Results for 'Jia Ren'

67 found
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  1.  59
    Protein Ontology: Enhancing and Scaling Up the Representation of Protein Entities.Darren A. Natale, Cecilia N. Arighi, Judith A. Blake, Jonathan Bona, Chuming Chen, Sheng-Chih Chen, Karen R. Christie, Julie Cowart, Peter D'Eustachio, Alexander D. Diehl, Harold J. Drabkin, William D. Duncan, Hongzhan Huang, Jia Ren, Karen Ross & Alan Ruttenberg - 2017 - Nucleic Acids Research 45 (D1):D339-D346.
    The Protein Ontology (PRO; http://purl.obolibrary.org/obo/pr) formally defines and describes taxon-specific and taxon-neutral protein-related entities in three major areas: proteins related by evolution (...); proteins produced from a given gene; and protein-containing complexes. PRO thus serves as a tool for referencing protein entities at any level of specificity. To enhance this ability, and to facilitate the comparison of such entities described in different resources, we developed a standardized representation of proteoforms using UniProtKB as a sequence reference and PSI-MOD as a post-translational modification reference. We illustrate its use in facilitating an alignment between PRO and Reactome protein entities. We also address issues of scalability, describing our first steps into the use of text mining to identify protein-related entities, the large-scale import of proteoform information from expert curated resources, and our ability to dynamically generate PRO terms. Web views for individual terms are now more informative about closely-related terms, including for example an interactive multiple sequence alignment. Finally, we describe recent improvement in semantic utility, with PRO now represented in OWL and as a SPARQL endpoint. These developments will further support the anticipated growth of PRO and facilitate discoverability of and allow aggregation of data relating to protein entities. (shrink)
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  2. Ren_ and _Gantong: Openness of Heart and the Root of Confucianism.Huaiyu Wang - 2012 - Philosophy East and West 62 (4):463-504.
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  3. Seeing Subjectivity: Defending a Perceptual Account of Other Minds.Joel Krueger & Søren Overgaard - 2012 - ProtoSociology (47):239-262.
    The problem of other minds has a distinguished philosophical history stretching back more than two hundred years. Taken at face value, it is an epistemological question: it (...)
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  4. Confucius's Virtue Politics: Ren as Leadership Virtue.Shirong Luo - 2012 - Asian Philosophy 22 (1):15-35.
    This essay calls attention to an aspect of Confucius's notion of ren that has often been overlooked or even denied in much recent discussion of the (...)topic. While the egalitarian aspect of ren, i.e., the idea that every human being has the potential to become a ren person, is frequently asserted, the leadership dimension of ren has for the most part been given short shrift. I argue that for Confucius, ren is the leadership virtue. This conclusion is mainly based on a careful and systematic analysis of what may be called ?the definitional ren passages? and some ?elucidative ren passages? in the Analects. (shrink)
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  5. Søren Kierkegaards Repetition. Existence in Motion.Ionuț Alexandru Bârliba - 2014 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 1 (1):23-49.
    This article tries to make sense of the concept of repetition in Søren Kierkegaards works. According to Kierkegaard repetition is a temporal movement of existence. What (...)is repetition and what is its meaning for human existence? In answering this question the Danish philosopher depicts repetition by comparing three different approaches to life. Throughout the article I try to develop a coherent argument onthe new philosophical categoryby analysing the three types of repetition and their corresponding human prototypes. I consider repetition a key concept in summarizing Kierkegaards theory of existence, where existence pictures the becoming of the human-self that follows several stages. Constantin Constantiuss repetition is an unsuccessful attempt, an aesthetic expression of human-life. The young lovers repetition is spiritual, albeit not yet authentic, religious, but more poetic, even if he regains his self. Only Jobs repetition is an authentic movement of existence, an expression of a spiritual trial and of genuine faith. (shrink)
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  6.  24
    Ren: An Exemplary Life.Karyn L. Lai - 2014 - In Amy Olberding (ed.), Dao Companion to the Analects. Springer. pp. 83-94.
    This chapter discusses ren , a major term in the Confucian Analects. It analyzes the range of meanings of ren across different conversations, paying special attention to (...)
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  7. A Review of Alexander Broadie's A History of Scottish Philosophy[REVIEW]Elena Yi-Jia Zeng - 2018 - NTU Philosophical Review 56:177-202.
    Scottish philosophy and intellectual history have become the increasingly fashionable fields of academic studies. Alexander Broadie, one of the pioneers and an accomplished scholar of the Scottish (...)
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  8.  43
    The Historical Depth of Ancient and Modern Political Thought: On Melissa Lanes Greek and Roman Political Ideas[REVIEW]Elena Yi-Jia Zeng - 2019 - New History 30:167-178.
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  9. The Political Ideal of the Enlightenment in the American Revolution[REVIEW]Elena Yi-Jia Zeng - 2020 - Intellectual History 9:491-506.
    A review essay on Jonathan Israel, The Expanding Blaze: How the American Revolution Ignited the World, 1775-1848 (Princeton: Princeton University Press, 2017) and Richard D. Brown, (...)Self-Evident Truths: Contesting Equal Rights from the Revolution to the Civil War (New Haven: Yale University Press, 2017). (shrink)
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  10.  41
    Księga o Adlerze.Søren Kierkegaard - 2011 - Argument: Biannual Philosophical Journal 1 (1):132-142.
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  11. Social Perception andSpectator Theoriesof Other Minds.Søren Overgaard & Joel Krueger - 2013 - Behavioral and Brain Sciences 36 (4):434 - 435.
    We resist Schilbach et al.’s characterization of thesocial perceptionapproach to social cognition as aspectator theoryof other minds. We show how the social (...)perception view acknowledges the crucial role interaction plays in enabling social understanding. We also highlight a dilemma Schilbach et al. face in attempting to distinguish their second person approach from the social perception view. (shrink)
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  12. De herhaling van het onherhaalbare: Constantin Constantius over vrijheid en subjectiviteit (Søren Kierkegaard on Repetition).Martijn Boven - 2013 - Wijsgerig Perspectief 53 (2):30-36.
    Is de herhaling mogelijk? Deze ogenschijnlijk simpele vraag vormt het uitgangspunt van De herhaling. Een proeve van experimenterende psychologie door Constantin Constantius (1843), een van de meest (...)
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  13. A Theater of Ideas: Performance and Performativity in Kierkegaards Repetition.Martijn Boven - 2018 - In Eric Jozef Ziolkowski (ed.), Kierkegaard, Literature, and the Arts. Evanston, IL, USA: pp. 115-130.
    In this essay, I argue that Søren Kierkegaards oeuvre can be seen as a theater of ideas. This argument is developed in three steps. First, I (...)will briefly introduce a theoretical framework for addressing the theatrical dimension of Kierkegaards works. This framework is based on a distinction betweenperformative writing strategiesandcategories of performativity.” As a second step, I will focus on Repetition: A Venture in Experimenting Psychology, by Constantin Constantius, one of the best examples of Kierkegaards innovative way of doing philosophy. This strange and elusive book introduces the difficult and counter-intuitive notion of repetition. Repetition is a category of performativity that aims to activate the subjectivity of the reader. This performative effect is achieved by confronting the reader with anunresolvedexistential problem that is not yet drawn into clarity but is staged in all its confusions and contradictions. Kierkegaards pseudonym Constantius relies here on a performative writing strategy that is animated by a dialectic of advance and withdrawal. In the last and third step, I will analyze Constantiuss own reflection on the performative dimension of his text. Constantius has left several clues behind, each of which suggests that he deliberately developed a performative writing strategy. (shrink)
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  14. Bakhtin and the Kierkegaardian Revolution.Sergeiy Sandler - manuscript
    Søren Kierkegaards influence on the thought of Mikhail Bakhtin has received relatively little attention from Bakhtin scholars (and hardly any attention from Bakhtin scholars in the (...)English-speaking world). Yet, as I argue in this paper, Kierkegaard was among the most important formative influences on Bakhtin's work. This influence is most evident in Bakhtin's early ethical philosophy, but remains highly relevant in later periods. Reading Bakhtin as a follower and developer of Kierkegaard's fundamental philosophical insights provides us with a key to the unity of Bakhtin's thought. (shrink)
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  15.  83
    From the Bibliomanic Nerd to the Resource File.Kim Ravn & Karsten Kynde - 2009 - Kierkegaard Studies Yearbook (1):611-618.
    The project described here is carried out within the framework of the publication of Søren Kierkegaard's (181355) collected writings, Søren Kierkegaards Skrifter (SKS). The edition (...)consists of Kierkegaard's works, posthumous writings, journals, and papers, and appears in a printed version as well as a digital one. The printed version will eventually consist of 28 volumes with accompanying volumes of explanatory notes. The digital version (SKS-E) will consist of additional texts, including the author's manuscripts and preparatory studies for the published works; it will also include various computer tools such as a search engine, concordances, indices of names, illustrations, maps, and other useful tools that we shall collectively call resource files. SKS-E was presented on the internet in its initial version March 30, 2007, at http://sks.dk. (shrink)
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  16. Das große Missverständnis. Kierkegaard, das Christentum und die Mystik.Maximilian Runge - manuscript
    It was the emphasis of Søren Kierkegaard's railing against 19th-century Danish Christianity in all its ruthlessness that eventually led him to utterly reject and actively fight (...) the majority of the contemporary as well as important aspects of the historical discourse on Christianity. One of the aspects that Kierkegaard distanced himself from sharply consists in the long tradition of Christian mysticism. Nevertheless his concept of theknight of faithreveals several deliberations that appear to be close to mystical Christian conceptions (e.g. the meaning of suffering or despair for the leap of faith, an increasing awareness of sin and guilt as well as the conditions for the knight of faith's secular ministry). Thus, Kierkegaard's critique of mysticism suggests his misunderstanding of the mystical perspective's implications. This essay tries to solve said misunderstanding between Kierkegaard and christian tradition by interrelating the process of becoming a knight of faith with the mystical responsibility before the divine and the ethical responsibility before all of humanity. (shrink)
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  17. The Concept ofTranscendencein Modern Western Philosophy and in Twentieth Century Hindu Thought.Ferdinando Sardella - 2016 - Argument: Biannual Philosophical Journal 6 (1):93-106.
    Transcendencehas been a key subject of Western philosophy of religion and history of ideas. The meaning of transcendence, however, has changed over time. The article looks (...)
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  18.  38
    Review of Kierkegaards Journals and Notebooks, Volume 9: Journals NB26NB30[REVIEW]Subhasis Chattopadhyay - 2020 - Prabuddha Bharata or Awakened India 125 (6):519-521.
    Niels Jørgen Cappelørn, Alastair Hannay, Bruce H Kirmmse, David D Possen, Joel D S Rasmussen, and Vanessa Rumble working with the Princeton University Press and the Søren (...)
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  19.  20
    The Paradox of Inwardness in Kant and Kierkegaard: Ronald Green's Legacy in Philosophy of Religion.Stephen R. Palmquist - 2016 - Journal of Religious Ethics 44 (4):738-751.
    Aside from bioethics, the main theme of Ronald Green's lifework has been an exploration of the relation between religion and morality, with special emphasis on the (...)philosophies of Immanuel Kant and Søren Kierkegaard. This essay summarizes and assesses his work on this theme by examining, in turn, four of his relevant books. Religious Reason (1978) introduced a new method of comparative religion based on Kant's model of a rational religion. Religion and Moral Reason (1988) expanded on this project, clarifying that religious traditions cannot be reduced to their moral grounding. Kierkegaard and Kant: The Hidden Debt (1992) offered bold new evidence that Kant, not Hegel, was the philosopher whose ideas primarily shaped Kierkegaard's overtly religious philosophy ; both philosophers focused on the problem of how to understand the relation between moral reasoning and historical religion. And Kant and Kierkegaard on Time and Eternity (2011) republished ten essays that explore various aspects of this theme in greater depth. I argue that throughout these works Green defends a " paradox of inwardness " : principles or ideals that are by their nature essentially inward end up requiring outward manifestation in order to be confirmed or fully justified as real. (shrink)
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  20. Kierkegaard's Socratic Task.Paul Muench - 2006 - Dissertation, University of Pittsburgh
    The Danish philosopher Søren Kierkegaard (1813-1855) conceived of himself as the Socrates of nineteenth century Copenhagen. Having devoted the bulk of his first major work, *The (...)Concept of Irony with Continual Reference to Socrates*, to the problem of the historical Socrates, Kierkegaard maintained at the end of his life that it is to Socrates that we must turn if we are to understand his own philosophical undertaking: "The only analogy I have before me is Socrates; my task is a Socratic task." The overall aim of my dissertation is to examine and critically assess this claim, and ultimately to argue that the Socratic nature of Kierkegaard's endeavor finds its fullest expression in the activity and writings of one of his best-known literary creations, Johannes Climacus, the pseudonymous author of *Philosophical Fragments* and *Concluding Unscientific Postscript*. The first part of my dissertation addresses Kierkegaard's own status as a Socratic figure. I examine Kierkegaard's claim that his refusal to call himself a Christian--in a context where it was the social norm to do so--is methodologically analogous to Socrates' stance of ignorance. I also consider how the use of a pseudonymous manner of writing allows Kierkegaard to employ a Socratic method. In the second part of my dissertation I focus on Kierkegaard's pseudonym Johannes Climacus and his claim that his contemporaries suffer from a peculiar kind of ethical and religious forgetfulness. I argue that Climacus adopts two Socratic stances in order to address this condition. In *Philosophical Fragments* he adopts the stance of someone who has intentionally "forgotten" the phenomenon of Christianity, whereas in the *Postscript* he adopts the stance of someone who openly declares that he is not a Christian. In the process, he develops a conception of philosophy that places a premium on self-restraint and an individual's ability to employ the first personal "I." As Climacus emerges as Kierkegaard's Socratic pseudonym par excellence, we obtain two significant results: a deeper understanding of Kierkegaard's conception of Socrates and Socratic method, and a compelling conception of philosophy rooted in Greek antiquity. (shrink)
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  21. Is Confucianism Compatible with Care Ethics? A Critique.Ranjoo Seodu Herr - 2003 - Philosophy East and West 53 (4):471-489.
    This essay critically examines a suggestion proposed by some Confucianists that Confucianism and Care Ethics share striking similarities and that feminism in Confucian societies might takea (...)
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  22. Cosmic Gratitude.Robert C. Roberts - 2014 - European Journal for Philosophy of Religion 6 (3):65--83.
    Classically, gratitude is a tri-polar construal, logically ordering a benefactor, a benefice, and a beneficiary in a favour-giving-receiving situation. Grammatically, the poles are distinguished and (...)
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  23.  87
    A Perspectival Account of Acedia in the Writings of Kierkegaard.Jared Brandt, Brandon Dahm & Derek McAllister - 2020 - Religions 80 (11):1-23.
    Søren Kierkegaard is well-known as an original philosophical thinker, but less known is his reliance upon and development of the Christian tradition of the Seven Deadly (...)Sins, in particular the vice of acedia, or sloth. As acedia has enjoyed renewed interest in the past century or so, commentators have attempted to pin down one or another Kierkegaardian concept (e.g., despair, heavy-mindedness, boredom, etc.) as the embodiment of the vice, but these attempts have yet to achieve any consensus. In our estimation, the complicated reality is that, in using slightly different but related concepts, Kierkegaard is providing a unique look at acedia as it manifests differently at different stages on lifes way. Thus, on thisperspectival account”, acedia will manifest differently according to whether an individual inhabits the aesthetic, ethical, or religious sphere. We propose two axes for this perspectival account. Such descriptions of how acedia manifests make up the first, phenomenal axis, while the second, evaluative axis, accounts for the various bits of advice and wisdom we read in the diagnoses of acedia from one Kierkegaardian pseudonym to another. Our aim is to show that Kierkegaard was not only familiar with the concept of acedia, but his contributions helped to develop and extend the tradition. (shrink)
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  24. Schelling and Kierkegaard in Perspective: Integrating Existence Into Idealism.Rasmus Rosenberg Larsen - 2013 - Res Philosophica 90 (4):481-501.
    Søren Kierkegaard is often considered to be one of the most vocal critics of German idealism. The present paper analyzes the philosophical similarity between Friedrich Schellings (...)
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  25. Hegel Contra Schlegel; Kierkegaard Contra De Man.Ayon Roy - 2009 - PMLA 124 (1):107-126.
    At the turn of the nineteenth century, Friedrich Schlegel developed an influential theory of irony that anticipated some of the central concerns of postmodernity. His most vocal (...)
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  26. Alternative Interpretations of Love in Kierkegaard and Royce.Linell E. Cady - 1982 - Journal of Religious Ethics 10 (2):238 - 263.
    This essay analyzes two diverse interpretations of Christian love in the writings of Søren Kierkegaard and Josiah Royce. Through the comparison of these two positions, I attempt (...)
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  27.  54
    Review of Kierkegaards Journals and Notebooks, Volume 8: Journals NB21NB25[REVIEW]Subhasis Chattopadhyay - 2020 - Prabuddha Bharata or Awakened India 125 (1):281-282.
    This is one of a series of reviews of Kierkegaard's Journals and Notebooks.
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  28.  50
    Review of Kierkegaards Journals and Notebooks, Volume 7: Journals NB15-NB20[REVIEW]Subhasis Chattopadhyay - 2020 - Prabuddha Bharata or Awakened India 125 (4):431-432.
    This review of one in the series of the monumental primary works of Kierkegaard shows him as the champion and, as it were, an inaugurator of the (...)
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  29.  60
    Review of Kierkegaards Journals and Notebooks: Volume 10, Journals NB31NB36[REVIEW]Subhasis Chattopadhyay - 2020 - Prabuddha Bharata or Awakened India 125 (07):570-571.
    "Kierkegaards output is vast and earlier, was not available in English. Had they been available then certainly [Edith] Stein, [Simone] Weil, [Hannah] Arendt, and [Susan] Neiman (...) would have constructed their theodicies around Kierkegaard more fully, abandoning the charlatanism of Martin Heideggers Nazi histrionics. These Princeton hardbacks, handsomely bound, with appealing fonts and meticulous notes will help disseminate Kierkegaards writings to a broader audience." This is how this review focussed on Kierkegaard's theodicy sees the volume under review. The reviewer thanks the Ramakrishna Mission for getting the hardcopy of this book to this reviewer who is a recluse in a non-glamorous backwater within Kolkata; India. If the Ramakrishna Mission weren't generous enough; then this reviewer would not have been able to get his hardcover copy. The review thanks the Ramakrishna Mission for getting the hardcopy of this book to this reviewer who is a recluse in a non-glamorous backwater within Kolkata; India. Indian lives too matter! First world scholars do not read what people like I write. They in their white hot rage take it as a given that our writings don't matter. But the Ramakrishna Mission will outlast this reviewer and hundred others who will come by. In this sense; this review matters and those named in this review which, at the cost of reiterating, will be remembered two hundred years hence. Even IVY League Presses do not have the resources to archive everything, come the looming COVID 19 recession. & as Dr Anthony Fauci honestly says over and over, COVID 19 is going nowhere. And Ebola is out of the Congo. So, there we go...Indian writers on European thinkers do matter and will matter. All said and done, it was great fun reviewing these volumes. Kierkegaard gets it dot on mark that Christianity, or for that matter, any religion is all about the mystery of suffering. (shrink)
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  30. Illegible Salvation: The Authority of Language in The Concept of Anxiety.Sarah Horton - 2018 - In Joseph Westfall (ed.), Authorship and Authority in Kierkegaard’s Writings. London, UK: pp. 121-137.
    This essay examines the analysis of language in The Concept of Anxiety and argues that language ultimately reveals itself as both dangerous and salvific. The pseudonymous author, (...)
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  31.  55
    Kierkegaard, Eve and Metaphors of Births[REVIEW]Rasmus Rosenberg Larsen - forthcoming - Journal of the British Society for Phenomenology:1-3.
    Alison Assiter has put together a work that has the potential to create an exciting and stimulating debate in Kierkegaard circles. Mostly because she portrays Kierkegaard as (...)
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  32. Whose Words Are These Anyway?Sergeiy Sandler - 2012 - In Mykola Polyuha, Clive Thomson & Anthony Wall (eds.), Dialogues with Bakhtinian Theory: Proceedings of the Thirteenth International Mikhaïl Bakhtin Conference. Mestengo Press.
    Is there, according to Bakhtin, such a thing as nobodys or neutral words? Going over Bakhtins writings we might encounter an intriguing variety of answers to (...) this question, ranging from a clear negativethere is no such thingto a radical positiveall words are neutral, arenobodys” – and with a few other variants in between. This paper examines this puzzle both in its own right and from the perspective of what it can teach us about reading Bakhtins texts. I propose that Bakhtins conception of language has remained stable (even if not quite unchanged) in works from all periods, and link this conception to his early ethical philosophy (with an emphasis on the influence of Søren Kierkegaard on it). Bakhtin is firmly committed to the position that nobodys words exist only in the abstract world of theory, and not in language as we speak it. This description also pertains to his own writing, which I maintain should be approached with a view to how other peoples voices are manipulated in it, rather than in the more literal fashion, in which scholarly works are usually studied. (shrink)
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  33. The Ji Self in Early Chinese Texts.Deborah A. Sommer - 2012 - In Jason Dockstader Hans-Georg Moller & Gunter Wohlfahrt (eds.), Selfhood East and West: De-Constructions of Identity. Traugott Bautz. pp. 17-45.
    The ji 己self is a site, storehouse, or depot of individuated allotment associated with the possession of things and qualities: wholesome and unwholesome desires (yu ) and (...)
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  34. Morality's Place: Kierkegaard and Frankfurt.Christian Piller - 2008 - Revista Portuguesa de Filosofia 64 (2/4):1207 - 1219.
    The aim of this paper is to look at Søren Kierkegaard's defence of an ethical way of life in the light of Harry Frankfurt's work. There (...) are salient general similarities connecting Kierkegaard and Frankfurt: Both are sceptical towards the Kantian idea of founding morality in the laws of practical reason. They both deny that the concerns, which shape our lives, could simply be validated by subject-independent values. Furthermore, and most importantly, they both emphasize the importance of reflective endorsement of one's way of life. This endorsement is understood by both not as an exercise of reason but as an exercise of our will without which boredom, anxiety and, ultimately, the dissolution of the self threatens. We can, the author of the paper argues, directly impose Frankfurt's hierarchical account of psychological attitudes on Kierkegaard in the sense that Frankfurt clearly helps us to elucidate Kierkegaard. This interpretation, however, also shows the limitations of any attempt, inspired by Kierkegaard, to justify moral rules without appealing to a religious foundation of morality. /// O propósito do presente artigo é, antes de mais, proceder, à luz da obra de Harry Frankfurt, a uma análise da defesa que Søren Kierkegaard faz do modo ético de conceber a existência humana. Com efeito, segundo o autor do artigo, são várias as similitudes existentes entre Kierkegaard e Frankfurt: ambos se mostram cépticos em relação ao projecto kantiano de fundar a moralidade nas leis da razão prática; ambos negam que as nossas preocupações existenciais possam simplesmente ser validadas por valores independentes do sujeito; acima de tudo, tanto Kierkegaard como Frankfurt enfatizam a importância de uma validação reflexiva do próprio modo de vida. Tanto um como o outro compreendem esta validação não como um exercício da razão, mas sobretudo como um exercício da vontade, sem o qual, na verdade, o sujeito se expõe não ao tédio e à angústia, mas também, em última análise, ao perigo da auto-dissolução. Neste sentido, o artigo defende a possibilidade de se impor a Kierkegaard a narrativa de Frankfurt sobre as atitudes psicológicas, de modo que, conclui o autor, Frankfurt decididamente nos pode ajudar a elucidar Kierkegaard. Ao mesmo tempo, porém, esta interpretação mostra igualmente os limites de toda e qualquer tentativa, inspirada por Kierkegaard, de justificar as normas morais sem apelar aos fundamentos religiosos da moralidade. (shrink)
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  35. Realismus und Referenz: Arten von Arten [Realism and Reference: Kinds of Kinds].Vincent C. Müller - 1999 - Dissertation, Universität Hamburg
    Die gegenwärtig unter dem TitelRealismusgeführten Debatten in der Philosophie befinden sich nach allgemeiner Ansicht in einem Zustand größter Verwirrung, so daß es nützlich erscheint, ein (...)
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  36.  12
    El fundamento teológico del concepto de soberanía de Carl Schmitt. La experiencia religiosa de la repetición.Rafael Campos - 2021 - Revista Filosofía Uis 20:73-101.
    El presente artículo tiene como objetivo determinar el fundamento teológico del concepto de soberanía propuesto por el jurista alemán Carl Schmitt. Según nuestra hipótesis, tal fundamento teológico (...)
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  37.  11
    La transformación del concepto de persona a la luz de la doctrina de la soberanía de Carl Schmitt.Rafael Campos - 2020 - Valenciana 26:183-204.
    La finalidad del presente artículo es descubrir la presencia del concepto de persona en la doctrina de la soberanía de Carl Schmitt. A pesar de que este (...)
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  38.  32
    Freunde aufgrund des Lebens: Eine aristotelische Theorie der Freundschaft zwischen Eltern und Kindern.David Machek - forthcoming - Zeitschrift Für Praktische Philosophie.
    DE/EN Freundschaft (philia) ist ein wichtiges Thema der aristotelischen Moraltheorie. Aristoteles versteht unter Freundschaft die optimale Form der Beziehung, in der sich die Beteiligten gegenseitig schätzen (...)und Wohltaten leisten. Im Rahmen seiner Freundschaftstheorie hat Aristoteles auch eine Auffassung der Freundschaft zwischen Eltern und Kindern entworfen. Im Vergleich zu seiner allgemeinen Freundschaftstheorie haben seine Ansätze zur Freund-schaft zwischen Eltern und Kindern sowohl in der historischen als auch in der systemati-schen Forschung wenig Aufmerksamkeit gefunden. Das Ziel dieses Artikels ist es, die Auf-fassung dieser speziellen Beziehung im Kontext seiner Moral- und Freundschaftstheorie darzustellen, zu interpretieren aber auch weiterzuentwickeln bzw. zu vervollständigen. Zu-dem wird eine kritische Beurteilung sowie Korrektur einiger Aspekte dieser Theorie, insbe-sondere der Gläubiger-Schuldner Auffassung der Eltern-Kinder Beziehung, vorgenommen. Diese Auseinandersetzung mit AristotelesTheorie führt zu einer klareren, systematische-ren, aber auch attraktiveren und angemesseneren aristotelischen Theorie der Eltern-Kinder Freundschaft, als sie in den Schriften des Aristoteles vorliegt. -/- Friendship (philia), the optimal form of a relationship, in which the friends love and do good things for each other, is an important theme of Aristotles ethics. In the framework of his friendship theory, Aristotle also outlined an account of the specific friendship emerging within the relationship between parents and their children. In comparison to his general the-ory of friendship, which has been widely discussed both by historians of philosophy and by ethicists, has this account received little attention. The objective of this article is to present and interpret, but also to develop and qualify, this account of parent-child friendship in the context of Aristotles general friendship theory. I shall also suggest, that some aspects of this theory, in particular the debtor-creditor account of filial duties, need to be reassessed. This interpretation and discussion should yield a clearer, more systematic but also more attractive and adequate Aristotelian account of the optimal parent-children relationship than the one we find in the texts of Aristotle. (shrink)
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  39.  90
    Schleiermacher, Kierkegaard, and the Problem of First Immediacy.Chandler Rogers - 2016 - International Journal for Philosophy of Religion 80 (3):259-278.
    Manifold expressions of a particular critique appear throughout Søren Kierkegaards pseudonymous corpus: for Kierkegaard and his pseudonyms faith is categorically not a first immediacy, and it (...)is certainly not the first immediate, the annulment of which concludes the first movement of Hegelian philosophy. Kierkegaards pseudonyms make it clear that he holds the Hegelian dogmaticians responsible for the promulgation of this misconception, but when Kierkegaards journals and papers are consulted another transgressor emerges: the renowned anti-idealist F.D.E. Schleiermacher. I address the extent to which this particular indictment is justified; over-against Gerhard Schreiber, I argue that this characterization of Schleiermachers view of religion is indeed a de facto critique. I begin by presenting and demonstrating the ubiquity of the phenomenon at the heart of Schleiermachers conception of perfect God-consciousness, then proceed to apply criticisms raised by Kierkegaardian pseudonyms Judge William, Vigilius Haufniensis, Johannes Climacus, and Anti-Climacus, supplemented with concerns raised by Kierkegaard himself, in order to demonstrate that these criticisms do indeed apply to and problematize Schleiermachers view. (shrink)
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  40. Recepcja myśli Sørena Kierkegaarda w filozofii Józefa Tischnera.Antoni Szwed - 2011 - Argument: Biannual Philosophical Journal 1 (2):275-290.
    English title: The Reception of Søren Kierkegaards Thought in Józef Tischners Philosophy. The aim of this article is to indicate sources of Józef Tischners philosophical (...)
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  41.  74
    Son of Saul, Kierkegaard, and the Holocaust.Katalin Balog - 2016 - The New York Times.
    Art often is the subject of philosophy; it is more rare that a work of art becomes philosophy, pursued by means other than language. In its cinematic (...)
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  42. Review of Chris Danta's Literature Suspends Death: Sacrifice and Storytelling in Kierkegaard, Kafka and Blanchot[REVIEW]Martijn Boven - 2012 - Radical Philosophy 174 (july/august):51-53.
    In 'Literature Suspends Death: Sacrifice and Storytelling in Kierkegaard, Kafka and Blanchot' Chris Danta takes Genesis 22 as the starting point for an investigation of the role (...)
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  43.  67
    Review of Kierkegaard and the Staging of Desire: Rhetoric and Performance in a Theology of Eros. By Carl S. Hughes[REVIEW]Martijn Boven - 2015 - Literature and Theology 29:469–472.
    In Kierkegaard and the Staging of Desire: Rhetoric and Performance in a Theology of Eros Carl S. Hughes develops an original approach to Søren Kierkegaards religious (...)writings. As is well known, Kierkegaard published these religious writings under his own name. Some interpreters take this to mean that he no longer relies on the poetics of indirect communication that underlies his pseudonymous works. According to them, the religious writings finally formulate Kierkegaards true views in a direct and unambiguous way. Others have suggested that these religious writings are just as indirect as all the others. Hughes belongs to the second camp. In his illuminating book, he convincingly shows that the indirect method of writing is not undermining the religious content of Kierkegaards works, as is feared by many interpreters from the first camp, but is essential for sustaining it. That is why Hughes believes that Kierkegaards indirect mode of writing is of vital importance for contemporary theology as a discipline. (shrink)
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  44. The Incognito of a Thief: Johannes Climacus and the Poetics of Self-Incrimination.Martijn Boven - 2019 - In Adam Buben, Eleanor Helms & Patrick Stokes (eds.), The Kierkegaardian Mind. London, UK: pp. 409-420.
    In this essay, I advance a reading of Philosophical Crumbs or a Crumb of Philosophy, published by Søren Kierkegaard under the pseudonym Johannes Climacus. I argue that (...)
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  45.  91
    Kierkegaard'ın umutsuzluk kavramını Higgins'ın Benlik Uyuşmazlıkları Kuramı üzerinden okumak [An investigation on Kierkegaards concept of hopelessness and Higgins self-discrepancy theory].Duygu Dincer - manuscript
    Ölümcül Hastalık Umutsuzluk adlı eserinde umutsuzluğu, benin bir hastalığı ve kendine yönelen bir ilişkinin sonucu olarak ele alan Danimarkalı filozof Søren Aabye Kierkegaard, bu hastalığın kişide (...)üç farklı şekilde görülebileceğini öne sürmüştür: “(a) bir beni olduğunun farkında olmayan umutsuz kişi, (b) kendisi olmak isteyen umutsuz kişi ve (c) kendisi olmak istemeyen umutsuz kişi.” Kierkegaarda göre kendi benininden kurtulmak isteyen kişi, “olmak istediği benhâline gelemediği için olduğu benine katlanamamakta ve bu nedenle umutsuzluk yaşamaktadır. Bu çalışma kapsamında Kierkegaardın benlik ve umutsuzluk ilişkisi üzerine yaptığı bu tespitin, sosyal psikoloji alanının önde gelen araştırmacılarından biri olan Edward Tory Higginsın Benlik Uyuşmazlıkları Kuramı üzerinden okunabileceği öngörülmektedir. Higgins, geliştirdiği kuramda çoklu bir benlik ayrımına gitmekte ve benliği gerçek benlik, ideal benlik ve olması gereken benlik olmak üzere üç alana ayırmaktadır. Bu ayrıma göre gerçek benlik, kişinin sahip olduğunu düşündüğü özelliklerin; ideal benlik, kişinin kendisi olmak için idealde sahip olmayı arzu ettiği özelliklerin; olması gereken benlik ise kişinin taşımak zorunda olduğunu düşündüğü özelliklerin bir bütününü temsil etmektedir. Söz konusu özellikler, kişinin kendi kişisel bakış açısına dayalı olabileceği gibi başkalarının bakış açısından da kaynaklanabilmektedir. Higginsa göre ikili benlik durumları arasındaki uyuşmazlık (örneğin gerçek benlik-ideal benlik ya da gerçek benlik-olması gereken benlik) kişide, kendi beklentilerini ya da başkalarının beklentilerini karşılamada yetersiz kaldığı yönünde negatif duyuşlar yaratmaktadır. Bu duyuşlar arasında depresyonun bir parçası olan umutsuzluk da yer almaktadır. Şimdiki çalışma Kierkegaardın tasvir ettiğiolmak istediği ben hâline gelemediği için olduğu benine katlanamayıp umutsuzluğa yakalanankişinin içinde bulunduğu durumu, Higginsın öne sürdüğügerçek benlik-ideal benlik uyuşmazlığının depresyonla (dolayısıyla umutsuzlukla) ilişkili olabileceğiargümanıyla ilişkili bir biçimde ele almayı ve bu yolla benlik ve umutsuzluk ilişkisini felsefe ve psikoloji disiplinlerinin kesişiminde incelemeyi amaçlamaktadır. (shrink)
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  46. European Computing and Philosophy.Gordana Dodig-Crnkovic - 2009 - The Reasoner 3 (9):18-19.
    European Computing and Philosophy conference, 24 July Barcelona The Seventh ECAP (European Computing and Philosophy) conference was organized by Jordi Vallverdu at Autonomous University of Barcelona. (...)The conference started with the IACAP (The International Association for CAP) presidential address by Luciano Floridi, focusing on mechanisms of knowledge production in informational networks. The first keynote delivered by Klaus Mainzer made a frame for the rest of the conference, by elucidating the fundamental role of complexity of informational structures that can be analyzed on different levels of organization giving place for variety of possible approaches which converge in this cross-disciplinary and multi-disciplinary research field. Keynotes by Kevin Warwick about re-embodiment of ratsneurons into robots, Raymond Turner on syntax and semantics in programming languages, Roderic Guigo on Biocomputing Sciences and Francesco Subirada on the past and future of supercomputing presented different topics of philosophical as well as practical aspects of computing. Vonference tracks included: Philosophy of Information (Patrick Allo), Philosophy of Computer Science (Raymond Turner), Computer and Information Ethics (Johnny Søraker and Alison Adam), Computational Approaches to the Mind (Ruth Hagengruber), IT and Cultural Diversity (Jutta Weber and Charles Ess), Crossroads (David Casacuberta), Robotics, AI & Ambient Intelligence (Thomas Roth-Berghofer), Biocomputing, Evolutionary and Complex Systems (Gordana Dodig Crnkovic and Søren Brier), E-learning, E-science and Computer-Supported Cooperative Work (Annamaria Carusi) and Technological Singularity and Acceleration Studies (Amnon Eden). (shrink)
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  47. Taking Responsibility for Ourselves: A Kierkegaardian Account of the Freedom-Relevant Conditions Necessary for the Cultivation of Character.Paul E. Carron - 2011 - Dissertation, Baylor University
    What are the freedom-relevant conditions necessary for someone to be a morally responsible person? I examine several key authors beginning with Harry Frankfurt that have contributed (...)to this debate in recent years, and then look back to the writings or Søren Kierkegaard to provide a solution to the debate. In this project I investigate the claims of semi-compatibilism and argue that while its proponents have identified a fundamental question concerning free will and moral responsibilitynamely, that the agential properties necessary for moral responsibility ascriptions are found in scenarios where the agent acts on her own as opposed to her action resulting from freedom undermining external causes such as manipulation, phobias, etc.—they have failed to show that the freedom-relevant agential properties identified in those actual-sequence scenarios are compatible with causal determinism. My argument is that only a voluntarist-libertarian theory can adequately account for the kinds of cases that the semicompatibilist identify. I argue that there are three freedom-relevant conditions necessary for someone to be a morally responsible person: a hierarchical understanding of human desires [specifically and mental states generally], an incompatibilist (non-deterministic) understanding of human action, and a historical understanding of character development. The ability to reflect critically about ones own desires and emotions, and thus to have a kind of self-knowledge and understanding with regard to the springs of ones own actions, is required to make it possible for the agent to be thesourceof her own actions and character. The non-deterministic understanding of human action is needed for a similar reason: if determinism is true, then every action a person performs can be ultimately traced to and exhaustively explained in terms of factors outside the agents control, thus making the agents responsibility for his actions an illusion. And finally,human nature must be such that, over time, ones choices leave a dispositional residue self-understanding and motivation in the persons self, out of which, in mature understanding and motivation, the person acts as a fully responsible agent. (shrink)
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  48. Kierkegaard and Binswanger on Faith's Relation to Love: A Response to Schrijvers.Megan Fritts - 2018 - Syndicate Philosophy 2 (Winter 2018).
    In Joeri Schrijvers’ (2016) book, Between Faith and Belief, Schrijvers discusses various answers to a deceptively simple and yet complex question: what can be said for religious (...)
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  49. Kierkegaards Quest: How Not to Stop Seducing.Finn Janning - 2015 - Philosophy of Management 14 (2):95-109.
    Change has traditionally been perceived as something to be avoided in favor of stability. This can be witnessed in both individual and organizational approaches to change. In (...)
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  50.  24
    공자 개념의 자연주의적 함축에 관하여 (On the Naturalistic Implication of Confucian Zhi).Juyong Kim - 2020 - 동서철학연구(Dong Seo Cheol Hak Yeon Gu; Studies in Philosophy East-West) 95:5-26.
    Confucius aimed to overcome the Spring and Autumn period and achieve order by restoring the humanist tradition and putting it right. At the same time, Confucius distanced (...)
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