In this article, author evaluated past/present perspectives about philosophy and branches of philosophy due to historical period, religious perspective, and due to their organized categories/branches or areas. Some ty...In this article, author evaluated past/present perspectives about philosophy and branches of philosophy due to historical period, religious perspective, and due to their organized categories/branches or areas. Some types of interactions between some disciplines are given as an example. The purpose of this article is, to solve problems related with philosophy and past branches of philosophy, to define new philosophy perspective in the new system, to define new questions and questioning about philosophy or branches of philosophy, to define new or re-constructed branches of philosophy, to define the relations between the philosophy branches, to define good and/or correct structure of philosophy and branches of philosophy, to extend the definition/limits of philosophy, others. Author considered R-Synthesis as a method for the evaluation of the philosophy and related past branches of philosophy. This R-Synthesis includes general/specific perspective with eight categories, 21-dimensions, and twelve general subjects (with related scope and contents) for the past 12,000 years. It is a kind of synthesis of supernaturalism and naturalism, physics and metaphysics, others. In this article, author expressed 27 possible definitive/certain result cases of the new synthesis and defined the possible formation stages to express new theories, new disciplines, theory of interaction, theory of relation, hybrid theory, and others as constructional and/or complementary theories. These theories are considered for 21 major effective disciplines which are defined for a country and for the world. New philosophy perspective, branches of philosophy, and aims/purposes of R-Philosophy are defined to organize many inquiries about the name, number, and relation between special subject "X" and "philosophy of X" in some manner. This new perspective includes necessary and sufficient number of philosophy branches, and so it limits the number of "philosophy of X" in the philosophical system. New Era Philosophy is defined with its sub branches, its constructional philosophies, and with its 8D hybrid philosophy perspective. Ideal Philosophical System is defined with general/specific figure. Some of the new and/or re-constructed branches of philosophy explained with the new defined set of questions, new sub branches and constructional philosophies. Integration of the past/present branches of philosophy into the ideal philosophical system is explained generally. Philosophical interests of the some past philosophers and their relations with the ideal philosophical system expressed with table.展开更多
This study seeks to determine the meaning of Luke 16:19-31. The question of whether this passage teaches intermediate state of the disembodied soul after death has been a theological conundrum. In Lucan context, both...This study seeks to determine the meaning of Luke 16:19-31. The question of whether this passage teaches intermediate state of the disembodied soul after death has been a theological conundrum. In Lucan context, both thematic and linguistic considerations suggest that the passage can be a pre-resurrection tradition. Having studied the setting in which Jesus tells this parable and Lucan context, this study, employing a quasi-allegorical method, concludes that the presentation of the unseen world represents events and class of people in the eschatological judgment.展开更多
In Critique of Pure Reason (1996), Immanuel Kant says that the term "aesthetic" means "the science of the laws of sensibility" and suggests giving up usage of it to indicate "the critique of taste" which execu...In Critique of Pure Reason (1996), Immanuel Kant says that the term "aesthetic" means "the science of the laws of sensibility" and suggests giving up usage of it to indicate "the critique of taste" which executes the criticism of the beautiful. It is well known that Gilles Deleuze was inspired by all genres of the arts, namely movies, paintings, music, and so on. However, this paper argues that what is more essential for Deleuzian philosophy is aesthetics as a science of sensibility. What motivated Deleuze, especially from the 1950s to the 1960s, seems to have consisted in discovering the weaknesses of the Kantian aesthetic in order to take it apart. In fact, one of the main themes in Difference and Repetition (1994) was to free "sensibility" itself from Kant's philosophical system. This theme subsisted in his writing even after the 1970s, and led him to develop a "natural philosophy" of sorts. This is because the supposition that "the sensibility itself" is independent from any human faculties gave him an opportunity to carefully consider the multiplicity and productivity of Nature itself. Finally, Deleuze created his own "ethology" that would capture the increasingly interrelated movements within Nature produced by heterogeneous elements. This paper describes the process of Deleuzian thought as outlined above, surveying his view of Kantian philosophy and the development of his natural philosophy as "the aesthetics of Nature."展开更多
The present paper has a double aim: (1) it attempts to present an aspect of Plotinus' philosophical and hermeneutical methodology on the basis of relevant remarks in the treatise "On Eternity and Time"; (2) it...The present paper has a double aim: (1) it attempts to present an aspect of Plotinus' philosophical and hermeneutical methodology on the basis of relevant remarks in the treatise "On Eternity and Time"; (2) it seeks to connect this attitude with contemporary methodological questions concerning the relation between philosophy and history of philosophy. After an introduction where it is emphasized that the term "Neo-Platonism" is of recent coinage, I exploit David Sedley's remarks regarding the function of ancient philosophical schools: the quest for the "correct" interpretation of the school's founder as a philosophical enterprise in itself is not an exclusively Neoplatonic characteristic. Nonetheless, the example of Plotinus' Enneads III.7, owing to the complexity of its theme, shows that Plotinus does not pay attention only to the Platonic teachings regarding eternity and time, but also to all the other philosophical schools' theories, including the Epicurean. The aim is the ascertainment of the truth inherent in them and its apt interpretation. Hence, I follow Steven K. Strange (1950-2009), who relates the Plotinian methodology to Aristotle's endoxic method. After a presentation of similarities and differences between the two philosophers, I conclude that the problematic features posed by several philosophical theories are resolved via an innovative Plotinian reading of Plato. Thus, the non-Platonic theories play a role in the more adequate interpretation of Plato, which is identified with the successful answer to the philosophical problems. This fact makes us wonder as to the best characterization of Plotinus' enterprise: philosophy or history of philosophy? Although the question is somehow anachronistic, Plotinus gives an explicit response in his aforementioned tractate: to the extent that he is interested in solving philosophical problems, rather than compiling a "catalogue" of past philosophical positions, his enterprise is not historical, but philosophical. Two final corollaries stem from this: (i) to a certain extent, the previous enunciation explains the Neoplatonic reading of Plato; (ii) it teaches us that the difference between philosophizing and a historical treatment of philosophy does not lie only on the content, but also on the manner according to which the interpreter approaches past or contemporary philosophers.展开更多
Educational philosophy exists in three forms: philosophy of professional education, philosophy of public education, and philosophy of personal education, which are interrelated with their own unique features. Enlight...Educational philosophy exists in three forms: philosophy of professional education, philosophy of public education, and philosophy of personal education, which are interrelated with their own unique features. Enlightenment: this knowledge helps avoid misunderstanding of educational philosophy, which is not only a type of theoretical philosophy, but also a practical philosophy; teachers need to construct a proper philosophy of personal education of their own and enhance their professionalism and specialism while improving their humanistic quality and professional sentiment; great efforts should be made to create an educational community to exert the influence of philosophy of public education, and to promote the healthy development of educational activities.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
Wittgenstein in Philosophical Investigations and On Certainty develops a revolutionary conception of knowledge, of philosophy of language, and of philosophy of science. Very close to language-games is a concept that i...Wittgenstein in Philosophical Investigations and On Certainty develops a revolutionary conception of knowledge, of philosophy of language, and of philosophy of science. Very close to language-games is a concept that is important but did not attract much attention, the one of paradigm. In this paper this concept is analyzed together with notions such as context, use, reference, language-games, reality, science, truth, method, propositions, among others by means of which a new view of epistemology emerges. As for Kuhn, paradigm is his most known notion and his biggest contribution to innovate the history of science. I contrast these two conceptions and conclude that they have different uses, and that some difficulties that emerge from Kuhn's concept of paradigm would be dissolved if we take into consideration Witt^enstein's aooroaches of language and the uses it has in our life forms.展开更多
A revival of empiricist theories in cognitive psychology, neuropsychology, and philosophy has been led by figures such as Antonio Damasio (1994), Lawrence Barsalou (1999), George Lakoff (1987), and Jesse Prinz ...A revival of empiricist theories in cognitive psychology, neuropsychology, and philosophy has been led by figures such as Antonio Damasio (1994), Lawrence Barsalou (1999), George Lakoff (1987), and Jesse Prinz (2002; 2004). Their work has served to connect familiar empiricist approaches to thought and reason with contemporary cognitive psychology and neuroscience. The work of Prinz is of special philosophical significance since it aims to bring together the work of neo-empirically minded theorists in the cognitive and neuro-sciences with main themes found in contemporary philosophical theories of intentionality and reference. In this paper, I examine Prinz's efforts to synthesize a neo-empiricist theory of concepts with contemporary semantic theories of reference and intentionality. In part one, I analyze Prinz's approach in some depth. In part two, I raise a question concerning the origins of intentionality. Specifically, I am interested in examining the minimum cognitive prerequisites for intentionality within Prinz's theory of perception-based representation. In part three, I raise a problem case for Prinz's account of the requirements for intentionality, and propose an adjustment in Prinz's account to meet the challenge of the objection.展开更多
Contrary to occidental philosophy, oriented to grasping and solidifying the principles of essential being (ontos on), Buddhism seeks to understand the aspect of our existence that experiences suffering in life. In t...Contrary to occidental philosophy, oriented to grasping and solidifying the principles of essential being (ontos on), Buddhism seeks to understand the aspect of our existence that experiences suffering in life. In the East Asian languages Human beings are described as Inter-Beings in that they are enveloped by the topos of life and death. From breath to breath, our life is bound to the moments of emerging and vanishing, being and non-being in an essential unity. D6gen's philosophical thinking integrated this conception with the embodied cognition of both thinking and acting self. In the phenomenological point of view, Heidegger (1927; 1993) emphasizes Being as bound to fundamental substantiality, which borders at the Ab-grund, falling into nothingness. With D^gen, the unity-within-contrast of life and death is exemplified in our breathing, because it achieves the unity of body and cognition which can be called "corpus." In perfect contrast, the essential reflection for Heidegger is that of grasping the fundament of Being in the world, which represents the actualization of a Thinking-Being-Unity. The goal of this comparison is to fundamentally grasp what is the essentiality of being, life, and recognition (in Japanesejikaku f~ ~) bound to embodied cognition in our globalized world.展开更多
While over two thousand years apart, Western postmodernism and ancient Chinese philosophy share some extraordinary similarities, especially epistemology wise. For example, they both recognize the role of language in c...While over two thousand years apart, Western postmodernism and ancient Chinese philosophy share some extraordinary similarities, especially epistemology wise. For example, they both recognize the role of language in constructing, and limiting, knowledge and reality. This is because thinkers of different cultures and geographical regions, and of different historical periods, can possibly come up with similar philosophical conclusions when addressing what is commonly known as the "human condition". The paper will discuss, in general terms, some of the philosophical similarities between postmodemism and classical Chinese philosophy; it will also take a close look at three concepts in Chinese philosophy that register strong affinity with Western postmodernism: namely, change, dialectic, and relativism.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 perspective of philosophical thinking on lifting enterprise soft power requires us to enhance both hard power and soft power in the enterprise and to grasp more the fundamental contradiction-promoting soft power o...The perspective of philosophical thinking on lifting enterprise soft power requires us to enhance both hard power and soft power in the enterprise and to grasp more the fundamental contradiction-promoting soft power of corporation-at the same time. Focusing on the environment-relationship economy, emotional economy, cultural economy and moral economy-faced by enterprise, corporation should take relationship building, feeling cultivation, cultm'e construction and integrity establishment as an origin of force to improve the image, the group cohesion force, the social credibility and the cultural strength of the company.展开更多
Classical Indian Buddhist philosopher Nfigfirjuna is known for his philosophical interpretations of the central conception of Buddha's teachings, the philosophy of Middle Path (Mfidhyamika). Notably he had introduc...Classical Indian Buddhist philosopher Nfigfirjuna is known for his philosophical interpretations of the central conception of Buddha's teachings, the philosophy of Middle Path (Mfidhyamika). Notably he had introduced the unique concept of "emptiness" (gnyata) to explain the Middle Path philosophy: the philosophical meaning of "emptiness" is dependent co-arising of various elements that support the worldly experience. This study investigates how this concept is used in explaining the subjectivity of a human person and how it is used for interpreting the unique process of human existence. The discussions on subjectivity are imprecise in modern and contemporary philosophy. But Ngrjuna's philosophy enables us to explain subjectivity conclusively, without it having to be explained using metaphysical positions. Sunyata may introduce a new definition for the concept of non-self: not for negating the self but for caring self from the problems of life by making it centered in the Middle Path (madhyama-pratipat), where one may naturally be able to use his wisdom (prajh) as the guiding principle: not mere knowledge (na). Sanyat is understood using fourfold (catus.kot.i) logical analysis, not twofold analysis employed normally by other philosophers. Here, the Buddhist notion of self as the co-dependent evolution process of five aggregates (pahcaskandhas) is reinterpreted using the unique method of tetralemma (catus.kot. i). This critique explores the Western philosophy's conceptions on "human reasoning, "logocentrism," and the objective analytical method of modern science." After careful cross examination of the rival philosophical positions, it reasons out why the "rationale of nature" is always superior to "human reasoning" and "logocentrism,"展开更多
Analysises and resrarches into Bohr’s quantum dialectics of nature of mutual complement and Heisenberg’s quantumphilosophy outlook. It gets a deeper and more systematic comgnition and comprehension to quantum theory...Analysises and resrarches into Bohr’s quantum dialectics of nature of mutual complement and Heisenberg’s quantumphilosophy outlook. It gets a deeper and more systematic comgnition and comprehension to quantum theory philosophy thought.展开更多
The debate on the state of the art of philosophy in Italy shows many differences from the three main currents of contemporary philosophy, namely deconstructionism, critical theory, and analytic philosophy. On one hand...The debate on the state of the art of philosophy in Italy shows many differences from the three main currents of contemporary philosophy, namely deconstructionism, critical theory, and analytic philosophy. On one hand, the philosophical stance towards language, and on the other hand, the strong separation between science and philosophy are the distinctive features of the Italian thought. In particular, philosophy of language shows a fragmented framework in which current researches are an example for future studies on language and human nature. The basic idea behind the Philosophy of Language in Italy is that language has a biological and social nature. The aim of this paper is to give an account of the range of "bio" through a dialogue between philosophy and neuroscience. I will review the Italian research on mirror neurons with particular attention to the developments in embodied simulation proposed by Vittorio Gallese. I will underline the philosophical aspects of this neuroscientific theory, providing some remarks on intersubjectivity, intentions, and language. Finally, I will suggest future joint studies in neuroscience and the philosophy of language.展开更多
The Old Man and the Sea is Hemingway's last important work which is regarded by critics as the summary of his life and his philosophic views on life. The paper attempts to approach the story with the view of existent...The Old Man and the Sea is Hemingway's last important work which is regarded by critics as the summary of his life and his philosophic views on life. The paper attempts to approach the story with the view of existentialism, which flourished at the time when Hemingway began to create this novella. In light of the existentialist views on the relations between being-in-itself and being-for-itself, and existence and essence, the author tends to analyze the interactions of the characters of the story with themselves through the choices they made, which is to be of significance for those who strive to understand Hemingway's work and who try to comprehend human beings and themselves.展开更多
Although philosophy of culture has recently become a hot topic in Chinese philosophical research, it is still in the preliminary stage and tends to be general rather than fine-grained. We have several types of cultura...Although philosophy of culture has recently become a hot topic in Chinese philosophical research, it is still in the preliminary stage and tends to be general rather than fine-grained. We have several types of cultural philosophy at present: positivist, non-conscious, non-reflective, epistemological and paradigmatic. The direct cause of the generality and diversity that characterizes this research is the fact that it arises out of complex and varied cultural phenomena and rich and diverse intellectual and theoretical resources. The underlying cause of these features, however, is the failure to really transform its research paradigm from a philosophy of consciousness to a philosophy of culture. To deepen research in cultural philosophy in China, we should prioritize the task of promoting awareness of theoretical paradigms. We should not take cultural philosophy as a branch of philosophy; instead, we should consider it a philosophical paradigm through which we can truly return to the life world by turning back to culture. We should take it as a new model of historical interpretation.展开更多
This article combines with the author's academic experience, especially the papers he has published in Zhongguo Shehui Kexue (中国社会科学) in recent years, to discuss the extremely important role of the journal in...This article combines with the author's academic experience, especially the papers he has published in Zhongguo Shehui Kexue (中国社会科学) in recent years, to discuss the extremely important role of the journal in creatively advancing the study of Marx's philosophy. This progress is mainly evident in three respects: a new understanding of the essence of Marx's philosophy; a new exploration of its historical development; and new reflections on its origins.展开更多
文摘In this article, author evaluated past/present perspectives about philosophy and branches of philosophy due to historical period, religious perspective, and due to their organized categories/branches or areas. Some types of interactions between some disciplines are given as an example. The purpose of this article is, to solve problems related with philosophy and past branches of philosophy, to define new philosophy perspective in the new system, to define new questions and questioning about philosophy or branches of philosophy, to define new or re-constructed branches of philosophy, to define the relations between the philosophy branches, to define good and/or correct structure of philosophy and branches of philosophy, to extend the definition/limits of philosophy, others. Author considered R-Synthesis as a method for the evaluation of the philosophy and related past branches of philosophy. This R-Synthesis includes general/specific perspective with eight categories, 21-dimensions, and twelve general subjects (with related scope and contents) for the past 12,000 years. It is a kind of synthesis of supernaturalism and naturalism, physics and metaphysics, others. In this article, author expressed 27 possible definitive/certain result cases of the new synthesis and defined the possible formation stages to express new theories, new disciplines, theory of interaction, theory of relation, hybrid theory, and others as constructional and/or complementary theories. These theories are considered for 21 major effective disciplines which are defined for a country and for the world. New philosophy perspective, branches of philosophy, and aims/purposes of R-Philosophy are defined to organize many inquiries about the name, number, and relation between special subject "X" and "philosophy of X" in some manner. This new perspective includes necessary and sufficient number of philosophy branches, and so it limits the number of "philosophy of X" in the philosophical system. New Era Philosophy is defined with its sub branches, its constructional philosophies, and with its 8D hybrid philosophy perspective. Ideal Philosophical System is defined with general/specific figure. Some of the new and/or re-constructed branches of philosophy explained with the new defined set of questions, new sub branches and constructional philosophies. Integration of the past/present branches of philosophy into the ideal philosophical system is explained generally. Philosophical interests of the some past philosophers and their relations with the ideal philosophical system expressed with table.
文摘This study seeks to determine the meaning of Luke 16:19-31. The question of whether this passage teaches intermediate state of the disembodied soul after death has been a theological conundrum. In Lucan context, both thematic and linguistic considerations suggest that the passage can be a pre-resurrection tradition. Having studied the setting in which Jesus tells this parable and Lucan context, this study, employing a quasi-allegorical method, concludes that the presentation of the unseen world represents events and class of people in the eschatological judgment.
文摘In Critique of Pure Reason (1996), Immanuel Kant says that the term "aesthetic" means "the science of the laws of sensibility" and suggests giving up usage of it to indicate "the critique of taste" which executes the criticism of the beautiful. It is well known that Gilles Deleuze was inspired by all genres of the arts, namely movies, paintings, music, and so on. However, this paper argues that what is more essential for Deleuzian philosophy is aesthetics as a science of sensibility. What motivated Deleuze, especially from the 1950s to the 1960s, seems to have consisted in discovering the weaknesses of the Kantian aesthetic in order to take it apart. In fact, one of the main themes in Difference and Repetition (1994) was to free "sensibility" itself from Kant's philosophical system. This theme subsisted in his writing even after the 1970s, and led him to develop a "natural philosophy" of sorts. This is because the supposition that "the sensibility itself" is independent from any human faculties gave him an opportunity to carefully consider the multiplicity and productivity of Nature itself. Finally, Deleuze created his own "ethology" that would capture the increasingly interrelated movements within Nature produced by heterogeneous elements. This paper describes the process of Deleuzian thought as outlined above, surveying his view of Kantian philosophy and the development of his natural philosophy as "the aesthetics of Nature."
文摘The present paper has a double aim: (1) it attempts to present an aspect of Plotinus' philosophical and hermeneutical methodology on the basis of relevant remarks in the treatise "On Eternity and Time"; (2) it seeks to connect this attitude with contemporary methodological questions concerning the relation between philosophy and history of philosophy. After an introduction where it is emphasized that the term "Neo-Platonism" is of recent coinage, I exploit David Sedley's remarks regarding the function of ancient philosophical schools: the quest for the "correct" interpretation of the school's founder as a philosophical enterprise in itself is not an exclusively Neoplatonic characteristic. Nonetheless, the example of Plotinus' Enneads III.7, owing to the complexity of its theme, shows that Plotinus does not pay attention only to the Platonic teachings regarding eternity and time, but also to all the other philosophical schools' theories, including the Epicurean. The aim is the ascertainment of the truth inherent in them and its apt interpretation. Hence, I follow Steven K. Strange (1950-2009), who relates the Plotinian methodology to Aristotle's endoxic method. After a presentation of similarities and differences between the two philosophers, I conclude that the problematic features posed by several philosophical theories are resolved via an innovative Plotinian reading of Plato. Thus, the non-Platonic theories play a role in the more adequate interpretation of Plato, which is identified with the successful answer to the philosophical problems. This fact makes us wonder as to the best characterization of Plotinus' enterprise: philosophy or history of philosophy? Although the question is somehow anachronistic, Plotinus gives an explicit response in his aforementioned tractate: to the extent that he is interested in solving philosophical problems, rather than compiling a "catalogue" of past philosophical positions, his enterprise is not historical, but philosophical. Two final corollaries stem from this: (i) to a certain extent, the previous enunciation explains the Neoplatonic reading of Plato; (ii) it teaches us that the difference between philosophizing and a historical treatment of philosophy does not lie only on the content, but also on the manner according to which the interpreter approaches past or contemporary philosophers.
文摘Educational philosophy exists in three forms: philosophy of professional education, philosophy of public education, and philosophy of personal education, which are interrelated with their own unique features. Enlightenment: this knowledge helps avoid misunderstanding of educational philosophy, which is not only a type of theoretical philosophy, but also a practical philosophy; teachers need to construct a proper philosophy of personal education of their own and enhance their professionalism and specialism while improving their humanistic quality and professional sentiment; great efforts should be made to create an educational community to exert the influence of philosophy of public education, and to promote the healthy development of educational activities.
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Wittgenstein in Philosophical Investigations and On Certainty develops a revolutionary conception of knowledge, of philosophy of language, and of philosophy of science. Very close to language-games is a concept that is important but did not attract much attention, the one of paradigm. In this paper this concept is analyzed together with notions such as context, use, reference, language-games, reality, science, truth, method, propositions, among others by means of which a new view of epistemology emerges. As for Kuhn, paradigm is his most known notion and his biggest contribution to innovate the history of science. I contrast these two conceptions and conclude that they have different uses, and that some difficulties that emerge from Kuhn's concept of paradigm would be dissolved if we take into consideration Witt^enstein's aooroaches of language and the uses it has in our life forms.
文摘A revival of empiricist theories in cognitive psychology, neuropsychology, and philosophy has been led by figures such as Antonio Damasio (1994), Lawrence Barsalou (1999), George Lakoff (1987), and Jesse Prinz (2002; 2004). Their work has served to connect familiar empiricist approaches to thought and reason with contemporary cognitive psychology and neuroscience. The work of Prinz is of special philosophical significance since it aims to bring together the work of neo-empirically minded theorists in the cognitive and neuro-sciences with main themes found in contemporary philosophical theories of intentionality and reference. In this paper, I examine Prinz's efforts to synthesize a neo-empiricist theory of concepts with contemporary semantic theories of reference and intentionality. In part one, I analyze Prinz's approach in some depth. In part two, I raise a question concerning the origins of intentionality. Specifically, I am interested in examining the minimum cognitive prerequisites for intentionality within Prinz's theory of perception-based representation. In part three, I raise a problem case for Prinz's account of the requirements for intentionality, and propose an adjustment in Prinz's account to meet the challenge of the objection.
文摘Contrary to occidental philosophy, oriented to grasping and solidifying the principles of essential being (ontos on), Buddhism seeks to understand the aspect of our existence that experiences suffering in life. In the East Asian languages Human beings are described as Inter-Beings in that they are enveloped by the topos of life and death. From breath to breath, our life is bound to the moments of emerging and vanishing, being and non-being in an essential unity. D6gen's philosophical thinking integrated this conception with the embodied cognition of both thinking and acting self. In the phenomenological point of view, Heidegger (1927; 1993) emphasizes Being as bound to fundamental substantiality, which borders at the Ab-grund, falling into nothingness. With D^gen, the unity-within-contrast of life and death is exemplified in our breathing, because it achieves the unity of body and cognition which can be called "corpus." In perfect contrast, the essential reflection for Heidegger is that of grasping the fundament of Being in the world, which represents the actualization of a Thinking-Being-Unity. The goal of this comparison is to fundamentally grasp what is the essentiality of being, life, and recognition (in Japanesejikaku f~ ~) bound to embodied cognition in our globalized world.
文摘While over two thousand years apart, Western postmodernism and ancient Chinese philosophy share some extraordinary similarities, especially epistemology wise. For example, they both recognize the role of language in constructing, and limiting, knowledge and reality. This is because thinkers of different cultures and geographical regions, and of different historical periods, can possibly come up with similar philosophical conclusions when addressing what is commonly known as the "human condition". The paper will discuss, in general terms, some of the philosophical similarities between postmodemism and classical Chinese philosophy; it will also take a close look at three concepts in Chinese philosophy that register strong affinity with Western postmodernism: namely, change, dialectic, and relativism.
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 perspective of philosophical thinking on lifting enterprise soft power requires us to enhance both hard power and soft power in the enterprise and to grasp more the fundamental contradiction-promoting soft power of corporation-at the same time. Focusing on the environment-relationship economy, emotional economy, cultural economy and moral economy-faced by enterprise, corporation should take relationship building, feeling cultivation, cultm'e construction and integrity establishment as an origin of force to improve the image, the group cohesion force, the social credibility and the cultural strength of the company.
文摘Classical Indian Buddhist philosopher Nfigfirjuna is known for his philosophical interpretations of the central conception of Buddha's teachings, the philosophy of Middle Path (Mfidhyamika). Notably he had introduced the unique concept of "emptiness" (gnyata) to explain the Middle Path philosophy: the philosophical meaning of "emptiness" is dependent co-arising of various elements that support the worldly experience. This study investigates how this concept is used in explaining the subjectivity of a human person and how it is used for interpreting the unique process of human existence. The discussions on subjectivity are imprecise in modern and contemporary philosophy. But Ngrjuna's philosophy enables us to explain subjectivity conclusively, without it having to be explained using metaphysical positions. Sunyata may introduce a new definition for the concept of non-self: not for negating the self but for caring self from the problems of life by making it centered in the Middle Path (madhyama-pratipat), where one may naturally be able to use his wisdom (prajh) as the guiding principle: not mere knowledge (na). Sanyat is understood using fourfold (catus.kot.i) logical analysis, not twofold analysis employed normally by other philosophers. Here, the Buddhist notion of self as the co-dependent evolution process of five aggregates (pahcaskandhas) is reinterpreted using the unique method of tetralemma (catus.kot. i). This critique explores the Western philosophy's conceptions on "human reasoning, "logocentrism," and the objective analytical method of modern science." After careful cross examination of the rival philosophical positions, it reasons out why the "rationale of nature" is always superior to "human reasoning" and "logocentrism,"
文摘Analysises and resrarches into Bohr’s quantum dialectics of nature of mutual complement and Heisenberg’s quantumphilosophy outlook. It gets a deeper and more systematic comgnition and comprehension to quantum theory philosophy thought.
文摘The debate on the state of the art of philosophy in Italy shows many differences from the three main currents of contemporary philosophy, namely deconstructionism, critical theory, and analytic philosophy. On one hand, the philosophical stance towards language, and on the other hand, the strong separation between science and philosophy are the distinctive features of the Italian thought. In particular, philosophy of language shows a fragmented framework in which current researches are an example for future studies on language and human nature. The basic idea behind the Philosophy of Language in Italy is that language has a biological and social nature. The aim of this paper is to give an account of the range of "bio" through a dialogue between philosophy and neuroscience. I will review the Italian research on mirror neurons with particular attention to the developments in embodied simulation proposed by Vittorio Gallese. I will underline the philosophical aspects of this neuroscientific theory, providing some remarks on intersubjectivity, intentions, and language. Finally, I will suggest future joint studies in neuroscience and the philosophy of language.
文摘The Old Man and the Sea is Hemingway's last important work which is regarded by critics as the summary of his life and his philosophic views on life. The paper attempts to approach the story with the view of existentialism, which flourished at the time when Hemingway began to create this novella. In light of the existentialist views on the relations between being-in-itself and being-for-itself, and existence and essence, the author tends to analyze the interactions of the characters of the story with themselves through the choices they made, which is to be of significance for those who strive to understand Hemingway's work and who try to comprehend human beings and themselves.
文摘Although philosophy of culture has recently become a hot topic in Chinese philosophical research, it is still in the preliminary stage and tends to be general rather than fine-grained. We have several types of cultural philosophy at present: positivist, non-conscious, non-reflective, epistemological and paradigmatic. The direct cause of the generality and diversity that characterizes this research is the fact that it arises out of complex and varied cultural phenomena and rich and diverse intellectual and theoretical resources. The underlying cause of these features, however, is the failure to really transform its research paradigm from a philosophy of consciousness to a philosophy of culture. To deepen research in cultural philosophy in China, we should prioritize the task of promoting awareness of theoretical paradigms. We should not take cultural philosophy as a branch of philosophy; instead, we should consider it a philosophical paradigm through which we can truly return to the life world by turning back to culture. We should take it as a new model of historical interpretation.
文摘This article combines with the author's academic experience, especially the papers he has published in Zhongguo Shehui Kexue (中国社会科学) in recent years, to discuss the extremely important role of the journal in creatively advancing the study of Marx's philosophy. This progress is mainly evident in three respects: a new understanding of the essence of Marx's philosophy; a new exploration of its historical development; and new reflections on its origins.