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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]

Philosophy was downplayed due to its apparent conflict with religion and scientific thought, which led to its rejection by some as a waste of time. Philosophy is influential and dangerous because it incites questioning and demands clarity in all things. This questioning spurs dialogue, which in turn leads to the objective presentation of issues and problems. Such objective presentation compels us to confront these issues systematically. The methodology represents the deepest revolution humanity has ever known, 'because it alone can teach us something new.' Consequently, it is the most powerful intellectual tool that humanity has developed, particularly through the work of philosophers. This area is often associated with theoretical speculation. To defend his values, Dr. Al-Bukhari asks crucial questions about what philosophy can bring through questioning, critical dialogue, and methodology. These skills are essential in our universities to effectively address contemporary challenges and restore human dignity and cosmic status in the face of dominant materialism. Philosophy is thus presented as the way to happiness, combining reflection, power of the mind, and action. [ABSTRACT FROM AUTHOR]

This article asks the question "Why did Plato not write the 'unwritten doctrine'?" and answers it by citing a combination of two obstacles. The first derives from the limitations of the episteme available to an embodied soul about the essence of the good. Even if the dialectician has access to some kind of knowledge, the mismatch between the unchanging essence of the good and the precarious logoi which aim to identify it (and allow others some measure of access to it) can never fully be overcome. At best, Socrates (or Plato) can lead souls to an incomplete account of it: It is possible that even the most expert dialectician can only have a claim to knowledge, but no absolute certainty. Another obstacle lies in the audience or readership itself: No shortcut to understanding is possible, and yet a mere written presentation, which is all they have, is just such a shortcut, and so represents an empty promise. In memory of Charles H. Kahn (1928–2023), a letter of his from September 5, 1989, concerning the question "Why did Plato not write the 'unwritten doctrine'?" is published, along with some comments. [ABSTRACT FROM AUTHOR]

The article examines the visual embodiment of the theme of Christ's teaching in the European visual tradition. The author shows that the pedagogical metaphors of the Teacher and the Educator, vivid in the New Testament texts and the works of the first Christian writers, were reflected in the fine arts through certain iconographic formulas. An assumption is made about the possibility of a pedagogical interpretation of the symbolic image of the Good Shepherd (basing on Clement of Alexandria). Variations in the image of the Teacher in the works of the 4-5th centuries are also analyzed: these are compositions with Christ the Wonderworker and Christ the Philosopher, which had different iconographic prototypes. Regardless of the characteristics of the portrait interpretation of Christ, special attributes (rhetorical gesture, pallium, scroll or open codex) allow to identify Him as a Teacher. The view on Christ as the Teacher and righteousness and divine wisdom, incomparable with earthly knowledge, is a specific of the patristic tradition. The development of Christian art under the influence of liturgical theological the formation caused appearance of new subjects and interpretations in medieval art. Plots previously associated with the theme of Christ’s teaching receive a different view within the framework of typological exegesis. The author shows that the main “pedagogical” plot, which received consistent development in the art of the Middle Ages, is the image of the young Christ in the Jerusalem temple (Luke 2:41-51). The plot was popular due to the veneration of the image of the baby Jesus, general interest in His childhood, and also in connection with the cults of the Mother of God. In the iconography of the 15-17th centuries the polemical component of the plot is often emphasized, with the scene being interpreted as a variant of a dispute. In apocryphal texts dedicated to the childhood of Jesus, there are episodes of interaction between the Divine Youth and school teachers, who generally showed pedagogical carelessness towards the child and recognized His “disability to learn.” In illustrations of the plot children sympathize and support their “classmate” and even glorify Him as God. Finally, in the late Middle Ages, the story of the giving of the Lord's Prayer was spread, with the direct interaction of the Teacher and Preacher with their listeners articulated.

This introduction to the special edition presents a literature review of scholarship on Justin, demonstrating via his traditional monikers ("Justin Martyr," "Justin of Neapolis," "Justin the Philosopher," and "Justin the Apologist") the need for a fresh treatment, here dubbed "Justin of Rome"—which properly embeds Justin in his imperial setting, encompassing both the literary and historical landscape of the 2d century AD. It teases out connections between the papers that follow and offers a synthesis of the contribution of the special edition, read as a whole, to our understanding not just of this one thinker but of early Christian literature and history more broadly. [ABSTRACT FROM AUTHOR]

The article presents an analysis of Bolesław Prus’s satirical microstory Filozof i prostak [Philosopher and Simpleton] from the collection To i owo, właściwie zaś: ani to, ani owo, czyli 48 powiastek dla pełnoletnich dzieci [This and That, or Rather, Neither One Nor the Other: 48 Tales for Children of Age]. It discusses the manner in which China, as the setting of the story, is portrayed, in line with the nineteenth-century knowledge and awareness of the far-away country. The article addresses the question of the appropriateness of choosing China as a backdrop for events, given its geographical and cultural distance from the perspective of a Polish reader. In addition to embodying a significant concept in Prus’s entire body of work, namely humour understood as a precise and sophisticated literary tool, the work bears the characteristics of a parable. As shall be demonstrated, certain features that are present in this early work evolved and returned in a fuller form in Prus’s later works. [ABSTRACT FROM AUTHOR]

One of the most puzzling aspects of the portrait of the philosopher in the Theaetetus is that the depiction of this disengaged and aloof character is odds with the depiction of Socrates himself both in this dialogue and in others. In this paper I follow thinkers like Dorter, Sedley, and Blondell, who argue that the philosopher-leader is an abstract ideal that is not meant to be understood as a character in flesh and blood, but I aim to go beyond what they have done so far by enlarging the scope of the question and elaborating on it. More specifically, I want to explore the significance of this double-tiered assessment of the philosopher in terms of the philosopher in flesh and blood as philosopher of the chorus (οῖ ἐν τῶ τοιῶδε χορεθύοντες, 173c1-2) and this abstract image of the idealized philosopher-leader of the chorus (οῖ κορμφαίοι, 173c6-7). I ask specifically why we need such an idealized figure as a model to emulate especially in a context in which Plato’s Socrates is offering us God as ultimate model to follow (“becoming as like God as possible” 176a-b). Whom is a philosopher like Socrates supposed to be taking as model: the idealized figure of the philosopher-leader, the god, or both? And, if both, then isn’t the figure of the idealized philosopher redundant? Do we need the image of the idealized philosopher at all?

Academic integrity in education and science is understood as an ability that translates from possible into actual justice in the relations of students, teachers and scientists, their respect for their own dignity and the dignity of colleagues, as well as a focus on sincere creativity and co-creation. Academic integrity is the ability to maintain and develop the reputation of a conscientious, tolerant and creative professional who does not envy the talent of colleagues and does not appropriate their achievements. In the article, academic integrity appears not only as a demand and a challenge, but also as a will. In the coordinates of the methodology of meta-anthropology, it is proven that at the level of the will to self-preservation and procreation, as well as at the level of the will to power, any virtue, including academic and conditional, moreover, its deformations and distortions are possible. Only under the influence of the will to knowledge and creativity of the finite being of a person, which is supplemented by the will to co-creation in the meta-boundary being, academic integrity acquires an unconditional character and naturalness. It has been proven that true academic integrity is impossible without true academic dialogue, without it it turns into a simulacrum. The heuristic meaning of the concept “will to academic integrity” is substantiated. The will to academic integrity is an important component of the will to scientific novelty and actualizes academic writing that has heuristic achievements, is free from plagiarism, does not amount to compilation and is not a fabrication. As an example of the action of such a will in the academic community, the Kyiv anthropological school is presented in its development in the directions of existential anthropology and metaanthropology. The role of academic integrity in conditions of war and peace is shown.

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

My chief aim in this article is to call upon the research of some exceptional scholars to make some refinements to Étienne Gilson’s teaching about the nature of Christian philosophy. In the process of so doing, I also aim to make as comprehensible as I can why Gilson, from 1931 through the rest of his academic life, had so much difficulty making intelligible to himself and to others precisely what he had meant by the term ‘Christian Philosophy.”

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.)

In the Sophist, Plato claims that the philosopher is always engaged through reasonings with the idea tou ontos (254a4–b1). I argue that, contrary to appearances and to what various commentators believe, this phrase does not refer to the Kind Being singled out in the Sophist as one of the so-called 'greatest' or 'most important' Kinds, but to the whole intelligible realm. The proposed reading better accounts for Plato's exact wording at Sophist 254a4–b1 and preserves the consistency of Plato's view on the object of philosophical knowledge. I conclude with some broader considerations on the relationship between this passage, Platonic dialectic and Aristotle's conception of a science of being qua being. [ABSTRACT FROM AUTHOR]

The 300th anniversary of St. Petersburg (Leningrad) State University (February 2024) is an occasion to remember the wonderful scientists who devoted their entire lives to their beloved university. The article is devoted to the scientific work of the philosopher Yu. N. Solonin, noted for his contribution to the theory of philosophy, cultural studies, and communication studies. Yury Nikiforovich was born on June 5, 1941 in Tbilisi. After graduating in 1966 from the Faculty of Philosophy of Leningrad State University, named after A. A. Zhdanov, majoring in logic, he stayed to work at the university, until 1980 he taught at the Faculty of Philosophy, and in 1980 he became a professor at the Faculty of Journalism and Head of the Foreign Press Department, then Dean of the Faculty of Journalism, and in 1989, having defended his doctoral dissertation “Science as a subject of philosophical analysis”, was elected dean of the Faculty of Philosophy. He was elected to the State Duma as a single candidate from such parties as the Unity Party of Russia, Fatherland, SPS and Yabloko. In 2005 Yu. N. Solonin became a member of the Federation Council of Russia, putting the issues of culture and the development of civil society on a practical plane. The range of scientific interests of Yury Nikiforovich Solonin is practically inexhaustible. He addresses not only the history of philosophy and culture, but also the political and ideological life of Russian society, the role of mass media in its development. A scientist is an excellent organizer of science. In the 1990s he managed to preserve the best traditions and maintain the scientific educational status of philosophy. The famous scientist became vice-president of the Russian Philosophical Society and led the work of the first Russian Philosophical Congress in Russian history in 1997. The tradition of the Days of St. Petersburg Philosophy, conceived by Yury Nikiforovich as a large-scale scientific event, is still alive. As part of the Days, several international and all-Russian representative conferences are held annually in November. Circle of scientific interests of Yu. N. Solonin is practically inexhaustible. He addresses not only the history of philosophy and culture, but also the political and ideological life of Russian society, writes about the role of mass media in its development. A scientist is an excellent organizer of science. In the 1990s he managed to preserve the best traditions and maintain the scientific educational status of philosophy. The famous scientist became vice-president of the Russian Philosophical Society and led the work of the first Russian Philosophical Congress in Russian history in 1997. The significance of this scientific publication is the fact that it contains the philosophical ideas of Solonin, which were ahead of their time in many respects and have not lost their relevance and today can be filled with new meanings.

The 9th of May can be a beginning, a sunrise for a human life, just as it can be the beginning of an end, a sunset. As for the Romanian poet, memorialist, professor and philosopher Lucian Blaga, this date marked his birth and death, then various other events, in other words, a destiny.

Copyright of Journal of Islamic Research / İslâmi Araştırmalar Dergisi is the property of Turkey Economical & Cultural Solidarity (TEK-DAV) Foundation and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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

Peters is best known for 'Ethics and Education', (1966) an attempt, using analytical methods, to provide a universal canonical account of the nature of education. This corresponded closely with the prevailing conception of liberal education of the time. Despite the acclaim with which this work was received, Peters became increasingly dissatisfied with his early views of education and in a series of papers written between 1973 and 1982, he retreated slowly from the view that one could construct a universal canonical account of education and even from the view that this could be possible for liberal education. As his views changed, his philosophical methods developed as well, moving from the Moorean essentialist analysis of 1966, through a more Strawsonian connective analysis in the mid 1970s to a position based on W.B. Gallie's account of essentially contested concepts in the early 1980s. Parallel to and connected with this changing philosophical methodology came a distinction between an overarching concept of education and particular conceptions of education related to different societies and their values. [ABSTRACT FROM AUTHOR]

The article is devoted to the analysis of the cultural and socio-political situation in Ukraine in the 18th century. At that time the administrative and social transformations took place, and the ethos of the old Ukrainian Cossack’s culture was replaced by the imperial order. That cultural borderline allows us to understand the philosophical and life extraordinariness of Hryhorii Skovoroda. Instead of choosing one of these socio-cultural poles, he remained “on the edge,” in a state of transition or liminality, which made his position vulnerable but at the same time free from social stereotypes. In cultural anthropology, the concept of liminality indicates a transitional position of man in the social system. A person could be in a liminal position only for a short period of time. This experience of individualization and being apart from the social system was so rare for the ordinary everyday life of collectivist cultures that made an unforgettable impression on a person. The wandering philosopher Hryhorii Skovoroda completely falls under the characteristics of a liminal hero, but at his own request, he remained in a borderline position refusing to return to an orderly social system. Therefore, considering the features of his vital liminality helps to understand deeper the phenomenon of philosophical Skovorodianism.

Prof. Na. Subbu Reddiar is a famous Tamil scholar, great writer and a great intellectual who shaped Tamil Literature by his writings. He is proud to have made his mark in the development of Tamil studies by delving deep into various fields like literature, science, psychology, pedagogy, religion and society. He had written 135 books and they have been nationalized by the Tamil Nadu Government. During the period when Tamil sentiment started to rise, Prof. Bharatiyar wrote a critical review of Bharathidasan's songs. Similarly, this book 'Kavimani's Tamil Work - A Review' arose as a result of the increased involvement in the 'Malarum Malayum' songs of Kavimani Desika Vinayakam Pillaiyum. The author of this book has collected the verses written by Kavimani in various periods and categorized them under various topics and published them. Professor Reddiar has analyzed the natural scenes and pictorial scenes shown by Kavimani in historical and comparative manner in his own way. Kavimani's “Kulanthai Padalgal” (children's songs) has been conveyed in children's language and stresses that plays and abhinaya are necessary to educate a child. Also, professor had identified songs with national sentiments, songs with social thought, and songs that can express language. Professor had explored the concept of God and the ideas of Thaumana Swami and Kumaragurubarar. He gives the reason for the name Sundaramurthy vazhiyil on his own way. He has praised it by comparing it with Bharatiyar songs, Bharathidasan songs, Bhakti songs etc. at appropriate places. One can see nowhere except Tamil literature like Kavimani had expounded on impermanence in the cultural elements of his songs. Through analysis, Professor Subbu Reddiar gives us the feeling of the poet who enjoyed nature and indepth philosoophy. “Marumakkal Vazhi Manmiyam” is a beautiful work full of composition by Kavimani. The work is designed lofty with refined ideas in such a way that the mind of the learner is awakened, blossomed and tamilized.

Copyright of Bursa Uludağ Journal of Economy & Society / Bursa Uludağ Üniversitesi İktisadi ve İdari Bilimler Fakültesi Dergisi is the property of Uludag Universitesi Iktisadi ve Idari Bilimler Fakultesi Dergisi 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 9th of May can be a beginning, a sunrise for a human life, just as it can be the beginning of an end, a sunset. As for the Romanian poet, memorialist, professor and philosopher Lucian Blaga, this date marked his birth and death, then various other events, in other words, a destiny. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Islamic Research / İslâmi Araştırmalar Dergisi is the property of Turkey Economical & Cultural Solidarity (TEK-DAV) Foundation 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 paper discussed the main concepts of Islāmic thought for leadership in the light of the poetry of famous Islāmic poet and philosopher, Allāmā Muḥammad Iqbāl. There are uncountable important qualities for the leader of every nation, particularly the leader of Muslim society. He focused on the youth leadership to bring them a bright future, because they have a key place for revolution in society. He also illustrated the real Islamic society in light of Qurānic teachings. Accordingly, this paper is divided into three sections, after the short preface. In the first section, there is a discussion about the life of the poet. In the second section, the researcher has explained some basic principles for leadership and guidance qualities in the light of the poetry of Allāmā Muḥammad Iqbāl. Allāmā Iqbāl is well known for writing poetry in Urdu and Persian language. His stanzas of poetry in this research were translated into Arabic with a short explanation and argumentation. In the end, the researcher brought the results and fruitful suggestions for future research. [ABSTRACT FROM AUTHOR]

Background. Fighting arts are an area of interest to physical culture researchers. One of them is Wojciech J. Cynarski, who has developed the theory of cultural dialogues and the General Theory of Fighting Arts. In The Philosophy of martial arts according to Cynarski, are found momentous solutions for the scientific humanities: 1) ontological - regarding the question of the primary non-identity of the warrior with the athlete, 2) anthropological-cultural - showing the distinctiveness of the figure of the martial arts antagonist (the warrior in the literal sense) and the agonist as an athlete and Olympian 3) scientific - explaining the immanent fusion of the philosophy of physical culture with the philosophy of martial arts, and 4) ethical - justifying the moral rightness of the knight fighting to the death in hand-to-hand combat in self-defence or as counter-strike. Problem. The author of the paper discusses and evaluates this book on the philosophy of martial arts by Prof. Wojciech J. Cynarski. The question posed here is whether the culture of martial arts contains philosophical thinking combined with the characteristics of scientific humanism. There is also a distinction made between the master of martial arts who is not the same as the master of philosophy. Method. This is a review of a set of essays by Cynarski containing philosophical thoughts about martial arts, sports and culture. Results. The author of the book in question is presented; reference is made to the content of the book by reviewing it. A substantive assessment is carried out and the text is significantly assessed. Conclusion. The Philosophy of Martial Arts according to Wojciech J. Cynarski is a valuable and recommendable book; its author is considered the epitome of chivalry, who shows through his works ways to reach a moral ideal. [ABSTRACT FROM AUTHOR]

This paper questions the traditional interpretation of Plato's Republic 515a5. When Socrates claims that the prisoners in the simile of the Cave are 'like us', he does not imply any sort of similarity or analogy between their cognitive state and ours. Rather, I argue he says that we should imagine a cave inhabited by ordinary human beings, instead of some fictitious creatures. Among other things, Plato's intent is to highlight the weakness of our human nature in both parts of the simile. Consequently, concerning someone's chance to become true philosopher, Plato's view is quite pessimistic. [ABSTRACT FROM AUTHOR]

The article analyzes the multifaceted activities of A. S. Milovidov in the field of philosophy, ethics and aesthetics, describes his contribution to the development of philosophical problems of war, peace and security.

This article deals with the need for a pastor in today's world to understand philosophy and its modus operandi today. Thus, Christian leaders must not lose sight of the power of philosophy in shaping the thinking, and therefore, the cultures of the masses; because although the contributions of the Greek "philosophers" continue to be the motor of modern natural sciences, which in a sense is something very beneficial; However, over the multiple contributions of many in history to the philosophical arsenal, Einstein's proposal of scientific and ideological relativism marks the trend of both modernity and post-modernity. And it is this ideological relativism that gives way to ideas as crazy as Nietzsche's "god is dead", and even Butler's vulgar "ideologies". And it was only the withdrawal of these debates and the abandonment of the public arena and the academies by conservative Christians that left the doors open to the havoc wreaked by seculars on all fronts. The minister of the Lord should not allow himself the luxury of ignoring the history of philosophy, nor its methods; on the contrary, he must avoid the trap of knowing as an end in itself. The minister of the gospel must seek and encourage the servant of Christ to seek the glory of God in all that is done in the Christian's life from the cradle to the grave. The theologian, for his part, and therefore the biblical exegete and pulpit man, must avoid the trap of sanctifying Plato, Aristotle and Kant, even as he reveals himself to Athens in contempt for Jerusalem. It is necessary that the Christian theologian seeks to know, but being a divine and a biblicist, drawing his method from Scripture, instead of clouding the truth with subtle philosophical lies. His mind must seek to be nourished, not by general knowledge and the philosophical method itself, but by the Word; he must teach and preach the Word; must seek the pleasure of God and the good of souls. The minister must honor his calling, namely, to preach and teach the whole Council of God. In his balance, the man in the pulpit must make every effort not to let the method of his trade permeate the biblical method and his end. Your knowledge must be profuse, but to try to honor the Divine method. His abundant wisdom must be so that by having the mind of Christ, he avoids any pernicious mixture between Biblicism and scientism, theology and philosophy, faith and reason, ideology and piety. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals 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.)

Rabbi Moshe Ben Maimon, known as Maimonides (Hebrew name is Rambam), lived from 1138 to 1204. He was one of the important philosophers, adjudicators, and physicians of the Jews. Rambam's knowledge of Jewish laws and his being a philosopher helped him in his third discipline, medicine. One of his perspectives was combining theology with philosophy, especially medicine. With that ability, he pioneered his multidisciplinary way of thinking and acting. Rambam was also a pioneer in the medical fields, especially anatomy, physiology, and clinical knowledge, and inspired many generations in the Middle Ages. Rambam was esteemed and respected not only by Jews but also by other religions and nationalities. There is a notable saying describing Rambam: "From Moses (Moses, the prophet) to Moshe (Moses, the Rambam), there were none like Moses." He was nicknamed the "Big Eagle". Rambam was called "Mossa Ibn Maimon" by the Arabs and "Maimonides" by the Europeans, derived from the Greek word "Moiasis Maimonidis". Herein, we focus solely on Rambam's contributions to medicine since his work, activities, and knowledge are very complex to summarize., Competing Interests: Conflicts of interest: In compliance with the ICMJE uniform disclosure form, all authors declare the following: Payment/services info: All authors have declared that no financial support was received from any organization for the submitted work. Financial relationships: All authors have declared that they have no financial relationships at present or within the previous three years with any organizations that might have an interest in the submitted work. Other relationships: All authors have declared that there are no other relationships or activities that could appear to have influenced the submitted work., (Copyright © 2024, Ezra et al.)

I intercepted the personality of the philosopher and sociologist Petre Andrei during my student years, by printing, under the auspices of the Romanian Academy, under the coordination of Mircea Mâciu, Petre Andrei. Sociological Works, 1983, but, especially through documents, texts, writings of Petre Andrei, which, in a thoughtful order, before ’89, uncle Pichi, son Petru P. Andrei presented to us for study and research. This is how the Petre Andrei project began, to which the son of the scientist, the historian Valeriu Florin Dobrinescu and other colleagues attracted us under his coordination.Initially, this project aimed at editing and re-editing „without corsets” the communist censorship of the life and work of Petre Andrei, the activity carried out in intellectual circles and circles, in political, governmental, parliamentary activity.This is how I initiated the Petre Andrei series, The Man and the Opera, in which I edited his Omnia opera, in different editions, bilingual, Romanian, and English.Subsequently, in 1991, I founded the Petre Andrei Academic Foundation, within which the UPA was established, Petru Andrei being the President and, respectively, their Founding Rector.In 1991 Petre Andrei has received post-mortem member of the Romanian Academy, and in 2001 the same high academic forum awarded Professor Petru Andrei and me the IoanPetrovici Prize, for the editorial activity submitted in promoting the work of the scientist.

This review paper on John Dewey, the revolutionary educationist of the 20th century, discuss his didactic opinion, and writings, which give an innovative trend to education at the revolve of the century. Dewey's donations are enormous and irresistible in the field of teaching and learning, political affairs, humanism, common sense, and aesthetics. This argument will spotlight on Dewey and his philosophy associated to educational approach, educational issue, and the linkage that he made among edification, democratic system and practice. At the compassion of his instructive contemplation is the kid. Dewey's thought on humanism spring from his elected bowed and his expedition for liberty, fairness, and the worth of child's experience. [ABSTRACT FROM AUTHOR]

This paper is aimed at carrying out a comprehensive analysis of human personality development in civil society and identifying the factors which has an impact on this process. The authors show that there is a clear increase in the crisis and limit states of being in the modern society. This situation needs to be addressed immediately, because the 21st century is the stage of systemic transformation of society. Man has lost the balance between all components of his own life and rational reference points throughout the universe of human being. The authors have determined that of all modern philosophical trends, existentialism is the closest to the real fate of the common man. Furthermore, existential philosophers are able to answer the questions that are of concern today. The authors have proved the need to identify the factors which influence the development of the human personality in civil society of the 21st century. The paper reflects that the existence is an important factor which determines the life of the person, his/her attitude to life and death, to his/her position in the world. This factor has a total impact on the internal state, person's relation to reality, his/her behavior and self-esteem. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Islamic Research / İslâmi Araştırmalar Dergisi is the property of Turkey Economical & Cultural Solidarity (TEK-DAV) Foundation 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 Arete Journal of Political Philosophy / Arete Politik Felsefe Dergisi is the property of Arete Journal of Political 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 Diyalektolog - Uluslararası Sosyal Bilimler Dergisi is the property of Diyalektolog 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.)

Plato's characterization of the philosopher often emerges as a way to respond to popular conceptions and representations of the intellectual in Athenian society. In book 6 of the Republic in particular, he articulates his greatest defense of the philosopher against two major charges – that of being vicious and useless. Voicing what appears to be a commonly held view among Athenians, this representation of the philosopher is raised by Adeimantus as an objection to Socrates' proposal of a philosopher-king. Surprisingly, rather than dismissing the allegations as false, Socrates admits 'that what they say is true' (Resp. 6.487d10) and incorporates these criticisms into his argument. This paper proposes that the popular depiction of the philosopher as odd, vicious and idle plays a significant role in Plato's own characterization of the philosopher, illustrating how Plato diagnoses the philosopher's alienation from public affairs in a manner that defines and legitimates his own ideas of philosophy. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Islamic Research / İslâmi Araştırmalar Dergisi is the property of Turkey Economical & Cultural Solidarity (TEK-DAV) Foundation 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 Polska Myśl Pedagogiczna is the property of Jagiellonian 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.)

In the early 1930s, when they were all in Jacques Maritain’s circle of friends, Étienne Gilson and his pupil and colleague Henri Gouhier came to know and admire the writer and literary critic Charles Du Bos known for his intellectual and spiritual sympathy for the authors he studied. In 1936, Gouhier took notes on a conversation with Du Bos in which he commented on Gilson’s extraordinary common sense, inner serenity, and healthy and balanced soul. The result is a brief, insightful, and original portrait of Gilson.

Maurice Merleau-Ponty is a philosopher of phenomenology who came from France. From some of his thoughts on several matters, in this case concerning the primacy of perception, the body as a subject, masochism, the unity of taste, and the ambiguity of the experience of taste, it is an interesting discussion to study, especially among academics. Not only that, from the results of his thinking, Merleau-Ponty is also called the "ignorant guide" by the Western world. From the results of his thinking, Merleau places the body as a subject that is absolutely owned by humans, while the environment and what the five senses perceive are called objects. From the opinions expressed, it is hoped that it will be useful for many circles. In collecting data in this article using qualitative methods with a review of relevant literature and accompanied by examples that can facilitate understanding. It is very important to explore more about Merleau-Ponty's thoughts, which in this case will be studied further in an article entitled Maurice Merleau-Ponty and the Results of His Thought. In this way, this article is hoped to be able to help academics discover the uniqueness of the thoughts and opinions of Maurice Merleau-Ponty.

This aim of this article is to approach the nature of the concept of public opinion in the political thought of José Ortega y Gasset. There are several types of opinion; Ortega not only speaks of a “public opinion”, but also of an “individual opinion”, and between both we find the “true opinion”. In comparison to doxa, paradoxa will be analysed, which is in other words the concept of counter opinion raised by the philosopher. If it is essential to have public opinion in order for coexistence in a society to take place, it will be indispensable to consider the role of the philosopher in the construction of that coexistence.