Iris Murdoch is a renowned female novelist and philosopher in the 20th century English literature. In her literary creation, she has a preference for male narration and holds a reserved attitude to women's movements ...Iris Murdoch is a renowned female novelist and philosopher in the 20th century English literature. In her literary creation, she has a preference for male narration and holds a reserved attitude to women's movements with reluctance to be considered as a feminist writer, which permits her realistic depiction of female characters and dispassionate thought on women's problems. This paper, with the interpretation and redefinition of the concepts as consciousness, identity, and self in Murdoch's philosophy, analyzes the fragmented self of three female figures in The Flight from the Enchanter (1956) respectively from the perspectives of self-consciousness, identity, and self and reveals that the fragmentation of female selfhood is mainly due to the overwhelming male dominance in the gender relationship.展开更多
This paper examines the relationship of Simone Beauvoir to the field of philosophy; her work and her subject position as an author. In addition, this paper examines the relation of Sartre to Beauvoir as an author. I c...This paper examines the relationship of Simone Beauvoir to the field of philosophy; her work and her subject position as an author. In addition, this paper examines the relation of Sartre to Beauvoir as an author. I conclude that while Beauvoir may have defined herself as a writer, her training in and her position to, Philosophy should not be negated. Also, 1 add that Sartre's influence on the content of her body of work should be rejoiced and rather not criticized.展开更多
The aim of this paper is to elucidate the nature and viability of teaching philosophy establishing their impact on the construction of philosophy in developing countries such as Peru. This article is inserted in the c...The aim of this paper is to elucidate the nature and viability of teaching philosophy establishing their impact on the construction of philosophy in developing countries such as Peru. This article is inserted in the context of the need to rethink the missed philosophy marked by Badiou who proposes two ideas and binding areas: Philosophy is a reflection on all that is in the infinite universe, including humans; and, being the reflection (thinking) an innate characteristic of the human being, then, in some way, we are philosophers. It follows two thoughts that philosophy is not taught or learned but is assumed in the measure of their level of education and knowledge. In such conditions, it is not the teaching of philosophy that which has to build philosophy or form "philosophers," but is education. It is established, therefore, that between the philosophy and the education, there is a direct relationship in the sense that the first is based on the second and a good education is a prerequisite for the development of philosophy in a society condition. For this important reason, developing countries still do not have adequate conditions for sustained construction of philosophy because they have educational models that prevent it from radiating a good education to society. Being a good carrier of a good education philosophy, a poorly educated person has limitations to acquire of philosophical thinking. Therefore, these reasons are that in these countries, the teaching philosophy has proved to be unsuccessful. Being poor education in underdeveloped societies, where language skills and science are below international standards, it is easy to deduce that such societies are facing philosophy and devoid of conditions to form part of their cultures. Our hypothesis is that philosophy in a society cannot be built on the basis of the teaching of philosophy, but on the basis of a good education. The fact that in underdeveloped societies, as is the case of Peru, there is no philosophy in terms of what it means in modern times, is not because there is no teaching of philosophy but because there is archaic educational models. In these countries, the education model is anti-philosophical. Our approach is based on the education system prevalent in underdeveloped countries such as Peru, which is not feasible "teaching philosophy" to steadily build philosophy as part of national cultures, and instead it is necessary for the design and implementation of new models of education.展开更多
As great philosophers and aesthetes who have significant influence on the ushering and development of the term "sublime", both Longinus and Edmund Burke have their respectively elaboration on sublime that not only h...As great philosophers and aesthetes who have significant influence on the ushering and development of the term "sublime", both Longinus and Edmund Burke have their respectively elaboration on sublime that not only has inner connection but some sheer difference. The aim of this thesis is to interpret the inheritance of Burke to Longinus through the comparison between their attitudes on sublime through doxologie of comparative literature, and it mainly focuses on the point of view, major concern, composing elements and interconnecting aesthetic essence between them.展开更多
In the moral philosophy of the late Stoa, there is a significant turn to the recognition of non-violence values. Starting from the point where the philosophers of the Ancient and the Middle Stoa acknowledge man's rel...In the moral philosophy of the late Stoa, there is a significant turn to the recognition of non-violence values. Starting from the point where the philosophers of the Ancient and the Middle Stoa acknowledge man's relation with the Cosmos and with each human being separately, the Stoics of Rome (namely, Seneca, Marcus Aurelius, Epictetus, but even Cicero who fosters many of the earlier Stoic ethical views) enrich the content of this theorization by offering an expansion of the concept of the Greek philanthropy. Through the practical means of individual correction, which leads to the therapy of passions, the stoic sage returns to society in order to emancipate the human being and to ensure that man will recover his ontological dignity. This effort is grounded on benevolent and mild action, which aims to correct rather than to discipline in a punitive way. It is their contribution to philosophy that the author aims to discuss in connection with the recording of their thought on issues directly related with a non-violent and eudaimonistic way of life in the context of social peace.展开更多
The role of empathic cognition is very "great for philosophers and philosophy in general and for ordinary people. Empathic cognition gives people a chance "to let" the emotions of the Other "go" into their minds....The role of empathic cognition is very "great for philosophers and philosophy in general and for ordinary people. Empathic cognition gives people a chance "to let" the emotions of the Other "go" into their minds. Empathic cognition is based on so-called co-suffering and in-sensation of the feelings of the Other or Others. Clots of energy or certain energy units are formed in consciousness of each person, they are called "subjective representants". It is possible to understand the Other or Others and to decipher the main idea of the poem (if the task to work on translation is given) and to express it in the native language if to find out not only the meanings of the words but the symbols the author has used in his poem. The reader "goes into" the world of the author trying to be near the author and trying to grasp what the author felt working on the poem. There is something what gives us a possibility to enter into the world of a creative personality. This "something" is empathic cognition.展开更多
Twenty four centuries after Plato's formulation of the theory of ideas, it is revealed to us today in all its modernity and far-sightedness. In fact, confronting some of the elements of the theory with recent scienti...Twenty four centuries after Plato's formulation of the theory of ideas, it is revealed to us today in all its modernity and far-sightedness. In fact, confronting some of the elements of the theory with recent scientific discoveries, one cannot be anything but astounded by the magnificent capacity of the Athenian philosopher's investigations of the perceptible and metaphysical world, a true precursor of the times展开更多
In this paper, I intend to argue that a conception of philosophy as a way of life needs two elements: persuasion and love. Faced a false conception of philosophy very specialized, professional, and modem that has con...In this paper, I intend to argue that a conception of philosophy as a way of life needs two elements: persuasion and love. Faced a false conception of philosophy very specialized, professional, and modem that has condemned to oblivion philosophy itself, we propose a therapeutic conception (of philosophy) as a way of life, a philosophy that is not reduced to a conceptual content, but that is related to the way of life of the philosopher.展开更多
The motif of the knight is frequently used in medieval art; it has made a surprising comeback in the 19th century through artists, such as the Pre-Raphaelites or the Viennese artists at the end of the 19th and the beg...The motif of the knight is frequently used in medieval art; it has made a surprising comeback in the 19th century through artists, such as the Pre-Raphaelites or the Viennese artists at the end of the 19th and the beginning of the 20th century. Gustav Klimt interprets this motif in a very personal manner, which throws a totally different light on the status of the knight than traditional interpretations. The aim of this paper is to indicate and analyze the very features that make Klimt's knight different from that established through the historic, literary, and artistic canons and reveal it as closer to Nietzsche's modern man--afflicted by the malady that the philosopher diagnoses and whose symptoms he describes as follows: A weakened personality, and the absence of a strong will, associated with the specific age and culture.展开更多
A key issue for the future direction of film studies is what is the nature of the perception film viewers have of a film and what is the nature of the perception characters in a film have of other characters in the fi...A key issue for the future direction of film studies is what is the nature of the perception film viewers have of a film and what is the nature of the perception characters in a film have of other characters in the film. The debate between the philosophers John McDowell and Hubert Dreyfus over the nature of perception in general illuminates this issue. McDowell argues that we must see perception as conceptual, while Dreyfus supports a non-conceptual view. McDowell's concept of second nature not only resolves this debate in his favor, but it provides a promising tool for the interpretation of individual films. Moreover, McDowell's conceptual view of perception rules out those approaches to the future of film studies that are based on a non-conceptualist framework. Finally, McDowell's approach leads to an emphasis on interpreting films with a focus on improving moral sensibilities. This perspective provides a viable blueprint for keeping film studies viable.展开更多
The paper examines the copious correspondence between the English philosopher John Locke (1632-1704) and the French intellectual Nicolas Toinard (1629-1706); Locke made the acquaintance of Toinard in Paris in 1677...The paper examines the copious correspondence between the English philosopher John Locke (1632-1704) and the French intellectual Nicolas Toinard (1629-1706); Locke made the acquaintance of Toinard in Paris in 1677 or early in 1678, and the latter remained his lifelong friend and most assiduous correspondent. An Orleanais and a devout Catholic, Toinard combined an intense interest in the Scriptures with an enthusiasm for experimental science and inventions of every kind; he introduced Locke to all the French official institutions and to a number of private laboratories. Toinard's principal work, Evangeliorum Harmonia Graeco-Latina, was greatly appreciated by Locke for its new method. The paper attempts to explore the bulk of this correspondence in detail, giving an account of the wide range of topics dealt with in the two hundred letters; it is divided into four paragraphs referring, respectively, to the years 1678-1679, 1679-1681, 1681-1686, and1686-1704. The perspective is diachronic; on some occasions, the focus is on a particular topic which is the object of prolonged discussion between the two correspondents. In the conclusion, attention is drawn to the relevance of this correspondence in the context of the 17th century and of Locke's philosophical thought.展开更多
The paper examines the copious correspondence between the English philosopher John Locke (1632-1704) and the French intellectual Nicolas Toinard (1629-1706); Locke made the acquaintance of Toinard in Paris in 1677...The paper examines the copious correspondence between the English philosopher John Locke (1632-1704) and the French intellectual Nicolas Toinard (1629-1706); Locke made the acquaintance of Toinard in Paris in 1677 or early in 1678, and the latter remained his lifelong friend and most assiduous correspondent. An Orl6anais and a devout Catholic, Toinard combined an intense interest in the Scriptures with an enthusiasm for experimental science and inventions of every kind; he introduced Locke to all the French official institutions and to a number of private laboratories. Toinard's principal work, Evangeliorum Harmonia Graeco-Latina, was greatly appreciated by Locke for its new method. The paper attempts at exploring the bulk of this correspondence in detail, giving an account of the wide range of topics dealt with in the two hundred letters; it is divided into four paragraphs referring, respectively, to the years 1678-1679, 1679-1681, 1681-1686, and1686-1704. The perspective is diachronic; in some occasions, the focus is on a peculiar topic which is the object of prolonged discussion between the two correspondents. In the conclusion, attention is drawn to the relevance of this correspondence in the context of the 17th century and of Locke's philosophical thought.展开更多
In the second half of the last century the problem of categories became less and less prominent in philosophical debates. This twilight of categorial discourse did not go unnoticed, and some authors offered different ...In the second half of the last century the problem of categories became less and less prominent in philosophical debates. This twilight of categorial discourse did not go unnoticed, and some authors offered different solutions for the revival of categorial theorizing in contemporary philosophy's repertoire. One of these authors is the American philosopher Stephen Pepper. The purpose of the present discussion is to offer yet another explanation for the decline of categorial theory, and to explore Pepper's view and its role in the transformation of categorial discourse. The main thesis which I will argue for is that traditional categories did not disappear altogether, but they have been replaced, gradually, by key empirical concepts from natural science. Even if such concepts do not satisfy the traditional requirements categories in shaping our for a categorial scheme, they are, nonetheless, fulfilling the same role as traditional worldviews.展开更多
The present study examines the four core concepts that underpin the various theories of cultivation of East Asian Confucian philosophy: self (ji,已), cultivation (xiu, 修), transformation (hua, 化), and nurture...The present study examines the four core concepts that underpin the various theories of cultivation of East Asian Confucian philosophy: self (ji,已), cultivation (xiu, 修), transformation (hua, 化), and nurture (yang,餋). The discussion is divided into six sections. The first section, the introduction, explains the significance of the issue in question. The second section examines the substantial notion of "self" as expounded in the Confucian intellectual tradition and the corresponding concept of selthood or personhood. Confucianism stresses that (1) personal selthood is based on the freedom of subjectivity (subjective volition), and (2) society's values and norms originate in this freedom of subjectivity. The third section discusses the functional concept of cultivation, focusing on the fact that in Confucian theories the terms "cultivation" and "body" are always combined to form the concept of "self-cultivation." Moreover, Confucian thinkers tend to discuss the effort of self-cultivation in the context of a body-mind continuum. Indeed, they often use orientational metaphors in order to describe the efforts entailed by cultivation. The fourth section analyzes the linguistic setting and context of the functional concept of transformation within Confucian philosophy of the concrete self. The term "transformation" indicates clearly that Confucian philosophy is a transformative philosophy. The fifth section analyzes the functional concept of nurture, stressing that Confucius' two greatest followers, Mencius and Xunzi, represent two opposed approaches to nurturing. Meneius stresses that one should undertake the effort of "nurturing qi," that is, produce culture through natural cultivation, while Xunzi advocates artificially instilling culture in order to discipline, tame, and order nature. Mencius and Xunzi both turn to the container metaphor in their discussions of self-cultivation. The article concludes that the various cultivation activities advocated by these two disparate Confucians are based on two assumptions: (1) the self coincides with the physical body, and (2) the physical self is steeped in and interactive with the cultural values of society. In sum, the functional concept of self-cultivation is an important pillar of Confucian theories of self-cultivation.展开更多
文摘Iris Murdoch is a renowned female novelist and philosopher in the 20th century English literature. In her literary creation, she has a preference for male narration and holds a reserved attitude to women's movements with reluctance to be considered as a feminist writer, which permits her realistic depiction of female characters and dispassionate thought on women's problems. This paper, with the interpretation and redefinition of the concepts as consciousness, identity, and self in Murdoch's philosophy, analyzes the fragmented self of three female figures in The Flight from the Enchanter (1956) respectively from the perspectives of self-consciousness, identity, and self and reveals that the fragmentation of female selfhood is mainly due to the overwhelming male dominance in the gender relationship.
文摘This paper examines the relationship of Simone Beauvoir to the field of philosophy; her work and her subject position as an author. In addition, this paper examines the relation of Sartre to Beauvoir as an author. I conclude that while Beauvoir may have defined herself as a writer, her training in and her position to, Philosophy should not be negated. Also, 1 add that Sartre's influence on the content of her body of work should be rejoiced and rather not criticized.
文摘The aim of this paper is to elucidate the nature and viability of teaching philosophy establishing their impact on the construction of philosophy in developing countries such as Peru. This article is inserted in the context of the need to rethink the missed philosophy marked by Badiou who proposes two ideas and binding areas: Philosophy is a reflection on all that is in the infinite universe, including humans; and, being the reflection (thinking) an innate characteristic of the human being, then, in some way, we are philosophers. It follows two thoughts that philosophy is not taught or learned but is assumed in the measure of their level of education and knowledge. In such conditions, it is not the teaching of philosophy that which has to build philosophy or form "philosophers," but is education. It is established, therefore, that between the philosophy and the education, there is a direct relationship in the sense that the first is based on the second and a good education is a prerequisite for the development of philosophy in a society condition. For this important reason, developing countries still do not have adequate conditions for sustained construction of philosophy because they have educational models that prevent it from radiating a good education to society. Being a good carrier of a good education philosophy, a poorly educated person has limitations to acquire of philosophical thinking. Therefore, these reasons are that in these countries, the teaching philosophy has proved to be unsuccessful. Being poor education in underdeveloped societies, where language skills and science are below international standards, it is easy to deduce that such societies are facing philosophy and devoid of conditions to form part of their cultures. Our hypothesis is that philosophy in a society cannot be built on the basis of the teaching of philosophy, but on the basis of a good education. The fact that in underdeveloped societies, as is the case of Peru, there is no philosophy in terms of what it means in modern times, is not because there is no teaching of philosophy but because there is archaic educational models. In these countries, the education model is anti-philosophical. Our approach is based on the education system prevalent in underdeveloped countries such as Peru, which is not feasible "teaching philosophy" to steadily build philosophy as part of national cultures, and instead it is necessary for the design and implementation of new models of education.
文摘As great philosophers and aesthetes who have significant influence on the ushering and development of the term "sublime", both Longinus and Edmund Burke have their respectively elaboration on sublime that not only has inner connection but some sheer difference. The aim of this thesis is to interpret the inheritance of Burke to Longinus through the comparison between their attitudes on sublime through doxologie of comparative literature, and it mainly focuses on the point of view, major concern, composing elements and interconnecting aesthetic essence between them.
文摘In the moral philosophy of the late Stoa, there is a significant turn to the recognition of non-violence values. Starting from the point where the philosophers of the Ancient and the Middle Stoa acknowledge man's relation with the Cosmos and with each human being separately, the Stoics of Rome (namely, Seneca, Marcus Aurelius, Epictetus, but even Cicero who fosters many of the earlier Stoic ethical views) enrich the content of this theorization by offering an expansion of the concept of the Greek philanthropy. Through the practical means of individual correction, which leads to the therapy of passions, the stoic sage returns to society in order to emancipate the human being and to ensure that man will recover his ontological dignity. This effort is grounded on benevolent and mild action, which aims to correct rather than to discipline in a punitive way. It is their contribution to philosophy that the author aims to discuss in connection with the recording of their thought on issues directly related with a non-violent and eudaimonistic way of life in the context of social peace.
文摘The role of empathic cognition is very "great for philosophers and philosophy in general and for ordinary people. Empathic cognition gives people a chance "to let" the emotions of the Other "go" into their minds. Empathic cognition is based on so-called co-suffering and in-sensation of the feelings of the Other or Others. Clots of energy or certain energy units are formed in consciousness of each person, they are called "subjective representants". It is possible to understand the Other or Others and to decipher the main idea of the poem (if the task to work on translation is given) and to express it in the native language if to find out not only the meanings of the words but the symbols the author has used in his poem. The reader "goes into" the world of the author trying to be near the author and trying to grasp what the author felt working on the poem. There is something what gives us a possibility to enter into the world of a creative personality. This "something" is empathic cognition.
文摘Twenty four centuries after Plato's formulation of the theory of ideas, it is revealed to us today in all its modernity and far-sightedness. In fact, confronting some of the elements of the theory with recent scientific discoveries, one cannot be anything but astounded by the magnificent capacity of the Athenian philosopher's investigations of the perceptible and metaphysical world, a true precursor of the times
文摘In this paper, I intend to argue that a conception of philosophy as a way of life needs two elements: persuasion and love. Faced a false conception of philosophy very specialized, professional, and modem that has condemned to oblivion philosophy itself, we propose a therapeutic conception (of philosophy) as a way of life, a philosophy that is not reduced to a conceptual content, but that is related to the way of life of the philosopher.
文摘The motif of the knight is frequently used in medieval art; it has made a surprising comeback in the 19th century through artists, such as the Pre-Raphaelites or the Viennese artists at the end of the 19th and the beginning of the 20th century. Gustav Klimt interprets this motif in a very personal manner, which throws a totally different light on the status of the knight than traditional interpretations. The aim of this paper is to indicate and analyze the very features that make Klimt's knight different from that established through the historic, literary, and artistic canons and reveal it as closer to Nietzsche's modern man--afflicted by the malady that the philosopher diagnoses and whose symptoms he describes as follows: A weakened personality, and the absence of a strong will, associated with the specific age and culture.
文摘A key issue for the future direction of film studies is what is the nature of the perception film viewers have of a film and what is the nature of the perception characters in a film have of other characters in the film. The debate between the philosophers John McDowell and Hubert Dreyfus over the nature of perception in general illuminates this issue. McDowell argues that we must see perception as conceptual, while Dreyfus supports a non-conceptual view. McDowell's concept of second nature not only resolves this debate in his favor, but it provides a promising tool for the interpretation of individual films. Moreover, McDowell's conceptual view of perception rules out those approaches to the future of film studies that are based on a non-conceptualist framework. Finally, McDowell's approach leads to an emphasis on interpreting films with a focus on improving moral sensibilities. This perspective provides a viable blueprint for keeping film studies viable.
文摘The paper examines the copious correspondence between the English philosopher John Locke (1632-1704) and the French intellectual Nicolas Toinard (1629-1706); Locke made the acquaintance of Toinard in Paris in 1677 or early in 1678, and the latter remained his lifelong friend and most assiduous correspondent. An Orleanais and a devout Catholic, Toinard combined an intense interest in the Scriptures with an enthusiasm for experimental science and inventions of every kind; he introduced Locke to all the French official institutions and to a number of private laboratories. Toinard's principal work, Evangeliorum Harmonia Graeco-Latina, was greatly appreciated by Locke for its new method. The paper attempts to explore the bulk of this correspondence in detail, giving an account of the wide range of topics dealt with in the two hundred letters; it is divided into four paragraphs referring, respectively, to the years 1678-1679, 1679-1681, 1681-1686, and1686-1704. The perspective is diachronic; on some occasions, the focus is on a particular topic which is the object of prolonged discussion between the two correspondents. In the conclusion, attention is drawn to the relevance of this correspondence in the context of the 17th century and of Locke's philosophical thought.
文摘The paper examines the copious correspondence between the English philosopher John Locke (1632-1704) and the French intellectual Nicolas Toinard (1629-1706); Locke made the acquaintance of Toinard in Paris in 1677 or early in 1678, and the latter remained his lifelong friend and most assiduous correspondent. An Orl6anais and a devout Catholic, Toinard combined an intense interest in the Scriptures with an enthusiasm for experimental science and inventions of every kind; he introduced Locke to all the French official institutions and to a number of private laboratories. Toinard's principal work, Evangeliorum Harmonia Graeco-Latina, was greatly appreciated by Locke for its new method. The paper attempts at exploring the bulk of this correspondence in detail, giving an account of the wide range of topics dealt with in the two hundred letters; it is divided into four paragraphs referring, respectively, to the years 1678-1679, 1679-1681, 1681-1686, and1686-1704. The perspective is diachronic; in some occasions, the focus is on a peculiar topic which is the object of prolonged discussion between the two correspondents. In the conclusion, attention is drawn to the relevance of this correspondence in the context of the 17th century and of Locke's philosophical thought.
文摘In the second half of the last century the problem of categories became less and less prominent in philosophical debates. This twilight of categorial discourse did not go unnoticed, and some authors offered different solutions for the revival of categorial theorizing in contemporary philosophy's repertoire. One of these authors is the American philosopher Stephen Pepper. The purpose of the present discussion is to offer yet another explanation for the decline of categorial theory, and to explore Pepper's view and its role in the transformation of categorial discourse. The main thesis which I will argue for is that traditional categories did not disappear altogether, but they have been replaced, gradually, by key empirical concepts from natural science. Even if such concepts do not satisfy the traditional requirements categories in shaping our for a categorial scheme, they are, nonetheless, fulfilling the same role as traditional worldviews.
文摘The present study examines the four core concepts that underpin the various theories of cultivation of East Asian Confucian philosophy: self (ji,已), cultivation (xiu, 修), transformation (hua, 化), and nurture (yang,餋). The discussion is divided into six sections. The first section, the introduction, explains the significance of the issue in question. The second section examines the substantial notion of "self" as expounded in the Confucian intellectual tradition and the corresponding concept of selthood or personhood. Confucianism stresses that (1) personal selthood is based on the freedom of subjectivity (subjective volition), and (2) society's values and norms originate in this freedom of subjectivity. The third section discusses the functional concept of cultivation, focusing on the fact that in Confucian theories the terms "cultivation" and "body" are always combined to form the concept of "self-cultivation." Moreover, Confucian thinkers tend to discuss the effort of self-cultivation in the context of a body-mind continuum. Indeed, they often use orientational metaphors in order to describe the efforts entailed by cultivation. The fourth section analyzes the linguistic setting and context of the functional concept of transformation within Confucian philosophy of the concrete self. The term "transformation" indicates clearly that Confucian philosophy is a transformative philosophy. The fifth section analyzes the functional concept of nurture, stressing that Confucius' two greatest followers, Mencius and Xunzi, represent two opposed approaches to nurturing. Meneius stresses that one should undertake the effort of "nurturing qi," that is, produce culture through natural cultivation, while Xunzi advocates artificially instilling culture in order to discipline, tame, and order nature. Mencius and Xunzi both turn to the container metaphor in their discussions of self-cultivation. The article concludes that the various cultivation activities advocated by these two disparate Confucians are based on two assumptions: (1) the self coincides with the physical body, and (2) the physical self is steeped in and interactive with the cultural values of society. In sum, the functional concept of self-cultivation is an important pillar of Confucian theories of self-cultivation.