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While scholars of, and participants in, social movements, electoral politics, and organized labor are deeply engaged in contrasting different theories of how political actors should organize, little recent philosophical work has asked what social organizing is. This paper aims to answer this question in a way that can make sense of typical organizing‐related claims and debates. It is intuitive that what social organizing does is bring about some kind of collectivity. However, I argue that the varieties of collectivity most amply theorized by analytic philosophers in recent years, including grouphood and collective intentionality, are not the right kinds to embed in a theory of social organizing. I ultimately argue that the sort of collectivity that organizing characteristically brings about is a special kind of causal complementarity among agents' actions— and that while this can exist alongside grouphood and collective intentionality, it is not the same thing as either. The notion of social organizing that emerges is one that can clarify, without trivializing, a number of pressing contemporary debates about how normal people should conduct themselves as interconnected political actors. [ABSTRACT FROM AUTHOR]

One debate that occupied Pratyabhijñā philosophers and their Buddhist interlocutors was the question of the reality of sambandha, or relation. A central treatise on the topic is Utpaladeva's (∼10th c.) Sambandhasiddhi [SS] ('Proof of Relation'), a response to Dharmakīrti's (∼7th c.) Sambandhaparīkṣā [SP] ('Analysis of Relation'). As the contrasting titles suggest, Dharmakīrti held that relations are merely conceptual constructions (kalpanā), inferred post hoc from discrete perceptual cognitions (pratyakṣa)—and thus ultimately unreal. Utpaladeva, on the other hand, attempted to 'prove' (siddhi) the truth (satya) of relation as a genuine 'division-non-division,' or 'unity-in-diversity' (bhedābheda). In this article, I reconstruct Utpala's 'proof' as a pragmatic argument to the effect that Dharmakīrti, in virtue of his nominalist metaphysics, mistakenly treats the general form of relation as an inferential concept, rather than the mode of 'intentional' action (śakti) manifest in reflexive judgment (vimarśa). In doing so, Utpala suggests that Dharmakīrti inadvertently renders the relational conditions for the recognition of determinate intentional content unintelligible. [ABSTRACT FROM AUTHOR]

Bryson of Heraclea and Polyxenus have received little attention from scholars. Sources on these philosophers are few and difficult to interpret. However, they present interesting dialectical arguments that concern some of Plato's and Aristotle's most important theoretical elaborations: Bryson's arguments on the issue of semantic ambiguity were explicitly discussed by Aristotle, and Polyxenus is credited with a particular version of the Third Man argument. My purpose in this paper is to reconstruct the historical background of these two philosophers and to analyze the philosophical implications of the arguments that the ancient tradition ascribes to them. [ABSTRACT FROM AUTHOR]

Recently, scholars have begun to use network analysis to explore women's participation in correspondence networks. One such correspondence with a distinct presence of women letter-writers is that of the philosopher John Locke (1632–1704), who corresponded with thirty-five different women, including the philosopher Damaris Masham (1659–1708), and his cousin Mary Clarke (c. 1656–c. 1705). Through the lens of citation and co-citation analysis, this essay explores the reception of the women letter-writers in Locke's correspondence, arguing that shifting focus onto the reception of women facilitates a re-centering of these women's activities even at moments that their own letters are no longer extant, examining the connections between how women letter-writers represent themselves and how they are represented by the wider network. [ABSTRACT FROM AUTHOR]

Wittgenstein's claims against private language and the existence of riddles have consolidated his reputation as a philosopher of the ordinary. This article makes a case for Wittgenstein as a thinker of enigma. His understudied remarks on riddles configure the ordinary and the transcendent in a novel and counterintuitive dynamic. This constitutes Wittgenstein's most significant contribution to the study of the ordinary: a demarcation between language as the domain of the ordinary and mystery as the realm of meaning. The intricate interrelationship of these realms animates Wittgenstein's abiding interest in the "limits" of knowledge and his pursuit of finely calibrated modes of analysis. The leitmotif of the riddle leads us through an exploration of Wittgenstein's mottled oeuvre and serves as an occasion to ponder the question of "the question" in philosophy (as a matter of discursive form) as well as philosophy's approach to "answers." Acts of reading and interpretation, associated etymologically with "riddling," are imbued with a special urgency in Wittgenstein's thought, which this article brings to bear on recent debates on surface reading and close reading. To scholars of the ordinary, this article offers a critical reappraisal of Wittgenstein's contribution, and to Wittgenstein scholars a (perhaps unfamiliar) moonlit Wittgenstein. [ABSTRACT FROM AUTHOR]

In the Republic , Plato's Socrates argues that the wealthy feel contempt for the poor, and the poor feel hatred for the rich. But why is Socrates, leading a life of scandalous poverty, without taking wages for philosophical work, an exception to this rule? Instead of hatred, envy, or no emotion at all, Socrates consistently treats wealth and the wealthy with ridicule and kataphronēsis – active looking-down or contempt – while meditating on the temptation of the poor to appropriate the excess flesh of the wealthy (Resp. 556d). It is contempt that allows Socrates to remain free and wageless, away from the tempting distortion wealth has on the soul (Resp. 330c, 554a–b). Socrates therefore insists his philosopher-kings should be paid only in food, the same reward he proposes for himself in the Apology. Instead of securing freedom from murderous epithumia through moderate property, Socrates implies only contemptuous poverty can safeguard a philosophic life. [ABSTRACT FROM AUTHOR]

The article offers information on the issue of standards in conceptual engineering. Topics include the historical development of the analytic philosophy approach to concepts, which views them as abstract entities or eternal essences, and the contrasting pragmatic view that concepts should be understood in relation to their practical consequences and use in specific circumstances.

The article offers information on the concept of "Pragmatic Genealogy" as a counter-tradition to abstract philosophical approaches. Topics include the philosophical project of understanding concepts like knowledge, truth, and justice through the Pragmatic Question of their purpose, rather than the Socratic Question of their nature.

The Honourable Margaret Stone AO FAAL was a scholar, academic, teacher, practitioner, Judge, Inspector-General of Intelligence and Security, leader and mentor. Throughout her career she taught, advised and adjudicated on matters that spanned the breadth of Australian law. In the inaugural Margaret Stone Lecture, Justice Michelle Gordon AC reflects on Margaret Stone's life in the law. The Lecture explores Margaret Stone's profound contribution to Australian property law, an area which she once observed "fascinated" because of its history and development, and because of how it challenges "how we think about law". The Lecture is a celebration of how Margaret Stone thought and the lasting impact of that thinking. [ABSTRACT FROM AUTHOR]

Scholars in multispecies ethnography, the ontological turn, new materialisms, science and technology studies (STS), assemblage urbanism and other movements within the posthumanities broadly considered often treat cosmopolitics, initially proposed by Isabelle Stengers and subsequently taken up by Bruno Latour, as a single coherent concept. However, Stengers's cosmopolitics differs considerably from Latour's. The difference is most clearly visible in their contrasting positions on the concept of universality. Even though their divergence on universality could be considered a minor philosophical dispute among intellectual allies, it should not be underestimated. It determines what sort of political practice each of these philosophers envisions with cosmopolitics. Their visions of political practice are substantially different. This article will examine Latour's and Stengers's diverging positions on universality, delineate the two types of cosmopolitics, and, finally, analyze what sort of political practice each of these cosmopolitics implies. [ABSTRACT FROM AUTHOR]

The family resemblance approach to nature of science is receiving increasing attention by science educators since its inception about a decade ago. Many scholars of science education have contributed and continue to contribute to it not only theoretically but also by applying it empirically to a wide range of areas such as curriculum and textbook analyses, pre-service teacher training, undergraduate teaching and, STEM education. This article aims to develop the family resemblance approach further. We do this in several ways. First, we clarify its foundations in a way to reveal that it provides not only a domain-specific, but at the same time a domain-general conceptualization of nature of science. Second, we expand the structure of science as a social institution by adding a new category to it, i.e., the reward system, and justify it. Third, we show that two of the most common elements of the category "practices," namely, observation and experimentation, display the character of family resemblance. Then, we explore this for methods and values in science. Finally, we discuss the possibility of a rapprochement between the family resemblance approach and the consensus view. [ABSTRACT FROM AUTHOR]

Scholars of crime fiction continuously discuss what Nordic Noir series have in common, arguing that it is a genre, a brand and a style respectively. Instead, this article explores Nordic Noir as an atmosphere, observed through the concept of stimmung, and argues that affective world-building in TV-series should be analysed beyond matters of style and narrative. Based on an analysis of The Bridge (2011–2018), the article discusses the aesthetic and critical potentialities of attuning oneself to the melancholic world of Nordic Noir and demonstrates that the affective quality of a series impacts how its themes can be read. [ABSTRACT FROM AUTHOR]

The central argument of this article is that abduction as a "mode of inference" is a key element in the nature of scientists' science and should consequently be introduced in school science. Abduction generally understood as generation and selection of hypotheses permits to articulate the classical scientific contexts of discovery and justification and provides educational insights into scientific methodology, this being a particularly important issue in science teaching. However, abductive reasoning has been marginally treated in the philosophy of science until relatively recently; accordingly, we deem it important to perform an "archaeology" of the concept that considers C. S. Peirce's seminal contributions. We also choose to review contemporary treatments in order to recognise useful classifications to support more meaningful ways of teaching science and the nature of science. An elucidation of the participation of abductive inferences in knowledge construction seems necessary for us to derive conceptual input for the understanding and design of explanations in school science. Some prospective examples of "school scientific abduction" are discussed in the article through the lens of the results of our theoretical analysis. [ABSTRACT FROM AUTHOR]

Although it is the nature of the world that things always change except the change itself, some scholars have become ideological in the strife for consistency. Some scholars take their ideas as sacred to the effect of sticking by them even when they are no longer sufficiently defensible. This fear of being inconsistent has crept even into the minds of scholars. Bagwan Rejneesh, an Indian philosopher who was always comfortable with changing and embracing change became vital as an advocate of thought development. This defense presents the necessity of being not resistant to change due to what one has held before. There has been a contradiction within the academic thoughts projected by some scholars. The center of the contradiction stems from scholars’ arguments for evolution and transformation while at the same time, they worry about being always consistent. Therefore, this paper does not advocate thought anarchy, but it is set forth to logically defend the rejection of consistency when it no longer holds or is even defensible. This attitude of academics with sacred thoughts/ ideas happens to be utterly destructive within the academic sphere where progressive teaching and learning pedagogies must be taken into consideration. Not only that the academics themselves will benefit if they embrace a necessary change but also the students will benefit from the progressiveness and non-ideological teaching of their teachers/ lecturers. In my view, it seems very important that at some time academics rationally accept the change of times and accept that their ideas lack sacredness and universal eternity. Having this understanding of academic rationality, I wish to put forth some skeptical views of Bagwan Rejneesh with regard to ideological ideas that claim sacredness even when they have become obsolete. [ABSTRACT FROM AUTHOR]

Philosophers were reluctant to address interdisciplinarity during the 20th century. But things have changed in the 21st century, since a two-level relationship between philosophy and interdisciplinarity has been established: philosophy of interdisciplinarity and philosophy as interdisciplinarity. Thus far scholars have shown more interest in exploring the first level of that relationship. The aim of this article is to closely examine the developmental path of a philosophy of interdisciplinarity envisioned and constructed by Jan Cornelius Schmidt in the past two decades. In our opinion, it has reached two milestones. The first (2008) being the one in which he clarified the vague notion of interdisciplinarity and classified its four types with the help of philosophy of science, and the second (2011) being the one in which he opted for problem-oriented interdisciplinarity. Schmidt's philosophy of interdisciplinarity has reached its (current) peak (2022), resulting in a philosophical framework which promotes problemorientation and critical-reflexivity in interdisciplinary endeavors. Thereby Schmidt has created prerequisites for the construction of philosophy as interdisciplinarity. [ABSTRACT FROM AUTHOR]

Diodorus Cronus reportedly denied that there are truths about present kinēsis (change or movement) but affirmed that there are truths about past kinēsis. Although scholars have argued that Diodorus's atomism about bodies, place, and time supports his rejection of present spatial movement of simple bodies, I argue that Diodorus rejected a broader range of present changes, including qualitative and existential change. I also argue that Diodorus rejected these three sorts of change not only for simples but also for complexes. Furthermore, philosophers since antiquity have claimed that denying truths about present change is incompatible with accepting truths about past change, since each past truth about change corresponds to some present truth about change. I argue that this objection can be overcome. I conclude that Diodorus's arguments against present change are both broader and more successful than is usually maintained. [ABSTRACT FROM AUTHOR]

Meandering its way from Philodemus's On Poems through to the writings of the Byzantine scholars Cometas and Leo the Philosopher, this article attempts to outline and identify the use of metaphors of "surface" and "depth" as they apply to texts in ancient literary criticism and compare such instances with their use today. In doing so, the hope is to weaponize classical texts to provide a means to think beyond "suspicious" hermeneutic approaches to literature, and to demonstrate the pitfalls of more recent attempts by literary scholars to do just this. [ABSTRACT FROM AUTHOR]

The last thirty years has seen an explosion of literature on Kant and race. Once overlooked essays and notes in which Kant expresses contempt for nonwhite people and support for slavery have been brought to light, and many scholars have wrestled with the question of how a philosopher who stressed the equal dignity of all human beings could hold such views. This article tries to reframe the debate over these issues. It begins by reviewing the racist texts in Kant's corpus and the responses to them proposed by scholars like Charles Mills (to whom the paper is dedicated), Robert Bernasconi, and Pauline Kleingeld. It then introduces elements of Kant's philosophical development that gave Kant reason to renounce his racism—whether or not he actually did so—from about the time of the Groundwork onward. Finally, it turns to the question of what Kant's racism can tell us about his moral philosophy—and perhaps about moral philosophy in general. [ABSTRACT FROM AUTHOR]

This article contributes to the growing literature on Walter Benjamin as an educational philosopher. In particular, it reassesses the claim made by prominent Benjaminian scholars that education can be defined as a form of awakening. To further develop this central educational claim, the article turns to Benjamin's early essay "Outline of the Psychophysical Problem" and in particular, its emphasis on the existential categories of nearness and distance in relation to corporeal substance (Körper) and collective body (Leib). Subsequently, Benjamin's reflections on various educational practices are evaluated in terms of how well they balance nearness and distance to produce the ethical, political, epistemological, and embodied dimensions of freedom. The dialectic that emerges between nearness and distance can become a powerful interpretive lens for understanding Benjamin's criticisms of instruction and indoctrination while also giving new insight into his embrace of proletarian children's theater and epic theater as preferred educational practices. [ABSTRACT FROM AUTHOR]

Shepherd's philosophy centers on her rejection of Hume's arguments against the demonstrability of causal principles. According to Shepherd, the causal maxim—everything that begins to exist must have a cause—is demonstratively true. She begins her first major philosophical work with a proof of this maxim. While scholars have complained that the proof seems blatantly circular, a closer look at Shepherd's texts and their Lockean background dispels this worry. Shepherd's premises are motivated not by the causal maxim or her theory of causation, but by a metaphysics that distinguishes between substances and affections and by an empirical understanding of a 'beginning of existence.' [ABSTRACT FROM AUTHOR]

Matei Vișniec's drama for children is built around the idea of interdisciplinary artistic creation and is dedicated to a highly receptive audience. Matei Vișniec is the investigative journalist who questions the truth of the plot through his characters; he is the philosopher who speaks about the ephemerality of earthly life; he is the moralist who analyses the transfer of guilt from the culprit to the vengeful victim; he is the sociologist who addresses the children left behind by their parents who have gone to work abroad; he is the political scientist who speaks about tyranny and war; he is the man of theatre who comments on his work through metatheatrical insertions. This thematic interdisciplinarity of Matei Vișniec's drama is also found in the children's theatre performance, where the actor relates to the puppet, the theatre play combines with the clown tradition, where the spectator and the character interact directly, advise, and educate each other. Starting from the five dramatic texts by Matei Vișniec published by Arthur Publishing House, we will analyse2 the sets of masks that the playwright puts on, aiming to provide an overview of the interdisciplinarity of themes and artistic means found in his drama for children and the configuration of motifs and cultural references that make up complex worlds open to interpretation on several levels. [ABSTRACT FROM AUTHOR]

The article presents the discussion on centenary of the "Philosophy Steamer" not feel like a hundred-year-old event. Topics include scholars, writers, community leaders generally speaking representing the intelligentsia; and struggle against idealism continued in Soviet Russia, ending either in the Gulag or in the execution of the remaining idealist philosophers.

Interpreters who have claimed that Paul viewed the heavenly bodies of 1Cor 15,40–41 as living beings have used two basic arguments that are each beset by inherent weaknesses. One enumerates the views of various Hellenistic philosophers and others concerning the animate nature of the stars. The other argument claims that all usages of σῶμα in Paul refer to organic entities. Scholars have often ignored handbooks such as those of Aetius that include many alternative views. Paul based his affirmations on sense experience and probably believed that the heavenly bodies were creations of God — but not animate beings. A corollary of this conclusion is that Paul's statements about heavenly bodies do not indicate anything about the composition of the σῶμα πνευματικόν in 1Cor 15. [ABSTRACT FROM AUTHOR]

Literary scholars often pair Rainer Maria Rilke, long recognized as a philosopher's poet, with different philosophical schools to emphasize novel aspects of his poetics. This paper seeks to highlight the ethical dimensions of Rilke's thing poetry, proposing that the critical philosophy of Theodor Adorno shares structural affinities with Rilke's poetics. This proposition stands in contrast to a large body of scholarship that positions Rilke's aesthetics alongside phenomenologists such as Husserl or Heidegger. Reading Adorno against the grain of his own critique of Rilke, this paper suggests that Rilke's thing poems explore how alienated subjects can ethically relate to their surroundings. The minimal ethics of Rilke's thing poetry ultimately cultivates a critical love of things as a response to the alienation of the modern world. [ABSTRACT FROM AUTHOR]

The present article deals with Heidegger's research into boredom. The phenomenon cannot be simply described as an emotion but as a fundamental attunement, which represented a pathway to being qua being for Heidegger. Many scholars have argued that the philosopher's treatment of the phenomenon led to sublimation or transgression in describing it beyond its phenomenological limits. While I agree with the general assessment, I also believe that there is a need to expand the argument further. I will argue that the cause of such transgression lies mainly in Heidegger's inability to separate the truth from the notion of meaning or sense. [ABSTRACT FROM AUTHOR]

Replication of experiments in economics is becoming a major issue. For decades, scholars have tried to design novel experiments, explicitly avoiding replicating those already existing, as the scientific journals would not have published such replications. While experimental economists have begun recognising the importance of such a practice, some scepticism is still present in the scientific community. This paper presents the ontological perspectives of three of the most influential philosophers of science of the last two centuries (namely Husserl, Russell, and Popper), to provide replications on epistemological and ontological grounds. [ABSTRACT FROM AUTHOR]

In his article "Jung, Tao and the Classic of Change," the I Ching scholar and translator Stephen Karcher suggests that C. G. Jung's most famous work could well be his 1949 foreword to Richard Wilhelm's translation of the I Ching. If this is indeed so, it should not come as a great surprise given that the Wilhelm version of the I Ching, rendered into English by Cary F. Baynes, has been enormously popular since its initial publication in 1951, and remains in print to this day. Jung considered the modus operandi of the I Ching to be linked with his concept of synchronicity, and at the heart of both he saw the unifying presence of the Tao. It is highly likely that Tao was also an important element in the mature thinking of the philosopher Martin Heidegger, and included in this essay is the intriguing story told by his friend, the Chinese scholar Paul Shih-yi Hsiao, as to how he came to this understanding. Also included are certain insights into the nature of the Tao itself and how it has traditionally been expressed through literature and art. [ABSTRACT FROM AUTHOR]

Although natural philosophy underwent dramatic transformations during the seventeenth and eighteenth centuries, studying its evolution as a whole remains problematic. In this paper, we present a method that integrates traditional reading and computational tools in order to distil from different resources (the four existing Dictionaries of early modern philosophers and WorldCat) a representative corpus (consisting of 2,535 titles published in Latin, French, English, and German) for mapping the evolution of natural philosophy. In particular, we focus on gathering authors and works that were (directly or indirectly) engaged with the teaching of natural philosophy in the early modern academic milieu. We offer a preliminary assessment of the relevance of our corpus by investigating one aspect of this evolution, namely the trends in the acknowledgments of authorities linked with different and competing approaches to natural philosophy (scholastic, Cartesian, and Newtonian). The results not only corroborate existing knowledge, but they also show distinctive features and differences within these trends that were not observed previously, thus illustrating the heuristic potential of our computational method for corpus collection. [ABSTRACT FROM AUTHOR]

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Walter Burley, an English philosopher active in the first half of the fourteenth century, composed a set of commentaries on Aristotle’s small treatises on psychology and physiology. One of the issues raised in three of them is the problem of voluntary and involuntary motion in humans. Drawing from several earlier commentators of Aristotle, Burley analyses the nature of motion in animals and the specificity of human motion. He tries to explain the animal motion with the help of the concept of spiritus, both in the “regular” cases and in the exceptional ones. He identifies the position of practical intellect in the account of voluntary motion in humans. [ABSTRACT FROM AUTHOR]

The concept of the spiritus employed by Walter Burley, an English philosopher active in the first half of the fourteenth century, in his commentaries on the Parva naturalia set is presented in a scholarly manner, drawing from many sources available for Latin thinkers of his times. Burley analyses the character of the spiritus, its origin, and numerous functions it plays in living organisms. He distinguishes between the functions it plays with respect to the vegetative actions of bodies and the ones concerning the sensitive and motor actions. He also pays attention to the interesting issue of activity and rest as periods in which one or the other functions are given priority by the organism. [ABSTRACT FROM AUTHOR]

This article is focused on the role performed by metalepsis in a short narrative piece by the Portuguese writer and philosopher M. S. Lourenço (1936–2009). In the first section an explanation of the ways metalepsis and leitmotif interact is provided, whereas the second section turns to the metaleptic short circuit between fiction and reality. In the discussion of these issues the analysis of textual variation, which is carried out according to textual genetics, plays a fundamental part. [ABSTRACT FROM AUTHOR]

This article focuses on the distinction between psychosocial types and conceptual personae advanced by Gilles Deleuze and Félix Guattari in What is Philosophy? The conceptual persona is the tool that a philosopher invents in order to create new concepts with which to bring forth new events. Although they present it as one of the three elements of philosophy, its nature and function and, above all, its conjunctions with psychosocial types have been overlooked by scholars. What is Philosophy? contains a list of character traits of which each conceptual persona is composed. The central argument of this article is that this list can well be regarded as a table of categories that enable the exercise and experience of philosophy's creative thinking. Since the character traits of a conceptual persona match the characteristics of the given psychosocial types, it is necessary to keep inventing new conceptual personae always starting from the historical presuppositions. The philosopher requires the conceptual persona to transfer his or her movements of thought to philosophy's plane of immanence and thereby transform them in such a manner that philosophy can unfold as a creative power. It emerges as the subject of creative thinking at the same time as the concepts that subject creates, with which it coincides in the moment of creation. With the conceptual persona in What is Philosophy?, Deleuze and Guattari determine the one element of philosophy that makes the transcendental empiricism a method of creation that appears as a precise operation with all its convincing and transparent results. [ABSTRACT FROM AUTHOR]

Sraffa's diaries report that from June 1929 until late 1932 he often met with the literary scholar, poet and philosopher Raffaello Piccoli, Professor of Italian in the University of Cambridge. After a brief biographical sketch of Piccoli, the paper reconstructs the story of their friendship, thus contributing to the reconstruction of Sraffa's biography in 1929–1932. It also considers their meetings with Carlo Rosselli in 1929–1931, together with their common friendship with Ludwig Wittgenstein. [ABSTRACT FROM AUTHOR]

Both philosophers of perception and analytic metaphysicians apply the tropes/universals distinction when considering the ontological status of visual properties. One way of arguing in favour of the trope interpretation of visual properties is to claim that the way in which we visually experience properties makes it plausible to characterize them as tropes. In this article, I argue for a different position, namely that the way in which we visually experience properties provides a serious challenge for the trope interpretation, but not for an interpretation in terms of universals. More specifically, I claim that the trope interpretations of visual properties have problems accounting for the fact that ordinary, veridical visual experiences can present the properties of two objects as strictly similar. [ABSTRACT FROM AUTHOR]

The article presents a German case study of a propos macron and the restitution of African Arts. Topics include all cultural possessions in French museums being acquired before 1960 without evidence of full consent from their original owners or guardians to be returned to Africa; activists, philosophers, and scholars often being nuanced, positions on restitution, ranging from calls for reparations instead of restitution to critical analyses of the politics, purpose, impact, and rationale of returning Africa's cultural possessions; and the social biography of an African art object gets silent when it being adopted into the "ego-system" and branded with an identity and value commensurate with its status in the African art canon.

It's time that philosophers read Gloria Anzaldúa as a philosopher. Scholars have been hinting at it for some time, but in describing her they still tend to choose the terms "theorist," "feminist," and "thinker" instead of "philosopher." Anzaldúa fits into all of these categories, but from her notes, we know that Anzaldúa also thought of herself as a philosopher. In 2002, for instance, she called herself a "feminist‐visionary‐spiritual‐activist‐poet‐philosopher fiction writer." This essay argues that we should grant Anzaldúa's wish to be considered a philosopher in addition to the other appellations, and focuses on works that she read and wrote in the first half of her scholarly career, including the publication of Borderlands/La Frontera in 1987. The evidence for the claim that Anzaldúa thought of herself as a philosopher is mostly archival, but some of it also appears in her published works. Once philosophers explicitly begin to recognize Anzaldúa as a philosopher, comparisons between her and other already recognized philosophers will become fuller and bear more fruit. [ABSTRACT FROM AUTHOR]

The best-known historical character who is connected to Socratic education is Alcibiades. The link between this pedagogical relationship and the ancient notion of παιδεία can be found in almost every author of Σωκρατικοὶ λόγοι. Scholars of ancient philosophy concur that all Socratic works on Alcibiades were meant as a unified response of sorts, on the part of Socrates’ circle, to Polycrates’ Accusation, with the objective of demonstrating Socrates’ innocence. There would seem to be no reason to doubt Socrates’ positive effect on Alcibiades. On the other hand, we cannot question the Alcibiades’ undeniable negative side of Alcibiades. The aim of this paper is to answer a controversial question: how could Socrates the philosopher have been educated by the arrogant Alcibiades? Whereas most contemporary scholars consider Alcibiades solely as a student of Socrates (as receiving a Socratic education), we approach the matter from the other way around: we wish to establish the extent to which Alcibiades acted on Socrates, in a certain sense, thus educating him (even if unintentionally). In our paper, we focus on Aeschines’ and Plato’s portrayals of Alcibiades. [ABSTRACT FROM AUTHOR]

French poststructuralist philosopher Michel Serres writes about knowledge production throughout his work. He is of particular importance to educationists because the production of knowledge shapes our discipline. But Serres is oftentimes dismissed by educationists and philosophers because of his idiosyncratic style. We argue that his style makes him unique. Serres's style helps scholars think differently. In the first part of this paper, we will discuss matters of style and argue that Serres's radical departure from the way in which traditional philosophy is written helps education scholars advance our field. In the second part of this paper, we argue that Serres's work on knowledge production can be better understood in connection with Gilles Deleuze and Felix Guattari, Ludwig Wittgenstein, John Dewey, Martin Heidegger and Gaston Bachelard. In this paper, we will focus upon three of Serres's books: Genesis, The Troubadour of Knowledge and The Parasite. Scattered throughout these works are Serres's ideas on knowledge production. [ABSTRACT FROM AUTHOR]

Plato seems to have been pessimistic about how most people stand with regard to virtue. However, unlike the Stoics, he did not conclude that most people are vicious. Rather, as we know from discussions across several dialogues, he countenanced decent ethical conditions that fall short of genuine virtue, which he limited to the philosopher. Despite Plato's obvious interest in this issue, commentators rarely follow his lead by investigating in detail such conditions in the dialogues. When scholars do investigate what kind of virtue, if any, Plato thinks is open to non-philosophers, they typically look to the Republic. But in the Republic Plato sets out an ideal city; therefore, the virtue available to non-philosophers there is likely different from what he thinks is available to them in the real world. If we want to determine Plato's thoughts about the virtue of actual non-philosophers, we must look elsewhere. In this paper, I set my sights on the Phaedo. [ABSTRACT FROM AUTHOR]

In an article adapted from his latest work, Play: A Basic Pathway to the Self, published by The Strong in 2020, the author offers a wide-ranging review of play studies--and the thinkers, philosophers, and scholars who led to the creation of the discipline. He also reviews and seeks to explain for both specialists and more general readers the great diversity of play itself, which he ultimately considers a "pathway of experience" that resembles other such pathways as ritual, work, and what he calls communitas. [ABSTRACT FROM AUTHOR]

This paper aims to explore and expand Jean-Luc Nancy's notion of the body as a mass as he drafted it in his "On the Soul" lecture. He conceptualizes the soul as the (however minimal) reflection of the fact that we have (or we are) a body, thus the conception of the body as a mass may offer possibilities to think the body outside or prior to this reflection. In the article, I expand on three types of bodies. The first of these possibilities is an abstracted body Nancy ascribed to St. Augustine, a body which has been criticized by feminist scholars like Judith Butler. The second one is a hypothetical pre-body proposed by the object-oriented philosopher Graham Harman that may have existed before the actual body emerges. The last one is the disintegrated rotting body in two different contexts: European baroque imagery and asubha kammaṭṭhāna , a Thai meditational practice. All three types of bodies-as-a-mass are legitimate conceptualizations of what Nancy indicates. However, the mass quality is the very nonconceptuality, which is therefore the ultimate outcome that I had to reach. [ABSTRACT FROM AUTHOR]

The article presents information on history of meekness and early English dictionaries. According to the author, scholars and some philosophers have explored meekness's theological foundations and role in moral theory but they have paid little attention to how well integrated the concept of meekness was in medieval and early modern English society. The author informs that focused study of meekness's definitions in dictionaries reveals how contemporary scholars categorized and defined meekness.

Liu and Li argue that Yang Zhu and Liezi were important historical figures in the pre-Qin Daoist lineage and that the "Yang Zhu" chapter in the Liezi adequately represents their thought. They further trace the philosophical evolution of Yang Zhu appraisals by such scholars as Zhang Zhan in the Eastern Jin era, Lu Zhongxuan and Li Xisheng in the Tang, Chen Jingyuan, Zhu Xi, and Lin Xiyi in the Song, Wu Cheng in the Yuan, and Zhu Dezhi in the Ming. All these scholars tend to appreciate Yang Zhu's thought or, at least, take it seriously as coherent philosophy. This paper represents the currently dominant approach to Yang Zhu as a valuable philosopher. [ABSTRACT FROM AUTHOR]

An interview with Gábor István Bíró, who completed his Ph. D. in the Philosophy and History of Science Department (HPS doctoral program) at Budapest University of Technology and Economics (BUTE), which been affiliated with the Michael Polanyi Liberal Philosophical Association (MPLPA), is presented. He mentions his dissertation with a provocative title, "Projecting the Light of Democracy: Michael Polanyi's Efforts to Save Liberalism via an Economics Film, 1933-1948".

The article focuses on Henry Rosemont Jr., a scholar, teacher, philosopher, and activist. He was a teacher of philosophy and worked collaboratively with other scholars on several books, publications, and conference papers. He led several workshops at National Endowment for the Humanities (NEH) Institute at St. Mary's College and the Asian Studies Development Program (ASDP) of the East-West Center at the University of Hawai'i.