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Analytic moral philosophers have generally failed to engage in any substantial way with the cultural history of morality. This is a shame, because a genealogy of morals can help us accomplish two important tasks. First, a genealogy can form the basis of an epistemological project, one that seeks to establish the epistemic status of our beliefs or values. Second, a genealogy can provide us with functional understanding, since a history of our beliefs, values or institutions can reveal some inherent dynamic or pattern which may be problematically obscured from our view. In this paper, I try to make good on these claims by offering a sketchy genealogy of emancipatory values, or values which call for the liberation of persons from systems of dominance and oppression. The real history of these values, I argue, is both epistemologically vindicatory and functionally enlightening. [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.)

The past eras of history were not, most of the times, permissive with the activity and manifestation of women within the society. For various reasons, women were neither helped nor encouraged to participate in large-scale social actions, they did not have access to ancient sports competitions, they were denied education to become painters, writers, philosophers or leaders. Despite all these impediments that intervened in history, women manifested themselves in society with a lot of power, either in literature (Sapho), philosophy (Hypathia) but also in state leadership (as pharaohs, in ancient Egypt). The present work brings to attention the names of great female personalities from ancient but also from recent history, women endowed with exceptional intelligence and character, who contributed to social progress and, above all, demonstrated that women can play an important role, which cannot be ignored in the history of humanity. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to explore the interconnections between Hume's thought as a philosopher, a historian and an economist, illustrated with respect to his thought on history, development and happiness. It is argued that differences in the interpretation of Hume have an epistemological origin, reflecting either a closed-system approach or some kind of open-system approach. These differences are explored in relation to Hume's own epistemology, historiography, theory of economic development and theory of happiness. Patterns are identified in Hume's thought which support a particular, open-system, interpretation of his contributions in each area in terms of interdependent processes. [ABSTRACT FROM AUTHOR]

At a time of soul-searching and demoralization in Germany, a revival of the great philosopher of history might provide guidance—but many Germans prefer to avoid thinking about their country's history. [ABSTRACT FROM AUTHOR]

Through the texts of philosophers and philosophizing artists, musicians and writers, the study opens up the problem of the relationship between philosophy and art, science and philosophy, using atypical ways of inquiring about life, man and his times, not only through reason, but also through the heart. An important moment in the search for intersections and connections is the history – the topos of that which was – as captured in the works, correspondence and conversations of selected giants of European culture. The intention of the study is to highlight the fact that behind an artistic, philosophical or scientific work, which we may nowadays already consider as a classic, an unproblematic “thing at our disposal,” there is often hidden a life experience of a tragic existence. And even in turbulent times of crises, it is important to remember, as Ortega y Gasset reminds us, that to lose illusions is not to lose hope. [ABSTRACT FROM AUTHOR]

Copyright of Mavi Atlas is the property of Mavi Atlas 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 article focuses on the contemporary history of pride, specifically exploring the relationship between pride and the concept of equality. It reports the intersection of philosophies, combining the insights of poets and philosophers in dissecting pride, it discusses pride's relation to humility, and it emphasizing the pride of equality. It highlights the works of poet-philosophers and philosopher-poets in their contributions to understanding pride.

Whether we think history has a definite logic of its own, or is merely the emergent quality of an irreducible contingency - it is usually taken as granted that it the same way in all its course. This is the case with some philosophers who argue against a conception of history as having an inherent logic. In this paper I present Postone's critical reexamination of Marxian categories and argue that based on his project, we can criticize the presupposition of the "sameness" of history. For although there is no transhistorically valid "logic of history", something like it is constituted by the functioning of capitalism's elementary categories. [ABSTRACT FROM AUTHOR]

“‘The Spectre of Marburg’ wanders around the Operative Aesthetics. Luis Juan Guerrero, ‘Evolutive’ Reader of Heidegger”. This paper aims to analyse the reading of Martin Heidegger’s thought offered by Luis Juan Guerrero in his Operative Aesthetics. I claim that “The Origin of the Work of Art” plays a central role in the work of the Argentinian philosopher. However, this does not mean that Guerrero is not an original author or that he is a mere commentator of the German philosopher. On the contrary: the Argentinian philosopher offers a productive reading of Heidegger which allows him to build his own and authentic philosophy. By focusing on Heidegger’s essay on art and on the first volume of the Operative Aesthetics, this paper analyses three essential issues: the concept of tool, the world-earth relationship, and the bond between history and truth. [ABSTRACT FROM AUTHOR]

This article critically surveys Georges Bataille's multiple engagements with G. W. F. Hegel from the early 1930s to the 1950s. It homes in on how Bataille's conceptual, experiential, and parodic demarcation from Hegel targets not the German philosopher's aspiration to totality but (via Bataille's dialogue with Alexandre Kojève) his action-centered framing of the movement of history and the character of actuality. Against the dialectical mastery of history, Bataille seeks to articulate an unpolitical image of sovereignty and play that is ultimately poetic or literary in kind. [ABSTRACT FROM AUTHOR]

This paper investigates Alfred North Whitehead and Maurice Merleau-Ponty's attempts to develop a historical, dynamic ontology (a "process ontology", according to the former, and an "ontology of the flesh" for the latter). The claim of the paper is that their originality lies in the methods adopted to reach such ontologies, which show strong similarities. Both authors based their research on nature, conceived of as "the leaf of Being", and on perceptual experience, understood not as a chaos of bare, punctual, sense data, but as the complex, original source of meaning that constitutes the primary field of philosophical investigation—the only source from which one can gain new understanding of both nature and logos (things, happenings, values, subjectivity, laws, etc.). After some introductory remarks on the connections between Whitehead and Merleau-Ponty, the paper is divided into three parts. The first part clarifies why and how, according to the philosophers, ontology should start from a new scrutiny of nature. The second part specifies what this new conception of nature, based on perceptual experience, is. The third part focuses on how their ontologies must be construed as historic, insofar as behaviors, actions, and practices lie at the core of their concept of being. [ABSTRACT FROM AUTHOR]

The Black Notebooks, posthumous manuscripts by philosopher Martin Heidegger, are difficult to connect due to their fragmented character. There are also no new concepts to be found as in his previously published works. However, these notebooks contain a unique sphere of thought on the concept of Being that is separate from Heidegger's other writings and lectures. The Black Notebooks can be seen as the final "instructions and notes" for all the other Heidegger's collected works and form a closely linked chain of thought. In the Black Notebooks, Heidegger presents a new framework of thought prepared for further reflection on his own works and for a radical confrontation with them. They contain the transformation of the concept of hermeneutics, through self-criticism, the deepening of Being-historical thinking, and the retroactive consideration of the event of Thinking. This transformation of hermeneutics in the Black Notebooks allows for a deeper understanding of Heidegger's thought as a whole and opens various possibilities of a future time-space in which we will re-live. [ABSTRACT FROM AUTHOR]

In his critique of Modernity and the modern Gnosis, the prominent Italian Catholic philosopher Augusto Del Noce was particularly influenced by Eric Voegelin's use of the two concepts in his political theory. The aim of this article is to present the various aspects of the idea of history proposed by Voegelin followed by Del Noce's response and interpretation of them in order to show the similarities and differences between their views. More specifically, the comparison between Voegelin and Del Noce centers on the question of the eidos or "form" of history and on the difference, important for Del Noce, between ancient and modern Gnosis. [ABSTRACT FROM AUTHOR]

This article has two objectives. On the one hand, to defend the historical reality of Diotima, based on the analysis of ancient sources and research of contemporary thinkers. On the other hand, to demonstrate that Socrates' speech about love, in the dialogue Symposium, is part of a teaching transmitted to the Athenian philosopher by this woman, in such a way that Diotima should be considered, rather than a mask of Socrates, as the representation of one of the first female philosophers in the history of Western thought. [ABSTRACT FROM AUTHOR]

In this paper I consider the thought of two Jewish existentialists from the first half of the 20th century, showing how their critique of pantheistic and panentheistic thinking grounded novel ideas about politics, history and human thought. In place of a concept of history directed towards a teleological redemption of suffering in the future, Lev Shestov (1866–1938) and Benjamin Fondane (1898–1944) abandoned notions of philosophical rationality in order to avow a 'reversal' of history according to which historical suffering could be expiated through the unforeseeable powers of the divine. From here, I look at the work of a contemporaneous philosopher – Walter Benjamin (1892–1940) – for the way in which his own conception of history as 'rescuing' the past provides an alternative panentheism, one according to which political responsibility derives from a need to redeem God whose existence has been exiled throughout the mundane world. [ABSTRACT FROM AUTHOR]

The aim of this essay is to identify criteria for affirming God's provident action. It follows two steps: in the first, with examples taken from history, is shown the most common way of recognizing God's Providence; this coincides with the advantages that a subject, single or collective, derives from an event; in the second, I try to show the limit of this way of proceeding and I indicate the fundamental criterion that we find in the New Testament: it is providential what leads to salvation, that is, to the configuration of people to Jesus Christ. The article has a theological character, although - one could imagine - it could also be of some use for philosophers. [ABSTRACT FROM AUTHOR]

The article discusses Scottish historian and philosopher David Hume, considering the modern case against him for plagiarism for his eighteenth century work "History of England." It considers how plagiarism was considered by British society during the long eighteenth century; explores the interrelationship between literature, history, and storytelling, and considers Hume as part of the Enlightenment. The author judges whether Hume should be considered guilty or innocent of plagiarism based on evidence provided.

The point of doing the history of philosophy is to confront that which is completely foreign to us and seems unassimilable, in the hope of thereby getting some distance from our own form of life, and of learning to treat what is alien on its own terms. This is more difficult to do than might first seem to be the case, because of our almost irresistable tendency to assimilate that which is radically different to that which seems familiar to us. In history, one of the major forms this takes is anachronism. How can one avoid making them-then too much like us-now? The motivation for doing the history of philosophy is, therefore, basically ethical and political. In a society characterised by the division of labour, it is perfectly permissible for individual philosophers to pursue different goals, and deploy different parts of the huge corpus of knowledge which we have at our disposal. There is no need for each individual philosopher to integrate the study of the history of philosophy into each of their individual projects. The essay leaves it to the judgment of the reader to decide to what extent the active, sympathetic engagement with the alien is an ethical and political goal which is desirable — perhaps even so desirable as to count as a demand. In any case, this is a demand on the institution, not on individuals. Even if one thought that it was highly advisable that the history of philosophy form an integral part of the discipline of philosophy, it is hard to see this as a “necessity”. [ABSTRACT FROM AUTHOR]

Copyright of Human Review is the property of Eagora Science 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 Anales del Seminario de Historia de la Filosofía is the property of Universidad Complutense de Madrid 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 main purpose of this article is to historically appropriate the film Recinfernália (1975), by the Pernambuco philosopher, poet, actor, filmmaker and cultural agitator Jomard Muniz de Britto. The text will seek to address, mainly, the author's contributions to the effort of bricolage and identity (re)invention of the city of Recife, a bricolage that would be carried out through an intense artistic activity aimed, among other things, at a submission of the "tropicological pernambucanidade" to a delirium that forced her to transform herself into "tropitcalist pernambucália". In the case of the film under study, it is an effort by Jomard Muniz de Britto to reposition the spatial identity of the capital of Pernambuco, forcing it to escape the appearance of identification with itself that the tropicological tradition, from the point of view of the subject now studied, sought to impose on Recife and even on the object of Brazilian culture. In Recinfernália, therefore, Jomard carries out Michel de Certeau's tactical program: seeing the city, he prefers to mix with it, practicing it and, consequently, blurring the postcard. [ABSTRACT FROM AUTHOR]

Copyright of Araucaria is the property of Araucaria-Revista Iberoamericana de Filosofia, Politica y Humanidades 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 Ekstasis: Revista de Hermenêutica e Fenomenologia is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) 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 Logos: Anales del Seminario de Metafísica (1575-6866) is the property of Universidad Complutense de Madrid 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 Idafat : Arab Journal of Sociology is the property of Centre for Arab Unity Studies 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.)

My paper aims at laying out the main tenets of Patočka's unusual and highly provocative position with regard to the question of history, drawing essentially on his Heretical Essays on the Philosophy of History, while also gathering insights from other works such as Eternity and Historicity and Europe and post-Europe. In the first part, I set in place the overall framework of this analysis, and show that three distinct, yet entwined concepts of history are operative in Patočka's work: the understanding of history as a specific regime of meaning, as an existential possibility of the human Dasein, and as a "epochal" dynamic. In the second part, I reconstruct the criticism Patočka mounts against the classical philosophies of history and indicate that his rejection of a teleological account of history is compatible with the attempt of establishing an intrinsic correlation between meaning and history. In the final part, I stress the importance acquired by the experience of the "shattering of meaning" for Patočka's threefold understanding of history and argue for the possibility of crafting a unitary framework which would encompass his analysis. [ABSTRACT FROM AUTHOR]

This study aims at examining what Polites means in the work of the Franco-Lithuanian phisopher Emmanuel Levinas. The task is challenging since there is no explicit approach to the theme in his work. However, the philosopher admits that, with the arrival of the third, the transition from ethics to an eminently social life introduces the question of Justice, Polites and Law, etc., at the heart of the dual relationship. By showing the existence of a fruitful interface between ethics and politics in the author's thought, the primary goal is to address the ethics of otherness from the pespective of language as living speech and as interpellation of the other. The paper then explores Levinas' lines of thought concerning Politics otherwise said, considering the originality of de semiotic and linguistic intrigue that the philosopher establishes betwenn Say and Said that underlies his writing. [ABSTRACT FROM AUTHOR]

‘Hysteria’ is a historical term that encompasses several modern-day neuropsychiatric conditions. The chronicle of this illness is fraught with prejudice from the time of its inception through subsequent adaptations. Relics of cultural misconceptions have been carried forward into contemporary correlates of the illness. The consequences of these follies in present-day are best understood through a detailed account of prevailing cultural norms at the time of their inception. The saga of hysteria serves as a reminder that social pressures and misogyny can and do continue to impact care. Furthermore, better understanding the history of hysteria may suggest a need for diagnostic reconsideration and inform better practices today. [ABSTRACT FROM AUTHOR]

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy 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.)

Over the last few years, philosophers and other researchers have been focusing on a post-truth era and its symptoms across society and various disciplines. One of the most glaring manifestations is the declining trust in science experts and the rise of populist attacks on professional communities. Historical sciences are encountering a similar onslaught as well. This paper aims to examine one particular clash between a professional discourse regarding a new archaeological discovery with groundbreaking potential and a populist reaction to it. The study utilises contemporary theory and philosophy of history and its view of historical inquiry to tackle its main goal - uncover strategies populists use to vilify experts and professionals. Even though historiography has been abused throughout its existence, it is argued that recent attacks are substantially different and potentially more dangerous. [ABSTRACT FROM AUTHOR]

Johannes Jessenius or Ján Jesenský (1566–1621) can be considered as a contradictory and inconsistent personality of the early modern history. Being not only a physician, but also scientist, teacher, philosopher and even historian and politician, he definitively ranks among the outstanding polymaths of his time in the region of Central Europe. His scientific interest was focused on human anatomy (the first public dissection in Central Europe in 1600 and the first description of "septum scroti" in males), study of malaria, new methods of treatment in surgery, hygiene and healthy eating, examination of blood, history of education in Prague, but also human embryology and philosophical considerations about the significance of the number "seven" for human life. Jessenius life was full of moving from town to town, increases and declines, striving for positions and acknowledgement of the emperors lined with disappointment and finally, it was closed at the execution ground after he got involved in politics in turbulent period 400 years ago. He paid the highest price, his life – both for his religion and political conviction. His life was connected with places in nowadays Poland, Germany, Czechia, Slovakia, Austria, Hungary and Italy but full translations of his medical textbook themselves appear only in Slovak and Czech languages. [ABSTRACT FROM AUTHOR]

PEOPLE CANNOT LIVE WITHOUT STORIES. WHERE YOU FIND A SMALL GROUP, THERE IS A STORY THAT HOLDS IT TOGETHER. HUMANKIND HAS LONG SINCE MOVED BEYOND THE STAGE OF KINSHIP-BASED SOCIAL COHESION. GROUPS ARE LARGER, THEIR MEMBERS DON'T KNOW EACH OTHER OR HAVE ANY CONNECTION BEYOND STORIES ABOUT THEMSELVES, WHAT THEY HAVE BEEN, WHAT THEY ARE AND WHAT THEY WILL BE. THESE STORIES ARE RESPONSIBLE FOR THE EXISTENCE OF PEOPLES, THE SOURCE OF GROUP VALUES AND IDENTITY. THE MOST ATTRACTIVE STORY IS THE END-OF-THE-WORLD, ESCHATOLOGICAL STORY. ALL RELIGIONS HAVE IT, AND WE CAN HARDLY SPEAK OF A RELIGION UNLESS WE ATTACH TO IT A STORY OF THE ENDLESS END. IT WAS ONLY WHEN PHILOSOPHERS STOLE THE IDEA THAT THE GREAT SYSTEMS WERE BORN, WHICH ARE STILL BEING DISCUSSED CENTURIES LATER. [ABSTRACT FROM AUTHOR]

This article aims to approach Merleau-Ponty's thinking about communist ideology and the relationship with the marxist ascendancy that culminated in the bankruptcy of this ideology's credibility. In the book The Adventures of Dialectics (1955), the philosopher proposes to think about the historical evolution of the concept of dialectics as a way of liberating forms of alienated political involvement. To this end, we will approach Merleau-Ponty's concepts of history and dialectics, to later bring Merleau-Ponty's criticisms of communist ideology. We emphasize, however, the recognition of the importance of Marx's elaborations for the author. We will conclude by arguing that Merleau-Ponty's political position is linked to his conception of history and dialectics, and with that, his criticism of the fates that marxism assumed because it was tied to the partisan movements of communist ideology. [ABSTRACT FROM AUTHOR]

Copyright of Araucaria is the property of Araucaria-Revista Iberoamericana de Filosofia, Politica y Humanidades 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 Croatian Veterinary Reports / Hrvatski Verinarski Vjesnik is the property of Croatian Veterinary Chamber 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 Quetes Litteraires is the property of Katolicki Uniwersityt Lubelski Jana Pawla II, Wydzial Nauk Humanistycznych, Institut Filologii Romaj 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 project of integrated HPS ('integrated history and philosophy of science') has occupied philosophers of science in one form or another since at least the 1960s. Yet, despite this substantial interest in bringing together philosophical and historical reflections on the nature of science, history of science and formal philosophy of science remain as divided as ever. In this paper, I will argue that the continuing separation between historical and formal philosophy of science is ill-founded. I will argue for this in both abstract and concrete terms. At the abstract level, I reconstruct two possible arguments for the incompatibility of historical and formal philosophy of science and argue that they are both wanting. At the concrete level, I discuss how historical and formal philosophy of science have been brought together in practice, namely: in the form of a largely forgotten research tradition that I will refer to here as the study of formalized macro-units. After a brief exposition, I argue that this research tradition has been unduly overlooked by historically minded philosophers of science. Bringing together these observations, I argue that the divide between historical and formal philosophy of science is not grounded in any substantive arguments, but can be primarily attributed to disciplinary happenstance. [ABSTRACT FROM AUTHOR]

Political philosophy in the last decades has turned away from universal narratives of progress, on grounds that these narratives produce exclusion and justify domination. However, the universal values that underlie emancipatory political projects seem to presuppose universal history, which explains its persistence in some contemporary political philosophers committed to such projects. In order to find a response to the paradox according to which universal history is inherently exclusionary and yet necessary to uphold universal values, I examine the contrast between Adorno's and Lyotard's perspectives on the problem of writing history 'after Auschwitz'. For both philosophers, Auschwitz interrupts our fundamental normative and cognitive values, because any attempt to identify the meaning of the camps by means of these values misunderstands the suffering that took place in them. Yet this interruption produces a feeling that calls for the institution of new universal normative values. For Adorno, this value is a purely negative command to act in such a way that Auschwitz does not repeat itself. For Lyotard, by contrast, it is the demand to invent new idioms that make it possible to find meaning in Auschwitz. [ABSTRACT FROM AUTHOR]

Copyright of História da Historiografia is the property of Sociedade Brasileira de Teoria e Historia da Historiografia 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.)

At the core of our thinking are the problems of cultural and historical epistemology. In our book "Philosophy on Modernity, History and Culture (On the Outlines of Cultural-Historical Epistemology)", we have tried to give a general description of the range of problems involved in cultural-historical epistemology by addressing this topic in a descriptive way (1). The concept of epistemology has long been used by some Azerbaijani philosophers. However, they often confuse it with the concept of methodology or equate it with scientific understanding in general, regardless of the differences between the natural and social sciences, as well as the fact that the social sciences and humanities allow for the emergence of new knowledge. In our opinion, cultural-historical epistemology connects the growth and development of knowledge, science in history with philosophy and culture, but not only in the full, general, universal sense of the word, but also in a concrete sense, in connection with history, for example, the history of Azerbaijan. [ABSTRACT FROM AUTHOR]

Paul Natorp is better known as a key figure of Neo-Kantian epistemology than as a great educationist. This paper discusses the affinity for Natorp's theory of education in Japan in the first decades of the twentieth century. It presents an overview of Natorp's educational way of thinking and analyses the interest of Japanese educationists in the educational thought encapsulated in the conception of Natorp's educational theory, which he called Sozialpädagogik. Addressing the debate around Natorp's Sozialpädagogik within the Japanese national community of scholars, key points of the inception of the theory in Japan are examined, central scholars involved are identified, and the impact of Natorp's conception on the Japanese philosophy of education and educational practice is considered. [ABSTRACT FROM AUTHOR]

PEOPLE CANNOT LIVE WITHOUT STORIES. WHERE YOU FIND A SMALL GROUP, THERE IS A STORY THAT HOLDS IT TOGETHER. HUMANKIND HAS LONG SINCE MOVED BEYOND THE STAGE OF KINSHIP-BASED SOCIAL COHESION. GROUPS ARE LARGER, THEIR MEMBERS DON'T KNOW EACH OTHER OR HAVE ANY CONNECTION BEYOND STORIES ABOUT THEMSELVES, WHAT THEY HAVE BEEN, WHAT THEY ARE AND WHAT THEY WILL BE. THESE STORIES ARE RESPONSIBLE FOR THE EXISTENCE OF PEOPLES, THE SOURCE OF GROUP VALUES AND IDENTITY. THE MOST ATTRACTIVE STORY IS THE END-OF-THE-WORLD, ESCHATOLOGICAL STORY. ALL RELIGIONS HAVE IT, AND WE CAN HARDLY SPEAK OF A RELIGION UNLESS WE ATTACH TO IT A STORY OF THE ENDLESS END. IT WAS ONLY WHEN PHILOSOPHERS STOLE THE IDEA THAT THE GREAT SYSTEMS WERE BORN, WHICH ARE STILL BEING DISCUSSED CENTURIES LATER. [ABSTRACT FROM AUTHOR]

Copyright of Escritos is the property of Escritos 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 article is about Latin American philosophy. The main objective is to rebuild the philosophy of Arturo Andrés Roig. This philosopher helps us to reconstruct discourses in a emancipatory way. Latin American philosophy, not only allows us to investigate from an epistemological and political perspective the facts of our present, but also enables us to read our past from our present, because that is the greatest challenge of our author, analyze the contemporary world from Latin America. [ABSTRACT FROM AUTHOR]

Quantum physics is being positioned as a new archive for addressing major theoretical problems in the field of international relations. Two of the major proponents of engaging quantum thinking within international relations, James Der Derian and Alexander Wendt, have argued that quantum thinking offers the possibility of a major paradigm shift in the field. Before we determine quantum's revolutionary potential, the persistent and most pressing question for me is how to position quantum thinking among other kinds of and claims to knowledge. I want to horizontalize where different kinds of knowledge sit within the renewed attention to quantum theory. Rather than just horizontalize or flatten ontology, I want to see what happens when we place scientific and philosophical inquiry in dialogue, and what that conversation does to the authority and value of quantum thinking for the social sciences. The article reconstructs the dialogue between the first generation of quantum physicists and the philosophers who informed them. Rather than make an explicit argument about the philosophical debt of physics, I argue that a broad and highly interdisciplinary set of questions drove both fields well beyond the specific areas of expertise of any of these thinkers. I believe this adventure of ideas followed by physicists, philosophers, and social theorists alike offers us a way forward as the complexity of our contemporary global challenges confront us now with the necessity to think well beyond our disciplinary expertise. [ABSTRACT FROM AUTHOR]

In this article we examine the concept of nation elaborated by the Jewish philosopher Martin Buber. It shows how he developed a position equidistant both from the project of a political power that led to the creation of the State of Israel away from Jewish spirituality, and to live that spirituality away from the commitment of the people to create a terrain where experience of the Kingdom of God. This historically meant positioning itself between the positions of Theodor Herzel and Hermann Cohen. Buber's thesis also distances itself from the concept of nation advocated by German idealism. Finally, Buber's position contrasts with the view of the subject of other phenomenologists with whom he has similarities and differences. [ABSTRACT FROM AUTHOR]

This paper focuses on the relationship between philosophy and literature in J.R.R. Tolkien’s (1892-1973) essay On Fairy-stories. Delivered as a lecture in 1939 and published in 1947, the text presents the author’s conception of the literary genre known as fairy-stories and we explore the possible philosophical and theological mediations and references in his investigation. The objectives of this article are twofold: 1) to highlight the literary theory proposed by Tolkien as part of the philosophical tradition of medieval realism, with conceptual correspondences in Plato, Aristotle, Augustine and Thomas Aquinas; and 2) to demonstrate Tolkien’s original contribution to the appreciation of imagination and fantasy as a form of contemplation, which is the purpose of the educational effort, called paideia, of this philosophical tradition. The methodology comprises a comparative bibliographical review of these authors, using both the essay by J.R.R. Tolkien and his personal letters, as well as the books by the above-mentioned philosophers and their contemporary commentators. The conclusion upholds the viability of the connection between the paideia and mythopoeia conceived by Tolkien as a contemplative way that values the production of myths as a means of admiration of reality from the metaphysical perspective. [ABSTRACT FROM AUTHOR]