Ziel des Aufsatzes ist es, das Projekt angewandter interkultureller Philosophie „Briefe über Philosophie weltweit“ vorzustellen. Der Beitrag ist in vier Teile gegliedert. Im ersten Abschnitt werden Anlass und Profil des Projektes vorgestellt. Der „akademische Nomadismus“ der Gegenwart verstärkt die immer schon interkulturelle Verfasstheit der akademischen Praxis und stellt den lebensweltlichen Anlass des Projektes dar, dies in Form von Briefen über die verschiedenen Bedingungen des Philosophierens auch zu reflektieren. Im zweiten Abschnitt wird genauer nach Erfahrungen gefragt, die in (...) den Briefen zum Ausdruck kommen und die wir als „interkulturelle Erfahrungen“ bezeichnen und näher bestimmen wollen. Thema des dritten Abschnitts ist die gewählte Darstellungsform für derartige interkulturelle Erfahrungen, nämlich die Briefform als Medium für Perspektivität. Im vierten Abschnitt machen wir abschließend den Versuch, das Projekt als Form angewandter interkultureller Philosophie zu profilieren. (shrink)

Over recent years there has been a growing movement pushing for the inclusion of Philosophy in schools.[1] As a subject, Philosophy is broad. It can be separated into many sub-disciplines such as Philosophy of Religion, Philosophy of Mind, Ethics, and Philosophy of Science, to name a few. These sub-disciplines reduce back to three broad pillars of Philosophy: Epistemology, Metaphysics, and Axiology. Regardless of where one’s philosophical interest sits, the essential skill set remains the same. This is the ability to reason. (...) Philosophers produce rationally convincing arguments and critically assess the arguments of others. In this fictional dialogue Socrates meets with Allison Fells, the Principal of Western Heights School, to discuss the inclusion of Philosophy in the school curriculum. Socrates has been running a successful Philosophy club at school and believes that students would benefit through the extension of the club into the regular school curriculum. Socrates argues that Philosophy equips students with the skill set needed to live the good life. (shrink)

This essay briefly summarizes the key characteristics and social philosophies in Japan’s vision of Society 5.0. Then it discusses why Vietnam, as a developing country, can learn from the experiences of Japan in establishing its vision for an AI-powered human-centric society. The paper finally provides five concrete recommendations for Vietnam toward a harmonic and human-centric coexistence with increasingly competent and prevalent AI systems, including: Human-centric AI vision; Multidimensional, pluralistic understanding of human-technology relation; AI as a driving force for socio-economic development; (...) Bottom-up, participatory approach for building the vision; and Sustainability and inclusion in the adoption of AI. (shrink)

This paper summarizes the evolution of analytic philosophy in Taiwan, examines its impact within and beyond academia, and discusses the future of the discipline. The roots of modern philosophy in Taiwan can be traced back to the Japanese colonial era, and analytic philosophy was introduced to the country in the late 1940s when many intellectuals in China moved to Taiwan. However, massive curbs were imposed on philosophy during Chiang Kai-shek’s dictatorship, and the discipline began to thrive again only after Taiwan’s (...) democratization in the late 1980s. Nonetheless, since its introduction in the colonial era, modern philosophy has made significant contributions in Taiwan, encouraging interdisciplinary engagements, advancing civic education, and promoting the spirit of democracy and political liberation. Philosophy has played a key role in Taiwan’s remarkable transformation from an island colonized for hundreds of years to a country that recognizes democracy, freedom, and human rights. The themes of anti-colonialism and anti-domination seen in the works of modern Taiwanese philosophers not only reflect the discipline’s political and historical underpinnings but also signal how Taiwanese philosophy can acquire a distinct identity, despite being influenced by many other philosophical traditions. While still at a nascent stage, Taiwanese philosophy has the potential to join forces with other philosophical traditions in advancing the vision of decolonizing philosophy. (shrink)

Original in content and approach, Philosophy in Classical India focuses on the rational principles of Indian philosophical theory, rather than the mysticism usually associated with it. Ganeri explores the philosophical projects of a number of major Indian philosophers and looks into the methods of rational inquiry deployed within these projects. In so doing, he illuminates a network of mutual reference and criticism, influence and response, in which reason is simultaneously used constructively and to call itself into question.

First, it’s very important to rule out that the entire text below, especially topic 4, shows an evolutionary process of man, in topic number 1, we present thinkers Jean Piaget and Erik Erikson, both psychoanalysts, and focused on cognitive development, but with works that show a development of different angles, complementing each other, in the first we can see the influence of the external formation of the child according to the internal formation, whereas the second presents us the inverse, the (...) internal adapting to the external, we can see both as one, complementing each other. After this we enter further into the philosophical field, briefly presenting some historical and philosophical periods, focusing on the man of each epoch, then finally we had the meeting of philosophy in education, at this point we talk about the ideal formation of man, according to types of teachings, and how important or destructive they are to man, and education must know how to balance them to shape contemporary virtuous man. At the end, in topic 5, we polished the virtuous man from the thought of Friedrich Nietsche, showing his conception of herd man and superman quickly, and introducing them into the discussion of educational extremes. (shrink)

I believe that the sort of disagreements we encounter in philosophy—disagreements that often take the form that I have elsewhere called system- atic peer disagreements—make it unreasonable to think that there is any knowledge, or even justified belief, when the disagreements themselves are systematic. I readily acknowledge that this skeptical view is quite controversial; I suspect many are unconvinced. However, I will not be defending it here. Rather, I will be exploring a worry, or set of worries, that arise on (...) the assumption that this view is correct. For if it is unreasonable to think that there is justified belief in contexts of systematic philosophical disagreements, by what right do we continue to advance philosophical claims in such contexts? Indeed, by what right do we believe the philosophical claims we advance? And if we don’t believe them, why do we advance them in the first place? An inability to respond to these worries would leave us with the dis- tinct impression that the practice or activity of philosophy is quite suspect: what sort of practice or activity would have us believe unreasonably, assert unwarrantedly, and perhaps exhibit insincerity to boot? (shrink)

Existing indexing systems used to arrange philosophical works have been shown to misrepresent the discipline in ways that reflect and perpetuate exclusionary attitudes within it. In recent years, there has been a great deal of effort to challenge those attitudes and to revise them. But as the discipline moves toward greater equality and inclusivity, the way it has indexed its work has unfortunately not. To course correct, we identify in this article some of the specific changes that are needed within (...) current indexing systems and propose a new model that could embody them. We use the Diversity Reading List in Philosophy as a case study and PhilPapers as a basis for comparison. The model we propose not only represents the discipline in a more inclusive and fair way, but it is also efficient, easy to use or implement, and adaptable for a variety of contexts. (shrink)

The task of Philosophy in Science (PinS) is to use philosophical tools to help solve scientific problems. This article describes how I stumbled into this line of work and then addressed several topics in philosophy of biology—units of selection, cladistic parsimony, robustness and trade-offs in model building, adaptationism, and evidence for common ancestry—often in collaboration with scientists. I conclude by offering advice for would-be PinS practitioners.

Why do public philosophy in prisons? When we think about the value and aims of public philosophy there is a well-entrenched tendency to think in transactional terms. The academy has something of value that it aims to pass on or transmit to its clients. Usually, this transaction takes place within the confines of the university, in the form of transmission of valuable skills or knowledge passed from faculty to students. Public philosophy, construed within this transactional mindset, then consists in passing (...) on something valuable from inside the academy to the outside. In this paper, we reflect on our experiences of taking philosophy into prisons and argue that making the case for public philosophy in general, and philosophy in prisons in particular in these transactional terms risks obscuring what we take to be a distinctive and valuable outcome of public philosophy. Importantly, it risks obscuring what those who participate in a particular kind of public philosophy – including the professional philosophers – experience as valuable about the activity: its transformational potential. (shrink)

This selective overview of the history of American Philosophy in the Twentieth Century begins with certain enduring themes that were developed by the two main founders of classical American pragmatism, Charles Sanders Peirce (1839--1914) and William James. Against the background of the pervasive influence of Kantian and Hegelian idealism in America in the decades surrounding the turn of the century, pragmatism and related philosophical outlooks emphasizing naturalism and realism were dominant during the first three decades of the century. Beginning in (...) the 1930s and 1940s, however, the middle third of the century witnessed the rising influence in America of what would become known as “‘analytic philosophy’,” with its primary roots in Europe: in the Cambridge philosophical analysis of Moore, Russell, and Wittgenstein; logical empiricism and positivism on the continent; and linguistic analysis and ordinary- language philosophy at Oxford. This overview stresses the persistence of pragmatist themes throughout much of the century, while emphasizing the mid-century transformations that resulted from developments primarily in analytic philosophy. These combined influences resulted at the turn of the millennium in the flourishing, among other developments, of distinctively analytic styles of pragmatism and naturalism. (shrink)

Joseph T. O’Connell drew attention to the relative scarcity of academic work on religion in South Asia, and o ered as a plausible explanation for this state of a airs the tension between secular and religio‐political communal interests. This paper explores the potential role of phi‐ losophy as an established academic discipline within this situation, in the context of India. It argues that objective study, including evaluation, of the truth claims of various religious traditions is an important aspect of academic (...) as opposed to confessional engagement with religion, and that philosophy in India is especially well suited to undertake such re ection and to provide corresponding education. Unlike Western countries, philosophy and religion were never clearly separated in India and did not evolve in tension with one another. The history of Indian philosophy therefore includes and is included within the history of its ‘religions’, in a way that makes philosophical examination of the truth claims of Indian religions internal to those religions themselves. By tracing this history, the discipline of philosophy can help to unsettle the idea of religion as a matter of xed dogma. It can also continue the procedure of interpreting and evaluating metaphysical and epistemological theses that has been an intrinsic component of Indian religious thought for most of its history. (shrink)

The Four ages contains a brief explicit discussion of the issue of Christian philosophy, referencing the Middle Ages and the 1930s French debates about Christian philosophy. Closer attention to the debates reveals a plurality of positions rather than unanimous agreement on Christian philosophy, indicating that the quite complex issues were not resolved. In this review article, I contest Deely’s interpretation of Maritian’s position, provide an exegesis of Maritain’s position, argue that Deely’s explicit position is identifiable as very close to Neo-Scholastic (...) opponents of Christian philosophy during the debates, and briefly discuss Gilson’s and Blondel’s criticisms of such positions articulated during the 1930s debates. I also indicate that despite his opposition to Christian philosophy, Deely shares several key insights with its proponents, and I end by suggesting but not developing a few ways Deely’s semiotic approach could bear additional fruit for postmodern Christian philosophy’s ongoing projects of self-understanding. (shrink)

Different forms and transformations of philosophy in the modern world are analyzed according to the view of the Croatian philosopher Vanja Sutlić (1925-1989). A key aspect is the "realization of philosophy" in "work science", which encompasses the entire "world of work" established in modern times. This universal and real science is also an important precondition for "historical thinking". The uniformity of this science, problematized by Sutlić, can be found today in refined logical and semantic structures, which allow for a renewed (...) and richer articulation of philosophical concepts than was traditionally possible. (shrink)

Harmony as a basic value is neglected in internationally influential philosophical discussions about rights, power, and other facets of public policy; it is not prominent in articles that appear in widely read journals or in books published by presses with a global reach. Of particular interest, political philosophers and policy makers remain ignorant of the similarities and differences between various harmony-oriented approaches to institutional choice from around the world. In this chapter, I begin to rectify these deficiencies by critically discussing (...) the way harmony has figured into political philosophies from three major traditions in the Global South, namely, African ubuntu, East Asian Confucianism, and South American buen vivir. I point out that, although harmony is at the core of all three political philosophies, it is conceived in different ways, entailing incompatible prescriptions about things such as who should make laws and which sorts of beings have rights against the state. Such contrasting views call for rigorous cross-cultural dialogue amongst theorists of harmony, beyond mounting challenges to more individualist approaches that have been salient in modern Western political thought. (shrink)

Primary objective: This study represents the first large-scale research on high school philosophy in a public education curriculum in North America. Our objective was to identify the impacts of high school philosophy, as well as the challenges of teaching it in its current format in Ontario high schools. Research design: The qualitative research design captured the perspectives of students and teachers with respect to philosophy at the high school level. All data collection was structured around central questions to provide insight (...) into the dynamics of their shared process of teaching/learning. Methods and procedures: We conducted semi-structured with interviews philosophy teachers (n = 9), classroom observations (n = 142), and student focus groups at 16 diverse high schools. Transcripts were coded according to themes. Results: Our findings reflect the complicated nature of philosophy as a discipline characterized by abstract thinking. Participants found it mind-opening, yet challenging, providing educational opportunities that are largely absent in conventional schooling. They saw multiple connections between philosophy and other subjects, but also appreciated its distinctive benefits. Teachers relied primarily on textbooks and contemporary media to deliver the curriculum. We found that a teacher’s background in philosophy may influence what is taught in philosophy courses and how, especially given the flexibility of the provincial curriculum. Conclusions: The findings suggest that philosophy is a unique, beneficial subject that teachers enjoy teaching and students greatly value, characterizing it as both difficult and rewarding. Our study revealed that considerable differences exist in how philosophy is taught and learned around the province. The flexibility of the provincial curriculum appears to be an invitation for creative and responsive teaching; however, philosophy teachers’ weak preparation can, by their own admission, be a hindrance to effective curriculum delivery. Studying philosophy enhances students’ thinking about other academic areas of study and in some cases opens them up to new ways of thinking. (shrink)

Philosophy in the City (or PinC, as it came to be known) is an outreach programme led by student volunteers from the University of Sheffield's Department of Philosophy. It aims to bring philosophy out of the university and into the wider urban community, stimulating young and older minds through events and activities organised with local partners, including schools, charities, and a homeless shelter. Since its inception in 2006, the project has seen hundreds of student volunteers from the university engage in (...) philosophical conversations with thousands of local residents from a wide variety of backgrounds. Sixteen years on, what can we learn from the achievements and shortfalls of this initiative? The present paper is not a systematic review of the project’s history, but a retrospective dialogue between the two authors who both participated in its foundation and its early development: Alexis Artaud de la Ferrière was the project’s first President and Joshua Forstenzer its third. In the course of this dialogue, they revisit the initial motivations and ambitions undergirding the project, discuss the obstacles faced throughout their respective tenures of leadership, and analyse the evolving mission of the project against the backdrop of historic changes in English higher education which occurred during this period. (shrink)

The studies by Trickey and Topping, which provide empirical support that philosophy produces cognitive gains and social benefits, have been used to advocate the view that philosophy deserves a place in the curriculum. Arguably, the existing curriculum, built around well-established core subjects, already provides what philosophy is said to do, and, therefore, there is no case to be made for expanding it to include philosophy. However, if we take citizenship education seriously, then the development of active and informed citizens requires (...) an emphasis on citizen preparation, but significantly more than the existing curriculum can provide, namely, the acquisition of knowledge and skills to improve students’ social and intellectual capacities and dispositions as future citizens. To this end, I argue for a model of democratic education that emphasises philosophy functioning educationally, whereby students have an integral role to play in shaping democracy through engaging in philosophy as collaborative inquiry that integrates pedagogy, curriculum and assessment. I contend that only philosophy can promote democracy, insofar as philosophical inquiry is an exemplar of the kind of deliberative inquiry required for informed and active democratic citizenship. In this way, philosophy can make a fundamental and much needed contribution to education. (shrink)

Medieval and early modern devotional works rarely receive serious treatment from philosophers, even those working in the subfields of philosophy of religion or the history of ideas. In this article, I examine one medieval devotional work in particular—the Middle High German image- and verse-program, Christus und die minnende Seele (CMS)—and I argue that it can plausibly be viewed as a form of medieval public philosophy, one that both exhibited and encouraged philosophical innovation. I address a few objections to my proposal—namely, (...) that CMS is neither public enough nor that it counts as proper philosophy—and I attempt to defend CMS’s public philosophical credentials in light of these objections. I conclude with a brief discussion of how devotional texts like CMS can help us do innovative public philosophy today. (shrink)

Environmental philosophy – broadly conceived as using philosophical tools to develop ideas related to environmental issues – is conducted and practised in highly diverse ways in different contexts and traditions in Asia. ‘Asian environmental philosophy’ can be understood to include Asian traditions of thought as well as grassroots perspectives on environmental issues in Asia. Environmental issues have sensitive political facets tied to who has the legitimacy to decide about how natural resources are used. Because of this, the works, practices, and (...) researchers in Asian environmental philosophy are exposed to being (mis)used by diverse stakeholders and actors to support political ends not related to environmental sustainability. Two processes are at play at the nexus of the construction of identities in relation to conceptualisations of nature: eco-orientalism and ecological nationalisms. This paper analyzes and exemplifies these dynamics through a conceptual framework that distinguishes ideological and socio-technical explanations of environmental degradation. Finally, to minimise the risks of political misuse, five pathways are presented to carefully help curate environmental, philosophical statements: contextualise, quantify uncertainty and ‘uniqueness’, downscale, confront claims with local realities and literature, and collaborate with researchers from other disciplines. Conjointly, these pathways aim at favouring intercultural collaboration while valuing diversity, thus supporting the development and exchanges in environmental philosophy in Asia and beyond. (shrink)

This introduction concerns the place that Indian philosophical literature should occupy in the history of philosophy, and the challenge of championing pre-modern modes of inquiry in an era when philosophy, at least in the anglophone world and its satellites, has in large measure become a highly specialized and technical discipline conceived on the model of the sciences. This challenge is particularly acute when philosophical figures and texts that are historically and culturally distant from us are engaged not only exegetically but (...) also with a view to recruiting their topics and arguments for contemporary philosophical debates. (shrink)

Like any social science, management and organization sits astride two literary and epistemic disciplines; the empirical and the conceptual. I argue that emphasizing the former to the detriment of the latter, as is often the case in management and organization research, creates a conceptual blindness that compromises progress in the field. I show how adopting a more philosophically attuned methodology buttresses the conceptual tools of management and organization research via deduction, induction, normative grounding, and overcoming the illusion of unanimity.

The book's purpose is to provide readers with a comprehensive understanding of the interplay between physics and philosophy in the historical context of the 19th century. Through an elaborate examination of the influence of mechanistic philosophy, the evolution of ontology, and the emergence of energy, the author aims to explain the phenomenological laws of thermodynamics in the framework of the mechanical approach. Additionally, the book delves into the introduction of field theory and the beginning decline of the mechanical approach. In (...) essence, this book is a journey that takes you through the most significant milestones of the 19th century in the realm of physics. It illuminates a theoretical framework, i.e., critical rationalism, that facilitates examining the interaction between physics and metaphysics. With the unraveling of history and the preparation of philosophical thought, the book prepares the reader for the eventual abandonment of the 'ether' and paves the way for the birth of the theories of relativity and quantum mechanics. (shrink)

Robert Wilson’s The Eugenic Mind Project is a major achievement of engaged scholarship and socially relevant philosophy and history of science. It exemplifies the virtues of interdisciplinarity. As principal investigator of the Living Archives on Eugenics in Western Canada project, while employed in the Department of Philosophy at the University of Alberta, Wilson encountered a proverbial big ball of mud with questions and issues that involved local individuals living through a painful set of memories and implicated his institutional home in (...) outstanding moral obligations. It is engaged scholarship because it required building relationships with affected persons and taking responsibility for his institution’s legacy, as well as transforming Wilson’s own outlook along the way. It is socially relevant philosophy and history of science because it brings to light issues that remain salient today, especially how eugenic themes are ubiquitous in societal discourse and evinced in everyday decisions. It is interdisciplinary because to accomplish this type of analysis requires intellectual gymnastics that range over diverse domains of research: from standpoint theory and disability studies to oral history and governmental policy; from the evolutionary biology of prosociality and variation to conceptual questions about the categorization of human traits and types. (shrink)

Matters of Certainty and Conviction. In the section on certainty, Shaw puts forth a proof of the external world, and considers topics such as change, difference, time, consciousness, substance and quality.

This paper investigates how an introductory philosophy course influences the moral and political development of undergraduate students in a Liberal Arts university in Central Asia. Within a context of rapid changes characteristic of transitional societies—reflected in the organization of higher education—philosophy provides students with the means to reason about moral and political values in a way that overcomes the old ideological tenets as well as contemporary reluctance to theoretical inquiry. Studying philosophy provides a remedy for deficiencies in both secondary and (...) higher education, by improving general reading and reasoning skills, that enable the development of moral reasoning. Furthermore, familiarity with major works of moral and political philosophy can help students comprehend the patterns of social change, as well as surmount the issue of unsatisfactory theoretical foundations for social science. (shrink)

Die Deutsche Forschungsgemeinschaft (DFG) hat ab 2016 eine neue Forschergruppe unter Leitung der Bergischen Universität Wuppertal eingerichtet. Sie untersucht die Forschungen an der „größten Forschungsmaschine der Welt“, dem Large Hadron Collider (LHC) am Europäischen Zentrum für Teilchenphysik CERN in Genf, aus philosophischer, historischer und soziologischer Sicht. Wissenschaftsphilosophisch sind diese Forschungen vor allem aus drei Gründen relevant: Die Philosophie interessiert sich für den Ursprung und die grundlegenden Strukturen der Welt, für die Bedingungen des Erkenntniserfolges der Elementarteilchenphysik und nicht zuletzt für (...) die mit den Erfolgen mitunter eng verbundenen theoretischen und praktischen Probleme. Die Diskussion dieser Gründe zeigt die Elementarteilchenphysik als eine lebensweltferne, zugleich aber weltbildrelevante, theoretisch wie praktisch äußerst erfolgreiche Disziplin, die dennoch nicht frei von gewichtigen offenen Fragen ist. Sie könnte ein Typus für die Gewinnung von Wissen an den Grenzen unserer Erkenntnis sein. (shrink)

Von Zeit zu Zeit hat man Preisaufgaben uber die Frage gestellt, welche Fortschritte die Philosophie in einem bestimmten Zeitraume gemacht habe. Der Zeitabschnitt pflegte auf der einen Seite durch den Namen eines grosen Denkers, auf der andern durch die "Gegenwart"? abgegrenzt zu werden. Man schien also vorauszusetzen, das uber die philosophischen Fortschritte der Menschheit bis zu jenem Denker hin einigermasen Klarheit herrsche, das es aber von da ab zweifelhaft sei, welche neuen Errungenschaften die letzte Zeit hinzugefugt habe.

The intention of this essay is to offer a reading of John Dewey’s recently found manuscript (considered lost for decades), Unmodern Philosophy and Modern Philosophy, as a kind of philosophical history leading up to the formulation of the key problems to be addressed by the general framework of Dewey’s cultural naturalism. I argue, first, that cultural naturalism has direct implications for the way that we think about history, and that Dewey’s recently recovered manuscript reflects this in its conception of the (...) purpose and mode of historical reconstruction. Second, the essay presents a synoptic overview of the historically emergent thought-conditions structuring, according to Dewey’s narrative, the possibilities of the philosophical discourse of modernity. In conclusion, I argue that cultural naturalism allows us to move beyond these problems by a radical revision of the terms in which we construe the idea of “persons.” Specifically, instead of thinking about persons in terms of embodied minds, we should start thinking about them as participants in histories, carving their individual paths through the world of events, with their existence being essentially both temporal and social. I also suggest that this view of persons allows us to outline a promising account of the notion of human freedom, couched in terms of historical social agency. (shrink)

Science was not far from philosophy in ancient thought, but the two were one thing. I do not know whether the ancient philosophers considered themselves the issue of the relationship between them, as the modern and contemporary philosophers did. But the sure thing is that the natural sciences became independent from philosophy in the modern era, and most of the scientific departments in universities were divided into two parts: sciences, literature, and humanities. At the end of the nineteenth century and (...) what followed, there were attempts to link them. Charles Peirce wrote on the scientific method and scientific metaphysics. The Vienna Circle presented a scientific conception of the world and the logical empiricists and Popper was concerned with the problem of distinguishing science from pseudoscience. The logical empiricists provided the criterion of verifiability, and Popper proposed the falsification principle. Quine defended a natural epistemology that asserts that philosophy is part of natural science. Bunge offered his own criteria for distinguishing science in the context of scientific philosophy. In this article, I want to refute the claim that philosophy has died and that science does not need it. I proved that the notion that philosophy is useless to science is not only wrong but also harmful to society, education, and science itself. This comes in a broader context, which is the moderate scientific tendency that I have defended in some of my writings. -/- لم يكن العلم بعيدًا عن الفلسفة في الفكر القديم، بل كان الاثنان شيئًا واحدًا. ولست أدرى أكان الفلاسفة القدماء يلقون على أنفسهم مسألة العلاقة بينهما مثل ما ألقاها الفلاسفة المحدثون والمعاصرون أم لا. ولكن الشيء المحقق أن العلوم الطبيعية استقلت عن الفلسفة في العصر الحديث، وانقسمت معظم الأقسام العلمية في الجامعات إلى قسمين: العلوم، والآداب والإنسانيات. وظهرت في أواخر القرن التاسع عشر وما تلاه محاولات لربطهما. كتب تشارلز بيرس عن المنهج العلمي والميتافيزيقا العلمية. وقدمت جماعة فيينا تصورًا علميًّا للعالم، واهتم التجريبيون المنطقيون وبوبر بمشكلة تمييز العلم من العلم الزائف؛ قدم التجريبيون المنطقيون معيار القابلية للتحقق، واقترح بوبر مبدأ التكذيب. ودافع كواين عن إبستمولوجيا طبيعية تؤكد أن الفلسفة جزء من العلم الطبيعي. وقدم بونجي معاييره الخاصة لتمييز العلم في سياق الفلسفة العلمية. (shrink)

Descartes was both metaphysician and natural philosopher. He used his metaphysics to ground portions of his physics. However, as should be a commonplace but is not, he did not think he could spin all of his physics out of his metaphysics a priori, and in fact he both emphasized the need for appeals to experience in his methodological remarks on philosophizing about nature and constantly appealed to experience in describing his own philosophy of nature. During the 1630s, he offered empirical (...) support for the basic principles of his natural philosophy, while also promising to provide a metaphysical justification. He offered the metaphysical justification in the Meditations and Principles. and claimed absolute certainty for it. At the same time, he recognized that the particular postulated mechanisms of his natural philosophy did not reach that standard of certainty. These mechanisms were supported by empirical testing or confirming of causes through observed effects. (shrink)

This paper discusses the late Michael Dummett’s characterization of the estrangement between physics and philosophy. It argues against those physicists who hold that modern physics, rather than philosophy, can answer traditional metaphysical questions such as why there is something rather than nothing. The claim is that physics cannot solve metaphysical problems since metaphysical issues are in principle empirically underdetermined. The paper closes with a critical discussion of the assumption of some cosmologists that the Universe was created out of nothing: In (...) contrast to this misleading assumption, it is proposed that the Universe has a necessary existence and that the present epoch after the Big Bang is a contingent realization of the Universe. (shrink)

Прежде чем комментировать книгу, я предлагаю комментарии по Витгенштейну и Сирл и логическая структура рациональности. Эссе здесь в основном уже опубликованы в течение последнего десятилетия (хотя некоторые из них были обновлены), наряду с одним неопубликованным пунктом, и ничего здесь не будет сюрпризом для тех, кто не отставал от его работы. Как W, он сосчитан как самый лучший философ standup его времени и его написанная работа тверда как утес и новаторская повсеместно. Тем неменее, его неспособность принять более поздний W достаточно серьезно (...) приводит к некоторым ошибкам и путаницы. Всего несколько примеров: на p7 он дважды отмечает, что наша уверенность в основных фактах объясняется подавляющим весом разума, поддерживающего наши претензии, но W показал окончательно в "На определенности", что нет никакой возможности сомневаться в истинной только аксиоматической структуры нашей системы 1 восприятия, воспоминания и мысли, так как она сама является основой для суждения и не может сама судить. В первом предложении на p8 он говорит нам, что определенность является пересмотренным, но такого рода "определенность", которую мы могли бы назвать Определенность2, является результатом расширения нашей аксиоматической и невозметичной определенности (Certainty1) через опыт и совершенно разные, как это предложение (истинное или ложное). Это, конечно, классический пример "борьбы с заколдованием нашего интеллекта языком", который W демонстрировал снова и снова. Одно слово - два (или много) различных применений. Его последняя глава "Единство предложения" (ранее неопубликованные) также выиграют большую пользу от чтения W в "О определенности" или DMS две книги по OC (см. мои отзывы), как они ясно разница между истинными только предложения, описывающие S1 и истинные или ложные предложения, описывающие S2. Это кажется мне гораздо превосходным подходом к S принимая S1 восприятия как пропозиционный, поскольку они только стать T или F после того, как один начинает думать о них в S2. Тем не менее, его точка, что предложения позволяют заявления фактической или потенциальной правды и лжи, прошлого и будущего и фантазии, и, таким образом, обеспечить огромный прогресс над до или протолингвистического общества, является убедительным. Как он заявляет, что "предложение что-нибудь на всех, что может определить состояние удовлетворения ... и состояние удовлетворения... является то, что такие и такие дело ". Или, нужно добавить, что может быть или, возможно, были или могут быть себе, чтобы быть так. В целом, PNC является хорошим резюме многих существенных достижений по Витгенштейн в результате S полвека работы, но, на мой взгляд, W по-прежнему не имеет равных, как только вы поймете, что он говорит. Видеале, они должны быть прочитаны вместе: Сирл для четкой последовательной прозы и обобщения, иллюстрированные проницательными примерами И блестящими афоризмами. Если бы я был намного моложе, я бы написал книгу делать именно это. Те, кто желает всеобъемлющего до современных рамок для человеческого поведения из современных двух systEms зрения могут проконсультироваться с моей книгой"Логическая структура философии, психологии, Минd иязык в Людвиг Витгенштейн и Джон Сирл" второй ред (2019). Те, кто заинтересован в более моих сочинений могут увидеть "Говоря обезьян - Философия, психология, наука, религия и политика на обреченной планете - Статьи и обзоры 2006-2019 3-й ed (2019) и suicidal утопических заблуждений в 21-мst веке 4-й ed (2019) th и другие. (shrink)

“A Survey on Study and Research in Philosophy in India” is a multivoloume series. It is an attempt to present an overview about status of teaching and research in Philosophy in India. Present volume aims to serve two basic purposes: (1) To provide aid to prospective researcher to refer already carried out works in the area. This is helpful to save time, energy and money of a researcher and making him/her aware of existing works so that he/she could forego further (...) in the area. Conversely, it avoids duplication in research work. (2) To present an overview of the Ph.D. research areas, where neglected area or over pursued area may be observed and planning and support may be implemented. So far, there has been no attempt to gauge the research trends in the area of Philosophy in our country. This is partly because of unavailability of database involving long correspondences and poor responses and partly because of lack of methodology for analyzing the trends. A novel concept of ‘research inclination’ and innovative methodology for measuring the trends, have been developed in this book, which may be helpful for analyzing the status/trends in Ph.D. researches in other subjects also. (shrink)

This study will answer the question, what do students expect to learn from philosophy teachers in the 21st century. by framing a response based on the following: The researcher’s teaching philosophy developed over 30 years, a survey conducted of UAEU students, and a discussion of the changing role and purpose of philosophy in the academy and current pedagogical philosophy in teaching. The study has focused on how philosophical questions have been changed over time, using new technology to teach philosophy, what (...) are the characteristics of philosophy teachers and students, the new direction for teaching philosophy, and career opportunities. The practical frame of this research will be analyzed students survey conducted on female students from United Arab Emirates University. I will use the method of content analysis to investigate and trace this phenomenon to determine its meaning, developing philosophical questions, and the new direction for teaching philosophy. Then I will examine the data taken from the theoretical and practical sources for the purpose of diagnosing and reaching conclusions a process which is called in philosophy synthesis, therefore the approach of the research would be analysis and synthesis. (shrink)

Philosophy for Life is a bold call for the practice of philosophy in our everyday lives. Philosopher and writer Rupert Read explores a series of important and often provocative contemporary political and cultural issues from a philosophical perspective, arguing that philosophy is not a body of doctrine, but a practice, a vantage point from which life should be analysed and, more importantly, acted upon. -/- Philosophy for Life is a personal journey that explores four key areas of society today: Politics, (...) Religion, Art, and the Environment. Taking tangible examples from modern politics, from climate change to the war on terror, and culture, from Peter Jackson's Lord of the Rings film trilogy to the poetry of T.S. Eliot, Read shows that philosophy is already an active part of today's world. This captivating and timely book offers a philosophical response to some of the key questions facing today's society and encourages us to use philosophy as a kind of therapy. Philosophy for Life shows that we can improve our perspective on the world and our place in it by doing philosophy everyday. (shrink)

Established in the northernmost part of the country in 2003, the Philosophical Association of Northern Luzon, Incorporated (PANL) is one of the regional philosophical organizations in the country. This interview article aims to produce the first published historical account of this organization as it marked its 18th year of existence and in connection with the development of Filipino philosophy. Thus, this interview article focused on the history of PANL as it differentiates itself from the national philosophical organizations, such as the (...) Philosophical Association of the Philippines, the Philosophy Circle of the Philippines, and the Philippine National Philosophical Research Society. Using the method of oral history, this interview article specifically documented and assessed: 1) the circumstances behind the foundation of PANL; 2) how PANL differentiated itself from the other major Philippine national philosophical organizations; 3) PANL's general stand on the development of Filipino philosophy, the contextualization of philosophy to the realities of northern Luzon, and the use of Ilocano language in philosophizing; 4) the trends of the research projects of its leading writers/thinkers; 5) the lasting imprints of its presidents on the organization; and 6) the general direction where the organization is heading to. The respondents of this interview article were: 1) Dr. Fernando Martin Serrano, the founding president of the organization; 2) Dr. Jeffrey Centeno, a founding member of the organization and the one who drafted its constitution and by-laws; and 3) Dr. Danilo Alterado, the current president of the same organization. (shrink)

The following review explores Intercultural Information Ethics in terms of comparative philosophy, supporting IIE as the most relevant and significant development of the field of Information Ethics. The focus of the review is threefold. First, it will review the core presumption of the field of IIE, that being the demand for an intermission in the pursuit of a founding philosophy for IE in order to first address the philosophical biases of IE by western philosophy. Second, a history of the various (...) philosophical streams of IIE will be outlined, including its literature and pioneering contributors. Lastly, a new synthesis of comparative philosophies in IIE will be offered, looking towards a future evolution of the field. Examining the interchange between contemporary information ethicists regarding the discipline of IIE, the review first outlines the previously established presumptions of the field of IIE that posit the need for an IE as grounded in western sensibilities. The author then addresses the implications of the foregoing presumption from several non-western viewpoints, arguing that IIE does in fact find roots in non-western philosophies as established in the concluding synthesis of western and eastern philosophical traditions. (shrink)

Das sinnvolle Leben ist nicht nur in der gegenwärtigen Philosophie wieder verstärkt ein Thema, sondern auch in Psychiatrie und Psychotherapie. Bereits seit langer Zeit jedoch spielt es eine zentrale Rolle in der Existenzanalyse und Logotherapie, die der Psychiater Viktor E. Frankl entwickelt hat. Frankls eigenständige Sinntheorie wird in der gegenwärtigen philosophischen Sinndebatte allerdings weitestgehend ignoriert. Das Ziel dieses Artikels ist es, diesen Zustand zu beenden und die heutige philosophische Sinndebatte mit Frankl ins Gespräch zu bringen. Einerseits geht es darum, (...) Frankls Sinntheorie im Lichte der philosophischen Sinndebatte zu verstehen und zu bewerten: Was für eine Art von Sinntheorie vertritt er? Wie ist sie einzuordnen? Wie steht es um ihre innere Kohärenz, die Plausibilität seiner sinntheoretischen Überzeugungen und die Qualität ihrer Begründung? Andererseits soll geprüft werden, inwiefern Frankls Ansatz die gegenwärtige philosophische Sinndiskussion voranbringen kann: Gibt es bei ihm theoretische Elemente, die in der Philosophie zu wenig Beachtung finden? Kann er der philosophischen Sinntheorie wichtige Impulse geben? Die Analyse folgt in ihrer Struktur wesentlichen Elementen der Frankl’schen Sinntheorie, von den grundlegenden formalen und metaethischen Aspekten hin zu inhaltlichen Bestimmungen des Sinns und dem individuellen Umgang mit ihm: Zunächst wird die zentrale Bedeutung des Sinns für das menschliche Leben thematisiert, dann Fragen nach der metaethischen Einordnung, nämlich nach der subjektivistischen oder objektivistischen Ausrichtung sowie der Rolle des Supernaturalismus. Dann stehen mit der Selbsttranszendenz und dem Wertebezug sowie den drei Wertkategorien wesentliche Elemente der Sinnkonstituierung im Fokus der Betrachtung. Die Ergebnisse werden im Schlusskapitel zusammengefasst. Es zeigt sich, dass der theoretische Austausch in beide Richtungen fruchtbar sein kann, Frankls Denken allerdings auch einige Hindernisse bereithält. Sein Ansatz entpuppt sich mit seinem objektivistischen Charakter und der zentralen Rolle von Selbsttranszendenz und Wertbezug als an die heutige Sinndiskussion gut anschlussfähig, seine oftmals fehlenden Begründungen hingegen als gravierender methodischer Makel, bei dem eine Orientierung an modernen philosophischen Standards wünschenswert wäre. Wiederholt entsteht der Eindruck, dass seine Sinntheorie maßgeblich durch sein praktisches, therapeutisches Interesse geprägt ist. Einigen seiner Theoreme wird das Potential zugesprochen, die philosophische Sinntheorie bereichern zu können: Das sind die Situativität und Individualität des Sinns sowie die Gegebenheit der Sinnmöglichkeiten und die Verantwortung für ihre Verwirklichung. (shrink)

After Parmenides proposed the duality of appearance and reality, details have not been well developed because the assumption was insufficient for logical reasoning. This paper establishes a foundation with an isolated system, which contains all causes and effects within itself. This paper seeks to establish a purely logical philosophy, including reality and phenomena, good and evil, truth and fallacy. Freedom is proposed as the basis for reality. All beings in an isolated system can be classified into two sets: variable phenomena (...) and constant realities. Realities are the only reasons for phenomena, and phenomena are the only results of realities. The sum of certain realities constitutes a reality, and the sum of all realities is good. Good creates most of the phenomenal world. A reality is universalizable; a phenomenon is never universalizable. Good is the only reality which is close to universality and keeps on universalizing. Truth is the simplest knowledge about universal or approximately universal beings. The universality of a reality measures the percentage of phenomena accompanied by this reality. There are two levels of truth: truth about all realities, and truth about the good. (shrink)

The volume includes topics from political philosophy and normative ethics on the one hand to philosophy of science and the philosophical underpinnings of water management policy on the other. It contains reflections on ecological nationalism, the legacy of Grey Owl, the meaning of ‘outside’ to Canadians, the paradigm shift from mechanism to ecology in our understanding of nature, the meaning of the concept of the Anthropocene, the importance of humans self-identifying as ‘earthlings’, the challenges of biodiversity protection and the status (...) of cross-bred species, how to ground the moral considerability of ecosystems, the collapse of the Newfoundland and Labrador cod fishery, and much more. It covers metaphysics, ontology, ethics, political philosophy, critical history, and environmental policy. The range of topics and frames is as diverse and challenging as the land itself. (shrink)

The author attempts to answer the question concerning whether or not philosophy is needed in seminaries. In light of his analysis, it can be concluded that philosophical studies for future priests are a serious alternative to the fideistic positions often adopted by Catholics. The presence of philosophy in the seminary curriculum is supported by: (1) the need for building intellectual foundations of the religious faith professed by a cleric; the faith which cannot do without reason and abstain from justifying the (...) rationale of its content; (2) the need for introducing the alumnus to the mysteries of the classical philosophy of being which can equip him with a better understanding of human nature and the surrounding reality. In this way, the seminarian: (1) acquires a reasonable belief that the human mind is able to know the objective and universal truth, including the truth about God as the Ultimate Cause of all that exists; (2) is able to enter into an intelligent dialogue about the truth with an increasingly globalized world. (shrink)

The present work is an attempt to show that ‘important and original philosophy was written in English, in India, by Indians’ from the late 19th c through the middle of 20th c. (xiv). In fact, it tells us that these works ‘sustained the Indian philosophical tradition and were creators of its modern avatar.’ (xiv) The authors of these works ‘pursued Indian philosophy in a language and format that could render it both accessible and acceptable to the Anglophone world abroad.’ (xiv).

The Philosophical Association of the Visayas and Mindanao (PHAVISMINDA), founded in 1979, is one of the oldest philosophical organizations in the country that continued to exist until the present time. This interview article focused on this organization as something distinct from the other major national philosophical organizations of the country, such as the Philosophical Association of the Philippines, the Philosophy Circle of the Philippines, and the Philippine National Philosophical Research Society. Using the method of oral history, this paper tried to (...) document and assess: 1) how PHAVISMINDA differentiated itself from the other major Philippine national philosophical organizations; 2) PHAVISMINDA’s general stand on the development of Filipino philosophy, the contextualization of philosophy to the realities of the Visayas and Mindanao, and the use of Cebuano language in philosophizing; 3) the trends of the research projects of its leading writers/thinkers; 4) its exemplary presidents and their lasting imprints on the organization; and 5) the general direction where the organization is heading. The respondents of this interview article are: 1) Dr. Amosa Velez, of the University of San Carlos, founding member of the organization, practically the first president, and three-time president; 2) Dr. Jane Gallamaso, of Xavier University, and the tenth president of the organization; and 3) Dr. Ruby Suazo, of the University of San Carlos, and the twelfth and current president of the organization. (shrink)

This dissertation examines the relationship of skepticism and philosophy in the work of G.W.F. Hegel. Whereas other commentators have come to recognize the epistemological significance of Hegel's encounter with skepticism, emphasizing the strength of his system against skeptical challenges to the possibility of knowledge, I argue that Hegel develops his metaphysics in part through his ongoing engagement with the skeptical tradition. As such, I argue that Hegel's interest is not in refuting skepticism, but in defining its legitimate role within the (...) project of philosophical science. Hegel finds that historical forms of skepticism have misunderstood their own activity and thus have drawn the wrong conclusions from the epistemological challenges that they raise. For Hegel, these challenges lead not to the suspension of judgment, as many skeptics have assumed, but to an insight into the fundamental nature of reality itself. For this reason, I argue that it is important to distinguish between historical forms of skepticism (e.g., Pyrrhonism) and the "self-completing skepticism" that Hegel describes in the Phenomenology of Spirit. It is the latter sense of skepticism, I argue, that one finds at work in Hegel's own philosophical project at nearly every stage of his career. (shrink)

A country report describing the teaching of philosophy in Singapore's primary and secondary schools.

In his adventurous monograph in comparative philosophy, The Origins of Philosophy in Ancient Greece and Ancient India, Richard Seaford offers to explain why philosophy, which on his account originated in the sixth century BCE separately in both Greece and India, took such a similar form in both cultures.

Bis heute wird Russells Philosophie nicht selten der Vorwurf gemacht, es fehle ihr an Kohärenz und Zusammenhang. Russell wird als ein Autor charakterisiert, der alle paar Jahre eine neue alternative Philosophie vorgeschlagen habe. In der vorliegenden Arbeit soll dagegen argumentiert werden, daß diese These auf einer zu oberflächlichen Ein–schätzung von Russells Denken beruht. Seine Philosophie verfügte sehr wohl über eine Einheit, die durch ihre charakteristische einheitsstiftende Methode vermittelt wurde. Dies war die Methode der logischen Analyse, die sich (...) als Invariante in allen Phasen seines Denkens durchhielt. Die logische Analyse erlaubte es, die in gegebenen Sach–verhalten enthaltenen Möglichkeiten zu explizieren. Philosophie wurde damit für Russell zu einer “Möglichkeitswissenschaft”. (shrink)

Im besonderen philosophischen Kontext des Zwischenkriegsdeutschlands entwickelte der junge Marcuse eine originelle Rezeption in marxistischer Perspektive der existenziellen Phänomenologie und der Lebensphilosophie (I). In seinen ersten Aufsätzen »Beiträge zu einer Phänomenologie des Historischen Materialismus« (1928) und »Über konkrete Philosophie« (1929) orientierte sich diese Rezeption am Projekt der Erarbeitung einer dialektischen Phänomenologie und in Verbindung damit an dem Versuch, die radikale Tat auf den ontologischen Begriff der Geschichtlichkeit zu gründen, ohne eine materielle Komponente zu vernachlässigen (II, III, IV). In der (...) Auseinandersetzung mit dem fundamentalontologisch anmutenden ›Verfall‹ des Daseins entwarf Marcuse überdies die Grundlagen seiner konkreten Philosophie der Praxis (V). (shrink)

Following neo-Aristotelians Alasdair MacIntyre and Martha Nussbaum, we claim that humans are story-telling animals who learn from the stories of diverse others. Moral agents use rational emotions, such as compassion which is our focus here, to imaginatively reconstruct others’ thoughts, feelings and goals. In turn, this imaginative reconstruction plays a crucial role in deliberating and discerning how to act. A body of literature has developed in support of the role narrative artworks (i.e. novels and films) can play in allowing us (...) the opportunity to engage imaginatively and sympathetically with diverse characters and scenarios in a safe protected space that is created by the fictional world. By practising what Nussbaum calls a ‘loving attitude’, her version of ethical attention, we can form virtuous habits that lead to phronesis (practical wisdom). In this paper, and taking compassion as an illustrative focus, we examine the ways that students’ moral education might usefully develop from engaging with narrative artworks through Philosophy for Children (P4C), where philosophy is a praxis, conducted in a classroom setting using a Community of Inquiry (CoI). We argue that narrative artworks provide useful stimulus material to engage students, generate student questions, and motivate philosophical dialogue and the formation of good habits which, in turn, supports the argument for philosophy to be taught in schools. (shrink)