment Theory. Part II shows how the Enlightenment Theory meets challenging issues in humor theory where other theories falter, including failed humor, (...) motivation for humor, tickling, laughing gas, and sadistic humor. Also mentioned are the Enlightenment Theory's application to literary and musical humor and the relationship of wit to humor. -/- . (shrink)

When attempting to capture the concept of enlightenment that underlies and motivates philosophical (and political and scientific) developments in the 18th century, historians of philosophy frequently rely upon a needlessly but intentionally exclusive account. This, namely, is the conception of enlightenment first proposed by Kant in his famous essay of 1784, which takes enlightenment to consist in the “emergence from the self-imposed state of minority” and which is only possible for a “public” to attain as a result of the public (...) use of reason, a privilege enjoyed by citizens and exemplified in the activity of the scholar. That women, among other groups, did not hold the status of citizens and did not enjoy access to the institutions or training that might gain them recognition as scholars is apparently not a concern for Kant, as he notes that the enlightened condition is likely out of reach anyway for “by far the greatest part of humankind (including the entire fair sex)” (AA 8:35). This naturally leads one to wonder what a history of this period could look like when considered from the perspective of a different, more inclusive conception of enlightenment, and in this chapter I propose to conduct an experiment of sorts just along these lines. As opposed to Kant’s exclusionary conception, I will instead take that proposed by his distinguished contemporary, Moses Mendelssohn, as my starting point. In addition to offering a conception of enlightenment distinctive both for its wide scope and progressive character, Mendelssohn’s has the advantage, or so I will show, of bringing the manifold intellectual contributions of a diverse set of women into focus, though it does more than this in that it also reveals these women to actively and critically engage with key aspects of Mendelssohn’s and others’ philosophical views. (shrink)

Part I of this article advances a new theory of humor, the Enlightenment Theory, while contrasting it with other main theories, including the Incongruity, Repression/Relief/Release, and Superiority Theories. The Enlightenment Theory does not contradict these other theories but rather subsumes them. As argued, each of the other theories cannot account for all the aspects of humor explained by the Enlightenment Theory. The discussion is illustrated with examples of humor and explores the acts and circumstances of humor, its literary and artistic (...) expressions, and its physical reactions. Part II shows how the Enlightenment Theory meets challenging issues in humor theory where other theories sometimes falter, including issues such as failed humor, motivation for humor, tickling, laughing gas, and sadistic humor. Also mentioned are literary and musical humor and the relationship of wit to humor. (shrink)

Hermann Hesse's works often explore deep philosophical themes and the human quest for self-understanding and enlightenment. His writing draws heavily from Eastern philosophy, Jungian psychology, and Western existentialism, creating a rich tapestry of ideas that challenge and inspire readers. Hermann Hesse's philosophical exploration in his works offers profound insights into the human condition, emphasizing the importance of personal experience, the integration of dualities, and the interconnectedness of all life. His writings encourage readers to embark on their own journeys of self-discovery, (...) recognizing that enlightenment is a continuous, evolving process. Here, we'll examine some of the key philosophical elements present in his most famous works. -/- The Search for Self-Identity At the heart of Siddhartha is the quest for self-identity. Siddhartha's journey represents the human struggle to understand one's true self and purpose in life. This theme resonates with existentialist philosophy, which emphasizes the individual's responsibility to create meaning in an inherently meaningless world. Siddhartha's refusal to accept predefined paths and doctrines underscores the existentialist belief in the necessity of personal experience and authenticity in the search for self-identity. -/- 1. Siddhartha: The Quest for Authenticity In Siddhartha, the protagonist's journey is a vivid representation of the search for self-identity. From the outset, Siddhartha is dissatisfied with the conventional teachings and practices of his Brahmin upbringing. His quest for authenticity drives him to leave his home and explore various paths, including asceticism, sensual indulgence, and finally, a contemplative life by the river. Siddhartha's journey reflects existentialist themes, particularly the idea that true self-identity cannot be handed down through tradition or external teachings. Instead, it must be discovered through personal experience and introspection. This aligns with the existentialist notion that individuals must create their own essence through their actions and choices, rather than conforming to predefined roles or expectations. -/- 2. Steppenwolf: The Duality of the Self In Steppenwolf, Hesse delves into the complexities of self-identity through the character of Harry Haller. Harry is torn between his human side, which longs for connection and meaning, and his "wolf" side, which is driven by instinct and isolation. This inner conflict illustrates the duality inherent in human nature and the struggle to reconcile these opposing aspects. Hesse's exploration of Harry's psyche resonates with the Jungian concept of the individuation process, where the integration of the conscious and unconscious parts of the self leads to wholeness. Harry's journey is a quest for self-identity that involves confronting and accepting the darker, shadowy parts of his personality. This process of self-discovery is both painful and liberating, underscoring the idea that true self-identity emerges from embracing all facets of one's being. -/- 3. Demian: The Role of the Unconscious Demian is another key work in which Hesse explores the search for self-identity, focusing on the protagonist Emil Sinclair's journey toward self-realization. Guided by the enigmatic Max Demian, Sinclair learns to listen to his inner voice and question societal norms. The novel emphasizes the importance of the unconscious mind in the search for self-identity, drawing on Jungian psychology. Sinclair's experiences highlight the tension between conforming to societal expectations and following one's inner truth. His journey reflects the existentialist idea that individuals must break free from external constraints to discover their true selves. Hesse suggests that the path to self-identity involves a deep engagement with the unconscious mind and an acceptance of one's inner conflicts and desires. -/- ………………………………….. The Concept of Impermanence -/- One of the central philosophical concepts in Siddhartha is impermanence, a fundamental tenet of Buddhist philosophy. The novel illustrates the transient nature of all things, emphasizing that nothing in life is permanent or unchanging. Siddhartha's experiences with love, wealth, and asceticism teach him that attachment to transient phenomena leads to suffering. This aligns with the Buddhist teaching of Anicca, which posits that recognizing and accepting impermanence is essential for achieving enlightenment. -/- Siddhartha: The Transient Nature of Life In Siddhartha, Hesse’s exploration of impermanence is central to the protagonist’s spiritual journey. Siddhartha’s experiences reflect the Buddhist teaching of Anicca, which posits that all things are in a constant state of flux and that clinging to anything impermanent leads to suffering. -/- Throughout the novel, Siddhartha undergoes various transformations—from a Brahmin’s son to an ascetic, a lover, a merchant, and finally, a ferryman. Each phase of his life teaches him about the transient nature of existence. His realization that neither extreme asceticism nor indulgence provides lasting fulfillment underscores the futility of seeking permanence in an impermanent world. -/- The river, a recurring symbol in the novel, epitomizes the flow of life and the constant change inherent in all things. Siddhartha’s enlightenment comes when he embraces the river’s wisdom, understanding that true peace lies in accepting the impermanence of all experiences. -/- Steppenwolf: The Ephemeral Nature of Identity Steppenwolf delves into the theme of impermanence through the internal conflict of its protagonist, Harry Haller. Harry’s struggle with his dual nature—the civilized man and the untamed wolf—reflects the fluidity and transient nature of identity. Hesse portrays identity not as a fixed entity but as a dynamic interplay of opposing forces. -/- The novel’s surreal episodes, particularly in the Magic Theater, emphasize the impermanent nature of reality and the self. Harry’s experiences in the theater reveal the illusory and ever-changing aspects of his perceptions and identity. Hesse suggests that true self-understanding requires embracing the impermanence and multiplicity of one’s nature. -/- The Glass Bead Game: The Impermanence of Human Endeavors -/- In The Glass Bead Game, Hesse explores the impermanence of human knowledge and cultural achievements. The game itself, a complex intellectual synthesis of arts and sciences, represents the pinnacle of human endeavor. However, the novel’s setting in a distant future where the game’s origins and significance have been largely forgotten underscores the transient nature of all human creations. -/- The protagonist, Joseph Knecht, ultimately realizes that the pursuit of intellectual perfection through the game is insufficient for a meaningful life. His decision to leave the Order and experience the impermanent, unpredictable world outside reflects his acceptance of life’s impermanence. Knecht’s journey illustrates that true wisdom involves embracing the fleeting nature of human existence and engaging fully with the present moment. -/- Hesse’s exploration of impermanence invites readers to reflect on their own lives and the ways in which the recognition of life’s fleeting nature can lead to greater wisdom and fulfillment. By embracing the impermanence of all things, Hesse suggests, individuals can attain a deeper appreciation of the present moment and the interconnectedness of all experiences. (shrink)

Buddhist philosophy asserts that human suffering is caused by ignorance regarding the true nature of reality. According to this, perceptions and thoughts are largely fabrications of our own minds, based on conditioned tendencies which often involve problematic fears, aversions, compulsions, etc. In Buddhist psychology, these tendencies reside in a portion of mind known as Store consciousness. Here, I suggest a correspondence between this Buddhist Store consciousness and the neuroscientific idea of stored synaptic weights. These weights are strong synaptic connections built (...) in through experience. Buddhist philosophy claims that humans can find relief from suffering through a process in which the Store consciousness is transformed. Here, I argue that this Buddhist 'transformation at the base' corresponds to a loosening of the learned synaptic connections. I will argue that Buddhist meditation practices create conditions in the brain which are optimal for diminishing the strength of our conditioned perceptual and behavioural tendencies. (shrink)

This paper is a reaction to the book “Science and the Pursuit of Wisdom”, whose central concern is the philosophy of Nicholas Maxwell. I distinguish and discuss three concerns in Maxwell’s philosophy. The first is his critique of standard empiricism (SE) in the philosophy of science, the second his defense of aim-oriented rationality (AOR), and the third his philosophy of mind. I point at some problematic aspects of Maxwell’s rebuttal of SE and of his philosophy of mind and argue in (...) favor of AOR. (shrink)

The field of mindfulness and the emerging science of heroism have a common interest in the causes and conditions of selfless altruism though up to this point there has been little cross-pollination. However, there is increasing evidence that mindfulness training delivers heroically relevant qualities such as increased attentional functioning, enhanced primary sensory awareness, greater conflict monitoring, increased cognitive control, reduced fear response, and an increase in loving kindness and self-sacrificing behaviors. Predicated on the notion of a “no self,” traditional mindfulness (...) and its focus on enlightenment and selfless service may in fact be ideally suited to the development of the elusive “trait” (predictable) versus “state” (intermittent) heroic character. Interweaving observations and questions drawn from the science of heroism, the article explores the relevant theory, practices, and scientific outcomes of mindfulness. It finds that there is evidence that heroically relevant qualities are trainable with the suite of mindfulness techniques and that an enduring experience of selflessness and service of others (the enlightened hero) may well be within the grasp of the serious practitioner. (shrink)

How should we understand the Confucian doctrine of the rectification of names (zhengming): what does it mean that an object’s name must be in accordance with its reality, and why does it matter? The aim of this paper is to answer this question by advocating a novel interpretation of the later Confucian, Xunzi’s account of the doctrine. Xunzi claims that sage-kings ascribe names and values to objects by convention, and since they are sages, they know the truth. When we misuse (...) names, we are departing from a sagely convention of naming. As sagely convention determines moral truth, departure from the linguistic convention of the sages is a departure from moral truth. On my interpretation of Xunzi, the rectification of names is not a doctrine about what is true, but a doctrine about how we aim at truth. We are aiming at descriptive truth when our language conforms to the correct name of an object according to what I call ‘Confucian conventionalism’. When we correctly aim at descriptive truth we can aim at moral truth. Therefore, I claim that the doctrine of the rectification of names is concerned with discerning the literal accordance of language with an object (what is descriptively, linguistically true), to determine what is normatively, or morally, true. According to Xunzi, moral truth is grounded in linguistic truth. (shrink)

This chapter explores Cicero’s reception in the German Enlightenment, a topic that has garnered less scholarly attention compared to his influence in the Anglosphere. Focusing on Johann Joachim Spalding and Christian Garve as case studies, we highlight Cicero’s profound and often underappreciated impact on German intellectual thought, particularly in shaping ideas about the human vocation (Bestimmung des Menschen)—a legacy that extends even to the towering figure of the German Enlightenment, Immanuel Kant.

Scottish and French Enlightenment J. Mackintosh and the revolution controversy in Great Britain -/- Author / Authors : Dr. Eleni Xilakis Page no. 79-88 Discipline : Political Science/Polity/ Democratic studies Script/language : Roman/English Category : Research paper Keywords: Scottish and French Enlightenment, J. Mackintosh, the revolution controversy in Great Britain.

This essay will explore three main themes. Firstly, I shall explore Adorno and Horkheimer’s Dialectic of Enlightenment in order to illustrate how the initial aftermath and destruction of World War Two required the necessity for western philosophy to become critical of Enlightenment’s negative side affects. Secondly, I shall illustrate how in consumerism and global capitalism the human subject becomes reduced to a commodity object that strives for social acceptance through economic activity. Thirdly, by analyzing Derrida’s account of western global domination (...) and its ‘autoimmunity’ as an account of western self destruction, I shall be able to declare the necessity for philosophy to transcend from its ‘ivory tower’ role to that of an international agency capable of rejuvenating the flawed political systems of today into systems that promote world peace, stability and most importantly heightening the awareness of individual subjects. (shrink)

The article analyzes the views on the philosophy of Azerbaijan Enlightenment, the famous Azerbaijani historian of philosophy of the XX century, Enver Mirzekulievich Akhmedov (1920-1984). E.Akhmedov was one of the first scientists who studied the Azerbaijan philosophy of enlightenment in stages and systematically. He briefly referred to the legacy of almost every author, thoroughly studied by him during the period of Azerbaijan Enlightenment. E.Akhmedov managed to create a general philosophical picture of the era of enlightenment in Azerbaijan, which was formed (...) from the beginning of the XIX century and went through a difficult path of development until the 20s of the XX century. Despite the fact that in his works on the history of philosophy he tried to preserve scientific objectivity as much as possible, there is an ideological line of that time in his legacy, which is observed among most of our scientists who conducted research in the field of social sciences during the Soviet period. This moment makes it impossible, without a critical approach, to comprehend within the framework of the modern scientific paradigm, the rich legacy of E.Akhmedov and other historians of philosophy of the Soviet era. The obligatory Marxist-Leninist line of the Soviet era, the search for materialism and atheism in every period and thinker of the history of philosophy, unfortunately, undermines the scientific objectivity of research at this stage. The interpretation of such factors in the legacy of E.Akhmedov and our other scientists, based on scientific and philosophical critical analysis, allows the works of our historians of philosophy of the Soviet period to remain relevant in our time. (shrink)

Robert Brandom's "The Pragmatist Enlightenment" describes the advent of American pragmatism as signaling a sea-change in our understanding of human reason away from the top-down Euclidian models of reasoning, warrant and knowledge inspired by the physical sciences, toward the far more bottom-up, narrative, inherently fallible and dialogical forms of reasoning of the life and human sciences. It is against this backdrop that Talmudic Judaism emerges not only as an early anticipation of the pragmatist enlightenment, but as going a substantial and (...) radical step beyond it, that in the context of religious commitment and reasoning, is unprecedented. (shrink)

My purpose in this paper is to challenge the continued exclusion of Indian philosophies from the Western philosophical canon on the supposed basis that such philosophies are really religion, mysticism, and mythology. I argue that many schools of Indian philosophy, such as Advaita Vedānta, resist and problematize historically particular Euro-Western conceptions of both philosophy and religion, and the conceptual borders between them, where philosophy is understood as grounded in various substantive notions of reason and rationality, defined as a purely theoretical (...) enterprise. In addition, I question the predominant tendency to see philosophy as opposed to “religion”, which is often presumed to rest on faith in a Judeo-Christian conception of God: The singular and wholly other, creator of all souls, ex nihilo, the ultimate judge of humankind, where salvation is granted in proportion to the intrinsic value of faith. I suggest that Advaita challenges these prevailing conceptions. A part of my larger purpose is to dislodge the view that the Euro-Western philosophical enterprise constitutes the universal, neutral, and objective standard from which all other approaches to philosophy are to be judged as legitimate. My hope is to lay some of the groundwork required to re-think dominant historical and conceptual categories from a broader global perspective, with the aim of developing a deeper and more plural understanding of the diverse nature of both philosophical and religious inquiry. (shrink)

This paper aims to understand Kant’s conception of Enlightenment and, in particular the idea of “Sapere Aude” (dare to think for yourself), described in his article published in 1784 An Answer to the Question: What is Enlightenment ? where he defines pre-enlightened people as living in a self-imposed “minority”. In the first part of the article, I will develop this notion, along with a process of domestication of human beings. In the second part, I will examine the solutions proposed (...) to overcome this situation, with particular emphasis on the development by the State, of the so-called “public use of reason”. (shrink)

Starting from the Age of Enlightenment, a person’s ability of self-improvement, or perfectibility, is usually seen as a fundamental human feature. However, this term, introduced into the philosophical vocabulary by J.-J. Rousseau, gradually acquired additional meaning – largely due to the works of N. de Condorcet, T. Malthus and C. Darwin. Owing to perfectibility, human beings are not only able to work on themselves: by improving their abilities, they are also able to change their environment (both social and natural) and (...) create favorable conditions for their existence. It is no coincidence that perfectibility became the key concept of the idea of social progress proposed by French thinkers in the Age of Enlightenment, despite the fact that later it was criticized, above all, by English authors, who justified its organic and biological nature and gave a different evolutionary interpretation to this concept, without excluding perfectibility from the philosophical vocabulary. In this article, we address the opposition and mutual counterarguments of these two positions. Beyond that, we draw a parallel with some of the ideas of S. Kapitsa, who proved to be not only a critic of Malthusianism but also a direct disciple of Condorcet. In the modern age, the ideas of human self-improvement caused the development of transhumanist movement. Condorcet is more relevant than ever, and today his theory of the progress of the human mind, which influenced the genesis of modern historical science, needs a re-thinking in the newest perspective of improving the mental and physical human nature with the help of modern technologies. (shrink)