Philosophical Traditions, Miscellaneous

Los ensayos aquí reunidos buscan ampliar el marco teórico de los estudios sobre Simone de Beauvoir en lengua castellana. Además, tienen como propósito fundamental ofrecer a sus posibles lectores algunas ideas para pensar problemas diversos en contextos muy específicos. Algunos de estos trabajos simplemente quieren acercar una mirada general sobre la figura de Beauvoir y sus principales preocupaciones teóricas, otros se sumergen en campos novedosos donde el análisis conceptual busca dar respuesta a problemas urgentes en medio de preocupaciones académicas. Esperamos (...) que la recepción de esta contribución pueda aportar de manera rigurosa a las exploraciones de quienes encuentran en Beauvoir una fuente de comprensión para elaborar sus propias inquietudes. (shrink)

Tết đã về với mọi nẻo đường quê hương [thân yêu]. Năm nay nhân dân cơ bản đón Tết Giáp Thìn (2024) trong vui tươi, ấm áp, hạnh phúc. Nhìn ở cấp vĩ mô, vượt qua thời gian [chừng 4 năm] khó khăn thách thức [vừa qua], thế đất nước ngày một lên cao, lực quốc gia ngày càng tăng tiến và có nhiều cơ hội bứt phá trong năm nay và những năm tới.

In this candid autobiographical essay, Nathan Salmon recounts and assesses the impact of various philosophers and events on his philosophical development.

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. (shrink)

SINGULARIDAD: 12 Preceptos para la Vida Trascendental | © 2023 Cromwell Black Publishing House | Obra original por Luis Herrera. -/- Vivir trascendentalmente no es lo mismo que 'tener las respuestas a la vida.' La intención con la que se ha escrito este libro es ayudarte a identificar a Dios dentro de ti. La religión es una señal, pero no es la respuesta. La filosofía es una señal, pero no es la respuesta. Las personas que se identifican en exceso con (...) un grupo o tribu por razones ideológicas, inevitablemente se encuentran con la decepción porque siempre habrá algunos principios con los que internamente se opongan y estén en desacuerdo. Aun así, ignoran su voz interior para 'encajar con los demás.' El hombre es un animal social y la excomunión de la tribu ha sido equivalente a la extinción de nuestra línea desde nuestros días como cazadores y recolectores. Al vivir trascendentalmente, he aprendido a reconocer, acoger y aceptar el espacio entre mí y mi tribu. Te invito a hacer lo mismo. -/- Aprendiendo a escuchar al Dios que está dentro, puedo confiar más en mi voz interior porque hay un mensaje hablado allí, único para mí, que nunca será impreso en las páginas de la Biblia, el Corán, el Tao Te Ching o cualquier otro libro. Solo hay un TÚ. Otros pueden tener tu nombre, pero no tu identidad. Pueden compartir tu fecha de nacimiento y hospital, pero no tus padres. Pueden compartir tus padres, pero no tu nombre. ¿Ves a lo que me refiero aquí? Por lo tanto, ¿cómo puede una religión, educación o filosofía 'talla única' responder a la pregunta sobre el significado de la vida? No hay un significado de la vida, porque no hay una vida. Hay vidas infinitas, para las cuales deben proporcionarse significados infinitos. De ahí la importancia de aprender a confiar en ti mismo, tu voz interior, tu conciencia, el Dios que está dentro de ti. (shrink)

Kalyāņamandira Stotra (Pārśvanātha Stotra) is the magnum opus composition of Ācārya Kumudacandra (circa 12th century VS). Kalyāņamandira Stotra eulogizes the supreme attributes of Lord Pārśvanātha, the twenty-third Tīrthaṅkara. This is perhaps the most well-known adoration of Lord Pārśvanātha that is not only recited but memorized, with great devotion and reverence, by many among the Jaina community, both Digambara and Śvetāmbara. The worthy soul is believed to accumulate enormous propitiousness by reading Kalyāņamandira Stotra with devotion. Many claim to have benefitted miraculously (...) from the recitation of and reflection on this sacred composition. This slim volume is a useful reference text for international readers. It will be of interest not only to the Hindi-loving scholars but also to those looking for an authentic English rendering of Kalyāņamandira Stotra. Besides other useful information, the book’s Preface contains a brief life story of Lord Pārśvanātha, as expounded in the Scripture. The interesting and eye-opening sequence of the enmity carried forward by various incarnations of Kamaṭha (finally, Śambara deva) against his then-younger brother Marubhūti (finally, Lord Pārśvanātha), is also provided in a tabular form. (shrink)

It is usually assumed that political modernity and the reformation go hand in hand. Authors such as Hegel, Tocqueville, Jellinek or Martha Nussbaum find in the protestant reformation the origin of ideas such as political freedom or freedom of conscience. In this paper, I will try to analyze the relationship between these two concepts in two fundamental characters in the Calvinist tradition. John Calvin, its founding father, on the one hand, and, on the other, Pierre Bayle, the Rotterdam philosopher who (...) pushed Calvinism to its most heterodox forms in the XVII century. I will show how they both understand the interpretation of the Bible and the political arrangements that they defended for their close context. (shrink)

Le travail mené par Jonathan Israel dans sa trilogie sur les Lumières aurait fourni des éléments pour une critique de la théologie comme fondement de la politique moderne et, de ce fait, il nous aurait offert une critique indirecte à l’œuvre de Carl Schmitt. Schmitt et Israel souscrivent à l’analyse des idées majeures que Spinoza hérite de la modernité. En revanche, ils ne s’entendent pas sur l’appréciation de cette contribution ni sur le sens qu’il faut donner à cet héritage. Tandis (...) que Spinoza s’avère être l’ennemi par excellence pour Schmitt – juif, libéral et paradigmatique −, il représente pour Israel le pilier du républicanisme démocratique; alors que pour le premier le pêché originel implique l’acceptation d’une anthropologie modérément pessimiste qui fondait la nécessité de l’État, le second assure que le perfectionnement humain et l’idée de progrès sont possibles ; tandis que Schmitt justifie l’existence de la guerre et du concept de katechon en tant que piliers politiques, pour Israel la tolérance universelle d’origine baylienne se pose comme alternative ; si Schmitt considère que le dialogue et le débat constituent de simples distractions bourgeoises qui empêchent de distinguer la véritable nature de la souveraineté – la décision dans un état d’urgence –, Israel estime quant à lui que la dialogue rationnel et philosophique qui suppose la revendication de la liberté de philosopher est la seule forme acceptable pour concevoir des normes morales et politiques ; si le juriste allemand attribue à la théologie catholique l’origine de tout concept politique – au sens historique et systématique –, pour l’historien anglais c’est plutôt dans la philosophie rationnelle matérialiste énoncée par les acteurs des Lumières radicales qu’il faudrait chercher les fondements de la doctrine politique occidentale républicaine et démocratique. (shrink)

Nuestro objetivo consiste en caracterizar la ontología corporal de las mujeres indígenas mapuce desde el esquema epistemológico sujeto-sujeto, propio de las teorías decoloniales. En este aspecto, nos interesa desnaturalizar ciertos mecanismos de subalternización, en tanto huellas de la colonialidad, que siguen operando no solo en la construcción de sentidos, sino también como reproductores de la opresión interseccional que experimentan estas mujeres. Preliminarmente, para este planteo, nos enfocaremos en la delimitación del concepto de interseccionalidad. Luego, intentaremos articular, desde un planteo feminista (...) decolonial, diversas narrativas de estas mujeres mapuce, vinculadas a la precarización de sus vidas y su salud, como parte de las violencias instituidas por la cultura hegemónica. Finalmente, nos resulta fundamental poner de relieve la resiliencia de las culturas subalternizadas, como forma horizontalizada de narrativizar un sentir decolonial desde la memoria performativa del cuerpo, contra ciertos dispositivos de subalternización, a partir de la clara referencia a las luchas y re-existencias de las mujeres indígenas mapuce, en el marco de una perspectiva situada en la decolonización, la emancipación y la liberación de los pueblos oprimidos. (shrink)

Jahrestage sind oft der Anlaß, um an Personen oder Ereignisse zu erinnern. Fritz Mauthner's Geburtstag jährt sich am 22. November zum 150-sten mal. Ich will diese Gelegenheit nutzen, um weniger seinen Namen, als sein Anliegen in Erinnerung zu rufen.

Philosophy’s place, at the intersection of the scientific and humanities disciplines, makes it an interesting test case for the role of English and other languages and cultures in our contempo-rary knowledge economy. The humanities’ attention to the richness of the world’s languages and cultures is in tension with the science’s essentially cosmopolitan project. This tension is perhaps especially evident in ‘analytic’ or ‘Anglo-American’ philosophy. Despite complemen-tarity in earlier stages of the discipline, the humanities and scientific tendencies are now clash-ing with (...) undesirable results. This is in an important part due to analytic philosophy’s underex-amined focus on a single vehicular language. One symptom of this malaise is that the voices of non-native-speaking philosophers are significantly less heard than those of native speakers. Especially problematic is, I argue, the current emphasis given to aesthetic considerations, and in particular linguistic form or style, as a sign of scientific rigour in the analysis of philosophi-cal problems. I discuss this emphasis critically, arguing that it is not justifiable, in part because it deprives contemporary analytic philosophy of a wider variety of philosophical perspectives arising from different languages and cultures. I conclude by briefly presenting a recent at-tempt to make contemporary philosophy more linguistically inclusive. (shrink)

Contemporary philosophy is beginning to pay to problems of linguistic justice the attention that they deserve in today’s heavily interconnected world. However, contemporary philosophy, as a part of today’s world, has problems of linguistic justice of its own which deserve meta-philosophical attention. At least in the philosophical tradition that is mainstream in much of the world today, viz. analytic philosophy, methodological and sociological mechanisms make it the case that the voices of non-native-speaking philosophers are substantially less heard. In this essay, (...) I briefly outline the problems non-native speakers face in contemporary analytic philosophy. I then move on to analysing the possible causes of the current problems. Among these reasons, I argue, is the emphasis given to linguistic style and appearances as signs of clarity, precision and rigour in the treatment of philosophical problems. I argue that the current emphasis on linguistic style in analytic philosophy is not justifiable, in part because it deprives contemporary analytic philosophy of a wider variety of philosophical perspectives. I argue that an important remedy for the emphasis on linguistic appearances within philosophy is to foster greater linguistic diversity. I conclude by presenting and motivating a recent initiative that aims to achieve such a goal. (shrink)

Open theists argue that God's relationship to time, as conceived in classical theism, is erroneous. They explain that it is contradictory for an atemporal being to act in a temporal universe, including experiencing its temporal successions. Contrary to the atemporalists, redemptive history has shown that God interacts with humans in time. This relational nature of God nullifies the classical notion of God as timelessly eternal. Therefore, it lacks a philosophical and theological basis. Because God is in time, He does not (...) know all future contingencies and, therefore, changes. This study examines open theism's appropriation of the A and B theories of time to the divine-human relationship. The study argues that divine temporality does not solve the tension of divine-human relationships, especially in relation to the future. Further, historical divine temporality does not negate the fact of divine atemporality. It mainly stems from God's choice to create temporal creatures and His relationship with them. Furthermore, if it is not logically and metaphysically contradictory for an omnipresent being to act in space, then it follows that an atemporal being can act in time. Whether time is understood from the metric or psychological point of view, it does not transcend God, and therefore, the limitation it places on human creatures with respect to the future does not apply to God. Lastly, although a few philosophers reject the notion of eternity as timelessly eternal, the doctrine has a philosophical and theological basis in the Scripture. (shrink)

Bu taslak dosya 2019-22 yıllarında yazdığım şiirsel bir sosyal ekoloji denemesidir.

[186 pages] Just as the six branches of a snow crystal converge in regular proportions toward their common center, the six contributions to this book point toward a future philosophy of cosmic life. In this sense, this edited volume represents a multidisciplinary and transcultural polylogue of distinguished authors from three continents, which aims to establish highly innovative perspectives and open new frontiers of developing philosophical reflections and scientific foundations for the emergence of a common cosmic consciousness, for an integral ecology, (...) and for a cooperative planetary civilization of humanity. John B. Cobb, Jr. uses a process-philosophical foundation to describe life as living events expressing novelty and the cosmos as a process of self-enriching and self-evolving “Life Itself.” Chandra Wickramasinghe unfolds his scientific and philosophical perspective on cosmic life in twelve successive steps, offering a wide range of arguments and insights that support an up-to-date theory of panspermia. Attila Grandpierre presents the "Cosmic Life Principle" and the comprehensive science based upon it that is inextricably linked to the healthy and cooperative civilization, to the biological laws of nature, to the laws of logic, to the uplifting of the well-being of people and ecological communities. Chunyou Yan introduces the approach of his holographic philosophy, according to which the universe must be understood as a vast living entity, every aspect of which represents life. Bei Peng shows that the proportions of energy meridians in traditional Chinese medicine correspond to musical intervals, and on this basis she demonstrates the analogy of the human body to macrocosmic phenomena. David Bartosch offers an examination of three important systematic foundations for a poly-contextural, transcultural philosophy of cosmic life with roots in Greek, Chinese, South and West Asian, and European traditions of thought. (shrink)

A major part of Ordinary Aesthetics has been to include the traditionally marginalized aesthetic categories excluded when studying beauty, truth, and goodness. These “negative aesthetics” are implicated in the construction, presentation, and sustenance of marginalized identities. For the purposes of my article, I will be focusing on the effort to incorporate the aforementioned in the study of aesthetics, essentially arguing for them to be inherently valuable and not for the sake of producing a “positive.” To this end and keeping up (...) with the thrust to include other traditions within aesthetics, my article will explore certain strands of Sufi poetry, namely the tradition of Qalandariyat, which present marginalized social identities to our awareness and not for the sake of changing or improving them. I will present some samples from the Persian poetry of Hafez and Rumi, as well as Punjabi couplets of Bulleh Shah and Shah Hussain, for a hermeneutic study that grounds the aesthetics of their Qalandari-themed literature in the usage of “negative” aesthetic categories. This exercise contains the promise of expanding the horizons for our field of sensibilities, by engaging with those social identities that have remained outside them and that too on their own terms. (shrink)

Psychology today is in a state of confusion. It has failed to understand our true human identity and to provide a satisfactory answer to the perennial question: “Who AM I?”. The scope of present-day mental health treatment has been reduced to purely profane considerations, ignoring the fullness of what it means to be human, and neglecting the sacred dimension of life altogether. Due to mainstream psychology’s rejection of its metaphysical roots, our relationship with other sentient beings and the natural world (...) has been fractured, which has brought devastating consequences to our lives. In the interest of developing more holistic modes of therapeutic treatment, we need to restore the traditional notion of a “science of the soul” as it has been known since the earliest times across the diverse spiritual cultures of humanity. (shrink)

O termo Filosofia da Informação bem como seu conceito analisado aqui, tem início com o filósofo Italiano Luciano Floridi, devido ao seu pioneirismo em estruturar e apresentar as teorias para o estudo filosófico da Informação. Esta pesquisa apresenta um panorama da Filosofia da Informação e suas relações teóricas com a Ciência da Informação brasileira. Visando assim, uma estruturação do panorama conceitual entre a Filosofia da Informação e Ciência da Informação. Para tal fim, foram coletados artigos nos periódicos científicos brasileiros de (...) Ciência da Informação e nos Anais do Enancib, onde, por consequência, foram identificados quais artigos seriam analisados. A pesquisa identificou, analisou e apresentou, sob a ótica da Ciência da Informação, o estado da arte da Filosofia da Informação na literatura científica brasileira, por meio dos quinze problemas propostos por Fernando Ilharco, que teve influencia nas pesquisas realizadas por Luciano Floridi para criá-los. Desse modo, foram apontadas as principais aproximações conceituais entre esses campos de estudo. (shrink)

Dünyada çoxlu sayda dinlərin olduğu aydındır. Sözügedən dinlər öz növbəsində monoteist və politeist olmaqla iki hissəyə bölünür. Dinlər tarixciləri dinin təkamül nəticəsində Təktanrılı dinə çevrilməsi fikrini irəli sürsələr də, ilahiyyatçı alimlər dinin bəşər övladının ilk yarandığı gündən, təktanrılı olduğunu və sonradan tarixi zaman kəsimində çoxtanrılı dinlərin meydana gəldiyi fikrini deyirlər. Lakin biz bu məqalədə dinlərin necə yaranması məsələsini deyil, əsasən 3 monoteist dinin birincisi olan Yəhudilik dininin tarixinə qısa nəzər salacağıq. Bu qısa araşdırma zamanı onların inanc əsasları, müqəddəs kitabları, peyğəmbərləri (...) və s. mövzulara da toxunulacaqdır. Yarandığı dövrdən günümüzə qədər bir çox tarixi mərhələlər keçmiş bu dinin qədim kökləri vardır. Bu keçməkeşli yolda Yəhudilik dini həm özündən əvvəl mövcud olmuş politeist dinlərdən və həmçinin özündən sonra meydana gələn Xristianlıq və İslam kimi monoteist dinlərdən təsirlənmişdir. Tədqiqatçıların nəzərinə əsasən bu təsirlər Yəhudiliyin müqəddəs kitablarında öz əksini tapmaqdadır. Bir milli din olanYəhudiliyin özünəməxsus tanrı anlayışı və inanc əsasları vardır. Özlərini Tanrının varisləri, övladları adlandıran bu xalq öz fikirlərini isbat etmək üçün müqəddəs kitablarına istinad edir və bu kitabı dəlil, sübut olaraq göstərirlər. Digər monoteist dinlərdə olduğu kimi Yəhudilik dininin inanc sistemində də, qurtuluş, axirət, son qurtarıcı, cəza və mükafat kimi məsələlər yer almaqdadır. (shrink)

Conwy Lloyd Morgan developed an evolutionary philosophy of nature that was a point of departure and major influence on philosophers in the 1920s. He both influenced and was influenced by Alfred North Whitehead. Following Henri Bergson, Lloyd Morgan argued for a place for emergence to supplement Darwin’s thesis of continuity in evolution, developing Herbert Spencer’s thesis that evolution proceeds from the inorganic to the organic to the super-organic, associated with mind and society. In doing so, Lloyd Morgan offered an event (...) ontology and developed the notion of emergence within a monistic framework, giving a central place to “organisms”. While the notion of emergence was marginalized for several decades after the 1930s, it was revived towards the end of the Twentieth Century. While some process philosophers inspired by Whitehead defended panexperientialism in opposition to theories of emergence, recent process philosophers have embraced and further developed the theory of emergence, arguing process philosophy is required to make emergence intelligible. This has led to a new appreciation of the problem of emergence and the relationship between Lloyd Morgan and Whitehead. (shrink)

Dalam tulisan Mempopulerkan Filsafat Indonesia ke Dunia (Majalah Ilmiah Bina Widya Vol.16, No.2, Agustus 2005), penulis telah menggunakan dua pendekatan untuk menjawab soal ‘adakah tradisi filsafat di Indonesia?’, yang salah satunya ialah pendekatan morfologi linguistik. Sebagai suatu cabang ilmu linguistik yang mempelajari kata-kata (words) dan bagian-bagiannya (word parts) seperti morfem (morpheme) dan leksem (lexeme), kategori semantik dan kategori gramatikal yang dimiliki keduanya, aturan ucap dan perubahan ucap dalam kombinasi keduanya, serta hubungan antar-kata dalam kalimat, morfologi linguistik amat berguna dalam kaitannya (...) dengan studi Filsafat Indonesia, utamanya untuk menggali khazanah kata-kata di Indonesia yang berhubungan dengan tradisi pemikiran abstrak Filsafat, yang dengannya akan ditemukan data￾data linguistik yang cukup valid, yang memungkinkan kita berasumsi dengan asumsi ilmiah yang memadai akan adanya tradisi kefilsafatan di Indonesia. (shrink)

Not only does tradition of abstract thought called ‘philosophy’ exist in Indonesia, but it also has taken deep root. Through linguistic-morphological and historical studies, traces of possible existence of the philosophical tradition in Indonesia could be found out. Nevertheless, many still doubt its existence, since popular mass media have not yet popularized the designation of the thought tradition taking place in Indonesia. What is more, today’s philosophers have not yet formulated its accurate definition. Consequently, young generation of Indonesia has not (...) consciously recognized, let alone appreciated the indigenous philosophical legacy. Luckily, much effort has been done recently. For instance, the effort that the writer of this article has done, by defining an accurate definition for the tradition and writing some articles on Indonesian philosophy for online encyclopedia ‘Wikipedia’. (shrink)

This is the second printing of the same book with the same title published in 2005, explaining chronologically Indonesian philosophers and Indonesian philosophical thoughts developed in Indonesia from 3500 BCE through 1998 CE.

Racism in the USA not only takes place in law, economics, politics, mass media and new media, education, literature, and popular culture but also occurs in philosophy. An abundance of Latino philosophers, African-American philosophers, and Native American philosophers are excluded from the American philosophy canon. To discover whether racism happens in the field of American philosophy, the writer surveys 15 American philosophy books written between the 1940s and the 2020s by various American writers, the whites and the non-whites. The writer (...) carries out an ‗index-study‘: scanning philosopher names in the index of each book, identifying and scrutinizing the names, listing and categorizing them into race categories, counting them, comparing the number of non-white philosophers and white philosophers mentioned in each book, putting them in a table, and interpreting why there is a disparity between the number of non-white and white philosophers included in the books. The survey result shows that racism happens in American philosophy; the writers of the 15 American philosophy books exclude an abundance of non-white philosophers. There is a critical need to write a new, post-national American philosophy book that does justice to non-white philosophers in the near future so that racism diminishes. (shrink)

Filsafat bukanlah seperti yang selama ini dipahami dan dimengerti. Ia bukanlah satu disiplin berpikir, apalagi asketisme bernalar, yang kedap-politis. Nyatanya, filsafat lahir dari silang-sengkarut politis antar-filsafat dalam momen dan ruang historis yang terus berubah. Filsafat sang pemenang (philosophy of the dominator) akan mengangkangi dan menjajah filsafat sang kalah (philosophy of the dominated). Kajian politis atas filsafat-filsafat dunia masih terbilang jarang, untuk tidak mengatakan belum pernah ada. Termasuk kajian yang jarang tersebut adalah kajian yang ditulis Enrique Dussel (lahir 1934). Dalam buku (...) The Philosophy of Liberation (2003), Dussel memperkenalkan kajian Politik Filsafat-kajian tentang tangan-tangan penjajah yang bermain di dalam proses produksi suatu tradisi filosofis. Fokus utama kajiannya memang Filsafat Barat Modern (the Modern Western Philosophy); meskipun demikian, pendekatan yang digunakan dalam bukunya itu ternyata dapat pula diterapkan pada gejala dan fenomena filosofis di negeri-negeri lain, hatta fenomena filosofis yang terjadi di negeri kita sendiri. Makalah ini bermaksud menyingkap penjajahan politis yang dilakukan Filsafat Barat Modern (the Modern Philosophy) terhadap tradisi filsafat sejagad, penjajahan politis yang dijalankan Filsafat Barat Modern terhadap Filsafat Asia Tenggara (the Southeast Asian Philosophy), serta penjajahan politis yang dijalankan Negara terhadap tradisi Filsafat Indonesia, berpijak pada kajian Philosophy of Liberation yang ditulis oleh Enrique Dussel tersebut. (shrink)

This paper explains the decline of the humanities, showing hour this was predicted by Alfred North Whitehead, and argues the consequence is decadence. Reviving the humanities, it is argued, involves the advance of process philosophy overcoming the division between the sciences and humanities, and it is shown how this can orient people to challenge our decadent culture.

Bhaktāmara Stotra is the magnum opus composition of Ācārya Mānatunga (circa 7th century CE). Bhaktāmara Stotra eulogizes the supreme attributes of Lord Ādinātha, the first Tīrthaṅkara. This is perhaps the most well-known adoration of Lord Jina that is not only recited but memorized, with great devotion and reverence, by a large number of people among the Jaina community, Digambara and Śvetāmbara. It is believed that the worthy soul accumulates enormous propitiousness by reading Bhaktāmara Stotra with devotion. Hundreds of thousands of (...) instances, ancient and recent, must have come to light where people claimed to have benefitted miraculously by the recitation of and reflection on this sacred composition. This slim volume is a useful reference text for international readers. It will be of interest not only to Hindi-loving scholars but also to those looking for an authentic English rendering of Bhaktāmara Stotra. Besides the transliteration in English of the original Sanskrit verse, the meaning of each verse has been given both in Hindi and English languages. The Preface of the book contains, besides other useful information, a synopsis of the concept of empirical (vyavahāra) time (kāla), and a brief life-story of Lord Ādinātha, the first Tīrthaṅkara, as expounded in the Scripture. (shrink)

ABSTRACT Objectives There is little research on moral uncertainties and distress of palliative and hospice care providers (PHCPs) working in jurisdictions anticipating legalising voluntary assisted dying (VAD). This study examines the perception and anticipated concerns of PHCPs in providing VAD in the State of Queensland, Australia prior to legalisation of the practice in 2021. The findings help inform strategies to facilitate training and support the health and well-being of healthcare workers involved in VAD. Design The study used a qualitative approach (...) to examine and analyse the perception and anticipated concerns of PHCPs regarding challenges of providing assisted dying in Queensland. Fourteen PHCPs were recruited using a purposive sampling strategy to obtain a broad representation of perspectives including work roles, geographical locations and workplace characteristics. Data were collected via one in-depth interview per participant. The transcripts were coded for patterns and themes using an inductive analysis approach following the tradition of Grounded Theory. Setting The study was conducted in hospital, hospice, community and residential aged care settings in Queensland, Australia. These included public and private facilities, secular and faith-based facilities, and regional/rural and urban facilities. Participants Interviews were conducted with fourteen PHCPs: 10 nurses and 4 physicians; 11 female and 3 male. The median number of years of palliative care practice was 17, ranging from 2 to 36 years. For inclusion, participants had to be practising palliative and hospice care providers. Results PHCPs are divided on whether VAD should be considered part of palliative care. Expectations of moral distress and uncertainty about practising VAD were identified in five areas: handling requests, assessing patient capacity, arranging patient transfers and logistical issues, managing unsuccessful attempts, and dealing with team conflicts and stigma. Conclusions The possibility of having to practise VAD causes moral distress and uncertainty for some PHCPs. Procedural clarity can address some uncertainties; moral and psychological distress, however, remains a source of tension that needs support to ensure ongoing care of both patients and PHCPs. The introduction of VAD post-legalisation may present an occasion for further moral education and development of PHCPs. (shrink)

Bouddha n'a pas érigé de religion. Dans les dimensions culturelles lointaines de son époque, il a fait de la philosophie et de la science. Si nous observons les racines de sa pensée et l'histoire de la connaissance humaine, nous nous rendrons compte qu'il a été, à sa manière, le précurseur du réalisme scientifique, de la psychanalyse, de la philosophie analytique, de l'existentialisme, du féminisme, de l'épistémologie, de la théorie et de la critique de la connaissance, de la psychologie sociale, de (...) la psychologie positive, du préservationnisme écologique et des concepts relatifs à la matière et à l'énergie que la physique quantique n'a pu démontrer que très récemment. Savoir correctement ce qu'est le bouddhisme est essentiel pour l'éducation et la culture de toute personne qui ne veut pas être un aliéné de plus dans un troupeau qui marche aveuglément au milieu d'une révolution technologique. (shrink)

في كتابه «حين وقع سقراط في الحب: صناعة فيلسوف»، الصادر في مارس من سنة 2019 عن دار «بلومبزبري» البريطانية، يُقدم الكاتب والموسيقي البريطاني «أرماند دانجور» (أستاذ الكلاسيكيات بجامعة إكسفورد) طرحًا مثيرًا وجديرًا بالنظر حول حياة «سقراط» المُبكرة، ومدى تأثير فترة الشباب بما فيها من زخمٍ عاطفي على الرجل الذي نثر بذور الحكمة في أثينا، ودافع عنها حتى حوكم وأعدم إيمانًا بها! الكتاب لا ينبش فقط في أحداث تلك الفترة المُبكرة المُهملة من تاريخ الفلسفة السقراطية، بل يسعى بقوة إلى رسم ملامح (...) الدور المُستبعد – ربما عمدًا – للمرأة في صياغة مصفوفة الأفكار الفلسفية الكُبرى عبر تاريخها، متسائلاً: من أين استقى «سقراط» (الشخصية التأسيسية للفلسفة الغربية) الإلهام لأفكاره الأصلية حول الحقيقة والحب والعدالة والشجاعة والمعرفة؟ ولماذا يتغاضى مؤرخو الفلسفة عن فترة شبابه في أثينا إبان القرن الخامس قبل الميلاد، حين كان على علاقة وثيقة بتلك المرأة البارزة، شديدة الجمال والذكاء، المعروفة باسم أسباسيا الملطية؟ أليس من المعقول أن نفترض أن أفكارها حول الحب والتعالي قد ألهمته صياغة العناصر الرئيسة لفكره (كما نقلها «أفلاطون»)؟. (shrink)

(1) An introduction to the principles of conceptual modelling, combinatorial heuristics and epistemological history; (2) the examination of a number of perennial epistemological-methodological schemata: conceptual spaces and blending theory; ars inveniendi and ars demonstrandi; the two modes of analysis and synthesis and their relationship to ars inveniendi; taxonomies and typologies as two fundamental epistemic structures; extended cognition, cognitio symbolica and model-based reasoning; (3) Plato’s notions of conceptual spaces, conceptual blending and hypothetical-analogical models (paradeigmata); (4) Ramon Llull’s concept analysis and combinatoric (...) spaces; (5) Gottfried Leibniz’s development of compositional analysis and synthesis as a general modelling method and a paradigm for ars inveniendi; (6) Fritz Zwicky’s revival of the morphological method of analysis and construction, and its subsequent computerised applications. (shrink)

A brief biographical entry on Charles Morris in the Lexicon Grammaticorum: A Bio-Bibliographical Companion to the History of Linguistics.

The Introduction outlines, in a concise way, the history of the Lvov-Warsaw School—a most unique Polish school of worldwide renown, which pioneered trends combining philosophy, logic, mathematics and language. The author accepts that the beginnings of the School fall on the year 1895, when its founder Kazimierz Twardowski, a disciple of Franz Brentano, came to Lvov on his mission to organize a scientific circle. Soon, among the characteristic features of the School was its serious approach towards philosophical studies and teaching (...) of philosophy, dealing with philosophy and propagation of it as an intellectual and moral mission, passion for clarity and precision, as well as exchange of thoughts, and cooperation with representatives of other disciplines. The genesis is followed by a chronological presentation of the development of the School in the successive years. The author mentions all the key representatives of the School, accompanying the names with short descriptions of their achievements. The development of the School after Poland’s regaining independence in 1918 meant part of the members moving from Lvov to Warsaw, thus providing the other segment to the name—Warsaw School of Logic. The author dwells longer on the activity of the School during the Interwar period—the time of its greatest prosperity, which ended along with the outbreak of World War 2. Attempts made after the War to recreate the spirit of the School are also outlined and the names of continuators are listed accordingly. The presentation ends with some concluding remarks on the contribution of the School to contemporary developments in the fields of philosophy, mathematical logic or computer science in Poland. (shrink)

This article sheds light on the diversity of meanings and connotations that tend to be lost or hidden in translations between different conceptualizations of nature in East and South-East Asia. It reviews the idea of “nature” in Chinese, Japanese, Vietnamese, Filipino, Tagalog, Cebuano, Lumad, Indonesian, Burmese, Nepali, Khmer, and Mongolian. It shows that the conceptual subtleties in the conceptualization of nature often hide wider and deeper cosmological mismatches. It concludes by suggesting that these diverse voices need to be represented in (...) global reports on sustainability, which can be fostered by the direct involvement of experts from diverse traditions of thought who have access and interpretative knowledge of sources in languages other than English. To take into consideration the diversity of conceptualizations of nature can lead to better decisions about sustainability and improve the acceptability and efficiency of environmental policies in each local context, as well as internationally. Solutions and policies on the ground must be designed based on the local conceptual and cultural frames. (shrink)

This contribution aims to explore the historical predecessors of the Five Percenter model of self-realization, as popularized by Hip Hop artists such as Supreme Team, Rakim Allah, Brand Nubian, Wu-Tang Clan, or Sunz of Man. As compared to frequent considerations of the phenomenon as a creative mythological background for a socio-political struggle, Five Percenter teachings shall be discussed as contemporary interpretations of historical models of self-realization in various philosophical, religious, and esoteric systems. By putting the coded system of the tenfold (...) Supreme Mathematics as one of its core teachings in context with the Pythagorean Tetractys, an arrangement of ten points in four lines, the commonalities between the sequence and concepts attributed to the respective numbers will be demonstrated. (shrink)

World philosophies are gradually gaining in recognition. Today, philosophers in Southeast Asia can freely construct their regional philosophies without philosophical tyranny of the West. However, this situation has not come so easily. Many Asian and African philosophies have experienced a struggle for acceptance. And even this recognition is limited by selectivity and philosophical fashion centered in Western academia and perpetuated by Western educated eastern intellectuals. This paper attempts to show how regional philosophy in general and Southeast Asian philosophy in particular (...) can be constructed and accepted. These regional self-constructed philosophies can serve to correct the legacy of the racism and bigotry of the tradition. And the paper also promotes the idea of establishing a philosophical umbrella called ‘Southeast Asian philosophy’ under which regional philosophies can develop and thrive. (shrink)

Attempts to establish a dialogue between the natural sciences and theology were made in the 20th century along with, among other things, the arrival of new groundbreaking theories in physics, but these attempts met with many content-related and methodological challenges. Philosophy, which plays an essential role as an intermediary in this relationship, has often proven to be a significant obstacle. The failure of neo-Thomism’s reception to Einstein’s theory in Poland led the Polish cosmologist, philosopher, and theologian Michael Heller to introduce (...) the concept of philosophy in science as a possible basis for dialogue. It proved fruitful, and years later, Heller was awarded the Templeton Prize for building bridges between science and theology. As it later transpired, the notion of philosophy in science has considerable intellectual potential for enriching the dialogue between natural sciences and theology. This article briefly discusses some examples of how the theory of relativity was received by some Polish neo-Thomists. Furthermore, the paper presents the sources of inspiration for Heller’s approach and the benefits it offers. Finally, another project that he named the theology of science is also discussed. (shrink)

Max Jammer claimed that, "There can be no doubt that the Danish precursor of modern existentialism and neo-orthodox theology, Soren Kierkegaard, through his influence on Bohr, affected also the course of modern physics to some extent." Despite Jammer's failure to supply sufficient evidence for this claim, I argue that it is not completely off base. In particular, I argue that Kierkegaard and Bohr belong to a common philosophical tradition, and I begin to investigate some of the themes that characterize this (...) tradition. (shrink)

Experimental philosophers often seem to ignore or downplay the significance of demographic variation in philosophically relevant judgments. This article confirms this impression, discusses why demographic research is overlooked in experimental philosophy, and argues that variation is philosophically significant.

Contemporary mainstream economics cannot be seen as disconnected from philosophical concerns. On the contrary, it should be understood as a defence for a specific philosophy, namely, crude quantitative hedonism where money would measure pleasure and pain. Disguised among a great mathematical apparatus involving utility functions, supply, and demand, lies a specific hedonist philosophy that every year is lectured to thousands of economic and business students around the world. This hedonist philosophy is much less sophisticated than that in ancient hedonist philosophers (...) as Epicurus or Lucretius. Furthermore, it does not solve any of the systematic difficulties regularly faced by hedonist philosophy. However, the argument that economics is detached from philosophy works as a rhetorical artifice to protect its dominant underlying philosophy: Philosophical disputes would have to be addressed within the biased mathematical apparatus of quantitative hedonism. Economists and business students must learn to identify the underlying philosophy in mainstream economics and alternative philosophical systems. (shrink)

With few exceptions, the field of Eastern Christian studies has primarily been concerned with historical-critical analysis, hermeneutics, and sociology. For the most part it has not attempted to bring Eastern Christian philosophy into serious engagement with contemporary thought. This volume seeks to redress the matter by bringing the Eastern Christian tradition into a meaningful dialogue with contemporary philosophy. It boasts a diverse group of scholars―specialists in ancient philosophy, analytic philosophy, and continental philosophy―who engage with a wide range of pressing issues. (...) Among other things, it addresses such topics as contemporary atheism, the metaphysics of action, religious epistemology, the philosophy of language, bioethics, the philosophy of race, and human rights. In so doing, it aims to introduce contemporary readers to unique perspectives and novel arguments often overlooked by mainstream anglophone philosophy. (shrink)

In the intercultural communication, an issue facing aestheticians is: can the word beauty appropriately express the central aesthetic phenomenon of each culture? If not, how can the approach of aesthetics, which was originally introduced as a branch of European philosophy, be transformed in accordance with respective traditions? Based on these considerations, my article will deal with how the concept atmosphere, which has been newly developed in the context of aesthetics as a general theory of perception, would contribute to broadening the (...) aesthetic boundaries and thus opening up new topics and themes for the contemporary dialogue between East and West. As a consequence, a general question What is aesthetics? might be not very important. The decisive issue would be rather how the aesthetic realities are constructed in respective cultural atmospheres and how the transcultural atmospheres, especially in the global context, arise from their interaction. (shrink)

As a newly developed field, the history of Chinese-language historiography of philosophy takes a higher priority in the studies of the history of Chinese philosophy since the 20th century. The relevant works before the 20th century, which were mainly written in ancient Chinese, are highly marginalized. The historiography of philosophy in a global perspective acknowledges the importance of different articulations and frameworks of what is called philosophy and history of philosophy, thus providing essential theoretical support for the reconstruction of the (...) ancient Chinese historiography of philosophy. Based on this framework, my article is devoted to the overview of ancient Chinese historiography of philosophy, to show its basic features in approaches, methods, and styles. (shrink)

Review of the book "Analytic Philosophy and the Later Wittgensteinian Tradition" by Paolo Tripodi.