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The article discusses Gillian Rose's work and its relevance in the current context, emphasizing the need for holistic frameworks of understanding, ethics, and action. It explores Rose's concept of speculative thinking and the interplay of identity and non-identity in political history. The article also reviews Rose's lectures on Marxist Modernism, highlighting her defense of Adorno and her critique of postmodernism. The author suggests that Rose's lectures may offer valuable insights for contemporary intellectual discourse. [Extracted from the article]

In this professional theoretical article, the authors argue that patient care should be centered on connection and that authentically turning toward suffering necessitates an approach to care that transcends medicine's traditional focus on cure and physical restoration and differentiates between pathology and disability. The meaning of illness and suffering for those who have experienced life-changing injuries or illness is explored. Strategies for approaching the lifeworld of these individuals are discussed using the concepts of phenomenology and embodiment, rooted in the work of philosophers from the phenomenological tradition. The authors also propose an approach to patient care offering a case-based example based on postmodernist concepts that elevate connection, relationship, and interdependency above the traditional focus of restoring normality and physical independence for individuals with disabilities. Traditional assumptions about quality of life, illness, and disability are called into question by focusing on the fluidity of being and disability identity, which serves to destabilize static, binary conceptions of individuals as either healthy or ill, disabled, or able-bodied. A postmodern lens invites healthcare practitioners to envision themselves as part of an assemblage that may promote a more expansive view of the relationship between patient and healthcare practitioner. [ABSTRACT FROM AUTHOR]

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao 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.)

In her 2010 article "Aesthetic Wit(h)nessing in the Era of Trauma", Griselda Pollock lamented the aperture between psychology, particularly that of PTSD, and esthetics in the search to bear witness to traumatic experience. This article explores the gray area that exists when the esthetic and the traumatic converge, arguing that such areas exist not only as direct representations of the difficulty of narrativizing trauma as described by such theorists as Cathy Caruth, Onno van der Hart, and Bessel van der Kolk, but also simultaneously as windows into the moments of what Dominick LaCapra calls "the sublime object of endless melancholia and impossible mourning". Postmodernism is argued to be the organic choice of voicing traumatic retellings, and close readings of John Hersey's proto-postmodern Hiroshima (1946), Tim O'Brien's The Things They Carried (1992), and David Foster Wallace's Infinite Jest (1996) work to highlight the intersections of trauma, postmodern literature, and esthetics; or, in Wallace's case, theoretical discussions of traumatic tropes as facilitated by the postmodern tradition. In drawing attention to this tripartite convergence, this article hopes to continue in the vein of scholarship that reaffirms the need for evermore research in the field of trauma studies as well as substantiate a claim of the heightened importance of postmodern literature in the 21st century—an epoch indelibly marked by trauma, as noted by Pollock. [ABSTRACT FROM AUTHOR]

This essay will contribute to the ongoing conversation related to postmodern homiletics by engaging with the elements of learner-centered teaching. Recognizing that modernist methods have diminished effectiveness for the postmodern hearer, learner-centered preaching holds potential value by realigning preaching with the cultural shift in theological beliefs about authority, power, and community. Learner-centered teaching, represented by Maryellen Weimer, is a pedagogical approach rooted in democratic and egalitarian values that focuses on these changes in the classroom: the role of the teacher, the balance of power, the function of content, the responsibility for learning, and the method of evaluation. This essay will present the advent of learner-centered teaching and outline its elements. Next, the relationship between teaching and preaching will be examined. Then, an exploration of the context of learner-centered preaching. After that, each learner-centered teaching element will be considered focusing on how they have been utilized in preaching and offering proposals of how they could be integrated. Finally, conclusions will be drawn about the power of learner-centered preaching for the transformation of speaker and hearer. The end goal of learner-centered preaching is a change in Christian practice; therefore, more than just discussing the theory of learner-centered preaching, this essay will provide praxis for immediate implementation. [ABSTRACT FROM AUTHOR]

This article uses three coming-out YouTube videos to narratively map the emergence of "New Queer YouTube," a phrase used in this article to describe the evolving tactics and styles deployed by LGBTQ+ microcelebrity YouTubers over the previous decade. Encapsulated by Ingrid Nilsen's 2015 YouTube video "Something I Want You to Know (Coming Out)," 2010s-era coming-out videos represent early attempts to reconcile authentic queer disclosure with the performative conditions of microcelebrity. In the 2020s era, coming-out videos and queer YouTubers frequently acknowledge and elevate this legacy with an aesthetic that evokes the postmodern sensibilities of New Queer Cinema and "post-Stonewall" queer documentaries. Two videos are of particular interest here: Natalie Wynn's "Shame | ContraPoints," and Abigail Thorn's "Identity: A Trans Coming Out Story | Philosophy Tube ★." While the creators of these texts declare authentic queer identities to their audiences, they pursue different approaches that nonetheless tangle personal confession with performance. These videos and their respective microcelebrity personas wield coming-out and LGBTQ+ embodiment as devices to simultaneously claim agency over a queer identity and, ultimately, enhance perceived authenticity through the revelation of performance and the reflexive rebirth of digital persona. These strategies exemplify an aesthetic of queer, postmodern YouTube microcelebrity necessitated, in part, by the site's increasing stratification and precarity as a meaningfully user-generated platform. [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.)

Systemic models of couple and family therapy (CFT) are often categorized into two transtheoretical paradigms: modernism and postmodernism. Traditionally, these paradigms have been positioned in opposition to one another and are critiqued for their respective epistemologies and stances on the definitions of truth and reality. The binarizing of systemic models has created theoretical divisions in the field of CFT that restricts many clinicians from addressing the limitations and harnessing the benefits of each transtheoretical paradigm. Metamodernism, a philosophical paradigm that emphasizes theoretical pluralism, reflexivity, and dialectical processes, has arisen as a potential solution for addressing the philosophical tensions between modernism and postmodernism; however, there currently exists no approach to systemic therapy that aligns with the tenets of this paradigm. This article delineates the application of metamodernism in the field of systemic therapy through the presentation of Dynamic Narrative Therapy, an innovative approach to systemic therapy drawn from the integration of two foundational theoretical models (i.e., strategic family therapy and narrative family therapy). This integration synergizes the strategic concepts of circular causality and feedback loops as well as the narrative use of deconstruction, externalization, and narrative metaphor to illustrate a more comprehensive approach to the therapeutic change. [ABSTRACT FROM AUTHOR]

There are numerous conceptions of violence today, such as physical, psychological, emotional, structural, and epistemic. The question of which social phenomena are to be described as violence is itself a matter of furious dispute. In social theory, there is a widespread tendency to distinguish between 'modern' and 'postmodern' conceptions of violence. In this scheme, modern violence is primarily physical, while postmodern violence takes places across a broad spectrum of forms. The paper questions this binary. The co-occurrence and conflict between these forms of violence leads to a third form, which I call refigured violence. The refiguration of violence can be observed in three developments, which are mediatisation, polycontexturalisation, and translocalisation. I provide one illustration of these considerations with the example of so-called shock sites on the internet. In so doing, I emphasise that the sociology of knowledge can provide a valuable perspective for making sense of contemporary discourses about violence in all their complexity. [ABSTRACT FROM AUTHOR]

Media stories have highlighted some devastating consequences of attacks on bodily autonomy (i.e., the fundamental right to make decisions about one's own body without constraints or violence), such as the surging maternal mortality rates among Black, Indigenous, and People of Color), a 10-year-old rape victim's travel out of state for an abortion, families' exodus from Texas to avoid child maltreatment charges in response to their children's gender-affirming care, and the dangerous effects of Missouri's ban of gender-affirming care for children and adults. To successfully fight attacks on bodily autonomy, social workers would benefit from applying an intersectional and rights-based, reproductive justice theoretical framework that blends under-explored theories of state violence: biopolitics, necropolitics, and debility. Our resulting framework elucidates the role white supremacy plays in state violence. After providing the theoretical framework, we connect the framework to the modern political landscape's rapidly spreading efforts to limit the sovereignty of People of Color, women, and transgender and non-binary communities in the latest iterations of state violence. Our article provides a necessary lens to understand and address the complex web of implications that emerge from attacks on bodily autonomy. [ABSTRACT FROM AUTHOR]

Copyright of Environmental & Social Management Journal / Revista de Gestão Social e Ambiental is the property of Environmental & Social Management 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.)

The article explores the cybernetic utopian ideals of transhumanism and posthumanism, focusing particularly on the concept of the singularity, which incorporates both scientific and religious dimensions. This investigation subsequently leads to an in-depth examination of temporal concepts within the broader discourse surrounding the disenchantment thesis in secular modernity. Drawing on the framework of multiple temporalities proposed by Lorenz Trein and Helge Jordheim, the article suggests a perspective that enables an understanding of diverse interpretations of history and the future as a dynamic interplay that transcends the binary opposition between (secular) science and religion. [ABSTRACT FROM AUTHOR]

This article aims to reflect on how Erich Przywara's concept of the analogical "dynamic polarity" can contribute to contemporary discussions regarding the role of language in postmodern theology. By opposing Przywara to the philosophies of the likes of John Caputo and Jacques Derrida—in particular their concept of the khôra, and the former's "weak theology" —it intends to elucidate the possibility of an approach to language which remains in keeping with the Christian theological (and thus metaphysical) tradition whilst also engaging with standard postmodern criticisms typically leveled at it. Beginning with a prefatory examination of the themes of presence, absence, and distance as they appear in Christian theology and postmodernism, it then examines how the dynamic polarity may play a conciliatory role in harmonizing the two. It then continues to employ the dynamic polarity as a basis for various forms of language, arguing that it reveals an inherently relational, dialogic, and ultimately prayerful structure of receptivity, one which constitutes and emboldens difference, enlivening it as the theatre for a fruitful analogical interplay between self and other, cataphatic and apophatic, and more. [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.)

This article examines the evolution of UK military doctrine on counterintelligence (CI), one of the more consistently troubled aspects of military doctrine in general and intelligence doctrine in particular. We argue that current UK and NATO CI doctrine are in thrall to a deeply problematic defining concept in TESSOC (Terrorism, Espionage, Sabotage, Subversion and Organised Crime) that conflates an intractably diverse assortment of security threats under CI. Furthermore, TESSOC is the latest embodiment of a slow, century-long oscillation between two different basic concepts of CI. The first focuses purely on human threat vectors (referred to here as Human Threat CI or HTCI) while the latter entails a more comprehensive, all-source range of adversary technical and open as well as human source intelligence activities (designated Multidisciplinary CI or MDCI in US doctrine). That oscillation is driven largely by the balance between conventional and asymmetrical operations in defence priorities and recent campaign experience. TESSOC is a legacy of the recent, pre-Russo-Ukraine War emphasis on counterterrorism (CT) and counterinsurgency (COIN) operations. Consequently, UK and allied military counterintelligence doctrine are entering the second quarter of the 21st Century fundamentally ill-equipped to cope with strategic peers and their use of full-spectrum and hybrid strategies. [ABSTRACT FROM AUTHOR]

Creativity is considered a global ability and crucial for ordinary-daily and special (e.g., science, aesthetic) activities. In this paper, from the position of Cultural-Historical Activity Theory (CHAT), we expand the debate about the creativity crisis and hypothesize that the noted crisis is only the tip of the iceberg represented by the crisis of the postmodern' incoherent mind, reflecting the crisis of self-realization as a leading activity in the individualistic epoch. By investigating creativity as an original functionality of the mind, two key titles are stressed. One is the halting of the activity system; two, it is the inconsistency between the objective meanings sphere and the subjective sense-making sphere. Both titles represent the epistemological rupture embedded in the mainstream culture and praxis rooted in the internal contradictions of individualism and post-modernism as worldview and practices, leading the mind to close its eyes on the contradictions which are the crucial source of grasping the internal content (abstraction and generalization) of the given experience, hence, a crucial source of creativity. Thus, it is considered that not only creativity is in crisis, but also the coherence of the mind as well, as an extreme result of the shattered postmodern existence. [ABSTRACT FROM AUTHOR]

The article offers information on Umberto Eco's exploration of authentic fakes in the United States in the 1970s, as detailed in his essay "Faith in Fakes," which foreshadowed postmodernism. Topics include the contemporary skepticism toward fabrication, exacerbated by social media's influence and the rise of deep fakes and fake news, leading to a loss of faith in the authenticity of media.

Copyright of Electronic Turkish Studies is the property of Electronic Turkish 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.)

This article examines the potential influence of semiotics on John Dewey's philosophy. While Dewey did not explicitly develop a semiotic theory, there are indications that he may have been influenced by Charles Sanders Peirce, who had a comprehensive theory of semiotics. Dewey's early writings suggest a focus on the unity of life and the role of signs in conscious experience. The article discusses the importance of signs in the process of inference and understanding the meaning of experience. It also explores the concept of a self-conscious mind and its ability to objectify intelligence through signs. The text suggests that a Deweyan approach to semiotics would involve an objective semiotics focused on the life of a self-conscious mind and the mind's universal signs that constitute the objective realm of social intelligence. Overall, the article highlights the significance of signs in knowledge and the unity of meaning. [Extracted from the article]

The study aims to highlight critical philosophy as an epistemological approach, which was founded by the German philosopher Kant and which is considered among the philosophies that contributed significantly to the transfer of philosophical discourse from the stage of modernity to the stage of post-modernism. If the problem of existence was the main problem in philosophy in the past, then modern philosophical thought has been preoccupied with the problem of knowledge, and the philosopher Kant is considered to be the one who preoccupied it when he resorted to criticism, and in this way the great philosophical system that Immanuel Kant left behind was shaped like the Copernican revolution and an epistemological revolution at the level of the human and social sciences. The study used the analytical critical approach in order to reach the first causes of all scientific knowledge, and to dismantle the complex into its parts according to the Greek proposition, all to criticize and analyze critical philosophy, its problems, and its historical importance. The study reached the main results, which are that critical philosophy has great importance and an important place in Modern and contemporary philosophical thought, as it highlights the role of Kant's critical ideas in addressing the issue of the principles of reason and thinking and the nature of knowledge. [ABSTRACT FROM AUTHOR]

The question of how realism and metanarratives are related in the philosophy of history does not seem to have been widely discussed. Whereas there are distinct philosophical and political senses of 'realism', contrasting with 'idealism' and 'utopianism' respectively, 'metanarrative' has a singular meaning based on Jean-François Lyotard's sceptical definition of postmodernism as "incredulity towards metanarratives". Lyotard defined metanarratives as philosophies of history that serve some legitimatory function, but claimed that their importance was waning. From this point of view, postmodernism can be described as a species of philosophical 'realism'. But the appearance of Francis Fukuyama's 'end of history' thesis, which explicitly presented itself as a neo-Hegelian critique of political realism, suggested that Lyotard had underestimated the enduring power of metanarrative insofar as it served the interests of the American liberal-democratic capitalist order. For Jacques Derrida, Fukuyama's work thus underlined the importance of breaking with what he called 'onto-theological' visions of history, although Derrida himself could be seen as authoring a metanarrative in the service of European social democracy. But if so, Derrida's approach to metanarratives was very different in kind to contemporary religious and nationalistic versions. One way to resolve the difficulty is to make a distinction between modern 'utopian' and postmodern 'realist' versions of metanarratives. [ABSTRACT FROM AUTHOR]

The interview given by Marina F. Bykova, Professor of Philosophy at the Department of Philosophy and Religious Studies at North Carolina State University (USA), and the Editor-in-Chief of the journal Studies in East European Thought. She earned her PhD and Dr. Habil in Philosophy from the Institute of Philosophy, Russian Academy of Sciences (Moscow, Russia), where she worked until relocating to the USA in 2000. Bykova specializes in the history of nineteenth century continental philosophy, with a particular focus on German idealism. She has also written extensively on Russian philosophy and intellectual tradition. She has published 11 books and over 250 scholarly articles. Her forthcoming book, Hegel's Philosophy of Nature: A Critical Guide, is set to be released by Cambridge University Press in 2024. [ABSTRACT FROM AUTHOR]

While regarding twentieth century French philosophy as a protracted conceptual war, Badiou has largely avoided an encounter with Foucault on the philosophical battlefield. According to Badiou, Foucault constructs a history of systems of thought starting from something other than philosophy (linguistic anthropology, postmodern sophism, democratic materialism) and, in so doing, exits the philosophical battleground. The present essay explores the prospect of rapprochement between these two thinkers, drawing attention to their shared concern with the theme of true life. For Foucault and Badiou, the life in truth and for truth compels the subject to invent a new way of being at the site of exception to what there is. Although Badiou remains ambivalent about the Foucauldian notion of the philosophical subject, he ultimately endorses Foucault's conception of the philosophical life, which calls for courage insofar as it summons the human animal to think differently and become other than what one is. [ABSTRACT FROM AUTHOR]

This article reconstructs the relationship between figuration, cognitive mapping, and energy in the work of Fredric Jameson to show how the macroeconomics of oil overdetermines the transition into and out of postmodernity. It then critically reflects on what this might mean in an era defined by economic stagnation, climate catastrophe, high energy prices, and decarbonization, arguing that the crisis of carbon and capital once again makes figuration an urgent political task. [ABSTRACT FROM AUTHOR]

Around 1979, with the Nicaraguan revolution, the cycle of anti-capitalist revolutions of the 20th century was closed. Due to the subsequent failure of these attempts (with capitalist economic regression, from China to Russia and from Algeria to Vietnam) and due to the appearance of postmodern culture, the revolution is outside the historical horizon. Does it make sense, then, for the left to continue? On the one hand, the reasons for that epochal failure have not been evaluated. On the other, the criticism of capitalism is still valid, although not the models of society that accompanied it. Maintaining the social struggle and opening new options is what is possible today, linked to the effort that national/popular governments have made in Latin America to introduce into the democratic/bourgeois political system, the historical claims of the left. [ABSTRACT FROM AUTHOR]

This article examines the temporal dimension of contemporary architecture, particularly in light of the climate crisis. Mikhail Bakhtin's category of "adventure-time" is redeployed to describe the general chronotope of postmodernism, one in which contingency and spatiotemporal disjunctions are dominant. In contrast, this essay argues for a new emphasis on duration as a means of attending to temporal continuity. Potential paths for expanding architecture's critical engagement with duration are explored. [ABSTRACT FROM AUTHOR]

This study aims to comprehensively characterize microhistory as a modern historiographical genre. It examines the key attributes, features, and epistemology of microhistory in relation to conventional historical approaches. By tracing the emergence of microhistory and analyzing sample texts, this research identifies the distinctive elements of microhistorical research. These include a granular focus on marginalized individuals, skepticism toward grand narratives, and a sensory emphasis on material artifacts over abstract facts. The study elucidates how micro-history's postmodern relativism and localized subjectivity contrast with traditional historiography. While acknowledging microhistory's unique focus on overlooked experiences, the analysis cautions against overly presentist and emotive reinterpretations of the past. This study maps the philosophical underpinnings and practices of the microhistory movement, clarifying its significance within modern historiography and its potential impact on historical research methodology. [ABSTRACT FROM AUTHOR]

Copyright of Retos: Nuevas Perspectivas de Educación Física, Deporte y Recreación is the property of Federacion Espanola de Asociaciones de Docentes de Educacion Fisica 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.)

Through the prism of the study of the theology of Hesychasm the authors of this article consider the philosophical work of S. Khoruzhyi as a present-day system of non-classical pedagogical paradigm. On the other hand, this paradigm is a philosophically framed historical tradition of Orthodox ontological experience of human existence, which in our time has gone beyond the end of history. Moving beyond confessional boundaries into a universal philosophical meta-anthropological project provides a heuristic effect for the construction of spiritual pedagogy as well as for its synergy with the educational strategies and spiritual practices of the common man of the postmodern era. The authors sought to identify the basic intentions of religion and postmodern consciousness, and to characterize S. Khoruzhyi's theosophical paradigm in terms of its unconscious and unintentional correlation with the social philosophy of pedagogical of postmodernism. For this purpose we used comparative typological and meaningful methinks, as well as elements of hermeneutics and intertextual analysis. As a result of the study the authors formulated a number of conclusions and results. The most general one defines the peculiarity of S. Khoruzhogo's narrative, in which the philosopher not only insists but also systematically embeds Hesychasm in the context of the post-nonclassical philosophical and pedagogical paradigm. In essence, S. Khoruzhyi forms an alternative to the classical philosophical paradigm, which (even despite the author's formal objections) is open to a horizontal postmodern dialogue and constructed in a personal Hesychasm practice " bottom-up" from -because of "human energy". [ABSTRACT FROM AUTHOR]

The article discusses the author's response to criticisms of their paper on philosophy of psychiatry. The author addresses the accusation of postmodern tendencies in philosophy of psychiatry and argues that these claims are unsubstantiated. They also clarify their use of terminology and emphasize the importance of understanding in the field. The author disagrees with the suggestion that philosophy should be more practical and instead believes that delivering useful knowledge in collaboration with science is the key. [Extracted from the article]

The dialogue between and comparative research into Christianity and Buddhism theoretically involve the issues of self and other. Faced with the cultural reality of religious diversity, theologies of religions provide four modes of dialogue through which Christianity can interface with religious others. The exploration of the infinite and transcendent traits of otherness in contemporary phenomenological philosophy, as well as the emphasis on differences in postmodern philosophy, contributes to maintaining a clear awareness of otherness and self-identity in the Buddhist–Christian dialogue. Following the dialogical path in comparative theology, which leads one out of oneself, into the other, and back into oneself, in experimental Buddhist-Christian dialogue activities, both Christianity and Buddhism figure as the self and the other. If they openly accept each other's otherness and heterogeneity, view each other as mirrors, and criticize and reflect on themselves, then creative insights into themselves will ultimately be generated. Their selves will be rediscovered, and their understanding and expression will be updated. Reflecting on the Buddhist–Christian dialogue from four aspects, namely, ultimate realism, cosmology, ethics, and religious ideals, can eliminate some misunderstandings and deepen both parties' understandings of themselves and others. [ABSTRACT FROM AUTHOR]

The present study is focused on some recent developments in the relationship between culture and technology. The consequences of unprecedented technological development are directly detectable in the evolution of global culture: individual anguish, existential dilemmas, isolation, they all contribute to a new image of a post-historical culture, ironically situated after post-modernism. At the social level, the development of everyday gadgets, with their functions, conveniences and new meanings, has led to irreversible changes, to deontological dependence, to the reactivation of ancestral communication channels. Following the ideational framework proposed by Foucault, irrationality, or more elegantly put mythical, oral-auditory thought, has been exiled for centuries in madness; through the development of print culture, discourses not accepted by reason have been marginalized. Since modernity, the secularisation of religions has been a phenomenon generated precisely by the supremacy of Reason, of the written word. Myths, conspiracies, pseudo-science, all seem now to be taking their revenge. Reason is being pushed aside by this new and unique medium: the online medium. [ABSTRACT FROM AUTHOR]

This article offers a reading of the theories of contract and value developed in Hegel's Philosophy of Right. We show how the circular shape emblematic of Hegel's philosophy allows both to make sense of the ambiguous stance of Hegel towards liberalism and to clarify the relationship between the Hegelian conception of value and that developed by Marx and some of his continuators. The article then studies how Hegel's analyses of contract and value shed light on the dynamics of neoliberalism. These analyses are shown to anticipate both early descriptions of neoliberal capitalism (Bourdieu, Foucault) and contemporary works (Fraser, Honneth, Jaeggi). [ABSTRACT FROM AUTHOR]

Copyright of Teoría de la Educación. Revista Interuniversitaria is the property of Ediciones Universidad de Salamanca 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 Constelaciones (2340-177X) 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.)

This study is an overview of the foremost ideas related to 20th-Century formalism and its attempted recomposition read as deconstruction in post-modernism in its search for the meaning of literary texts. We will abide for a short while on the deconstructive presumption that decentering means by necessity a step forward toward grasping the narrative inside out, while formalists only tackled on its constitutive parts recognizable in the units and functions of the text with the purpose of the "resurrection of the word", as Shklovsky once called it. Derrida's displacing and indeed, intentional mis-placing of these units in his analysis scheme will be looked upon in view of his search for deprived, disentitled readers in their capacity of both creators of meaning and escapists in relation with the rhetoric of the text. But is Derrida's reading of the text the only reading in post-modernism just because of his famous divide between parole and language, or his idea of hierarchical authority of the spoken vs. the written text? All these issues are taken into account in this rather breef encounter with deconstruction and its many cutting edges in the dawn of their impact on the literary world, in the hope that their nuances will disclose the main fallacies of the complex project of fragmentation on the road to meaning. [ABSTRACT FROM AUTHOR]

Copyright of Revista Entramado is the property of Universidad Libre Seccional Cali 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 essay reviews the pioneering anthology, American Aesthetics: Theory and Practice (2020), conceived, introduced, and edited by Walter Gulick--an active member of the Polanyi Society--with co-editor Gary Slater. With contributions by twenty highly qualified scholars and writers, the book takes its origin from a conference on aesthetics and American thought organized by Gulick and Slater. At the conference, the insight emerged that there is a pattern of significant relationships between the arts in America and aesthetic reflections by classic American philosophers. These include Alfred North Whitehead, William James, Charles Sanders Peirce, and John Dewey. In the course of reviewing the book, I argue that there is another aspect to the pattern of connections between the disciplines of art and philosophy described by Gulick and colleagues. The American philosophers brought out a revolutionary concept of "experience" recognized by the authors but not central to the book's thesis. This concept--called by such terms as "integral experience" and "pure experience"--reveals that experience at its core involves more than the sense data and reflection of modern empiricism. For the Americans, it involves creative agency, experiment, and discovery in its ongoing work of building coherence in the contexts of experience. The concept of integral experience--departing from the dualistic framework of modern philosophy and traditional empiricism--forms a center around which philosophic texts and works of art in the American scene revolve. The idea of experience as inherently creative, made explicit in American philosophy, is also a central principle found implicitly in American art. The innovative nature of this idea may be more clearly understood when viewed through the lens of Michael Polanyi's account of the process of discovery, including the principles of indwelling, breaking out, and the tacit dimension of experience. [ABSTRACT FROM AUTHOR]

The paper argues that Roque J. Ferriols [1924-2021] and Leonardo N. Mercado [1935-2020] simultaneously converge and diverge in their understanding of the value of the Philippine languages in the flourishing of Filipino philosophy. On the one hand, these philosophers converge in seeing the vitality of local languages in philosophizing. On the other hand, they diverge because Ferriols' trajectory is centrifugal while Mercado's is centripetal. Ferriols' centrifugal orientation is conditioned by his belief that there is no Filipino philosophy and that developing one is a pointless endeavor. Mercado's centripetal orientation is conditioned by his belief that a local language is a locus for philosophical investigation because it mirrors a worldview. In this paper, I first show their point of convergence by exploring the context that disposes them to focus their attention on a local language. Second, I show that their point of divergence is seen in the way they see a local language: Ferriols sees it as a way to express a worldview, while Mercado sees it as a way to investigate a worldview. Third, I propose that a synthesis of the thoughts of these two influential Filipino priest-philosophers contributes to the ongoing study on the development of Filipino philosophy in the postmodern Philippines. [ABSTRACT FROM AUTHOR]

In responding to the call for exploring and explicating aspects of the research process that remain unspoken about in most social science fields, this narrative asks deceptively simple questions: what does it mean to carry out research as an academic with a lived experience of displacement, loss and pain? What are the methodological choices available to me as a migrant scholar? What does it really mean to write (about) the displaced-turned-emplaced self from the margin—myself being a case in point—within contexts of loss and displacement? My aim is to present a personal narrative that is uniquely mine, a story that may work with or against what is thought to be the official story. I defend the use of fragments, theoretically and methodologically, to avoid the homogenisation of narratives and assumptions about how research is carried out, how knowledge(s) are produced and reproduced, and who has the power to produce them. Thus, building on established scholarship cutting across various fields and guided by postcolonial and postmodernist theories, I hope to unpack the tensions and possibilities inherent in thinking about borders and positionality in academia (when the researcher dwells at the margins), identity, its fragmentation, and its entanglement with questions of decoloniality, narrative and voice. [ABSTRACT FROM AUTHOR]

The question of whether Islamic philosophy can be considered as an authentic form of philosophy has been a subject of prolonged discourse. Various perspectives have emerged, presenting three distinct approaches to this matter. The first approach, primarily advocated by orientalists, contends that Islamic philosophy lacks authenticity. Contrarily, the second viewpoint asserts that while Islamic philosophy exhibits eclecticism, it represents a form of creative eclecticism. Finally, the third perspective posits that Islamic philosophy is unequivocally authentic, affirming its rightful place within the realm of philosophical discourse. Regrettably, Islamic philosophy, despite its profound significance during the Middle Ages, has not received the recognition it truly deserves within the pages of philosophical history books. Authors have often allocated only brief sections to this rich philosophical tradition, overlooking its depth and influence. It is frequently emphasized that Islamic philosophy serves as a continuation of Greek philosophy, acting as a vital bridge that connects the realms of Ancient Greek philosophy and medieval Western philosophy. Orientalists regarded Muslim philosophers as mere interpreters of Ancient Greek philosophers, ignoring their philosophical authenticity. Recent studies have revealed that this prejudiced approach of the orientalists is fallacious. Medieval Islamic philosophy, which reached its golden age during the 9th-13th centuries, began to be rediscovered. Islamic philosophy introduced completely novel themes with Sufism and theology, and, developed fresh and innovative perspectives by integrating Greek philosophy. In particular, unique insights and movements have been put forward on subjects such as Ghazalism, Illuminationism, Eastern philosophy, occasionalism, methodical skepticism, the theory of creation ex nihilo, prophecy, the relationship between philosophy and religion, and critical analysis of the ideas put forth by ancient philosophers. While the Western world underwent a “dark age” during The Middle Ages; the Islamic world experienced a remarkable and intellectually vibrant “philosophical” movement. The movement, which can be called the “Miracle of the Muslims”, holds significant prominence within universal culture, in terms of both being an inseparable part of Islamic civilization and a crucial milestone in the development of Western philosophy. [ABSTRACT FROM AUTHOR]

Melvin Edwards made his first abstract sculptures at the beginning of the contemporary period in the early 1960s, but the ways he held on formally to a modern notion of "interiority" in his Lynch Fragments series provide us with an underexamined aesthetic position in contemporary art. Edwards offered nuanced relationships between interior and exterior at a moment when concepts of "interiority" and "self" were under the most strain in contemporary art practice. If we consider this turn away from interiority—and toward surface, emptiness, system, and dematerialization—to be, in part, a symptom of the pressure exerted by the commodity form on art viewers' sensibilities after 1955, then the stakes of Edwards' choice not only to use found metal objects, but to compose them around an active rather than empty center, feel higher. By comparing the sculpture Mojo for 1404 (1964) with the Bichos (1960–1965) of Lygia Clark, the distinctiveness of Edwards' project emerges even more strongly. Clark responded to the crisis of interiority with shiny metal sculptures whose interiors were constantly being flipped inside-out. By contrast, Edwards' art was motivated by the struggle for racial justice, and it persistently spoke its desire for grounded, scarred personhood in an aesthetic language that required viewers to recall their own interiority. [ABSTRACT FROM AUTHOR]

What follows is an English translation of two documents pertaining to the Derrida-Gadamer encounter. The first one is the short correspondence between Jacques Derrida and Hans-Georg Gadamer that lasted from March 1977 to July 2000. The correspondence was written in German and French. The second one is the homage that Derrida wrote in honor of Gadamer in the wake of his passing in 2002. These two documents are now available in English for the first time. [ABSTRACT FROM AUTHOR]

German classical aesthetics, featuring a systematic analysis of concepts and theories, plays a fundamental role in the founding of Chinese modern aesthetics. From the 1980s, when the spread of Western theories began to flourish, Chinese scholars assimilated deconstructionist thought (for example, that of Deleuze) and started to reflect on German classical aesthetics as represented by Kant and Hegel. Chinese aesthetics presents various characteristics in the confrontation between German classical aesthetics and French deconstructionist thought. From the perspective of German classical aesthetics, China has no philosophy, tragedy, or system. The Chinese culture became a thinking resource for criticizing essentialism and dualism in the West in deconstructionist thought. With the change of frame of reference, our evaluation of traditional Chinese aesthetics has been reshaped, implying that modern Chinese aesthetics should be firmly rooted in local concerns, accept classical Western ideas critically, and secure knowledge production and creation in an open vision. [ABSTRACT FROM AUTHOR]

This article discusses the relevance of philosophy to psychopathology, particularly in the field of psychiatry. The author argues that there is no singular philosophy, but rather multiple philosophies that can be applied to psychiatry. They suggest that the mainstream philosophy of psychiatry has a postmodernist worldview, which includes relativism about truth and skepticism towards science, especially biology in relation to psychiatry. The author also criticizes the use of the term Major Depressive Disorder (MDD) in the Diagnostic and Statistical Manual of Mental Disorders (DSM), stating that it is not scientifically sound and has conceptual and scientific falsehoods. They argue that philosophy of psychiatry has failed to analyze and critique the philosophical assumptions underlying psychiatric diagnosis. [Extracted from the article]