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Alex Byrne's book, "On Transparency and self-knowledge," presents a unified theory of self-knowledge that defends a transparency approach. The author argues that knowledge of one's mental states is inferred from a premise about nonmental reality to a conclusion about one's own mental life. This approach emphasizes the asymmetries between self-knowledge and knowledge of others and extends to various aspects of mental life. However, the book does not address the connection between self-knowledge and intentional action or the implications for rationality and well-being. The text also discusses the self-verifying nature of the BEL rule and examines objections and alternative theories. [Extracted from the article]

The purpose of the study is to uncover the specifics of the importance of religion in today's political system of Kazakhstan. The leading research methods used to address this issue include analysis, synthesis, deduction, induction, modelling, and the method of generalisation. The democratisation of political processes has led to the creation of favourable conditions for the spread and revival of religious values. Legal mechanisms have emerged to regulate state-religious relations and prevent conflicts and destructive processes detrimental to society. Religious organisations have become active participants not only in the religious sphere but also in the social, cultural, and political aspects of society. Therefore, this paper addresses current issues related to defining the role of religion in the modern world. To achieve the purpose of the study, key questions were addressed, including those related to the existing innovations in the political and religious systems, the significance of the religious aspect in public life, and the modernised principles of interaction between religious and political aspects. The main areas of the study were determined by the insufficient theoretical and methodological developments and the growing importance of the subject. There is a lack of existing research on the topic, which is justified by the conducted thorough literature review. The paper formulated its own conclusions while considering publications by other specialists in this field. The study also modelled the areas for the further development of the religious system. Materials from European experts were examined, allowing for a comprehensive consideration of the significance of religion in the political system under modern conditions. As a result of the study, key features of religion in the modern world were identified. The materials in the study have practical value and can be used in the organisational and economic support of Kazakhstan's political system. [ABSTRACT FROM AUTHOR]

'Alā' al-dīn al-Kirmānī was a member of the 'Abd al-Ra'mān Jāmī (Mullā Jāmī, d. 1492) circle who lived during the reign of the Timurid ruler 'usayn Bāyqarā (A.R. 1470-1506) and at the same time, he is a scholar who dedicated his works to Me'med II (A.R. 1444-6 and 1451-81) and Bāyezīd II (A.R. 1481-1512). Although we do not have much information about his life, we have the opportunity to examine his thoughts through his works. Therefore, this study aims to examine the development of Kirmānī's thought on the soul and the soul-body relationship through his three works. Kirmānī, who aims to make the science of dream interpretation a science with a determined subject, issues and principles, focused on Avicenna's understanding of the soul as the subject of the science of dream interpretation in his two works entitled al-'Asharah al-kāmilah and Lawāmi' tanwīr al-maqām fī jawâmi' ta'bîr al-manām, which he wrote on this subject. However, in his works he also combined the methodology of the Akbarian tradition, which he belonged, with Ibn Sīnā's understanding of the soul in his works. On the other hand, his treatise entitled Mas'ala min 'ilm ma'rifah alnafs appears to be his most striking work, in which he claims that "the soul and the body are one thing". As this is a newly discovered work of Kirmānī, we have also included its critical edition in the appendix. In his treatise, Kirmānī mentions that the soul and the body are one and the same thing in terms of being abstract and being a body and in this way, he applies the Akbarian understanding of existence based on the distinction between the immutable entities (a'yān al-thābita), the subt world ('ālam al-mithāl) and the visible world ('ālam almulk wa al-shahāda), to Avicenna's soul-body dualism. In this way, he aims to resolve the difficulties arising from the nature of the soul and the body. The study attempts to show Kirmānī's original theory of the soul, based on Avicenna's interpretation and Akbarian principles. In the article, Kirmānī's view of the soul in the above-mentioned works has been examined according to the possible writing order based on content and style -since the actual order of writing is not known-in order to show its gradual change/development. However, his peripatetic views on the soul have been compared with those of Avicenna, and his original view of the soul has been compared with the views of Ibn 'Arabī-Mullā Jāmī. Finally, this study aims to show the contributions of the Herat school and the Mullā Jāmī circle to the Ottoman intellectual life by unearthing Kirmānī's works, the only surveving copies of which are in Anatolia. [ABSTRACT FROM AUTHOR]

This article is dedicated to the philosophical legacy of Evald Ilyenkov in Soviet and post-Soviet Ukraine. The authors use the example of Ilyenkov and his legacy to show how drastically different the philosophical situation was in Soviet Ukraine in order to present a holistic viewpoint on Soviet philosophy. The authors highlight the differences between the political and philosophical circumstances in Russia and Ukraine from the 1950s to the 2010s. The Ukrainian philosophical tradition is characterized by its focus on pedagogics, aesthetics, and nonacademic forms of philosophical communication. The main organizational role in Ukrainian philosophy was played by Pavel Kopnin and Valeriy Bosenko, who introduced dialectics as logic to Kyiv universities and made an effort to create philosophical circles for students. Anatoliy Kanarskiy, the prominent Soviet philosopher who specialized in aesthetics adopted the same idea of organizing students into circles. All these personalities were connected with Ilyenkov and each other, thus proving the existence of a common tendency and tradition of thinking within the discourse of Soviet philosophy. The authors highlight that this specific tradition may be called a "Socratic tradition" with its focus on free thinking, on discussions and dialectics. This tradition goes beyond academic philosophy and roots itself in cybernetical studies by Viktor Hlushkov and exists in modern Ukraine in the form of various philosophical circles and literature clubs. [ABSTRACT FROM AUTHOR]

What do language models (LMs) do with language? They can produce sequences of (mostly) coherent strings closely resembling English. But do those sentences mean something, or are LMs simply babbling in a convincing simulacrum of language use? We address one aspect of this broad question: whether LMs' words can refer, that is, achieve "word-to-world" connections. There is prima facie reason to think they do not, since LMs do not interact with the world in the way that ordinary language users do. Drawing on the externalist tradition in philosophy of language, we argue that those appearances are misleading: Even if the inputs to LMs are simply strings of text, they are strings of text with natural histories, and that may suffice for LMs' words to refer. [ABSTRACT FROM AUTHOR]

As a multilevel and multidisciplinary field, neuroscience is designed to interact with various branches of natural and applied sciences as well as with humanities and philosophy. The continental tradition in philosophy, particularly over the past 20 years, tended to establish strong connections with biology and neuroscience findings. This cross fertilization can however be impeded by conceptual intricacies, such as those surrounding the concept of plasticity. The use of this concept has broadened as scientists applied it to explore an ever‐growing range of biological phenomena. Here, we examine the consequences of this ambiguity in an interdisciplinary context through the analysis of the concept of "destructive plasticity" in the philosophical writings of Catherine Malabou. The term "destructive plasticity" was coined by Malabou in 2009 to refer to all processes leading to psycho‐cognitive and emotional alterations following traumatic or nontraumatic brain injuries or resulting from neurodevelopmental disorders. By comparing it with the neuroscientific definitions of plasticity, we discuss the epistemological obstacles and possibilities related to the integration of this concept into neuroscience. Improving interdisciplinary exchanges requires an advanced and sophisticated manipulation of neurobiological concepts. These concepts are not only intended to guide research programmes within neuroscience but also to organize and frame the dialogue between different theoretical backgrounds. [ABSTRACT FROM AUTHOR]

How theorists conceptualize the natural world influences their approach to addressing ecological and social issues. Within contemporary historical materialism, there has been minimal attention paid to conceptions of nature based on panpsychism, which is the view that consciousness is a fundamental and ubiquitous property of nature. This paper aims to contribute to the filling of this gap through investigating modern conceptions of nature through the lens of Moishe Postone's Time, Labor and Social Domination. This leads on to consideration of the critical potential of panpsychism, with particular attention to the process philosophy tradition inspired by Alfred North Whitehead. It is concluded that a Postonian immanent critique which incorporates insights from panpsychism broadens the base for envisaging postcapitalist possibilities. [ABSTRACT FROM AUTHOR]

This article discusses an important moment in the career of Alexandre Koyré, and the history of philosophy in France. It looks at the 1951 election of a successor to Étienne Gilson at the Collège de France, for which Koyré was one of the possible candidates, alongside Henri Gouhier and Martial Gueroult. Koyré came close, but Gueroult was elected to the chair. In time, Gueroult was succeeded first by Jean Hyppolite and then, in 1970, by Michel Foucault. Using archival documents to discuss the process in detail, this article shows the weakness of Koyré’s proposers, and the strength of Gouhier’s application. Finally, drawing on Koyré’s outline of his proposed teaching programme, it discusses how success might have shaped his future career, using this as an indication of his position within and beyond a French tradition in the philosophy and history of the sciences. [ABSTRACT FROM AUTHOR]

This article examines Virginia Woolf’s view of history by taking Edward Gibbon as a locus of historical reflection and refiguration. Starting with a reinvestigation into the Gibbon episode in The Voyage Out, it argues that Woolf’s primary aim is to equate history as an act of reading and thereupon a sort of reader-oriented text. The reader’s powerful autonomy in historical reading foregrounds the textuality of history. This article turns then to explore the ways in which Woolf maneuvers the writing style of Gibbon and infuses it into her historical writing through the prism of imagination. The literary and reconstructive attributes of historical writing indicate the subjectivity of history. Finally, this article adumbrates the retrospective trajectory of Woolf’s mode of thinking in history. By virtue of Gibbon’s great doctrine of the continuity of history, Woolf forges a continuous connection between the present and the past as well as the future. Valorising Gibbon as both an allusion and an influencer, this article problematises the widely acknowledged nineteenth-century traditions or twentieth-century philosophies thought to be assimilated or anticipated by Woolf; instead, it defends Woolf’s receptive and revisionist stance vis-à-vis the eighteenth-century historian as a legacy and correspondingly outlines her triangulated view of history. [ABSTRACT FROM AUTHOR]

There is considerable disagreement and even confusion over what forms of border‐crossing philosophizing are most appropriate to our times. Are comparative, cross‐cultural, intercultural, blended, and fusion philosophy all the same thing? Some critics find what they call "comparative philosophy" to be moribund or problematically colonialist; others assert that projects like "fusion philosophy" are intellectually irresponsible and colonialist in their own way. Can we nonetheless identify a distinctive project of comparative philosophy and say why it is important? Based on a broad survey of approaches, this essay offers schematic answers to these questions, clarifies some persistent confusions, and stresses the constitutive gamble that lies at the heart of all comparative philosophy. There are several different ways to do comparative philosophy well; which method to employ depends on the values that motivate and the pragmatic situation that frames one's inquiry, and on the ways in which one or more communities receive and respond to one's contribution. [ABSTRACT FROM AUTHOR]

Dustin Gish's book, "Xenophon's Socratic Rhetoric: Virtue, Eros, and Philosophy in the Symposium," examines the connection between wisdom and moderation in Xenophon's Symposium. Gish compares Xenophon's portrayal of Socrates to Plato's and suggests that Xenophon's portrayal is more moderate and comedic, indicating a possible disagreement with Plato's understanding of eros. Gish also explores the relationship between Socrates and his followers, highlighting the differences and challenges that arise. He argues that Xenophon's portrayal reflects a certain distance and moderation, contrasting with Plato's more idealistic approach. Gish's analysis provides valuable insights into the distinction between politics and philosophy and challenges delusions that obscure the truth. [Extracted from the article]

Svetlana Evdokimova's book, "Staging Existence: Chekhov's Tetralogy," explores the profound connection between Chekhov the thinker and Chekhov the artist. Evdokimova argues that Chekhov's distrust of system and abstraction aligns him with the existential tradition in philosophy. The book provides historical and philosophical contexts that connect Chekhov to thinkers such as Dostoevsky, Shestov, Heidegger, and Camus. Evdokimova emphasizes Chekhov's exploration of the void and the coping strategies his characters employ in the face of its realization. While the book offers valuable insights, it may overlook the emotional depth and complexity of Chekhov's characters, flattening their experiences and relationships. Nonetheless, the book presents Chekhov as a valuable antidote to polarized societies and highlights his commitment to unglamorous work and mental vigilance. [Extracted from the article]

This article explores the concept of shared moral understanding and its significance in our interactions with others. The author argues that in order to justify our actions to others and apologize for wrongdoing, we need to have a shared moral understanding. Shared moral understanding is defined as a joint commitment to a particular way of understanding moral reasons, which allows us to have a common perspective on moral considerations. The article discusses different models of interpersonal justification and argues for the Shared Understanding Model, which emphasizes the importance of the person being justified understanding and endorsing the reasons for the action. The text also highlights the duty to apologize when a directed duty is violated, and emphasizes the importance of understanding the perspective of the person who was wronged in order to provide a meaningful apology. Overall, the article emphasizes the importance of shared moral understanding in interpersonal relationships and argues that relating well to others involves not only acting on shared reasons, but also striving to achieve shared moral understanding by understanding reasons together. [Extracted from the article]

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Ilya Kasavin's book, "A Social Philosophy of Science: An Introduction," explores the role of philosophy in society and its impact on science and technology studies (STS) and social epistemology. Kasavin argues that philosophy should not be confined to academia but should have a broader influence on society. He also identifies conceptual gaps in social epistemology and STS, suggesting that they could benefit from a philosophical approach. The book is divided into three parts, covering topics such as epistemology, the social turn in the history and philosophy of science, and the intersections of science, technology, and policy. Kasavin's work emphasizes the importance of interdisciplinary communication and the need for a political philosophy of science. Overall, the book offers a thought-provoking and timely perspective on the societal and political role of philosophy in the context of science and technology. [Extracted from the article]

The arrival of generative artificial intelligence (AI) is fundamentally different from prior technologies used in educational settings. Educators and researchers of online, blended, and in-person learning are still coming to grips with how to employ current AI technologies in the learning experience, let alone understanding the potential consequences that future and unknown developments in AI will produce. Despite potential risks, AI may revolutionize previous models of teaching and learning, and perhaps create opportunities to realize progressive educational goals. Given the longstanding tradition of using philosophy to examine questions surrounding ethics, ontology, technology, and education, the purpose of this critical reflection paper is to draw from prominent philosophers across these disciplines to address the question: how can AI be employed in future educational contexts in a humanizing and ethical manner? Drawing from the work of Gunther Anders, Michel Foucault, Paolo Freire, Benjamin Bloom, and Hannah Arendt, we propose a framework for assessing the use and ethics of AI in modern education contexts regarding human versus AI generated textual and multimodal content, and the broader political, social, and cultural implications. We conclude with applied examples of the framework and implications for future research and practice. [ABSTRACT FROM AUTHOR]

This article reads the trope of waste in Don DeLillo's Underworld through the lens of theories of affect and embodied cognition. Specifically, it examines how the bodily and perceptual habits of the novel's characters are shaped through encounters with waste. Furthermore, it argues that these changing perceptions, attitudes, and dispositions toward waste demonstrate broader shifts in the development of capitalist subjects during the latter half of the twentieth century. Specifically, the novel depicts a transition from a desire to reconcile capitalist growth with traditionalism, not unlike the "fusionism" that dominated conservative thought during the middle of the twentieth century, to a more utopian vision of boundless capitalist growth popularized in post-Reagan America. The novel thus suggests that the political dispositions of its characters are better understood in terms of their affects and bodily habits than more traditional metrics like ideology. [ABSTRACT FROM AUTHOR]

The article focuses on the experiences and perspectives of Jewish Lebanese citizens, exploring their dual identity amidst Lebanon's sociopolitical landscape. It delves into topics including the resilience of the community, challenges related to Jewish roots, and future prospects, highlighting the intricate balance between tradition and change within the context of cultural identity and communal unity.

This article examines aspects of the intersection of artificial intelligence (AI) and religion, challenging Western Christian perspectives that warn against playing God and ascribing human and God-like characteristics to AI. Instead of a theistic emphasis, East Asian religious perspectives emphasize concern for the potential implications of AI on communities and relationships. This article argues for the inclusion of perspectives from Chinese and Korean traditions in the growing discourse on AI and religion to adequately address the potential social impacts of AI technologies. First, we describe some of the questions and concerns being posed regarding AI and consider how certain normative interpretations of Western Christianity may influence some of these issues. Second, we discuss the contributions of Asian philosophies and religious traditions, which emphasize relationality and fluidity, to provide alternative approaches to AI. Third, we outline the discussion of AI from Confucian, Daoist, and Buddhist traditions, which see the cosmos as an interwoven whole and both humans and the cosmos as evolving. Lastly, we introduce the example of digital resurrection (e.g., deadbots) and consider how the philosophical and theological Korean concept of Jeong might refocus our understanding of the potential impacts of this AI technology. [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]

As artificial intelligence (AI) integrates across social domains, prevailing technical paradigms often overlook human relational needs vital for cooperative resilience. Alternative pathways consciously supporting dignity and wisdom warrant consideration. Integrating seminal insights from virtue and care ethics, this article delineates the following four cardinal design principles prioritizing communal health: (1) affirming the sanctity of life; (2) nurturing healthy attachment; (3) facilitating communal wholeness; and (4) safeguarding societal resilience. Grounding my analysis in the rich traditions of moral philosophy, I argue that these principles scaffold sustainable innovation trajectories that consciously center shared welfare advancement over detached technical capabilities or efficiency benchmarks alone. Elucidating connections with pioneering initiatives demonstrates fragments of this vision taking embryonic shape, yet pervasive adoption remains largely aspirational to date. Fulfilling dignity-based artificial intelligence demands ongoing collective commitment beyond firms' profit motives or governance proceduralism. My conclusions urge technology policies and priorities directed toward empowering the vulnerability of people rather than controlling the optimization of systems. [ABSTRACT FROM AUTHOR]

This paper aims to consider the ontological status of fictional objects by confronting two traditions: the Philosophy of language and New Realism. According to a widespread philosophical tradition, intentional objects do not exist; however, negative existential statements pose many challenges to logic, most of them condensed in the expression: Plato's beard, so efforts are required to understand the problem. To conduct this consideration, we begin by mentioning Pegasus, as an example of a fictional object, and we show the ordinary difficulties raised by asking about its existence, even more, by denying its existence. Subsequently, we indicate how the problem acquired a philosophical dimension. Next, some works of two philosophers belonging to the analytic current are explored: Quine and Searle, who respond to the problem of the non-existence of fictional objects or discourse; in turn, in the following section, two perspectives coming from the New Realism are presented, represented by Benoist and Gabriel, who place the discussion in the ontological terrain and confront the problem without eluding it in questions about language. The main result of this work consists in rethinking the concept of existence and extending its consequences to epistemological and ontological discussions in the human sciences. [ABSTRACT FROM AUTHOR]

This article explores the traditional understanding of philosophy of religion as a discipline focused on proving the existence of God through reason and logic. However, the author argues for a more experiential and contemplative approach that prioritizes the heart over the head. They advocate for blurring the boundaries between theory and practice and highlight the existence of atheistic critiques of theism. The article suggests that philosophy of religion should consider the lived experience and subjective aspects of religious belief. Additionally, the text discusses the concept of reframing the discussion about the human condition and its relationship to the divine, emphasizing the ideas of theologian Karl Rahner. The author suggests that philosophy of religion should focus on the subjective and lived experiences of individuals, rather than formal logic or objective reasoning. They also emphasize the importance of love and the pursuit of happiness in the spiritual journey. The text concludes by summarizing the contributions of various authors to a special issue on philosophy of religion, which includes discussions on topics such as gender, history, and different religious traditions. [Extracted from the article]

The paper deals with the work Philosophia Sacra: Or The Principles of Natural Philosophy. Extracted from Divine Revelation, published in 1753 by the relatively unknown English clergyman Samuel Pike (circa 1717 - 1773). This work falls within the tradition of the so-called Mosaic physics, a specific Early Modern endeavor to build natural philosophy based on a literal reading of the Holy Scriptures, particularly the first chapters of the book of Genesis attributed to Moses - hence the term "Mosaic." For this reason, at the beginning of the paper, the author seeks to introduce the fundamental ideas of this movement as expressed by its key proponents, namely L. Daneau, O. Casmann, and K. Aslakssøn. In the subsequent analysis of Pike's natural-philosophical conception, the author highlights its specific features, including obvious Newtonian influences on the one hand (Pike's work was written about a century and a half later than the texts of the 'founding fathers' of Mosaic physics and must have been influenced by the contemporary discourse). On the other hand, Pike's work exhibits strong, albeit implicit, similarities with the ideas of J. A. Comenius, another thinker associated with Early Modern Mosaic physics (and often considered its most significant representative, which are explored in the concluding part of the text. It can be said that Pike's work appears as a remarkable and highly original culmination of the Mosaic natural philosophy tradition, combining a range of seemingly unexpected, if not outright contradictory, motifs. [ABSTRACT FROM AUTHOR]

"The History of Understanding in Analytic Philosophy: Around Logical Empiricism" is a collection of essays that explores the debate in the philosophy of social sciences regarding whether they should emulate the natural sciences in search of laws or focus on understanding the reasons for human action. The essays cover a range of figures and themes, including the development of verstehen, the connections between analytic philosophy and figures like Georg Simmel and Wilhelm Dilthey, and the debates between logical empiricists and social scientists. While the historical throughline of the essays may not always be clear, the collection offers valuable insights into the origins and significance of verstehen in the philosophy of social sciences. [Extracted from the article]

"Tyranny and Revolution: Rousseau to Heidegger" by Waller R. Newell explores the concept of freedom and revolution in the political philosophy of German thinkers from Rousseau to Heidegger. The book examines how these philosophers viewed freedom and revolution as interconnected, with revolution often seen as a means to restore or simulate the lost freedom of humanity. The author also discusses the influence of classical Greek political thought on these philosophers and their critiques of modernity. The book provides a comprehensive analysis of the philosophical tradition and its implications for understanding freedom and revolution. [Extracted from the article]

This essay extends and enhances an understanding of human communication by framing a narrative-grounded approach to qualitative/interpretive communication research. Ronald C. Arnett's application of philosophical hermeneutics in philosophy of communication inquiry supports our contentions that qualitative research (a) advances a public story of learning responsive to emergent questions; (b) contributes to and is validated by a community of learners; and (c) engages in practices of the scholarly craft, from questioning to reading, writing, editing, thinking, and interpretation. Our essay ties these three interpretive themes to Arnett's tripartite description of narrative as story, practices, and communal buy-in. Narrative-grounded engagement of academic writing and editing exemplifies a philosophy of communication that acknowledges bias and seeks the revelatory, ever wary of reifying a given subject matter and always committed to tenacious learning. [ABSTRACT FROM AUTHOR]

The article is a review of the book "Exploring Spirituality from a Post-Jungian Perspective: Clinical and Personal Reflections" by Ruth Williams. The book delves into the connection between Jungian psychology and spirituality, exploring a wide range of spiritual topics from a personal and clinical perspective. Williams argues that spirituality is an essential component of individuation and advocates for the integration of psychology and spirituality. The book covers various aspects of spirituality, including daily practices, ethical dilemmas, and esoteric topics. It takes an open-ended approach, encouraging readers to examine their own relationship to spirituality. [Extracted from the article]

This text explores the role of philosophy in Christian education, emphasizing the need for humility and historical awareness. It distinguishes between different senses of philosophy, including a sociological sense and a sapiential sense. The article discusses the historical development of philosophy and its narrowing scope in modern times. It argues for a balanced and humble approach to philosophy in Christian education, highlighting the importance of integrating philosophy with theology. The text also explores the relationship between philosophy and Christianity, discussing the challenges faced by philosophy in the modern world and the role of philosophy as a handmaiden to sacred doctrine. It concludes by emphasizing the practical ethical question of wisdom and the Christian belief in living knowingly and lovingly as creatures of God. [Extracted from the article]

Oludamini Ogunnaike's book, "Deep Knowledge; Ways of Knowing in Sufism and Ifa, Two West African Intellectual Traditions," explores the Tijani Sufism and Ifa traditions as philosophies and ways of life. Both traditions emphasize deep knowledge acquired through ritual, practices, and engagement with textual and oral epistemology. The book compares and contrasts the two traditions, examining topics such as the acquisition of knowledge, ethical perfection, and the verification of knowledge. Ogunnaike challenges the overemphasis on rational discourse and highlights the importance of personal experiences and the realization of divine knowledge in African religious traditions. [Extracted from the article]

"Epiphanies: An Ethics of Experience" by Sophie Grace Chappell challenges the constraints of traditional philosophical practice and argues for the importance of personal and experiential perspectives in philosophy. Chappell explores the concept of epiphanies, defined as peak experiences or "aha moments," and argues that they reveal important truths about value, motivation, and the nature of our lives. The book aims to construct an ethics based on epiphanies and addresses meta-ethical questions about justification and subjectivity. Chappell's writing style is personal and engaging, inviting readers to reflect on their own experiences. The book draws on literary works and engages with the tradition of Anglo-Saxon philosophy in search of alternative approaches to ethics. Overall, "Epiphanies: An Ethics of Experience" offers a refreshing and spacious conversation about philosophy. [Extracted from the article]

Alasdair MacIntyre’s work has developed from influences spanning different schools of thought. One particular thread can be traced between the works of Nietzsche and Weber demonstrating MacIntyre’s ability to respond to positions he opposes, as well as developing beyond their excesses and deficiencies. This work traces the Nietzschean origin to many of Weber’s positions. From here it tracks the parallels and divergences of Weber to MacIntyre, specifically comparing the ideas of vocations and practices, and the pedagogies of each. Concluding in a discussion of MacIntyre’s considerations of human flourishing, and how his overall position avoids the problematics of both Nietzsche’s and Weber’s over-individualism and relativism, the work argues for future engagement with other non-Thomist-Aristotelian influences on MacIntyre’s thought. [ABSTRACT FROM AUTHOR]

This article explores the concept of tradition as the broader ethical dimension in governance networks. We comprehensively address the notions of traditions from the work of the philosopher Alasdair MacIntyre and the economist Friedrich Hayek. Unlike the standard view, MacIntyre and Hayek offer some common understanding regarding the role of tradition in society. Both authors find support in the natural law tradition through different paths. Based on a review of their works, we point to preliminary directions for considering the dynamic of traditions in governance networks. Traditions involve spontaneous and organized means, the sharing of accumulated wisdom, and the ground to define the common good. Network governance represents a context where different traditions meet. [ABSTRACT FROM AUTHOR]

While the process of influence between various cultural and historical traditions in philosophy has been taking place for thousands of years, this inter-cultural interaction is occurring at a more accelerated pace in the information age. While philosophers throughout history have used visual representations to understand philosophical influence and historical origins and the distribution of philosophical ideas and sub-disciplines, this paper stresses the importance of philosophical visualizations to represent the global interactivity of philosophy. It provides various visualizations to represent global philosophical interaction, the penetration of Western philosophical ideas into non-Western philosophical traditions, and the appropriation of non-Western traditions by Western philosophers. Such visualizations are important in the contemporary age to promote regional philosophies, to understand philosophical influence and to understand the promotion of a kind of pluralism which remains engaged with the global world. [ABSTRACT FROM AUTHOR]

The article provides a review of Sami Pihlström's book "Toward a Pragmatist Philosophy of the Humanities." Pihlström argues that pragmatism can offer a comprehensive framework for the humanities, addressing the limitations of other perspectives. However, the reviewer disagrees with Pihlström's focus on the similarities between the sciences and humanities, suggesting that the humanities have distinct ways of generating knowledge. The reviewer proposes a practice-based realism framework and emphasizes the importance of relevance in the humanities. They also suggest considering empirical studies of scientific practice and argue for a more dynamic relationship between humanistic practices and philosophical generalization. The article concludes by highlighting the need for humanists to reclaim their voices. [Extracted from the article]

The focus of this article is the examination of potential applications of linguistic philosophy, particularly the philosophy of natural language, to elucidate certain aspects of cosmology. Using the foundational principles of Strawson's descriptive metaphysics as a guide, the article suggests plausible strategies for employing the tools of linguistic philosophers in analyzing key concepts within, for example, Chinese cosmology. The vast majority of researchers of Chinese cosmology used one of the two most common approaches -- historical or philosophical. The historical approach involved the analysis of the cosmological concept of crises through the prism of the history of the development of socio-cultural and political factors, as well as through the analysis of the historical development of the main ideas and texts. The philosophical approach considered the cosmological concept as a "philosophical school", tending to consider cosmology in the context of comparison with the Western tradition of philosophy and science. Both approaches have significant limitations. Strawson is not a classic representative of linguistic philosophy, because his approach to using the methodology of the school of everyday language is original and allows returning metaphysics to the field of view of analytical philosophy. His metaphysical essay on the model of the relationship between language and the world does not raise questions about the criteria of existence. This is important because Chinese cosmology is closely related to cultural factors and rituals. It is the analysis of cosmology as a complete system that should become the main task of the researcher. The methodology of the school of everyday language in Strawson's interpretation is seen as promising for providing an original interpretation and clarification of some main points of non-European cosmology. The goal is to assess whether the methodology of Ordinary Language Philosophy remains relevant for advancing cosmological and metaphysical accounts. [ABSTRACT FROM AUTHOR]

The purpose of this work is to analyse and criticise John Gardner's account (or, better still, reductive explanation) of legal positivism originally offered in his famous paper "Legal Positivism: 51/2 Myths", which was originally published in 2001 and then republished in 2012's Law as a Leap of Faith. It will be argued that Gardner's attempt to reduce legal positivism to just one proposition (called "LP*") fails to account for several characteristics of the phenomenon that we usually call "legal positivism". This is especially clear when one contrasts Gardner's attempt with those done by legal philosophers of the Civil Law tradition like Norberto Bobbio and Eugenio Bulygin. One could say that Gardner's attempt is one rooted in the Common Law approach and tradition of legal philosophy but when one compares it with H.L.A. Hart's account one discovers that it is not the case, that accounts such as those by Hart are similar to a certain extent to those of Bobbio and Bulygin. In the end it will be concluded that Gardner's attempt fails due to one mayor problem in his approach: the lack of a due diligence of the history of legal positivism itself, what we will call "the historical approach". [ABSTRACT FROM AUTHOR]

This document is an introduction to a volume of the Annals of Philosophy journal that explores the concept of realism in philosophy. The author acknowledges the ambiguity of the term and its significance in shaping our understanding of the world. The volume aims to delve into the problem of realism through metaphysical and epistemological discussions, shedding new light on the general meaning of the real. The text also addresses criticisms from psychologists and philosophers regarding our ability to know the real world and our own minds, as well as the illusory nature of phenomena such as the self and consciousness. It presents diverse perspectives on realism and its implications for metaphysics, epistemology, and ethics. The text concludes that while debates on realism persist, philosophy seeks to gain a better understanding of our beliefs and the world through careful analysis and investigation. [Extracted from the article]

This study argues that, for Hobbes, rhetoric was an important linguistic and conceptual apparatus available in his time, especially for the description of physical phenomena in the nascent experimental science of the English 17th century. Considering that the epistemic parameters for describing this science were yet to be developed, Hobbes sought solutions in the doctrines of the arts of good speech, starting with his anthropology. The notion of conatus in Hobbes indicates the weight of the classical rhetorical tradition in his philosophy, with emphasis on Aristotle, the Stoics and Quintilian. We will see how rhetoric, articulated with physics and ethics, constituted a relevant paradigm of expression and research for Thomas Hobbes on conatus and went beyond the ornamentation of the text in his study of bodies. [ABSTRACT FROM AUTHOR]

Scientism has recently experienced a resurgence of interest in philosophy. One version of scientism often defended is ontological scientism—the view that any kind or property not mentioned in the theories of science has only a subordinate, secondary kind of reality. It is worth noting that a dominant tradition in the history of philosophy of science—classical American pragmatism—undertook decades of critical engagement with contemporaneous scientistic beliefs, many of which resemble those being debated at the present time. This antiscientistic philosophy has multiple points of relevance for contemporary debates and defenses of ontological scientism. [ABSTRACT FROM AUTHOR]

David Estlund and Massimo Renzo argue that, given the right background conditions, combatants are obligated to obey orders to fight in unjust wars, a thesis they put forward even as they recognize that this involves committing serious moral wrongs. Their views, then, fall between traditionalism and revisionism in the theory of just war. We argue that both Estlund and Renzo fail to adequately distinguish between binding and nonbinding serious morally wrong orders, that their views are incompatible with their assumed fact‐relative understanding of morality, and that they fail to establish that combatants are obligated to obey orders to fight in unjust wars. We conclude that just as untenable as these two middle‐ground positions is the traditionalist view. [ABSTRACT FROM AUTHOR]

Existentialism is one of the most influential intellectual traditions in Western philosophy, and interpersonal theory is one of the most influential clinical approaches in Western psychology. These two intellectual traditions have much in common. Their areas of seeming difference are also important, as they present areas in which one approach might complement the other. In this essay we examine this, providing an overview and synthesis of existential and interpersonal thought, after which we suggest directions for future research, application, and theoretical development. [ABSTRACT FROM AUTHOR]

Literature on the radical indigenous resistance tradition, which predated the emergence of Garveyism as a form of Afrikan philosophy of liberation is scarce in South African politics and history. Robert Edgar and Robert Vinson have contributed to the literature on the influence of Garveyism in South Africa in the 1920s. However, their scholarship does not delve into the emergence of the radical indigenous resistance tradition which was a reaction to conquest since 1652 in wars of colonization in South Africa. This paper seeks to remedy this gap by discussing this radical indigenous resistance tradition which we designate as the Indigenous Fundamentalist Tradition. This paper will utilize the historical analytical framework to provide a brief outline of the cause and elements of this tradition. We will rely on historical research design to discuss how, upon its arrival in the 1920s, Garveyism regalvanised this radical indigenous resistance tradition. The first objective of the paper is to foreground the convergence of the intellectual and political endeavours of people of Afrikan descent (continent and diaspora) in their struggle against global white supremacy. The second objective is to contribute to the eventual hegemony of the combined radicalism of the Indigenous Fundamentalist Tradition and Garveyism which is a marginalized issue in the literature on Afrikan nationalism and the Black Radical Tradition in South Africa. This paper will provide a brief intellectual portrait of Lembede to argue that through his political philosophy of Afrikanism he encapsulated the convergence of the Indigenous Fundamentalist Tradition and Garveyism. This is in order to lay the foundation for the foregrounding of Lembede's idea of Afrika for the Afrikans as an alternative paradigm regarding the national question in South Africa. [ABSTRACT FROM AUTHOR]

The multiple sources and functions of Heraclitus in Nietzsche's writings should not be underestimated. Nietzsche's early readings of Heraclitus are steeped in the Greek fragments, the doxographical tradition, and in philological scholarship. Hence, they are largely either fair interpretations of the extant fragments, clear translations of a select group of fragments into his own language, or improvisations based in part on a narrow subset of the spurious remarks set down in the doxographical tradition. Nietzsche's later departures from this tradition articulate an anti-metaphysical Heraclitus that he found in the Heraclitean fragments, which he takes to prefigure and later parrot his doctrines of becoming, the child, strife, chance, and eternal recurrence. For this reason, Nietzsche's Heraclitus is necessarily no objective, individual historical person, but at various times and to various degrees a copy, an appropriative invention, and a personal-philological-philosophical archetype filtered through the lenses of ancient Greek understandings of how he must have lived, given what he said and what philosophy is; nineteenth-century German philological reconstructions of Heraclitean thought; and Nietzsche's own need for such a precursor to voice his own doctrines and thereby lend them heft against the Platonic tradition of metaphysical philosophy. [ABSTRACT FROM AUTHOR]

The Scottish school of "philosophy of common sense" of Thomas Reid is fairly well known; it gave birth to an Anglo-Saxon tradition that is still very much alive in the analytical world. But there is another "tradition of common sense", initiated in 1724 by Claude Buffier, S.J., and which continued in the Catholic philosophies of the 18th and 19th centuries. According to a hypothesis of Juan Ventosa, this tradition of Catholic philosophy was supplanted by the Neo-Thomistic school of the end of the 19th century. In reality, however, an important part of the Neo-Thomistic school, far from competing with the Buffier tradition, actually integrated essential elements of his doctrine of common sense. In this article, I present this tradition of common sense and examine the complex question of its relationship with Thomistic philosophy. [ABSTRACT FROM AUTHOR]

The article discusses the ninth volume of The MIT Critical Edition of The Works of George Santayana, titled "Winds of Doctrine: Studies in Contemporary Opinion." The volume is part of a larger project to present Santayana's published and unpublished works with extensive editorial apparatus. The article highlights the importance of this critical edition for both unfamiliar and familiar audiences, providing detailed notes, discussions on the original sources, and insights into Santayana's philosophy. It also emphasizes the relevance of Santayana's analysis of cultural problems in the Western world, particularly in America, and suggests that his perspective can offer valuable insights into current challenges. [Extracted from the article]

Since the early 20th century, two new disciplines emerged in the tradition of analytic philosophy: meta-ethics and political epistemology. Nevertheless, debates on such questions go back to the ancient Greeks and, in particular, to the debates between Plato and Protagoras. This article elucidates the controversy between Plato and the influential sophist Protagoras from the perspective of contemporary meta-ethics and political epistemology. It argues that the main motivation of Plato's philosophical endeavors is to overcome Protagoras's skeptical claims that no moral facts and no moral knowledge applicable to political issues exist. The paper defends the thesis that there exists a deep disagreement between Protagoras and Plato on the existence of moral facts and moral knowledge. A deep disagreement is a disagreement that cannot be resolved through the use of reasons and arguments. Applying the foundationalist approach Robert J. Fogelin proposes in his seminal paper "The Logic of Deep Disagreements", this article argues that the deep disagreement between Protagoras and Plato exists because their political thought is based on "underlying principles" that clash. While Plato's political philosophy rests on his religious and theological convictions, the political thought of Protagoras is based on his skepticism, relativism, and agnosticism. [ABSTRACT FROM AUTHOR]