Results for 'tradition'

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  1. Tradition and Modernity: Philosophical Reflections on the African Experience.Kwame Gyekye - 1997 - Oup Usa.
    Kwame Gyekye offers a philosophical interpretation and critical analysis of the African cultural experience in modern times. Critically employing Western political and philosophical concepts to clear, comparative advantage, Gyekye addresses a wide range of concrete problems afflicting postcolonial African states, such as ethnicity and nation-building, the relationship of tradition to modernity, the nature of political authority and political legitimation, political corruption, and the threat to traditional moral and social values, practices, and institutions in the wake of rapid social change.
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  2. Feminism and Tradition in Aesthetics "Introduction".Carolyn Korsmeyer (ed.) - 1995 - Pennsylvania State University Press.
    Feminism and Tradition in Aesthetics takes a fresh look at the history of aesthetics and at current debates within the philosophy of art by exploring the ways in which gender informs notions of art and creativity, evaluation and interpretation, and concepts of aesthetic value. Multiple intellectual traditions have formed this field, and the discussions herein range from consideration of eighteenth century legacies of ideas about taste, beauty, and sublimity to debates about the relevance of postmodern analyses for feminist aesthetics. (...)
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  3. Three Rival Views of Tradition (Arendt, Oakeshott and MacIntyre).James Alexander - 2012 - Journal of the Philosophy of History 6 (1):20-43.
    If we define tradition too hastily we leave to one side the question of what the relevance of tradition is for us. Here the concept of tradition is opened up by considering the different views of it taken by Hannah Arendt, Michael Oakeshott and Alasdair MacIntyre. We see that each has put tradition into a fully developed picture of what our predicament is in modernity; and that each has differed in their assessment of what our relation (...)
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  4.  90
    Tradition and Practical Knowledge.Kristof Nyiri - 1988 - In Kristof Nyiri & Barry Smith (eds.), Practical Knowledge: Outlines of a Theory of Traditions and Skills. London/New York/Sydney: Croom Helm. pp. 17-52.
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  5. Sexuality and Christian Tradition.David Newheiser - 2015 - Journal of Religious Ethics 43 (1):122-145.
    This essay aims to clarify the debate over same-sex unions by comparing it to the fourth-century conflict concerning the nature of Jesus Christ. Although some suppose that the council of Nicaea reiterated what Christians had always believed, the Nicene theology championed by Athanasius was a dramatic innovation that only won out through protracted struggle. Similarly, despite the widespread assumption that Christian tradition univocally condemns homosexuality, the concept of sexuality is a nineteenth-century invention with no exact analogue in the ancient (...)
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  6. Reappraising the Manual Tradition.Brian Besong - 2015 - American Catholic Philosophical Quarterly 89 (4):557-584.
    Following the Second Vatican Council, the predominant trend in Catholic moral theology has been decidedly antagonistic toward the tradition that dominated moral theology before the Council, namely the use and formulation of ecclesiastically-approved “manuals” or “handbooks” of moral theology, the contents of which chiefly involved general precepts of morally good and bad behavior as well as the extension of those precepts to particular cases. In this paper, I will oppose the dominant anti-manual trend. More particularly, I will first sketch (...)
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  7. Induction in the Socratic Tradition.John P. McCaskey - 2014 - In Louis F. Groarke & Paolo C. Biondi (eds.), Shifting the Paradigm: Alternative Perspectives on Induction. De Gruyter. pp. 161-192.
    Aristotle said that induction (epagōgē) is a proceeding from particulars to a universal, and the definition has been conventional ever since. But there is an ambiguity here. Induction in the Scholastic and the (so-called) Humean tradition has presumed that Aristotle meant going from particular statements to universal statements. But the alternate view, namely that Aristotle meant going from particular things to universal ideas, prevailed all through antiquity and then again from the time of Francis Bacon until the mid-nineteenth century. (...)
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  8.  73
    Suppressed Subjectivity and Truncated Tradition: A Reply to Pablo Schyfter.Jeff Kochan - 2018 - Social Epistemology Review and Reply Collective 7 (12):15-21.
    Author's response to: Pablo Schyfter, 'Inaccurate Ambitions and Missing Methodologies: Thoughts on Jeff Kochan and the Sociology of Scientific Knowledge,' Social Epistemology Review and Reply Collective 7, no. 8 (2018): 8-14. -- Part of a book-review symposium on: Jeff Kochan (2017), Science as Social Existence: Heidegger and the Sociology of Scientific Knowledge (Cambridge UK: Open Book Publishers).
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  9. The Analytic Tradition, Radical (Feminist) Interpretation, and the Hygiene Hypothesis.Sharyn Clough - 2012 - Out of the Shadows.
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  10. Filipino Philosophy: A Western Tradition in an Eastern Setting.Rolando Gripaldo - 2009 - In Rolando M. Gripaldo (ed.), The Making of a Filipino Philosopher and Other Essays. National Book Store.
    In tracing historically the development of Filipino philosophy as traditionally conceived, the author discovered that the early Filipino philosophers were Enlightenment thinkers. This was the direct consequence of the Filipino colonial experience and the explanation why the trajectory of Filipino philosophy is basically Western in orientation.
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  11. Deleuze and the Liberal Tradition: Normativity, Freedom and Judgement.Daniel W. Smith - 2003 - Economy and Society 32 (2):299-324.
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  12. Ancient Wisdom and the Modern Temper. On the Role of Greek Philosophy and the Jewish Tradition in Hans Jonas’s Philosophical Anthropology.Fabio Fossa - 2017 - Philosophical Readings 9 (1):55-60.
    The question on the essence of man and his relationship to nature is certainly one of the most important themes in the philosophy of Hans Jonas. One of the ways by which Jonas approaches the issue consists in a comparison between the contemporary interpretation of man and forms of wisdom such as those conveyed by ancient Greek philosophy and the Jewish tradition. The reconstruction and discussion of these frameworks play a fundamental role in Jonas’s critique of the modern mind. (...)
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  13. Tradition and Prudence in Locke's Exceptions to Toleration.David J. Lorenzo - 2003 - American Journal of Political Science 47 (2):248-58.
    Why did Locke exclude Catholics and atheists from toleration? Not, I contend, because he was trapped by his context, but because his prudential approach and practica ljudgments led him to traditiona ltexts. I make this argumentfirst by outlining the connections among prudential exceptionality, practical judgments, and traditional texts. I then describe important continuities betweenc onventional English understandings of the relationship between state and religion and Locke's writings on toleration, discuss Locke's conception of rights, and illustrate his use of prudential exceptions (...)
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  14. The Illuminationist Tradition.Hossein Ziai - 1995 - In Seyyed Hossein Nasr & Oliver Leaman (eds.), History of Islamic Philosophy. London: Routledge. pp. 465--496.
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  15. What Has History to Do with Philosophy? Insights From the Medieval Contemplative Tradition.Christina Van Dyke - 2018 - Proceedings of the British Academy 214:155-170.
    This paper highlights the corrective and complementary role that historically informed philosophy can play in contemporary discussions. What it takes for an experience to count as genuinely mystical has been the source of significant controversy; most current philosophical definitions of ‘mystical experience’ exclude embodied, non-unitive states -- but, in so doing, they exclude the majority of reported mystical experiences. I use a re- examination of the full range of reported medieval mystical experiences (both in the apophatic tradition, which excludes (...)
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  16. Abelard's Theory of Relations: Reductionism and the Aristotelian Tradition.Jeffrey E. Brower - 1998 - Review of Metaphysics 51 (3):605-631.
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  17. Divide Et Impera! William James’s Pragmatist Tradition in the Philosophy of Science.Alexander Klein - 2008 - Philosophical Topics 36 (1):129-166.
    ABSTRACT. May scientists rely on substantive, a priori presuppositions? Quinean naturalists say "no," but Michael Friedman and others claim that such a view cannot be squared with the actual history of science. To make his case, Friedman offers Newton's universal law of gravitation and Einstein's theory of relativity as examples of admired theories that both employ presuppositions (usually of a mathematical nature), presuppositions that do not face empirical evidence directly. In fact, Friedman claims that the use of such presuppositions is (...)
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  18. Tradition, Authority and Dialogue: Arendt and Alexander on Education.Itay Snir - 2018 - Foro de Educación 16 (24):21-40.
    In this paper I discuss two attempts to challenge mainstream liberal education, by Hannah Arendt and by contemporary Israeli philosopher Hanan Alexander. Arendt and Alexander both identify problems in liberal-secular modern politics and present alternatives based on reconnecting politics and education to tradition. I analyze their positions and bring them into a dialogue that suggests a complex conception of education that avoids many of the pitfalls of modern liberal thought. First, I outline Arendt and Alexander’s educational views and discuss (...)
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  19.  87
    Gadamer, Tradition and Subjectivity.Camille Elise Atkinson - 1998 - Dissertation, New School for Social Research
    In Truth and Method, Hans-Georg Gadamer maintains that "tradition" and "prejudice" are constitutive of hermeneutic understanding, or the kind of understanding that is proper to the human sciences. This has led certain critics to accuse him of "conservatism" insofar as he appears to be ignoring, and thereby tacitly validating, the intellectual or political power structures that determine what counts as traditional, what it means to belong to a tradition, etc. On the other hand, there are those who charge (...)
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  20. Tradition as Gelotopoesis: An Essay on the Hermeneutics of Laughter in Martin Heidegger.Tziovanis Georgakis - 2011 - Cosmos and History : The Journal of Natural and Social Philosophy 7 (2):179-203.
    In this essay, I argue that laughter stands as the tricky possibility of the question of the meaning of Being, which ridiculously limits and gets limited by tradition beyond limitation. I introduce a hermeneutics of laughter and contend that the event of Ereignis receives its meaning from Gelotopoesis—the poetic act of laughter. Moreover, I claim that the echo of Gelotopoesis becomes the possibility of the transmission of tradition and is attested by a hypertonic boastfulness and a hypotonic irony. (...)
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  21. Experimental Philosophy and the Philosophical Tradition.Stephen Stich & Kevin P. Tobia - 2016 - In Justin Sytsma & Wesley Buckwalter (eds.), Blackwell Companion to Experimental Philosophy. Wiley-Blackwell. pp. 5.
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  22. Argument From Analogy in Law, the Classical Tradition, and Recent Theories.Fabrizio Macagno & Douglas Walton - 2009 - Philosophy and Rhetoric 42 (2):154-182.
    Argument from analogy is a common and formidable form of reasoning in law and in everyday conversation. Although there is substantial literature on the subject, according to a recent survey ( Juthe 2005) there is little fundamental agreement on what form the argument should take, or on how it should be evaluated. Th e lack of conformity, no doubt, stems from the complexity and multiplicity of forms taken by arguments that fall under the umbrella of analogical reasoning in argumentation, dialectical (...)
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  23. Postmodern Sophistications: Philosophy, Architecture, and Tradition.David KOLB - 1990 - University of Chicago Press.
    Kolb discusses postmodern architectural styles and theories within the context of philosophical ideas about modernism and postmodernism. He focuses on what it means to dwell in a world and within a history and to act from or against a tradition.
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  24. A Kantian Critique Of The Care Tradition: Family Law And Systemic Justice.Helga Varden - 2012 - Kantian Review 17 (2):327-356.
    Liberal theories of justice have been rightly criticized for two things by care theorists. First, they have failed to deal with private care relations’ inherent dependency, asymmetry and particularity. Second, they have been shown unable properly to address the asymmetry and dependency constitutive of care workers’ and care-receivers’ systemic conditions. I apply Kant’s theory of right to show that current care theories unfortunately reproduce similar problems because they also argue on the assumption that good care requires only virtuous private individuals. (...)
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  25.  74
    The Disappearance of Tradition in Weber.Stephen P. Turner & Regis A. Factor - 1990 - Midwest Studies in Philosophy 15 (1):400-24.
    In this essay we will consider another basic topic: the problem of the nature of the distinctions between Sitte, Brauch, Wert, Mode, and Recht, on which Weber's discussion relies. These discussions typically involved the untranslatable concept of Sitte, which marks a contrast between practices or customs with normative force and “mere practice.” There is a close parallel to this distinction in American social thought in W. G. Sumner's latinate distinction between the mores and folkways of a society. In what follows (...)
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  26.  73
    A Tradition Ignored: Review Essay of John Symons' on Dennett.Stefanie Rocknak - 2001 - Brain and Mind 2 (3):343-358.
    Although Symons' recent book, On Dennett (Wadsworth, 2002), provides scientists with ahelpful, general introduction to Dennett'sthought, it presents a skewed version of the history of the philosophy of mind. In particular, the continental tradition is almost entirely ignored, if not glibly dismissed. As aresult, the unwary reader of this book wouldnever realize that Dilthey, Sartre and Husserl,like Dennett, offer a ``middle ground'' between naturalistic realism and naturalistic eliminativism. However, unlike Dennett, the respective positions of Dilthey, Sartre and Husserl are (...)
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  27.  73
    Rock as a Three-Value Tradition.Christopher Bartel - 2017 - Journal of Aesthetics and Art Criticism 75 (2):143-154.
    Gracyk, Kania, and Davies all agree that the rock tradition is distinctive for the central place that it gives to the appreciation of recorded tracks. But we should not be led by those arguments to conclude that the central position of the recorded track makes such appreciation the exclusive interest in rock. I argue that both songwriting and live performance are also central to the rock tradition by showing that the practice of recording tracks admits of a diversity (...)
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  28.  74
    Tradition in Seyyed Hossein Nasr and Dariush Shayegan’s Thought.Ehsan Shakeri Khoei and Zohreh Arabshahi - 2013 - International Research Journal of Applied and Basic Sciences 7:398-404.
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  29. The Methodology of the Meditations: Tradition and Innovation.Christia Mercer - 2014 - In David Cunning (ed.), The Cambridge Companion to Descartes’ Meditations. Cambridge University Press. pp. 23-47.
    Descartes intended to revolutionize seventeenth-century philosophy and science. But first he had to persuade his contemporaries of the truth of his ideas. Of all his publications, Meditations on First Philosophy is methodologically the most ingenuous. Its goal is to provoke readers, even recalcitrant ones, to discover the principles of “first philosophy.” The means to its goal is a reconfiguration of traditional methodological strategies. The aim of this chapter is to display the methodological strategy of the Meditations. The text’s method is (...)
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  30.  69
    The Ἐξαίφνης in the Platonic Tradition: From Kinematics to Dynamics.Florian Marion - manuscript
    The aim of this paper is to provide some acquaintance with the exegetical history of ἐξαίφνης inside the Platonic Tradition, from Plato to Marsilio Ficino, by way of Middle Platonism and Greek Neoplatonism. (Since this is only a draft, several modifications should be made later, notably in order to improve the English.) Some part has been presented in Los Angeles: “Damascius’ Theodicy: Psychic Input of Disorder and Evil into the World”, 16th Annual ISNS (International Society for Neoplatonic Studies) Conference, (...)
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  31. Personhood and Rights in an African Tradition.Molefe Motsamai - 2017 - Politikon:1-15.
    It is generally accepted that the normative idea of personhood is central to African moral thought, but what has not been done in the literature is to explicate its relationship to the Western idea of rights. In this article, I investigate this relationship between rights and an African normative conception of personhood. My aim, ultimately, is to give us a cursory sense why duties engendered by rights and those by the idea of personhood will tend to clash. To facilitate a (...)
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  32. Tradition as Transmission: A Partial Defence.John Schwenkler - 2014 - European Journal for Philosophy of Religion 6 (4):121--131.
    This paper is part of a symposium on Linda Zagzebski's EPISTEMIC AUTHORITY (OUP, 2012). It focuses on Zagzebski's argument that the transmission of information through a chain of testimony weakens its evidential value. This argument is shown to rest on an overly simplistic model of testimonial transmission that does not apply to religious traditions. The real problem with modeling religious traditions just as transmitters of information is that this assumes a conception of religious knowledge that is too "insular" with respect (...)
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  33.  15
    La tradition allemande dans la philosophie, de Alain Badiou y Jean-Luc Nancy. [REVIEW]Rodrigo Y. Sandoval - 2018 - Mutatis Mutandis 11:161-164.
    Reseña en español del diálogo entre A. Badiou y J.-L. Nancy, editado por Jan Völker y publicado en 2017.
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  34.  75
    Impartiality, Close Friendships and the Confucian Tradition.Andrew Lambert - 2017 - In Marlein van Raalte Carla Risseeuw (ed.), Conceptualizing Friendship in Time and Place. Leiden: Brill. pp. 205-228.
    This article explores the relationship between friendship and morality. Two ideas have been influential in the history of moral philosophy: the impartial standpoint and close friendship. These two perspectives on thought and action can conflict, however, and such a case is presented here. In an attempt to resolve these tensions, and understand the assumption that gives rise to it, I explore an alternative conception of moral conduct and friendship suggested by early Confucian thought. Within this account, moral conduct is that (...)
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  35. Avicenna’s Use of the Arabic Translations of the Posterior Analytics and the Ancient Commentary Tradition.Riccardo Strobino - 2012 - Oriens 40 (2):355–389.
    In this paper I shall discuss the relationship between the two known Arabic translations of Aristotle’s Posterior Analytics and Avicenna’s Kitāb al-Burhān. I shall argue that Avicenna relies on both (1) Abū Bishr Mattā’s translation and (2) the anonymous translation used by Averroes in the Long Commentary as well as in the Middle Commentary (and also indirectly preserved by Gerard of Cremona’s Latin translation of Aristotle’s work). Although, generally speaking, the problem is relevant to the history of the transmission of (...)
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  36. The Staccato Run: A Contemporary Issue in the Zenonian Tradition.Michael Burke - 2000 - Modern Schoolman 78 (1):1-8.
    The “staccato run,” in which a runner stops infinitely often while running from one point to another, is a prototypical “superfeat,” that is, a feat involving the completion in a finite time of an infinite sequence of distinct acts. There is no widely accepted demonstration that superfeats are impossible logically, but I argue here, contra Grunbaüm, that they are impossible dynamically. Specifically, I show that the staccato run is excluded by Newton’s three laws of motion, when those laws are supplemented (...)
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  37. Feminism and Tradition in Aesthetics.Peg Zeglin Brand Weiser & Carolyn Korsmeyer (eds.) - 1995 - Pennsylvania State University Press.
    Feminism and Tradition in Aesthetics takes a fresh look at the history of aesthetics and at current debates within the philosophy of art by exploring the ways in which gender informs notions of art and creativity, evaluation and interpretation, and concepts of aesthetic value. Multiple intellectual traditions have formed this field, and the discussions herein range from consideration of eighteenth century legacies of ideas about taste, beauty, and sublimity to debates about the relevance of postmodern analyses for feminist aesthetics. (...)
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  38. Feminism: Feminisms and Tradition.Peg Zeglin Brand Weiser - 2014 - In Michael Kelly (ed.), Encyclopedia of Aesthetics, 2nd ed. Oxford University Press. pp. 22-26.
    Feminism came to the discipline of philosophical aesthetics rather late--approximately 1990--in spite of advances made much earlier in the 1970s by feminist scholars in related fields such as literary theory, art history, art criticism, and film studies. This essay tracks notions of "tradition" within the history of aesthetics and subsequent feminist challenges to patriarchal traditions and existing philosophical practices. No one unitary feminist approach is sought; rather a multiplicity of feminisms have arisen within aesthetics that have brought new focus (...)
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  39. Self-Responsibility, Tradition, and the Apparent Good.Molly Brigid Flynn - 2011 - Studia Phaenomenologica 11:55-76.
    The crucial distinction for ethics is between the good and the apparent good, between being and seeming. Tradition is useful for developing our ability to make this distinction and to live ethically or in self-responsibility, but it is also threatening to this ability. The phenomenology of Husserl and of others in the Husserlian tradition, especially Robert Sokolowski, are helpful in spelling out how tradition works; how the difference between the apparent good and the good is bridged in (...)
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  40. The Purpose of Non-Theistic Devotion in the Classical Indian Tradition of Sāṃkhya–Yoga.Marzenna Jakubczak - 2014 - Argument: Biannual Philosophical Journal 4 (1):55-68.
    The paper starts with some textual distinctions concerning the concept of God in the metaphysical framework of two classical schools of Hindu philosophy, Sāṃkhya and Yoga. Then the author focuses on the functional and pedagogical aspects of prayer as well as practical justification of “religious meditation” in both philosophical schools. A special attention is put on the practice called īśvarapraṇidhāna, recommended in Yoga school, which is interpreted by the author as a form of non-theistic devotion. The meaning of the central (...)
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  41.  96
    The Cosmopolitan Tradition: A Noble but Flawed Ideal.Warren J. von Eschenbach - 2020 - Philosophical Quarterly 70 (280):660-663.
    The Cosmopolitan Tradition: A Noble but Flawed Ideal. By Nussbaum Martha C..
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  42. Metaphysik zwischen Tradition und Aufklärung: Wolffs Theologia naturalis im Kontext seines Gesamtwerkes.Juan Li - 2016 - Bern: Peter Lang.
    Wenn man bedenkt, dass Immanuel Kant die klassischen Gottesbeweise schon als schlechthin falsch zermalmte, ist es nicht verwunderlich, dass Christian Wolffs Religionsphilosophie, die diese Gottesbeweise wiederaufgenommen zu haben scheint, weniger Interesse erweckt hat als zum Beispiel seine Moralphilosophie. Tatsächlich wird Christian Wolffs Theologia naturalis in jüngster Zeit auch als Paradebeispiel für die so genannte „gemäßigte“ Aufklärungsphilosophie angesehen. Denn er suchte nicht nur die Harmonie zwischen vernünftiger Gotteserkenntnis und christlicher Offenbarung nachzuweisen, sondern auch die Vertreter der „radikalen“ Aufklärungsphilosophie zu bekämpfen. Auf (...)
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  43. Deleuze, Hegel, and the Post-Kantian Tradition.Daniel W. Smith - 2000 - Philosophy Today 44 (Supplement):119-131.
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  44. Boethius und die Tradition.Erwin Sonderegger - 1994 - Zeitschrift für Philosophische Forschung 48 (4):558–571.
    In the past Boethius was primarily considered to be the author of the Consolatio, or a theologician or logician. But as a philosopher he was the first to reflect on the concept of person, while Augustinus and others only made use of this concept. It is the purpose of this article to show that it was exactly Boethius’ situation in the late antiquity with its many differing traditions that urged and enabled him to ask himself what person essentially is. His (...)
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  45. Review: Coffa, The Semantic Tradition From Carnap to Kant: To the Vienna Station. [REVIEW]Charles Pigden - 1994 - Philosophy of the Social Sciences 24 (4):522-525.
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  46.  94
    New Testament Oral Tradition: Problems in the Transcription.Lascelles G. B. James - manuscript
    For the NT writer, transcription was the process of recording the Christological/theological events of their time to papyrus or vellum. The effort here is to help the reader to understand that from the spoken word to papyrus/vellum was not dictation or a simple copy process but rather a very arduous procedure that was subject to practices of oral expression and limited by the orthography of the target or writing language. Writers were not simply copying but they were re-interpreting oral traditions (...)
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  47.  26
    Marco Sgarbi, The Aristotelian Tradition and the Rise of British Empiricism: Logic and Epistemology in the British Isles, 1570–1689[REVIEW]John P. McCaskey - 2015 - Hopos: The Journal of the International Society for the History of Philosophy of Science 5 (1):204-207.
    Sgarbi just shows that in the century before Locke’s Essay Concerning Human Understanding many writers mentioned induction and many claimed that knowledge must rely somehow on sense experience. An attempt to revive Randall’s thesis needs more than that.
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  48.  19
    Cometan's Master's Dissertation Proposal About the Astronic Religious Tradition.[author unknown] - 2020 - Introducing the Astronic Religious Tradition.
    Since the formal academic study of religion commenced in the 19th century with scholars like Friedrich Max Müller (Abraham & Hancock, 2020), religions have been neatly categorised into three traditions; Abrahamic, Dharmic and Taoic (NowThis World, 2015). However, ignited by my personal interest in both astronomy and religion, I have realised that a fourth tradition exists that has not yet been formally accepted into academic nomenclature. This unestablished tradition of religion is characterised by the observation and worship of, (...)
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  49. Rights, Communities, and Tradition.Brian Slattery - 1991 - University of Toronto Law Journal 41:447-67.
    This paper argues that there is a close connection between basic human rights and communal bonds. It reviews the views expressed by Alan Gewirth and Alasdair MacIntyre, which in differing ways deny this connection, and concludes that the deficiencies in their accounts reinforce the case for communal bonds.
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  50. Is There Really a Catholic Intellectual Tradition?Wolfgang Grassl - manuscript
    The existence of a Catholic Intellectual Tradition (CIT) is not a given, as arguments contra are in balance with arguments pro. An intellectual tradition consists of a style of thought and of a worldview, as its formal and material modes. The former defines the way knowledge is appropriated, processed, and passed on whereas the latter amounts to its applications to various regions of reality – God, man, morality, society, the Church, etc. A model of the CIT is proposed (...)
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