La separación del platonismo antiguo en platonismo medio y neoplatonismo es relativamente reciente. La base conceptual de esta separación fue cimentada en el trabajo pionero Historia critica philosophiae (1742-67) de Jacob Brucker. En las décadas de 1770 y 1780, el término “neoplatonismo” fue acuñado a partir del análisis de Brucker. Tres conceptos historiográficos fueron decisivos para Brucker: “sistema de filosofía”, “eclecticismo” y “sincretismo”. Valiéndose de estos conceptos, caracterizó al platonismo medio y al neoplatonismo como movimientos filosóficos opuestos, siendo el primero (...) una forma genuina de platonismo y el segundo una falsa. No obstante, esta separación es insostenible y deberíamos abandonarla. (shrink)

A Marxist analysis of the role of politics in liberal democracies and fascist and socialist states.

Liao and Carbonell explore how oppressive medical technologies constitute materiality insofar as they reflect past oppression, embody oppression in the present day, and carry oppression into the fu...

First published in 2005. Routledge is an imprint of Taylor & Francis, an informa company.

En este trabajo indagaremos en torno al estatuto de la acción y la praxis en la obra de Heidegger a partir de un análisis de la figura del despertar relativa al aburrimiento profundo, en su trabajo de 1929-1930. Con ello, buscaremos demostrar que las implicancias relativas al actuar, pensar y filosofar allí expuestas, permiten cotejar continuidades y diferencias de tipo fronterizo tanto con sus elaboraciones anteriores, como respecto a su perspectiva posterior a la kehre. Para dar cuenta de ello, (...) primero abordaremos aspectos fundamentales de su interpretación de la filosofía práctica aristotélica y sus reelaboraciones hasta Sein und Zeit. (shrink)

Notwithstanding empirical evidence that combining ethics and compliance into one function or programme is likely to erode an ethical culture in organisations, the praxis to coalesce ethics and compliance conceptually and structurally remains attractive and continues in many organisations. Drawing on systems psychodynamic theory, this study enquires into unconscious complexities and drivers that may contribute to adverse consequences when combining ethics and compliance. Whereas previous research demonstrates that compliance dominates ethics because of self‐regulation issues, this research provides deeper insight (...) into why this happens. On explicating the unconscious dynamics that underlie the apparent lure of combination, it becomes clear that this praxis remains attractive because of its function to repress anxieties, maintain phantasies, and provide psychological comfort. In recognising the role of unconscious dynamics in the decision to combine ethics and compliance and the consequences thereof, cognition of this combination and its outcomes is moved beyond a conscious rational process. This elucidates the commanding opposing unconscious forces potentially at play in this decision. Insights could lessen adverse outcomes by prompting organisations to think of the combination of ethics and compliance as unconsciously motivated systemic processes that require sincere consideration before pursuing them. (shrink)

This paper is a tentative attempt to set out some of the basic points for articulating an alternative philosophical praxis derived from some Black women's lives and experiences. It begins with an explanation of delegitimating processes and the importance of not dividing theory from practice. The essay offers six practices that outline the unique critical attitude that constitutes philosophical practices rooted in Black women's lived experience and asks “How we sound” when doing academic philosophy.

This paper defines and analyzes the processes of “othering” as they manifest in the practice and praxis of nursing education. Othering is bound up in the establishment and reinforcement of norms, and shores up power inequities that negatively impact faculty, students, and patients. While previous analyses have addressed othering in nursing more broadly, this paper adds a consideration of the multiple processes of othering that operate within the context of nursing education spaces. Cases from recent nursing education literature are (...) interpreted through the frameworks of exclusionary, inclusionary, and structural othering, and provide specific illustrations of the concepts described. The paper concludes by arguing for an application of norm‐critical pedagogical practice to counteract, disrupt and dismantle othering processes within nursing education. (shrink)

In this 2021 AFHVS Presidential Address, Kim Niewolny provides a brief foray into the onto-epistemic framing of critical praxis for sustainable food systems transformation. Niewolny proposes we engage in the creative entanglement of critical praxis and the social imaginary to “unthink” the orthodoxies that govern our ideas of the possible. She offers several possibilities as pathways toward a food system that embodies health equity, ecological justice, land sovereignty, and human rights, including: agroecological research and movement building; food, farm, (...) and health policy; food and farm system worker protections as public health and human rights concerns; intersectional food justice scholarship and curriculum; narrative-led, community-based, and action-oriented methodologies as multi-dimensional inquiry; and multi-sector and multi-racial coalitions as dynamic networks that challenge linear, neoliberal, and technical-rational practices. Niewolny concludes with a call for radical hope as a principle for critical food systems praxis. (shrink)

Ethical reasoning as an action (praxis) as opposed to a knowing (epistemology) strategy is not always effective in guilding ethical, stopping or turning around unethical organizational behavior. In contrast, nonviolent forcing strategies can be very effective, but also destructive. If reasoning is an idealistic thesis and forcing is its pragmatic, material antithesis, then do we need a synthesis action (praxis) strategy such as problem solving negotiating? There are also limitations with negotiating.

This paper examines the impact of a shift in focus from political praxis to trauma work in the context of a failed democratisation movement. It investigates the various phenomena which emerge when intellectuals, under the traumatic impact of violence and atrocities, place trauma narration at the core of their interventions. Drawing on document analysis, participant observation and semi-structured interviews with twenty nine exiled Syrian intellectuals in Paris and Berlin who had participated in the revolutionary movement of 2011, the paper (...) suggests that an inversion of the normative power structures pertaining to how intellectuals relate to their publics occurs when they adopt, under conditions of extreme violence and trauma, what we call a radically embedded positionality vis-à-vis ‘the people’. This results in the dismantling of previous figurations of the ‘militant intellectual’ along with praxis-focused notions of the ‘responsibility of intellectuals’, ultimately undermining their ideational influence upon domestic publics and weakening their political impact and critical role within a revolutionary movement. (shrink)

Long-standing theoretical education frameworks and methodologies have failed to provide space for the role mental health can play in mediating educational consequences. To illustrate the need for such space, Ebony McGee and David Stovall highlight the voices of black undergraduates they have served in the capacities of teacher, researcher, and mentor. Building from the theoretical contributions of intellectual giants like Frantz Fanon and W. E. B. Du Bois, the authors attempt to connect oppressive social systems to the psyche of the (...) oppressed in a way that is relevant to black students. McGee and Stovall pose a challenge to the current research trend of attributing the survival of black students at traditionally white institutions primarily to grit, perseverance, and mental toughness, noting that research on the aforementioned qualities often fails to properly acknowledge multiple forms of suffering. Utilizing the lens of Critical Race Theory, the authors also challenge the construct of grit to consider the extent to which the mental health concerns of black students go undetected. Although critical race theorists have unmasked and attacked the racial trauma experienced at all levels of the educational system, the connection of CRT to mental health and wellness research is in its embryonic stages. For these reasons, McGee and Stovall argue that CRT scholars need to incorporate praxis to address mental health and wellness in order to address a fuller spectrum of black students' racialized worlds. Ultimately, they seek interdisciplinary perspectives that can help identify and foster strategies to support black students in the project and process of healing from multiple forms of racialized trauma they experience within and beyond their educational encounters. (shrink)

This article consists of an original translation of Ernst Bloch’s 1923 review of Lukács History and Class Consciousness, preceded by a translator’s introduction contextualising Bloch’s review and interpreting what it tells us about the intellectual and personal relationship between Bloch and Lukács. I argue that Bloch’s review highlights some of the key differences and points of intersection between their thinking. Written when their personal relationship had already soured for both political and intellectual reasons, Bloch’s review makes clear his ongoing commitment (...) to a form of utopianism Lukács had long abandoned. Unlike Lukács, who in History and Class Consciousness argued that the dialectical method could only be applied to the social realm, Bloch followed Engels in developing a dialectics of nature. However, even if Bloch was less willing to become involved in party politics than his erstwhile friend, as the review reveals, both men ultimately emphasised the present moment as the privileged locus of urgent political action. (shrink)

We examine here the evolution of Merleau-Ponty’s philosophy of history from Humanism and Terror to the 1955 course on “Institution in Personal and Public History” in order to explain what makes it “ambiguous.” This evolution is explained by the desire to understand history according to intersubjective praxis and the dialectical scheme of historical institution. The articulation of these two levels allows Merleau-Ponty to develop a philosophy of historical productivity, that is, a conception of history as a practical process that (...) is open, unfinished, and continually “instituting” by virtue of the always revived and entangled taking up of human actions. Therefore, the more general challenge is to define the specificity of a thought of history that unfolds from the permanent and central concern for the achievement of human coexistence. (shrink)

Au moment où des tentatives parcellaires se font jour au sein de l'intelligentsia occidentale pour débusquer les traces du totalitarisme sous toutes ses formes, on ne se doute peut-être pas qu'un philosophe français - l'auteur de L'Essence de la Manifestation-élabore depuis vingt ans déjà une philosophie de l'individu et qu'il apporte les principes d'une critique rigoureuse de l'entité collective. En consacrant un ouvrage à la philosophie de Michel Henry, G. Dufour-Kowalska a songé à ce qui sans doute manque le plus (...) à la pensée contemporaine: un enracinement métaphysique de la critique des idéologies et une philosophie de la réalité humaine que l'essor de ces idéologies a fini par oblitérer. Une philosophie de la vie et de la praxis est la "répétition" au sens heidéggerien, mais aussi la découverte éblouie d'une philosophie réaliste, sans doute unique en notre temps, d'une ontologie de l'homme, pour laquelle la Pensée, le Savoir, le Monde des Idées, sont toujours l'apparence et qui voudrait saisir derrière ces expressions relatives et précaires de la vie humaine la force tranquille d'un absolu qui est cette vie elle-même. La contribution propre de, la pensée de M. Henry à la philosophie en général, écrit l'auteur dans sa conclusion, réside dans ce retour qu'elle accomplit au pays déserté de la métaphysique, dans cette obstination qu'elle manifeste pour arracher à l'oubli et à l'indifférence, comme le faisaient inlassablement les Anciens, le domaine de l'invisible, la face cachée du monde. (shrink)

This paper aims to show how Heidegger and Arendt’s reappropriations of Aristotle’s thought are structured around a reinterpretation of the double definition of man as a practical being, that is, aszôon logon echonandzôon politikon. I argue that by interpreting the notions that compose and circumscribe this definition — those of life (zôê),logos, production (poiêsis), action (praxis) and contemplation (theôria), Heidegger and Arendt find the main characteristic of human beings by developing upon two distinct possibilities contained in the ambivalent Aristotelian (...) concept ofpraxis. However, they both blur the distinction between activity (energeia) and motion (kinêsis), which expose their critique oftheôriato two difficulties — one concerning the praxical character oftheôria, the other its temporality. (shrink)

RESUMEN El artículo muestra que La condición humana de Hannah Arendt puede leerse como una disputa soterrada con Martin Heidegger en torno de la praxis aristotélica. Por una parte, se reconstruyen las huellas de la lectura heideggeriana de Aristóteles en la obra de Arendt, para esclarecer esta presencia invisibilizada en la que se cifra uno de los puntos nodales de discusión con quien fuera su maestro. Por otra, se analiza la reconceptualización de la praxis que Arendt lleva a (...) cabo, lo que supone una crítica a la interpretación de Heidegger y el despliegue de un marco conceptual propio que va más allá de la perspectiva aristotélica. ABSTRACT The article shows that Hannah Arendt's The Human Condition can be read as a veiled dispute with Martin Heidegger regarding Aristotelian praxis. On the one hand, it reconstructs the traces in Arendt's work of Heidegger's reading of Aristotle, in order to clarify that invisibilized presence that constitutes one of the key points of the discussion with her mentor. On the other hand, it analyzes Arendt's reconceptualization of praxis, which involves a critique of Heidegger's interpretation and the deployment of her own conceptual framework, which goes beyond the Aristotelian perspective. (shrink)

Giulio Preti’s third book, Praxis ed empirismo, appeared in 1957. The present paper, written on the occasion of 50 years since its publication, deals with its first chapter, in which the extraction of basic ideas of logical empiricism, pragmatism and historical materialism leads to a Program for a democratic culture pivoting on the role of scientific education. The main tenets of this Program are listed and the resulting role of philosophy, as “philosophy of culture”, is analysed and discussed.

Phenomenology’s return to lived experience and “to the things themselves” is often contrasted with the synthesized perspective of science and its “view from nowhere.” The extensive use of neuropsychological case reports in Merleau-Ponty’s Phenomenology of Perception, however, suggests that the relationship between phenomenology and science is more complex than a sheer opposition, and a fruitful one for the praxis of medicine. Here, I propose a new reading of how Merleau-Ponty justifies his use of Adhémar Gelb and Kurt Goldstein’s reports (...) on Johann Schneider for his phenomenology of embodied perception. I argue that for Merleau-Ponty these neuropsychological case reports represent a coherent deformation of the intercorporeally expressed existence of Schneider that through speech fall again onto the common ground of perception, thereby allowing Merleau-Ponty to understand, in the equivalent sense delivered by language, Schneider’s total being and fundamental illness. I then discuss what Merleau-Ponty’s method implies for a phenomenological praxis of medicine, and for the role of science in this praxis. (shrink)

Review of Jacqueline Martinez's Phenomenology of Chicana Experience and Identity: Communication and Transformation in Praxis.

Wie beeinflussen sich Recht und Technik? Im ersten Teil dieses Bandes hinterfragen die Autorinnen und Autoren, ob es tatsächlich die rechtliche Entwicklung sein kann, die die Rahmenbedingungen für den technologischen und den damit möglicherweise einhergehenden gesellschaftlichen Fortschritt setzt – oder ob vielmehr das Recht nicht antizipiert, sondern nur reagiert. Damit und mit der globalen Dimension des Themas einher geht die Erkenntnis, dass es vielleicht an der Zeit ist, in einer weltweiten Informationsgesellschaft an neue, auch außerhalb des Rechts liegende Regulierungsansätze zu (...) denken. Im zweiten Teil des Bandes fragen die Autorinnen und Autoren nach der Relevanz des „practice turn“ für Recht und Moral. In ihren Beiträgen zeigen sie unter Rückgriff auf verschiedene philosophische Ansätze, was es für das Verständnis von Normen, Pflichten und Rechten bedeutet, wenn man diese als Teil sozialer Praktiken betrachtet: Wird so ein differenzierteres Bild gewonnen, das neue Möglichkeiten für die Kritik an bestehenden Normen eröffnet? Liegt hier theoretisches Potential für Völker- und Menschenrechtsdebatten? Oder wird die Möglichkeit normativer Begründungen dabei provinzialisiert und am Ende gar zugunsten von sozialtheoretischen Beschreibungen aufgegeben? (shrink)