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Ageing brings together biological, personal, and social horizons. Attempts to reduce it or to privilege one of these dimensions over the others fail to fully capture the phenomenon. The temporality of ageing presents an irreducible complexity. It is the inextricable intertwinement of three temporalities, three rhythms on different scales: biological time, personal-narrative time, and historical time. In all these dimensions something is of crucial concern: time and temporality. Yet, many philosophers who have thought about time (even those who take seriously the lived experience of temporality) have paid little attention to ageing. Drawing from Heidegger, Scheler, and Schutz, this paper argues that ageing is an irreducible complex of different temporalities where one encounters the historicity of the world through a process of losing touch with it. [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]

Copyright of Comparative Studies of South Asia, Africa, & the Middle East is the property of Duke University Press 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.)

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]

Copyright of Antik Tanulmanyok is the property of Akademiai Kiado 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 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.)

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.)

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.)

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]

Copyright of Amme Idaresi Dergisi is the property of Public Administration Institute for Turkey & the Middle East (TODAIE) 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.)

Conceptual Engineering, the practice of stipulating a change in the meaning of a word in order to improve it in some fashion, for some end, has proved a popular topic among philosophers of language in recent times. Deutsch (Philos Stud 177:3935–3957, 2020) has argued that it has received an undue degree of interest since its implementation falls onto one of the horns of a dilemma: either the change to be effected is in the global semantic meaning of the given word/concept, in which case it is infeasible, or it is merely in the local speaker-meaning, in which case it is largely trivial. I suggest, however, that there is a deeper, more troubling, objection to Conceptual Engineering. My criticism does not strictly take the form of a dilemma, since some cases may fall upon both horns at once and others may be able to squeeze through the gap, but it does involve highlighting two potential weaknesses of the project: one of those, as with Deutsch, is the danger of triviality, although it is not concerned only with the division between semantic and speaker meaning. It seems clear that there are cases where a particular authority or legislature has the capacity to alter a word's legal meaning; others where certain groups may discuss the best way to use a technical term, each putting forward their preferred suggestions; and individual speakers are at liberty to choose to use a word with a particular intention. None of this is new, nor controversial, and, thus, is largely trivial. In all cases, but particularly where meanings are manipulated without due authority, inexplicitly, or in order to further a particular theoretical conception, however, there is a strong chance that the engineer will be led to commit one of the fallacies of language to which philosophy is particularly vulnerable (Hinton Evaluating the language of argument, Springer, Cham, 2021). These include fallacies of vagueness, equivocation, and persuasive definition. In this paper, I use examples to illustrate the likely fallaciousness of conceptual redefinitions and highlight in particular the 'Philosophical Fallacy', outlined by Nelson (A theory of philosophical fallacies.Translated by Leal F, Carus D. Springer, Cham 2016). I conclude that, as a method for philosophers, Conceptual Engineering is, in broad terms, either trivial or fallacious. [ABSTRACT FROM AUTHOR]

Copyright of Tahkik Journal of Critical Editions of Islamic Manuscripts is the property of Hacveyiszade Foundation for Science & Culture 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.)

Arnold Joseph Toynbee (d. 1975), influenced by Ibn Khaldun, is considered as a great philosopher among contemporary Muslim scholars. His research, "A Study of History," examines the rise and fall of civilizations and focuses on the factors leading to the decline of Islamic civilization, especially the lack of unity within the Muslim Ummah. The purpose of this research is to provide a brief overview of Toynbee’s life and his philosophical influences, specifically Ibn Khaldun. The methodology involves an analysis of Toynbee’s writings and their reception among Muslim historians. The findings of this research highlight various important factors contributing to disunity, such as political fragmentation, socio-economic disparities, and external interventions. Toynbee's theories on the cyclical nature of civilizations and the role of religion are explored to understand these dynamics. The study concludes with suggestions to Muslim Ummah to strengthen unity among them and emphasize the need for a unified vision, stronger inter-community relations, and strategic leadership . [ABSTRACT FROM AUTHOR]

Many philosophers and Effective Altruist researchers have argued that the overall welfare of wild fish is negative. Since there are more fish than any other kind of wild vertebrate on earth (even when taken together), the view that suffering is predominate among wild fish is a key part of their larger suggestion that the overall welfare of wild vertebrates is negative, a view I'll call 'wildlife pessimism.' Correspondingly, undermining the wildlife pessimist's view might largely be accomplished simply by taking a closer look at their arguments concerning fish. Focusing on fish alone will allow for a greater depth of empirical analysis than has hitherto been possible in the wildlife welfare debate, which usually features attempts to discuss all wild animals at once. As I will show, wildlife optimism is at least as likely as wildlife pessimism. That is, it seems just as plausible that wild fish have a welfare level that is neutral or positive overall. [ABSTRACT FROM AUTHOR]

In this paper I examine Husserlian phenomenology and its relations with a possible ontology that the great German philosopher cultivated as a project, an undeclared ontology. Husserl's expression of the "ultimately and truly absolute" as a "primeval source" is not explained by a declared ontology and the concept of the "continuum" is in the same situation. Claiming that the roots of all ontologies seem to belong in phenomenology, Husserl appears to proclaim the uselessness of developing any ontology. The analysis of the possible development of the Husserlian concepts of "absolute" and "continuum" shows that it would have led Husserl either to an ontology or to the overcoming and dismantling of the phenomenology, because the Husserlian phenomenology and the ontology are actually incompatible. Perhaps that is exactly what he wanted to avoid. The guiding thread of the text is that Husserlian phenomenology is not fully realized as an authentic philosophy without a declared ontology or a clear statement about the relations between phenomenology and ontology. [ABSTRACT FROM AUTHOR]

In this paper, we aim to introduce and analyze a lesser-known text by Paul Ricoeur, "La merveille, l'errance, l'enigme", which was originally written as an introduction to the November 1960 issue of the journal Esprit, dedicated to the theme of sexuality. Along the two paths of sexuality--tenderness and eroticism--what becomes evident is that sexuality, fundamentally, proves impenetrable to reflection and remains inaccessible to human dominance. After presenting Ricoeur's reflections on sexuality and eroticism, this paper will also briefly compare his views with those of Jean-Luc Marion and Emmanuel Levinas, highlighting the distinctive contributions of these philosophers in relation to the themes of love, eroticism, and the self-other dynamic. [ABSTRACT FROM AUTHOR]

Philosophers' two favorite accounts of rational choice, Evidential Decision Theory (EDT) and Causal Decision Theory (CDT), each face a number of serious objections. Especially troubling are the recent charges that these theories are dynamically inconsistent. I note here that, under the epistemic assumptions that validate these charges, every decision theory that satisfies a pair of attractive postulates is doomed to a similar fate and then survey various lessons rational choice theorists might opt to draw from this. [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.)

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 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]

In the Brahmakānda of the Vākyapadīya, Bhartṛhari accords the highest status to śabda seeing it comparable to Brahman. But when it comes to talking about the meaning and the role of śabda in communication, he considers a sentence to be nitya (consistent) and its constitutive unit śabda or pada as 'anitya' (noneternal). The paper examines this seemingly paradoxical relation between śabda and vākya in Bhartṛhari's views. Further, there have been varying opinions on the status of a vākya in the Indian grammatical tradition. However, the most influential among these have been Bhartṛhari's postulation that sees a vākya, independent of its constituents, and presents it as a self-contained and self-sufficient indivisible linguistic unit. In his treatise, Vākyapadīya, he makes cross-references to the opinions of other grammarians, and refuting them, he finally approves of a comprehensive theory of Akhaṅḍapakṣa. He sees a sentence as the most basic/or primary linguistic unit, while preceding grammarians and philosophers had entirely opposite views. This paper primarily intends to deal with these crucial aspects of language study focused on vākya and its purported indivisible nature. This paper seeks to represent a comprehensive understanding of sentence as enshrined in Bhartṛhari's Vākyapadīya, juxtaposing it with his views on śabda. [ABSTRACT FROM AUTHOR]

Copyright of Dialogue: Canadian Philosophical Review is the property of Cambridge University Press 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 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]

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]

This paper gives an account of Gilles Deleuze's and Jean-Paul Sartre's respective conceptions of "the Other" as this concept evolves in relation to Sartre's earliest insights into self/Other dynamics in his 1937 essay, The Transcendence of the Ego. By reading Deleuze through his early interlocutor—the philosopher and author Michel Tournier—I argue that the account of Otherness presented in Deleuze's early (and later disavowed) "Sartrean" works represents a critique of Sartre's own revisions to the concept of Otherness in his 1943 magnum opus, Being and Nothingness. Thus, we can read Sartre and Deleuze as offering competing views of how (and indeed if it is possible) to inherit Sartre's own early insights into the value of existential phenomenology for a "positive" account of interpersonal relationships. [ABSTRACT FROM AUTHOR]

This article is about the fictional theory of the state. It revisits the claim that the English political philosopher Thomas Hobbes and the German jurist Samuel von Pufendorf collectively shaped the theory's foundational concept; namely the conception of the political state as a moral person. The paper argues against this by analyzing Hobbes's and Pufendorf's theories of the state, showing how, underlying their seemingly similar arguments, they held profoundly different understandings of the idea of the state as a person and the meaning of moral agency. The paper thus suggests that Hobbes and Pufendorf developed two different kinds of the fictional theory of the state. [ABSTRACT FROM AUTHOR]

Copyright of Mutefekkir, Faculty of Islamic Sciences is the property of Aksaray University, Faculty of Islamic Sciences 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 scrutinizes the existential void in Iain Reid's novel I'm Thinking of Ending Things (2016). It utilizes existentialism as its theoretical basis in analyzing the novel, with special references to such philosophers as Kierkegaard, Heidegger, and Sartre. The whole novel lends itself to the existential void through a sense of anxiety, estrangement, and uncertainty. This leaves the narrator in a psycho-existential state of negation, which characterizes her relationship with the surrounding world. She cannot confirm the existence of things, and she is not sure, nor is the reader, whether things happened, are happening, or even will happen. The fictionality of the form of the novel imbues the fictional reality of the narrator's life, which negates the very basis on which it is built, embodying the existential notion of void. It is an embodiment of its own existence. That is, its existence is determined by its negation. The narrator's existence and the events narrated become mere possibilities. Her bemused consciousness puts her in a state of existential emptiness. This emptiness triggers the desire to escape Being. It results in the possibility of self-destruction by committing suicide by the end of the novel, as suicide seems to the narrator to be more authentic than being deluded by an aimless quest for finding meaning in a fragmentary life. [ABSTRACT FROM AUTHOR]

This article explores the interplay between aesthetics and ethics, particularly in their contribution to the production of a new subjectivity. Traditionally, ethics and aesthetics have been perceived as distinct disciplines: ethics primarily addresses “how to act,” which is rooted in moral principles, while aesthetics pertains to “how to perceive and appreciate” beauty and art. However, drawing on the concepts of immanent ethics and sensation from Gilles Deleuze, a notable post-structuralist philosopher, this article postulates that both disciplines are underpinned by affectivity: the body’s capability to affect and to be affected. In other words, this article views affectivity as a catalyst for generating new sensations and modes of existence during encounters between bodies. A prominent example is Rafael Lozano-Hemmer’s largescale interactive installation, Border Tuner (2019), which serves as a platform for dialogue among residents of the US-Mexico border. This interactive installation sheds light on participants’ transformative expression of “becoming a people to come” that demands an ethico-aesthetic framework to contextualize such experience. Conclusively, this article seeks to understand how aesthetic experience resonates within ethical contexts and underscores the pivotal role of art in shaping societal perspectives. [ABSTRACT FROM AUTHOR]

The article discusses the philosophical debate over whether the content perceived in a picture coincides with what the picture presents. It contrasts two main positions: the Marriagist view, which asserts that perception aligns with the picture's presentation, and the Separatist view, which argues there is a discrepancy between perception and presentation. It examines examples and theories from philosophers like Wollheim and Ludwig Wittgenstein, arguing in favor of the Marriagist perspective.

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]

When Paul Ricoeur’s Time and Narrative was published, it was hailed as a major contribution to the philosophy of history. In the four decades since, Ricoeur’s brand of narrativism has fallen out of favour, and many of the claims he makes about historical narrative have been sharply criticized. Nevertheless, I argue that Ricoeur’s narrativism remains a powerful resource for philosophical reflections on the study of history. After reconstructing Ricoeur’s narrativism and placing it in its larger context, I discuss two sorts of criticism that have been directed at it: one made by literary theorists such as Monika Fludernik and another made by philosophers such as Jouni-Matti Kuukkanen. I defend Ricoeur from both sorts of criticism, arguing that when his approach is compared to its competitors, it fares remarkably well. I conclude with some suggestions about how philosophers of history might build on Ricoeur’s legacy today. [ABSTRACT FROM AUTHOR]

One of the characteristic aspects of Daniel Dennett’s thought is his belief in the explanatory power of science. For Dennett, in order to make progress with certain philosophical problems, e.g. questions about the nature of consciousness, philosophers need to engage with the findings of empirical science. In this paper, I will take up the question of the relation between science and philosophy and I will start by giving a general overview of Dennett’s view of this relation while also addressing the question of whether he can properly be said to embrace scientism. In the second part of this paper, I will argue that philosophical thinking is continuous with science and that, though at the level of theoretical frameworks the intension of the words “philosophy” and “science” are the same, there is a distinction that can be made in practice if we look at the extensions of the terms. [ABSTRACT FROM AUTHOR]

In her most renowned work – The Symbolic Order of the Mother – the Italian philosopher Luisa Muraro urges women to resist living within an improper dimension, namely the one they experience within the paternal symbolic order. In her attempt to completely avoid such a life, she prescribed to women the necessity, or rather the duty, of loving their mothers or learning to do so. However, this duty is here questioned as a risky and once again normative move, reaffirming the essentialist nature of second-wave Italian feminism. My aim is to demonstrate how, in fact, it is within Italian feminism, and more precisely in the writings of Carla Lonzi, that we can find an alternative approach. This alternative does not conceive of difference as something given in terms of content, but rather as the possibility of living in a dimension of authenticity, where subjectivity is capable of articulating its own desires and principle of pleasure. [ABSTRACT FROM AUTHOR]

ABSTRACT While non‐moral varieties of goodness (e.g., aesthetic, epistemic and prudential) are readily recognised by philosophers and non‐philosophers alike, the philosophical literature generally suggests that benevolence is a uniquely moral phenomenon. I argue, however, that our interpersonal practices display a range of instances of aesthetic benevolence, and that this observation stands to enrich our understanding of the relation between moral psychology, aesthetic experience and aesthetic community. I illustrate this point via discussion of the evaluative attitude that is the fitting response to being the target of another's manifestation of aesthetic benevolence, namely aesthetic gratitude. [ABSTRACT FROM AUTHOR]

In the ongoing project of recovering and (re)integrating early modern European women philosophers, scholars have been re-examining not only who counts as a philosopher, but what kinds of works are properly understood as philosophical. Madeleine de Scudéry is best remembered as a novelist, but some scholars have argued that her dialogues are richly philosophical. Here, I examine an early and overlooked text from Scudéry – Illustrious Women – which is a collection of speeches of historical women who find themselves in dire circumstances. I argue that Illustrious Women offers a sophisticated critique of patriarchal power: Scudéry exposes the conflict between epistemic and practical agency under conditions of gendered oppression and illustrates specific manifestations of this harm concerning control, autonomy, and consent. In so doing, particularly through the genre of oratory, Scudéry’s Illustrious Women is both a work of seventeenth-century feminist resistance and a subversive educational tool. [ABSTRACT FROM AUTHOR]

Political philosophers and theorists make arguments about high-stakes problems. This article shows that those theories would be more credible if political philosophers ensured their work was robust: capable of withstanding reasonable changes to their assumptions and to the cases to which their arguments apply. The world is varied and inconstant. As a result, scientists and social scientists recognize the virtue of robustness. This article shows why political philosophers should also do so. It defines robustness, demonstrates its value, and shows how it can be evaluated. Illustrating the stakes of robustness, the article assesses prominent arguments concerning multiculturalism and open borders. Avoiding misunderstanding and confusion should be a central aim of political philosophy. To sidestep these outcomes and to reassure scholars that one's theory is not subject to concerns about its credibility, it will often be reasonable for philosophers to explicitly test their theories for robustness. [ABSTRACT FROM AUTHOR]

David Hume was a great philosopher of religion and of common life. In this essay, I interpret him as making extreme religious skepticism one part of his overall rhetorical form. In all his religious writings, however, Hume always takes a step back from Pyrrhonian style results to a position that is more compatible with common life. The great twentieth-century religious studies scholar, Ninian Smart, offers seven dimensions of religion which show the extent to which it is thoroughly entwined with the practices and beliefs of ordinary human life, and this connection to ordinary life makes Smart's divisions a nice match for Hume and his philosophy of common life. I elucidate the ways in which Hume's philosophy contributes to our understanding of religion in terms of Smart's dimensions, and in each case, I argue that Hume treats religion not from the perspective of a hostile enemy, but as a student of religion who grounds it in common life and seeks to correct it from that vantage point. [ABSTRACT FROM AUTHOR]

In 'Must We Mean What We Say?', Stanley Cavell defends the method of ordinary language philosophy while arguing that the special status of philosophical claims about language arises from the fact that these statements are expressions of self-knowledge. Recently, Nat Hansen (2017) has explored Cavell's position in relation to empirical research on linguistic usage. This paper challenges Hansen's reading of Cavell, and presents an alternative interpretation that withstands some of Hansen's objections. For Cavell, claims about 'what we say' are claims about observable matters of fact, but nevertheless they are not, and cannot ever be, observation-based claims. The point of observing ordinary usage is to remind the philosopher of what is contained within the practical mastery that she already possesses. [ABSTRACT FROM AUTHOR]

Joint attention occurs when two (or more) individuals attend together to some object. It has been identified by psychologists as an early form of our joint engagement, and is thought to provide us with an understanding of other minds that is basic in that sophisticated conceptual resources are not involved. Accordingly, it has also attracted the interest of philosophers. Moreover, a very recent trend in the psychological and philosophical literature on joint attention consists of developing the suggestion that it holds partially in virtue of communication: it is because we share our thoughts or feelings about an object that our individual attention becomes joint. This paper unpacks the communicative suggestion in a way that accounts for joint attention's basicness. [ABSTRACT FROM AUTHOR]

Some philosophers claim that there are certain laws that restrict what kinds of things we can perceptually represent. Those laws do not apply, however, to beliefs. To be a representationalist is to hold that there is a similarity between perception and belief. If this is the case, why do the laws apply to one kind of mental state, but not the other? I argue that the puzzle is not a puzzle for representationalists in general, but only for some forms of representationalism that hold excessive analogies between perception and belief. I will consider three kinds of views: a view that identifies perception with belief; a view that claims that perception and belief share the same kind of content, viz. propositions; and the view that belief and perception are both intentional states, but do not share the same type of content. I will argue that the laws of appearance rule out views that identify perception with belief, and that consider propositions to be the contents of perception. [ABSTRACT FROM AUTHOR]

Considering the many titles ascribed to Eckhart – philosopher, theologian, mystic – this paper argues that in his 'Sermons and Lectures on Ecclesiastes' we see that these are all aspects of the Meister which can, and should be, subsumed under the title of Dominican. Eckhart was living out the vision of Dominic, the founder of the Order, that vision of able men who, rooted in the contemplative discipline inherited from Augustine, could articulate the faith in intellectual terms. In his work on Ecclesiastes, he was passionately concerned that those for whom he was responsible should be people of deep faith and integrity as well as intellectually able. [ABSTRACT FROM AUTHOR]

This article is devoted to the teachings of the British philosopher, positivist and legal theorist Herbert Hart. Central to the publication is the analysis of Hart’s neo-positivist concept as an attempt to revise the initial premises of legal knowledge. In this context, the question of the British positivist’s distinction between law and morality is examined, as manifested in his reflections on the nature of moral, natural and positive rights. Emphasis is also placed on that basic position in Hart’s theory, according to which empirical argumentation presupposes the existence of legal phenomena only within a system of rules. By virtue of this notion, the state is seen as a collection of officials charged with authority based on legal rules. That is why, in the doctrine of legal Neo-positivism, the basis of the state structure is not the power of a sovereign, as in the teaching of John Austin, but legal rules as a condition for the legitimacy of state coercion. [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]

This article examines the nuanced interpretations of chengxin 成心 in the Zhuangzi 莊子, a foundational Daoist text, across different philosophical traditions. Historically, Daoist thinkers like Guo Xiang 郭象 and Cheng Xuanying 成玄英, along with Neo-Confucian scholars such as Lü Huiqing 吕惠卿 and Lin Xiyi 林希逸, have provided differing perspectives on the notion of chengxin. They regard it as either a source of subjective bias or an expression of heavenly principle. The core focus of this study is Zhang Taiyan's 章太炎 innovative interpretation of chengxin as seeds (bijas) within ālaya-vijñāna (storehouse consciousness), integrating Yogācāra Buddhist concepts with traditional Daoist philosophy. The study conducts a textual analysis of Zhang's Qiwulun Shi 齊物論釋, comparing his interpretation with earlier commentaries on the Zhuangzi. It is argued that Zhang's approach is profoundly influenced by the Buddhist doctrine of non-duality, which underscores the interconnectedness of all phenomena. While Zhang's interpretation has faced criticism from contemporaries and later philosophers for misunderstandings of Yogācāra theory and Kantian philosophy, it employs the method of geyi 格義 (matching concepts), not to impose one tradition over another, but to foster a dialogical process where the insights from each tradition mutually inform and transform one another. This article highlights the interpretative openness of the Zhuangzi, which invites diverse interpretations, and demonstrates how Zhang's approach enriches this tradition by synthesizing various philosophical and religious frameworks. Zhang's methodology remains relevant, fostering cross-cultural and inclusive philosophical dialog. [ABSTRACT FROM AUTHOR]