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The article focuses on consciousness which address another unknowable phenomenon of nature that many philosophers and scientists continue to declare too wonderful for them. It mentions problem of privacy to scholarly attention and Samuel Johnson famously dismissed the idealist suggestion that the external world is nothing. It also mentions Ludwig Wittgenstein, acknowledging the logic of privacy conceded in the "Philosophical Investigations" and how William James sums up the uncomfortable truth about how completely consciousness sets us apart as individuals.

The article focuses on kama muta, a Sanskrit term for the social emotion that people might feel when they fall in love or when a cat curls up on their lap and science may study the neurobiology and psychological characteristics of kama muta, and people may experience. It mentions people may not go through life worrying much about the privacy of their conscious experience as explaining whether people share similar conscious experiences is, as the philosophers say on explanation of consciousness. It also mentions how social lenses determine what knowledge might be produced but also how they can promote ignorance.

The article presents the author's views on activist art and methods to measure the effectiveness of art activism or artivism as of March 2016. The importance of understanding art as a driver of social change is examined as well as the Gift Horse installation art by Hans Haacke and the relationship between social change and activist art. Also discussed are activist art's affect and effect, philosopher Plato's views on art, the goals and visions of activist artists, the process of developing appropriate metrics, and a method for measuring art's efficacy.

A reprint is presented of the article "Persecution and the Art of Writing," by Leo Strauss, which appeared in volume 8, number 4 of the journal in November 1941. The article discusses the social impact that government persecution has on writing and authors throughout history from ancient Greece through the early 1940s, including in regard to their readership, truth and intelligence. The impact of political persecution on independent thought, including in regard to the persecution of philosophers, is discussed.

The article presents an essay that ponders on the epistemological problems with democracy which resulted from the knowledge and systems that generate and sustain public good. The essay studies philosophers' concentration on skeptical problems and analysis of the concept of individual knowledge. Topics discussed include the needs and interest of potential knowledge-seekers, having a criteria of important properties including significance, reliability and transparency, and the inquiry-and-information-system, which is directed to gain and distribute information.

The article discusses the conflict between philosophy and politics, which has started during the trial and condemnation of Socrates. It also discusses the opposition of truth and opinion, the difference between the good and the beautiful, and the political element in friendship. The despair of polis life that Plato has experienced in the death of Socrates, has started the tradition of political thought. Plato has described the relationship between philosophy and politics according to the attitude of the philosopher toward the polis.

The article presents structuralist economics. It analyzes the views of economist Robert Heilbroner in his book "The Worldly Philosophers." This paper discusses the concept of structuralist economics with views on historical perspectives. The use of structuralist economics by noted economists and their impact are given in example. Other topics included here are the overview of structuralist models, divergence of structuralist and mainstream models in addressing economic issues, and methods of structuralist economics.

The article presents a visualization of the economy. This study focuses on the need for a vision in economic theorizing through an analysis of economist Robert Heilbroner's book "The Worldly Philosophers." It discusses the role of the visionary economist in the development of economic analysis. Other topics featured in this article are views of Schumpeter and Heilbroner of an economic vision and its analysis, the impact of visions as they appear to conversation and an overview of constitutive metaphors and stories.

The article reports the idea of intellectual courage, what consist it, what fosters it and if it is always a virtue. It offers an overview of the various ways on how intellectual courage is inculcated which includes the readiness to expose ideas to skeptical and critical audiences. It discusses how the intellectually courageous thinker responds to criticism and examines the beliefs of philosophers like Plato, Aristotle and Socrates. It distinguishes the difference of intellectual courage and mere impulsiveness.

The article discusses the philosophy of Ludwig Wittgenstein, which was called "pragmatic strain." The section examines the views of Wittgenstein on language, his tendency to urge philosophers concerned with the meanings of particular linguistic expressions to attend to how those expressions are used, and the significance of his philosophy, pragmatic strain, in his writings. The section is divided into several topics, which offers various reflections and insights related to Wittgenstein's writings given by the author.

The article comments on the ideas of political philosopher Hannah Arendt. The importance of Arendt's ideas in understanding the problem facing the nation-states global community after the September 11, 2001 terrorist attacks on the United States is discussed. The problem of totalitarianism and Arendt's view about human rights are tackled. The paradoxes of the Western civilization are presented. The totalitarian regimes of the mid-twentieth century strengthened and rebuilt the state by rendering it subservient to their ideologies.

The article comments on the ideas expounded by Hannah Arendt in her book "The Origins of Totalitarianism." The world political conditions when Arendt wrote her book were described. The political problems that Arendt tackled and the influence of philosopher Karl Jaspers on her are discussed. Arendt puts emphasis on the global development of phenomena such as homelessness on an unprecedented scale, rootlessness to an unprecedented depth. She writes that wherever totalitarianism has ruled it has begun to destroy the essence of man.

The article comments on the ideas of philosopher Hannah Arendt. Political problems facing the contemporary world which Arendt tackled . Importance of the ideas of Arendt to understanding the present political realities is discussed. In Arendt's work, it could be found that natality is the mother of action, actions is the locus of freedom and a source of power, power gives life to politics. Political action generates the common world and when stabilized by the foundation of the polis, provides an immortal home for otherwise mortal beings.

The article examines the ideas of philosopher Karl Marx. It contends that Marx's ideas are within the tradition of Western political thought. Errors in the interpretation of the ideas of Marx by scholars and statesmen are presented. The notion of Marxism and the understanding of Marx about the reality of class struggle are discussed. Many scholars accused that totalitarianism has its origin from Marx's ideas. The influence of Marx has risen, spreading from strict Marxism to the entire field of social and historical sciences.

This essay takes the motif of ruin as an entry point for a foray into the subject of the commons. It engages Garrett Hardin's nearly unknown discussions of literature and poetry to shed critical light on his famous idea of "The Tragedy of the Commons," and on the general relation of the commons to questions of language and measure. To summon resources for thinking against enclosure, the essay follows an itinerary that constellates historian J. M. Neeson, the philosopher Gilles Deleuze, the poet and theorist Fred Moten, and the Romantic poetry of William Wordsworth. [ABSTRACT FROM AUTHOR]

The article examines the morally defensible way of coping with moral conflicts in people's lives based on the views of philosopher Isaiah Berlin on liberal pluralism. He criticized what he called the pursuit of the ideal, which is based on the notion that an ideal society can create goodness if only human beings are wise enough to discern it and good enough to create it. The pursuit of the ideal is dangerous because it denies that even the best ways of individual and social life entail the sacrifice of some moral values. He thinks all decent societies entail sacrificing some valuable moral goods to others. For Berlin, the necessity of such sacrifice is a truth of what has come to be called value pluralism.

The article discusses two defenses of cultural pluralism based on the writings of philosopher Isaiah Berlin. He occasionally derives the worth of freedom from its role in securing pluralism. Berlin's political thought is fundamentally aesthetic in its orientation. He does not usually establish the comparative worth of cultures by the quality of their art. Based on his essay Historical Inevitability, Berlin is against all forms of determinism. In his radical aestheticism, Berlin is suggesting that it is legitimate for the philosophical observer to regard cultures aesthetically.

This article aims to show how the philosophers Friedrich Nietzsche and Michael Foucault arrived at a controversial conception of philosophy and describe how each one struggled to acknowledge in different circumstances, the Delphic obligation to live the life of the philosopher. The essay Schopenhauer as Educator, published in 1874, marks the culmination of Nietzche's life. Like Nietzsche, Foucault is concerned to interrogate the figure of the philosopher. In his final lectures in the College de France, he examined the life of Socrates and Diogenes. He deplored what he called our own modern negligence of the problem the philosophical life. Where Nietzsche offers himself to his readers as a kind of philosophical prophet, Foucault offers himself as a species of philosophical dandy, a stylish historiographic fabulist.

This article examines the situation of philosophy and the culture of philosophers in Germany after its unification in 1990. In tbe former German Democratic Republic, philosophy existed as a discipline at several universities where it had its own departments, distinct from the departments of Marxism-Leninism. Though all those teaching philosophy were seen as Marxist-Leninists and they generally considered themselves as such, there was also a broad spectrum of interests in historical and systematic studies. As in tbe West, there were historians of philosophy for antiquity, the Middle Ages, tbe early modern period, bourgeois philosophy, as well as those for contemporary Western philosophy. Systematic interests varied from epistemology to philosophy of science to ethical and social problems. With the disappearance of the East German state ideology, the philosophical machine that belonged to it disappeared as well, unlike Russia or Poland.

This article looks at the reasons for the slow disappearance of beast fables as of September 1995. The term fabling beasts denotes the activity of telling stories in words about animals, sometimes with and sometimes without people, in order to point a moral that humans believe should hold throughout the natural world. According to the author, beast fables were once a more vital form of representation and they were once not reserved for children. In this article, he examines the views of several philosophers, including Socrates and Aristotle, on the significance of beast fables.

This article analyzes some writings of philosopher Leo Strauss. Typically in Strauss' presentation, the relation between ancients and moderns is not one of mutual supplementation; nor is it dialectical in a manner which would allow their sublation in a higher synthesis. According to a 1952 essay entitled, Progress or Return? modernity is characterized by a host of distinctive features--among which it is possible to extract a relatively small number of crucial traits. In Strauss' portrayal, the first and most basic feature of modernity or modern thought is its anthropocentric character, that is, its focus on man as the pivot of knowledge and action, in contradistinction from the theocentric character of biblical and medieval thought and the cosmocentric outlook of classical antiquity.

This article examines the economic views of several English natural philosophers during the seventeenth century. Throughout the century, England's leading natural philosophers were concerned, not merely to increase their knowledge of nature but to reform society at every level, to make better Christian men, both rulers and subjects. Science, these Protestant and humanist philosophers thought, would play a key role in this reforming process, what some called the reformation of the world. The study of nature would make all men more pious by revealing God through the study of nature; it would make better leaders by instructing them in God's providential rule over the universe and instilling in them the virtues of reason and moderation. Finally, science would increase prosperity, and this was also thought to have an effect on society. As the philosophers saw it, the increasing wealth generated by science was far from being unproblematic. Wealth itself was not the issue but rather its proper use and distribution.

The article presents information related to philosopher Martin Heidegger and his thoughts about politics and philosophy. He is usually associated with rhymed poetry and the folk songs. He claimed a special affinity between the Greek and the German languages, mainly in philosophy. In his works he states that Greek language originally enabled the Greeks to confront the difference as a jointure of presencing and absencing, concealing and unconcealing. He uses the word Aufbruch to designate the German revolution.

The article presents information on philosopher Richard Rorty and his literary works. Before the publication of his controversial book "Philosophy and the Mirror of Nature," he was known as a philosophy professor who had made important contributions to the discussion of technical professional issues such as incorrigibility and the epistemological status of transcendental arguments. He uses the argumentative techniques of analytic philosophers to question and deflate the pretentions of professional, philosophy with wit, irony and analytic finesse. According to Rorty, liberal culture needs an improved self-description rather than a set of foundations.

The article presents information related to the views of Hannah Arendt, a philosopher, on the relation between thought and action, philosophy and politics and the controversy over philosophical preoccupations on Arendt's understandings of politics. This preoccupation comes to the surface in the writings of Arendt in the last twenty-five years of his life. She was a brilliant student of philosophy and has very little interest in politics. The shock of Nazism and the rise of Adolf Hitler to power catapulted her into concern with public affair. The account of Arendt on the way in which traditional Western understandings of politics have been distorted by philosophical preoccupations is highly controversial.

The article presents information related to Hannah Arendt, who has become one of the most illuminating and certainly one of the most controversial political thinkers of the twentieth century. A tension and a dilemma are at the center of Hannah Arendt's political thought, indicating two formative forces of her spiritual-political identity. Arendt's thinking is decidedly modernist and politically universalist, when she reflects on the political realities of the twentieth century and on the fate of the Jewish people. Hannah Arendt did not engage in methodological reflections and searched for the elements of totalitarianism.

The article presents information related to philosopher Hannah Arendt and his literary works. In her works she tried to get people to understand their own ethics and what the best choice would be for them in a political situation. She realized two different things about the long tradition of moral and political philosophy to which Plato's thought gave rise. She states in her works that she has neither claim nor ambition to be a philosopher. In her works she discusses various issues related to politics and postmodernism.

The article looks at the concept of fairness in the standpoint of science. It is claimed that the word fair has a double meaning. A situation can be considered fair when the situation is well balanced in an objective sense. A situation can also be considered fair when it is judged to be well balanced in a moral sense where things are distributed in ways considered good, beautiful or just. Analytical arguments are the basis used by moral philosophers to establish what the rules should be, that is, seeking to define what fairness must be on priori grounds.

The article focuses on the terms private and public. Jean Jacques Rousseau was a proponent of private and public life. He rejected all that privacy and publicity have made of human nature and culture. In his "Discourse on Inequality," he noted that modern society was created by the first person who ever thought to say of a thing. It is difficult to think of public life devoid of an idea of the private as its contrast and supplement. These terms exist in constant mutual tension and dependency, that an understanding of one can only be possible by referring it to the other.