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In this brief paper, I examine a specific section of Martin Heidegger's Letter on Humanism, where the German philosopher attempts to define the foundational relationship between ontology and ethics. More precisely, I aim to offer an interpretation of this passage that emphasizes the role of disciplines somewhat removed from the core of ontological theory - ranging from sociology of knowledge and depth psychology to the philosophy of science. My study does not shy away from presenting "heretical" ideas, which have yet to be considered by others, and I am willing to take responsibility for the potential criticism this may incur. The argument includes the theory of the unconscious as proposed by Freud, as well as aspects of deconstructionism, which later achieved prominence in the postmodern era. In the final section of the paper, I devote special attention to a startling conclusion: an anecdote about Heraclitus, as discussed by Heidegger, leads me to infer that "das Man", granted total anonymity by Being and Time, can, in certain historical contexts, become identifiable with specific individuals or powers. While I explore these interdisciplinary connections, I remain anchored in the primary issue: how does Heidegger, in his later works, envision the grounding of ethics through ontology?. [ABSTRACT FROM AUTHOR]

In this article, I consider diffractive approaches to participant debriefing. In other words, I consider how the feminist relational materialist philosopher Karen Barad's concept of diffraction can be utilised as an innovative approach to participant debriefing. I start this article by explaining how feminist relational materialist philosophers have troubled the philosophical assumptions underpinning traditional approaches to participant debriefing. I then consider how feminist relational materialism has contributed to post-qualitative approaches to research which involve utilising philosophical concepts as methods. Adopting a post-qualitative approach, I go on to present Karen Barad's concept of diffraction as a participant debriefing method that involves participants, researchers and non-humans contributing to research projects becoming different. As part of this, I consider diffractive debriefing in the context of a research project with 21 school pupils in the Southwest of England that involved young people telling stories about menstruation in their everyday lives. In doing so, I describe the diffractive debriefing workshops that were part of such a project. I then draw on such workshops to describe three general principles that I followed when developing a diffractive approach to participant debriefing. The general principles I discuss are: (1) Researchers should avoid instructing participants about what happened in a research project (2) Diffractive debriefing should not finalise what a research project can become and (3) Diffractive debriefing involves an approach to ethics that foregrounds response-ability. I finish the article by considering how diffractive debriefing could be part of research projects beyond my research project which focused on young people and their menstruation stories. [ABSTRACT FROM AUTHOR]

The objective of this work is to observe the role of the romantic fragment in the conception of the essay presented by Theodor Adorno in his text produced between 1954 and 1958, published as a preface to Notes on Literature: "The Essay as Form". We will do this by bringing to light the context in which Adorno's notion of the essay is developed and then examining the moment when the relationship between the essay and the fragment is textually established by the philosopher, that is, when the critiques of the rules that comprise Descartes' method, especially the third and fourth rules, are presented. We will also consider Adorno's dialogue with Walter Benjamin. [ABSTRACT FROM AUTHOR]

Gerald Cohen has made a genuinely egalitarian imprint on the debates on justice, which demands to be analysed in order to properly understand the challenges facing social justice in the world. From his critical acuity and the framework of analytical Marxism that have made him one of the most brilliant contemporary philosophers, he has defended a particular egalitarianism of luck that shields the demand to compensate for the impacts of brute luck and reinforces arguments about the reconsideration of responsibility and choice that define optional luck -at first, non-compensable-. Moreover, from the conditioning unequal in which people develop their lives and make their life choices and how these impact on how free and responsible (or not) they turn out to be. Cohen offers his proposal of equality in access to social advantages from a complex theoretical and analytical framework on incentives, market conditioning, and the consideration of expensive tastes, the impact of inequalities, and the demands of equal opportunities. Therefore, he warns that poverty implies, from his acute criticism of the contemporary political and economic system, deprivations to the way in which we exercise our freedoms. [ABSTRACT FROM AUTHOR]

This paper traces the concept of happiness in the work of Julien Offray de La Mettrie Anti-Seneca or Discourse on Happiness (2010). Before exploring the term happiness, it is essential to answer the question: what does the French philosopher understand by being human? To fulfill this purpose, in the first chapter, the idea of the human body, understood as an organic machine, will be analyzed. In the second chapter, we will investigate the physical damage or diseases that can affect the machine or human body. In the third part, we will explore the concept of happiness, understood as carnal pleasure, voluptuousness and organic or arterial happiness. In the fourth chapter, the different ways to achieve a happy life will be examined. As a conclusion, it can be affirmed that happiness is, according to La Mettrie, the result of the organization or composition of the human body; therefore, the individual, when acting according to his nature, must be exempt from recrimination or ethical judgments. [ABSTRACT FROM AUTHOR]

This article aims to present a way to foster moral growth through Søren Kierkegaard's work The Sickness Unto Death as a tool capable of developing moral sensitivity and judgment. After discussing the need for this topic in the education of today's youth, the thought of Martha Nussbaum will be introduced as the foundation for my proposal, justifying the ethical potential inherent in narrative. This potential is abundantly reflected in Kierkegaard's work. From his unique existential style, the Danish philosopher addresses the authenticity of the self and of one's own existence to achieve the true constitution of oneself. The various forms of despair that the author explores are analyzed, with excerpts from the work highlighting his mastery and subtlety in reflecting the complexity and dynamism inherent in human interiority. This provides the reader with the opportunity to reflect on their ethical and existential state from a Kierkegaardian perspective, recognizing in it the universal aspects of the human condition that great authors throughout history have conveyed through their works. [ABSTRACT FROM AUTHOR]

Copyright of Revista Estudios de Filosofía is the property of Universidad de Antioquia, Instituto de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Spanish Journal of Comparative Education / Revista Española de Educación Comparada is the property of Editorial UNED and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Doxa Comunicación is the property of Fundacion Universitaria San Pablo - CEU and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

As the prevalence of dementia rises, it is increasingly important to determine how to best respect incapable individuals' autonomy during end‐of‐life decisions. Many philosophers advocate for the use of advance directives in these situations to allow capable individuals to outline preferences for their future incapable selves. In this paper, however, I consider whether advance directives lack moral authority in instances of dementia. First, I introduce several scholars who have argued that changes in peoplewith dementia's values throughout disease progression reduce the validity of their advanced wishes. I then outline Karin Jongsma's rejection of this claim, which she calls the “losing and choosing” distinction. Jongsma argues that changes in people with dementia's values should not be respected, because they are unchosen and dictated by the disease. I critique her claim that the process of value change is morally relevant when determining which values we respect. I argue that if individuals with dementia are capable of valuing, their contemporary values should be respected, even when they conflict with past preferences outlined in an advance directive. As such, situations of value change diminish the moral authority of advance directives for individuals with dementia. [ABSTRACT FROM AUTHOR]

Copyright of Al-Adab / Al-ādāb is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The term 'breakthrough generation' was coined by the German philosopher Hugo Fischer (1897–1975) in 1930, at the very beginning of the Great Depression. This structural notion represents a timeless, emancipation oriented ideal that effectively integrates the relevant positive qualities and abilities of modern and critically thinking man, which he has potentially picked up in the course of his historical development towards a higher humanity as a European and realist, and which he actually possesses as qualities and norms. This complex ethos is intended to form the initial basis on which the modern idea of a European federation is consciously realised. The purpose of this paper is not only to creatively point to these concrete and supporting motivational starting points and qualitative-historical assumptions of the modern European and to place them in a functional framework of intelligibility, but also to recall the important historical-philosophical fact that Fischer's specifically grasped and developed idea of the formation of post-war Europe is very closely linked to the thinking of T. G. Masaryk, whom Fischer admired and respected as a philosopher and statesman and whose democratizing idea of a 'new' Central European space fundamentally inspired him in many ways. [ABSTRACT FROM AUTHOR]

This paper brings the analysis of epistemic injustices and the perspective of media philosophy into dialogue by proposing the new concept of medial epistemic injustice. After introducing the topic, the contribution confronts some metaphilosophical stances in light of the recent medial turn in order to suggest that, despite all their controversies, philosophers seem to agree that doing philosophy uniquely involves writing texts. This discussion sets the stage for the claim that institutionally sanctioned philosophy manifests a mono-genreism that only admits one particular kind of written text and a mono-medialism that excludes all media other than writing. Next, the relationship between non-verbal media and philosophy is examined more closely on two levels. First, it is emphasized how academic philosophy leaves no room for corporeal thinking and visual thinking; second, it is illustrated how this may harm some individuals, using the example of deaf people and visually oriented autistic people. The conclusion proposes a provocative Gestalt-switch: What if current "angelic" philosophical knowledge were itself atypical, exhibiting the traits of an aphantasic mind? [ABSTRACT FROM AUTHOR]

The practice of science appears to involve "model-talk". Scientists, one thinks, are in the business of giving accounts of reality. Scientists, in the process of furnishing such accounts, talk about what they call "models". Philosophers of science have inspected what this talk of models suggests about how scientific theories manage to represent reality. There are, it seems, at least three distinct philosophical views on the role of scientific models in science's portrayal of reality: the abstractionist view, the indirect fictionalist view, and the direct fictionalist view. In this essay, I try to articulate a question about what makes a scientific model more or less appropriate for a specific domain of reality. More precisely, I ask, "What accounts for the fact that given a determinate target domain, some scientific models, but not others, are thought to be "appropriate" for that domain?" I then consider whether and the degree to which each of the mentioned views on scientific models institutes a satisfactory response to this question. I conclude that, amongst those views, the direct fictionalist view seems to have the most promising response. I then utilize this argument to develop a more precise account of the problem of differential importability, and ultimately offer a more general and less presumptive argument that the problem seems to be optimally solved by justifying comparative evaluation of model-importabilities solely in terms of comparative evaluations of what I characterize as models' "holistic" predictive success. [ABSTRACT FROM AUTHOR]

Replicability is widely regarded as one of the defining features of science and its pursuit is one of the main postulates of meta-research, a discipline emerging in response to the replicability crisis. At the same time, replicability is typically treated with caution by philosophers of science. In this paper, we reassess the value of replicability from an epistemic perspective. We defend the orthodox view, according to which replications are always epistemically useful, against the more prudent view that claims that it is useful in very limited circumstances. Additionally, we argue that we can learn more about the original experiment and the limits of the discovered effect from replications at different levels. We hold that replicability is a crucial feature of experimental results and scientists should continue to strive to secure it. [ABSTRACT FROM AUTHOR]

The book “The Necessity of Art” begins with an impressive preface by John Berger titled “A Philosopher and Death”, in which Fischer’s last day in life, as well as his past, philosophy of life and struggle are discussed. The main part of the book includes the following titles: The Task of Art, The Beginning of Art, Art and Capitalism, Essence and Form, Loss and Finding of Reality. With his evaluations under these headings, Fischer takes a picture of the stages of existence and development of world art. Fischer, who associates art with production and economic activities since the first man in his book with the understanding of Marxism, clarifies in the book with the examples he gives from history that the adventure of art, which started with magic, followed a line of development by turning into religion and science. Emphasizing that the function of art is vital for humans, the author argues that through art, humans can know the world, gain the strength to fight against difficulties, change the world, and dream of the future. n this way, Fischer showed the reader why art is necessary for humans and how the world changes through art. n addition, it is clearly emphasized in the work that art will exist as long as humans do not disappear. n the light of this information, the book can be considered as a very useful and stimulating resource for researchers who deal with art or work in the field of art at undergraduate and academic levels. [ABSTRACT FROM AUTHOR]

Postmodernism is characterized by a celebration of diversity, difference in viewpoints and a rejection of universal truths. It often critiques the authority of institutions and traditional power structures and emphasizes the subjective nature of human experience. In terms of methodology, postmodernists use deconstruction and analysis of language and discourse to critique and challenge dominant narratives and beliefs. This paper explores the challenges that relativism, as viewed through the lens of postmodernism, poses to the concept of absolute religion. The areas of belief, epistemology, values, and laws are specifically examined. Acceptance of relativism carries significant implications for religion, such as the loss of religion's exclusive status and the promotion of pluralism - a key goal of postmodernism. A comprehensive literature review is conducted, drawing on the works of philosophers and scholars who have explored the topics of postmodernism and relativism, and their impact on religion. This study seeks to identify the challenges posed by relativism and offer a brief counterargument. The findings suggest that while relativism may recognize the existence of diverse truths and encourage believers to maintain their own beliefs, it ultimately creates problems when it assumes that the fact of truth itself is different and makes the plurality of truth absolute. This leads to skepticism about religion and the view that religion is only individual belief about truth. [ABSTRACT FROM AUTHOR]

In his Middle Commentary on Posterior Analytics, the great Aristotelian Commentator Ibn Rushd defines "knowledge" (scientific knowledge, epistemē, 'ilm) as one of Aristotle's five intellectual virtues and the faculty of reason, akin to the other virtues, in an Aristotelian way. Ibn Rushd defends the teleological argument, rooted in Aristotle's teleological reading of nature, and supports the modal strong epistemic status of this argument, which is part of the concept of knowledge, in his early work (Short Commentary on Metaphysics), middle period work (al-Kashf) and late work (Long Commentary on Metaphysics), all in harmony with each other. Ibn Rushd, constructing the teleological argument based on the definition of knowledge, which fundamentally articulates the necessary or essential qualities inherent in objects in defense of de re modality, takes a step that seems quite radical within the context of the Aristotelian epistemic tradition to which he is affiliated: The teleological argument, strongly associated with the concept of knowledge—one of the five intellectual virtues—is presented as a form of deductive inference accessible not only to philosophers but also to ordinary public. In other words, according to him, the argument is both a philosophical and a religious way. This implies, for instance, that natural theology, typically viewed by Aquinas as an activity reserved for the higher epistemic class with talent and leisure, is seen by Ibn Rushd as a robust epistemic activity accessible to ordinary people. This new element, which can be referred to as common sense natural theology, contends that ordinary public knowledge and philosophers' knowledge differ in details, such as whether it is a simple or complex deductive inference, while remaining the same in terms of their knowledge status. [ABSTRACT FROM AUTHOR]

Natural theology is a branch of philosophy that employs empirical and logical methods to gain insight into the nature of God and His attributes. The fundamental structure of natural theology is derived from the tenets of religion and the essential concerns of metaphysics, a branch of philosophy. The arguments for the existence of God represent a central aspect of religious discourse. Consequently, natural theology is situated at the nexus of religion and philosophy. The investigation of the nature of God is a pursuit that has been undertaken since the earliest periods of human history. Nevertheless, within the context of Western philosophy, its roots can be traced back to the ancient Greek tradition. In the last century, there has been a tendency to approach the Pre-Socratics with a certain degree of bias. These philosophers have been viewed in two distinct ways: either as evangelists of the prophetic path or as scientists whose focus was solely on nature and who made no theological claims. This paper examines the possibility of offering an alternative interpretation of their philosophical contributions from the perspective of natural theology. It is proposed that exploring the historical context could provide new insights into studying philosophy and religion. Scholars engaged in the field of the philosophy of religion and those specializing in the history of philosophy may gain new perspectives by tracing the footprints of natural theology within the surviving fragments of the Milesian school [ABSTRACT FROM AUTHOR]

In secondary literature, especially among orientalists, it is a frequent misperception that Ibn Khaldun was a loyal student of Aristotle and the Greek intellectual heritage at large. But Ibn Khaldun was remarkably selective and critical in his approach to the philosophical paradigm and philosophical models, and, in keeping with the general character of the muteakhhirûn period of Islamic thought, did not see any harm in occasionally benefitting certain concepts and models of philosophical accumulation. One of the places where this criticality and selectivity is manifested is his use of Aristotle's famous expression "Man is political by nature." While for Aristotle, this statement reflects a metaphysical and moral conception of the state as a necessary consequence of a human being's essence (nature), Ibn Khaldun interprets this statement solely in the context of sociality and the need for a division of labor to ensure the material existence and security of human beings. Beyond this, Ibn Khaldun does not ascribe a metaphysical and moral meaning and function either to 'umran, which he uses in the sense of sociality, or to the state/mulk, as Aristotle and his Muslim followers such as al-Fârâbî, Ibn Sînâ, and al-Tûsî did. Moreover, Ibn Khaldun criticizes these philosophers for doing so and underlines that the science of 'umran is a different discipline from political philosophy. [ABSTRACT FROM AUTHOR]

The article contrasts the way that laws are regarded by some philosophers of science with the way that they are regarded by scientists and science educators. After a brief review of the Humean and necessitarian views of scienfic laws, I highlight difference between scientists who regard laws as being merely descriptive and philosophers who generally regard them as being explanatory and, in some cases, as being necessary. I also discuss the views of two prominent philosophers of science who deny any role for scienfic laws. I conclude that science educators should be wary of adopng the necessitarian view of scienfic laws. [ABSTRACT FROM AUTHOR]

Copyright of Teología is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This review study deals with the 2021 book by the Spanish philosopher Justo Serrano Zamora Democratization and Struggles against Injustice: A Pragmatist Approach to the Epistemic Practices of Social Movements. The aim is primarily to show how Zamora deals with Dewey's thought in the context of social critical philosophy. At the same time, it highlights the value of Zamora's approach both in the context of contemporary debates on democracy and in the context of reflections on the intrinsic connection between social movements and democratization. The reviewer simultaneously situates the book in the context of contemporary pragmatic philosophy and points out, among other things, the phenomenon of the gradual convergence of pragmatism with contemporary critical theory of society. [ABSTRACT FROM AUTHOR]

This paper has two objectives: (1) to define philosophical underdetermination in contrast with the usual empirical underdetermination that has been invoked by so many philosophers of science, expanding on recent work in ethics regarding moral underdetermination; (2) to prove that the debate between the causalist and propensionist interpretations of causation in the structure of evolutionary theory is better understood when we consider the two positions philosophically underdetermined. This means that we cannot decide between the two interpretations of the notion of cause implied by natural selection by appealing to scientific practice. If philosophical interpretations of science are underdetermined in the way outlined in this paper, then the only way to move the debate forward is through more thorough philosophical work and theoretical refinements. [ABSTRACT FROM AUTHOR]

Copyright of Studii de Ştiintă şi Cultură is the property of Studii de Stiinta si Cultura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Rene Descartes tried to no avail to resolve the problem that resulted from his celebrated meditations. The mind/body problem has persisted since then, in spite of the much intellectual efforts that have been devoted to its resolution. We argue in this work, that the problem may likely not be resolved until the ontological and logical background upon which philosophers stand to ponder on this problem is reviewed. In attempting to review this background, we argue that the African unique ontology that sees reality as dovetailing into another, could serve as a guide. This work therefore presents African unique conception of the mind/body problem, with the aim of showing clearly why the mind/body problem is absent in African philosophy and may even be a mirage in Western philosophy, if looked at from a different ontological and logical foundation. [ABSTRACT FROM AUTHOR]

Copyright of Universum is the property of Instituto de Estudios Humanisticos Juan Ignacio Molina, Universidad de Talca and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Universum is the property of Instituto de Estudios Humanisticos Juan Ignacio Molina, Universidad de Talca and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The contemporary era's climate fluctuations have wrought profound consequences on both the planet and its inhabitants, prompting a surge in climate literature that underscores the societal and environmental implications of climate change while instilling a sense of accountability. This study conducts a textual analysis of Memory of Water (2014), a novel by the Finnish author Emmi Itäranta (b. 1976), to examine how the protagonist, Noria, faces ethical dilemmas and makes ethical choices during a climate crisis. Utilising the framework of ethical choices conceptualised by the American philosopher Martha Nussbaum, the study explores the ethical dilemmas faced by Noria and the subsequent ethical decisions she makes following emotional turmoil. As Nussbaum points out, emotional responses generate compassionate and just ethical choices while facing ethical dilemmas. While discovering the ethical dilemmas triggered by climate change, this study also found that Nora's emotional responses have indeed helped her make ethical decisions, upholding goodness and morality in balancing the needs of the ecosystem and the well-being of humankind. [ABSTRACT FROM AUTHOR]

Copyright of Con-textos Kantianos: International Journal of Philosophy is the property of Con-Textos Kantianos (CTK) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Con-textos Kantianos: International Journal of Philosophy is the property of Con-Textos Kantianos (CTK) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Con-textos Kantianos: International Journal of Philosophy is the property of Con-Textos Kantianos (CTK) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The eight papers in the Special Dossier for the Tricentenary of Immanuel Kant’s Birth (1724-1804) ‘Borders, Races, Gender and Labor in Kantian Philosophy’ reflect upon these issues and their presence in the Kantian legacy from a contemporary point of view. Other concepts and themes emerge as transversal threads linking these contributions, such as the feeling of respect, duties, rights, and the role that communities play or the ethical-juridical function of the social contract. Other philosophers and philosophical traditions take part in the discussions, such as Rousseau, Fichte, Hegel, Derrida, Foucault, Hannah Arendt, or Susan Moller Okin. The result is a wide perspective that invites us to return to Kantian texts. [ABSTRACT FROM AUTHOR]

The Portuguese elections occurred this March, and the left's decline has accompanied the far-right's growth, as in previous elections. Explanations for such phenomena are often carried out using quantitative and qualitative methods. Philosophical conceptual analysis, in contrast, is frequently dismissed as a method for analysing political change. In this paper, I will show how, by using conceptual analysis, it is possible to assist in explaining voting behaviour from the left on the far-right party Chega in Portugal. This methodology resembles philosophers and political theorists using concepts like 'class' and 'authoritarianism' to assist in explaining socio-political changes. I will use concepts, such as 'complex ideology' and 'anti-power/anti-system politics', which have helpful explanatory power to the phenomenon I address. Particularly, I argue that the right-wing party Chega can attract voters from the left because of its anti-system ideology, an ideological characteristic of left voters in Portugal. Thus, I argue that the rise of the far-right partly relates to the changing politics of some smaller left parties with parliamentary representation. These political changes within these parties create a space for specific anti-system ideologies that the far-right, in the case of Portugal, can fill. [ABSTRACT FROM AUTHOR]

René Girard (1923-2015) was a historian, philosopher, social scientist, literary critic, religious scholar, cultural analyst, and a thinker in the fields of anthropology and theology. He was also a provocateur, an intuitive philosopher, and someone with a keen insight into the essence of things. He could be described with numerous other labels depending on how one views the French scholar’s body of work. Girard, one of the most distinctive theorists of the second half of the 20th century, enjoyed growing recognition worldwide due to his unique perspectives on the entirety of human civilization, including both its history and contemporary aspects. His name is associated with several controversial concepts that, when considered together, form a comprehensive theory about human evolution and nature, the development of religion and culture, and interpretations of biblical texts. [ABSTRACT FROM AUTHOR]

The article provides an analysis of the key theses of Gustav Radbruch, known as the Radbruch Formula, which reflect the position of the prominent German legal philosopher of the first half of the 20th century regarding the judge’s duty not to apply «intolerably unjust laws». This preference is given to the principle of justice over the principle of legal certainty in certain categories of «hard cases». The article analyzes Radbruch’s formula regarding the nature of law itself and the evaluation of statutes as either having or lacking legal character, as well as their validity. The authors’ foundational approach in analyzing the Radbruch Formula is based on considering the dynamics of Radbruch’s philosophical-legal system, as a representative of Southwest (German) School of neo-Kantianism, in relation to the balance between the principles of legal certainty and justice as components of the idea of law. Radbruch’s views on the nature of law, which from the second half of the 20th century have formed the foundation of modern non-positivist legal theory in its «inclusive version», are also examined. The main characteristic of the Radbruch Formula is highlighted through three key theses of Radbruch concerning the relationship between the principles of legal certainty and justice, and their combination into two formulas. This epistemological approach enables a more detailed analysis of the ideas embedded in the Radbruch’s Formula. Under normal conditions of law and order, the first thesis indicates the need to give priority to the legal certainty of the law in law enforcement. The first formula, or the «intolerability thesis», describes the condition under which a law, as «incorrect law» or unjust law, is not recognized as legally binding from the moment of its creation. Intolerable injustice serves as the criterion for determining that the law is not law. Only intolerably unjust laws, among those that are to some extent unjust in content, lack legal force and cannot be applied by judges in the process of adjudication. The second formula, or the «rejection thesis», describes the criterion by which to distinguish between existing laws as «incorrect law» and laws that are, by their nature, non-legal and should be denied recognition as law. This criterion for a law is its «service» to justice, whose core is the equality of all people, thereby precluding racial, religious, and other forms of discrimination. The authors view Radbruch’s theses as an integral construct of the Radbruch Formula, as taking into account their essential connections, which refer to the concept and idea of law, provides a comprehensive understanding of the nature and purpose of legal certainty, the value of justice, the degree of permissible injustice, and the purpose and nature of law itself [ABSTRACT FROM AUTHOR]

Influenced by Hegel, modern Chinese philosophers (e.g., Mou Zong-San, Lao Sze-Kwang, etc.) and Japanese philosophers (e.g., Nishida Kitaro) were inclined to narrate Chinese or Japanese culture in terms of the Hegelian concept of 'spirit'. Nevertheless, the Hegelian philosophy of culture assumes the existence of an unchangeable cultural spirit and was therefore criticised by Watsuji Tetsuro. Watsuji denies the existence of an unchangeable cultural spirit and argues that cultures arise from the aidagara (interactions) between Ningen (human society) and Fudo (nature). Yet Watsuji's narration of culture overemphasised the aidagara between Ningen and Fudo but disregarded that culture may also arise from the aidagara among cultures. Therefore, by reinterpreting Watsuji's concept of aidagara, this paper proposes the concept of Bungen to explain the formation of cultures in terms of intercultural interactions and therefore highlight the diversity of East Asian cultures. [ABSTRACT FROM AUTHOR]

The article proposes a theory of artistic medium through a conjoint reading of Martin Heidegger and Stanley Cavell. My thesis is that the concept of the medium such reading yields is a necessary dimension of the idea of art still operative in the contemporary "post-medium condition," in which the material bases of works are no longer bound to conventional identification within the system of the arts. I show that Rosalind Krauss's conception of "reinventing the medium" as the essential artistic task of this situation is adumbrated in a central tenet of Cavell's philosophy of art: an artistic medium is created—rather than applied—in a successful artistic instance. I further show that this notion, consistently associated with the figure of circularity in Cavell's text, is grounded in Heidegger's understanding of the artwork as a world-disclosing event, paradoxically creating its own conditions. In the last two sections of the paper, I explore the significance of artistic medium for both philosophers as the bearer of the transcendental claim for "material meaning" against the prevailing Cartesian paradigm of modernity. Finally, I argue that Heidegger's interpretation of the artwork's material basis as "coming-forth-concealing," furthered by Jean-Luc Nancy's notion of "matter-as-difference," makes the concept of the medium, so construed, universally applicable to the variety of arts in the post-medium condition, and grounds the ontological necessity of this multiplicity. [ABSTRACT FROM AUTHOR]

This article explores the controversy between ancient Greek dramatists and their fellow philosophers over the vertical axis, with special reference to Socrates. I begin with a discussion of the vertical axis in Greek theatre, and turn to Sophocles' Oedipus Tyrannus to discuss the vertical as a manifestation of the tragic preference ascribed to our "divine" upper body over our "bestial" lower body. Then, I discuss the deus ex machina as an image of divine vertical intervention in the horizontal human plot, and claim that Plato's and Aristotle's philosophical critique of this theatrical convention fails to notice that the dramatists made a subversive use of the illogicality of this convention. The second part of the article is dedicated to the vertical as an expression of man's desire to transcend the boundaries of the human sphere. I discuss the negative treatment of this desire by Greek dramatists, who regard it as an unworthy aspiration, compared to its positive treatment by Greek philosophers, who presents it as a worthy aspiration, since it is only through such an ascent that one can get a glimpse of the eternal. In this context, I examine two representations of Socrates: his deus ex machina appearance in Aristophanes' Clouds, implying the hubristic stance of philosophers; and his habit of long immobile standings as introduced in Plato's Symposium, implying the philosophers' superiority over the dramatists. However, the publicly-visible nature of Socrates' standstills also turns them into a display of philosophizing, meaning that Socrates of the Symposium is a philosopher who (perhaps unfairly) theatricalizes his verticality so as to challenge the art of theatre. [ABSTRACT FROM AUTHOR]

The main work of philosopher Günter Figal (1949–2024) was to undertake the continuation of hermeneutical philosophy after the deaths of its three major proponents: Heidegger, Gadamer, and Ricoeur. Figal's philosophical project combines both phenomenology and hermeneutics and presents the task of philosophy as being essentially hermeneutical. He also proposes that aesthetics is phenomenology, as nothing is more phenomenal than the work of art, which is out there to be interpreted. His contribution to aesthetics is generally based on his notions of the objectivity [Gegenständlichkeit] and spatiality of artworks. The objectivity of artworks makes obvious their spatiality, and space makes the objectness of the art object most apparent. Both objectivity and spatiality are also essential to the hermeneutics of art. Figal's contribution to aesthetics, however, is underexplored. The present study thus aims to undertake a conceptual analysis of Figal's contributions to aesthetics, especially his concepts of objectivity [Gegenständlichkeit] and spatiality of art. In so doing, the present study aims to present an account of Figal's aesthetics, highlighting its place in the German aesthetic tradition. [ABSTRACT FROM AUTHOR]

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An essay is presented is explores the philosophy and works of Italian philosopher Antonio Gramsci. Topics discussed include his perspectives on Marxism and idealism, the publication of "Prison Notebooks" which features his writings during imprisonment, and his reflections on the autonomy of Marxism with regard to traditional philosophies.

Copyright of International Gramsci Journal is the property of International Gramsci Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Uruguayan philosopher Carlos Vaz Ferreira published in 1910 Lógica viva, his main philosophical work. In it he presents a logical exploration program, its foundations and some of its applications. As part of these, he studies various paralogisms which can be enhanced by appealing to a methodology that I called "model M". But this model does not manage to cover all the paralogisms proposed by Vaz. Other types of stereotyped errors are refractory to such treatment, which I call non-argument paralogisms; for example, false precision. In this paper I will suggest an alternative model M* and apply it to false precision. [ABSTRACT FROM AUTHOR]

This article explores the relatively theoretical question of what contribution academic theology is making to the synodal process and how this interaction might deepen in the years to come. It stresses the importance of what it calls foundational theological questions, employing the thought of the Jesuit philosopher and theologian Bernard Lonergan to define this term. It traces how a slow awareness of the importance of such questions, and an explicit attention to the question of theological method that is related to this, began emerging in the Second Vatican Council. It then suggests that such questions have come closer to the center of attention in the synodal process launched by Pope Francis. It proposes that the synodal process in the future will benefit by making further use of the thought of Lonergan. It leaves to a further study the question of how clarifying foundational and methodological questions in theology might have consequences for Catholic education in general. [ABSTRACT FROM AUTHOR]