This article discusses the effects of the political structures that emerged with the civilization process on human nature in Hobbes. Hobbes constructs the state of nature in an area where humans can live their nature completely freely. Although this situation creates a certain area of freedom for human nature, when it comes to social relations, this freedom endangers the lives of all people. As is known, Hobbes' solution on this issue is to build political structures such as states that will (...) benefit everyone, rather than people acting as in the state of nature. However, what I am trying to draw attention to here is whether human nature is dispensable with this transition. My main purpose in this article will be to show that even if there is a change in human position, his nature repositions itself as a fundamental determinant that in a sense manages and shapes all processes within political structures under different appearances, as in the state of nature. In the article handled for such a purpose, it is shown that human nature is no longer possible to remain in its pure form and has transformed into something that we can deal with through a political relationship. The basic view defended in this article is that with this new situation, which we can call the emergence of political nature, human nature emerges as a new force shaping the entire political field. (shrink)

This article examines the intellectual transformation of Vietnamese philosopher Trần Đức Thảo (1917-1993), tracing his philosophical journey from an initial engagement with phenomenology, particularly Husserl’s methodologies, to a profound advocacy for dialectical materialism. Thảo’s work represents a critical dialogue with the philosophical currents of his time, challenging the dominant paradigms of phenomenology and existentialism through a Marxist lens. His critique of Husserl’s phenomenology, focusing on its internal contradictions and the transition towards a materialist conception of history and consciousness, underscores Thảo’s (...) endeavor to reconcile the phenomenological emphasis on subjective experience with the materialist analysis of societal structures and human existence. Moreover, Thảo’s engagement with the origins of language and his critique of existentialism highlight his comprehensive approach to understanding the complexities of human consciousness within the socio-economic conditions that shape it. By integrating dialectical materialism into his philosophical discourse, Thảo offers innovative perspectives on the development of human society, the nature of labor, and the phenomena of social division and alienation. This article explores Thảo’s intellectual legacy and its implications for contemporary philosophical debates, demonstrating his significant contribution to bridging phenomenology and dialectical materialism. Through his work, Thảo not only provides a critical lens for examining the foundations of human existence and consciousness but also enriches the philosophical dialogue between Eastern and Western thought traditions. (shrink)

This study examines the existentialist perspectives within the works of Fyodor Dostoevsky, a pivotal 19th-century Russian literary and philosophical figure. Dostoevsky is celebrated for introducing existential themes to Russian literature, with his narratives deeply rooted in the human condition. His key works, such as “Notes from Underground,” “Crime and Punishment,” “The Idiot,” and “The Brothers Karamazov,” delve into the human psyche challenged by the societal norms of 19th-century Russia. This paper seeks to dissect Dostoevsky’s nuanced examination of self-discovery, the pursuit (...) of genuine existence, ongoing inner turmoil, solitude as a means to spiritual liberation, and the significant role of religious belief in shaping human experience. Through an analytical lens, this research scrutinizes the existential quandaries faced by Dostoevsky’s characters, positing that his literary and philosophical contributions not only shed light on human complexity but also serve as an enduring meditation on the nature of existence. (shrink)

In ‘Modal Logic as Metaphysics’, Timothy Williamson presents an argument for necessitism based on the Converse Barcan Formula (CBF): $ν ◊A g ◊$ν A. By sub-stituting ‘‘Ø$y x=y’ for ‘A’ he arrives at: $x ◊Ø$y x=y. He claims that the antecedent formulates the contingentist view that something could have not existed; but the consequent is inconsistent. Williamson’s argument collapses once the ambiguity concerning the scope of the modal operator is removed: CBF does apply to $x ◊(Ø$y x=y)’, ‘something possibly has (...) the property of being identical to something nonexistent’; however, this is not the contingentist thesis, but is inconsistent; whereas ‘$x, ◊Ø$y: x=y’ does formulate the contingentist thesis: something is identical to something which in some possible world does not exist, but CBF does not apply. Some other misunderstandings concerning the Barcan Formula and the Principle of Existential Generalization can also be resolved after this. (shrink)

The issue of social consciousness is an important content of Karl Marx's philosophy. Deeply understanding this issue is of great significance to the task of building a new social consciousness. On the basis of Karl Marx's philosophy, the role of language in the development of social consciousness is examined extensively. Marx not only considered language a tool of communication, but also a means of reflecting and influencing the relations of production and productive forces in society. Language not only reflects social (...) conflicts but also forms ideology, affecting how people understand the world around them and themselves. In this work, we will focus on clarifying the above issues and suggesting future research directions. (shrink)

There is a whole tradition of studies that has superimposed a mythical structure on the concepts of the “savage” in the pure state of nature, and of the American peoples who are also called “savages”: the myth of the “good savage”, the golden age, the terrestrial paradise, etc. Despite the efforts made by other authors to dispel this interpretation, it has not been shown that it jeopardises the central thesis of Rousseau’s anthropology: the defence of natural goodness. We are interested (...) here precisely in uncovering these risks, which may be, at least in part, the result of a biased reading of Derrida’s Grammatology. (shrink)