Між свободою і залежністю: філософія «в» традиції чи, може, за її межами?

The other is a stranger to the a subject. The myth of Dangun mythologically in Korea expresses the process in which the other changes the subject through the process of metamorphosis. Just as an individual's identity is formed in social relationships, the identity of philosophy is also formed through relationships with others. There are typically three ways in a philosophical tradition that makes responses when it interacts with other traditions: conversion(轉向), confrontation(對決), and consilience(統攝). Firstly, in conversion, one admits that the other is superior and gives up one’s own self-identity all together. There are two types in the conversion.: collective conversion and individual conversion. As a case of collective conversion, there is a case in which the royal family of Silla collectively turned to Buddhism, and as an example of an individual conversion, there is the case of Choe Byeong- heon who converted from a Neo-confucian scholar to a Protestant Christian. Secondly, in confrontation, one believes that one’s system of beliefs is correct and other’s is incorrect so a conflict is inevitable. Wijeongcheoksa(衛正斥邪) theory belongs to the case of confrontation. The root of Wijeongcheoksa theory lies in the Horak(湖洛) debate. Thirdly, the case of consilience is found in Wonhyo(元曉), a Buddhist thinker of Silla. Hwajaeng(和諍=harmonization of disputes) was Wonhyo's method of integrating the theories of other lineage within Buddhism, but it was also applied to theories outside of Buddhism. Western philosophy is the other that Koreans confronted for the last time in the history of Korean philosophy. After the introduction of Western philosophy, Korean philosophy suffered a serious crisis of identity confusion. After the Japanese colonial period, the traditional subject-other or host-guest relationship is reversed. This situation is a very uncomfortable truth for Eastern or Korean philosophers to accept. Now, what is the direction Korean philosophy should go in the future, and where is the identity to be newly formed? In the global world, the relationship between the subject and the other is not fixed and is constantly evolving. In the global knowledge field, the subject and the other will exchange information more actively than ever before, forming a new amalgam.

The article is devoted to the problem of interpreting the essence of temporal flows in Ancient Chinese and Ancient Greek philosophical traditions. It is emphasized that the sense of the passage of time is the cornerstone of the formation of any civilizational system, because it introduces the production of retrospective and prospective images, on which any prolonged activity is based. The state of human consciousness is seen as a key to the interpretation of temporal transit between modes of the past, present, and future, and the Ancient Chinese and Ancient Greek traditions offer two diametrically different approaches to define this state. The purpose of our research is to compare temporal interpretations in the civilizational systems of Ancient China and Ancient Greece and to determine which elements of them are present in modern temporal orientations in the global world and can serve as a guidelines for their improvement. In this aspect we also proclaim the relevance of our research, its resonance with today’s challenges. In the course of our research, we came to the conclusion that the Ancient Chinese tradition emphasizes the intuitive perception of time flows, and this intuition is based on the cyclic patterns of transformations of natural processes, which are based on the circulation of yang and yin energies. The task of a person is to maximally purify consciousness from egocentrism, from trying to occupy a central place in the world system. The Ancient Greek tradition in the opposite way brings the phenomenon of human consciousness on the forefront of temporal interpretations.Temporal interpretation becomes possible and prognostic precisely because human consciousness chooses a certain temporal narrative, plot, logos of the unfolding of events and interprets time on a previously given position. Two methods of orientation in temporal flows, invented in Ancient China and Ancient Greece, can become important guidelines for a modern person who faces new temporal challenges. In particular, these two approaches make it possible to carry out information storage in a different manner, which, in turn, directly affects the orderliness of the temporal flow in human consciousness in the era of groundbreaking technological changes.

The article considers philosophy as a special mode of perception-awareness of the human psyche and a form of cognitive activity. Its structure and main directions of updating are revealed. The result of philosophical thinking and experience is theoretical knowledge, on the one hand, and practical activity, on the other hand. The definition of the classical philosophical tradition (metaphysics) and the reasons for its crisis are given. The criticism of the classical philosophical tradition in modern philosophy and its results are analyzed. All lines of philosophizing that deploy the basic model of philosophical thinking and the forms and modes of cognitive activity associated with it formed the classical philosophical tradition. Separate schools and areas of philosophy developed different possibilities and structures of this way of thinking and perception-awareness. A feature of the modern stage of philosophy is that the cognitive theoretical resources of this way of thinking and the mode of cognitive activity have already been realized to a great extent. The creative field of philosophy is not so much the creation of new theoretical constructions, but the practical application of existing ones, involving their operationalization and modification for specific problems. Based on the findings, the specifics of philosophical theory and practice in the modern world are determined. The place and status of the philosopher in previous historical epochs and in the modern world is analyzed. The practical role of philosophy in the modern worlds of everyday life and the global world is determined. It is concluded that philosophers today, if they want to remain relevant and not fall out of modernity into a kind of «bookish eternity», not only can, but must not only cognize reality, but also change it. The role of the Department of Philosophy at the modern university and within the educational system is analyzed. A number of basic provisions are formulated that can and should guide the staff of the Department of Philosophy in their current work.

We propose to analyze identity, freedom, and answerability in a semiotic key; that is, from the perspective of the science of signs. Individual and community identity alike may be governed by a mono-logic or by a dia-logic. The difference is profound and pervasive. Global semiotics in particular (a trend that in modern times extends from Charles S. Peirce and Victoria Welby to Charles Morris and Thomas A. Sebeok) may contribute to a critique of monologism. However, the assumptions and implications of this new approach to semiotics are external to traditional philosophy. This leads to the need for a new philosophical founding of semiotics. From this point of view, a contribution may come from those contemporary French authors who have contributed to a critique of Western thought such as Michel Foucault, Jacques Derrida, and Emmanuel Levinas. The focus of the present essay is on Levinas in relation to the semiotic perspective delineated with developments in the direction of the problem of identity, freedom, and answerability.

The conversation between theology and philosophy in Africa, and more specifically South Africa, can be interpreted from different points of view, either ideally or realistically. Realistically, in the sense that South Africa is part of a global world, so global trends, for various reasons, have an impact on the local conversation, which should ideally be a lot more local and focused on the local philosophical and theological traditions. In this chapter, I will focus on a specific global trend, view this trend critically from a philosophical and theological perspective, and thereby propose a relationship between theology and philosophy that might be relevant to the decolonial South African perspective. The trend that I will focus on, which I will argue is a specifically Western trend, has an impact on South African academia.

For several years now, we may observe a shift from a traditional knowledge-oriented educational philosophy to the importance for students to acquire skills and competences in the higher education (HE) arena. This echoes the recurrent idea of employability combined with graduates’ concern to find their first job and potential recruiters’ expectations. Hong Kong is no exception here, and societal expectations and HE ambitions place a strong emphasis on exposure to a range of transferable skills (e.g. team-working, communication, problem-solving) and attitudes that all students will need in their future professional life. This chapter illustrates how e-portfolios can support the reorientation of discourse in HE and societal expectations with a final year seminar with French as medium of instruction as a case study. This seminar focuses on the multi-faceted skills and competences appropriate in a multicultural professional environment. Students are required to compile a reflective e-portfolio with the support of two main activities, such as a simulation project in a French professional setting as well as a professional development plan. E-portfolios and the inherent component of self-reflection/awareness and other awareness are envisaged as highly valuable tools to better equip fresh graduates for the global world of work.

In this paper, I attempt to consider Jewish philosophy in opposition to the anti-ocularcentrism that defined the German Jewish philosophical tradition after Kant, namely the idea that Judaism—or at least its philosophical expression in Maimonidean philosophy—is aniconic and cognitively abstract. I do so by attempting to rethink the epistemic-veridical place of the imagination and visual experience in the Guide of the Perplexed. Once the imagination has been disciplined by reason, is there any cognitive status to an image or sound that the eye or the ear perceives, and to that mental faculty that combines and recombines such impressions? Is the sight or sound of revelation a hallucination or just a mere figure of speech? Does it bear any relation to a spiritual reality external to the human mind and finite physical existence? To address these questions I explore the visual images, both iconic and aniconic-abstract, that distinguish the Guide. There is no getting past the visual imagination, although I am not sure Maimonides would have recognized it as such. Even when he leaves behind figurative visual cues such as the false image-work of the undisciplined imagination or the appearance of angels and images of God found in lower grades of prophecy, he turns to another visual register, namely the “abstract art” of pure, dazzling light. In regard to these questions, Maimonides was more Greek than German, ascribing, cautiously, penultimate cognitive status to the visual imagination.

This chapter explores the emergence in the Western philosophical tradition of tolerance as the quintessential modern Western virtue, articulated by John Locke and distinctly tied to the development of the Western liberal tradition. It argues that tolerance is a minimalist virtue with problematic dimensions. The need for a more robust virtue, as conceptualized in various religious traditions and central to the Hizmet movement, is explored. Drawing on a range of religious and philosophical sources, it argues that the practice of dialogue requires an understanding and practicing of the virtue of hospitality. Tolerance should be promoted as a first step toward the more robust virtue of hospitality so needed in our contemporary global world of inter-cultural and inter-religious interactions.

Reviewed by: Situating the Bosnian Paradigm: The Bosnian Experience of Multicultural Relations Adnan Aslan Situating the Bosnian Paradigm: The Bosnian Experience of Multicultural Relations. By Nevad Kahteran. New York: Global Scholarly Publications, 2008. Pp. xxxiv + 195. Situating the Bosnian Paradigm: The Bosnian Experience of Multicultural Relations, by Nevad Kahteran and introduced by Enes Karic, prefaced by Adnan Aslan, and with afterword by Oliver Leaman, consists of several collections of essays written on different occasions. Its central theme is the relevance of perennial philosophy to the Bosnian problem. Late twentieth-century Bosnia witnessed the failure of modern [End Page 125] humanistic philosophy as it appeared in the arena of international relations and has been practiced by the countries of the West, in which sense it could be said that Bosnia has been a minor testing ground for the global world system. In this book, Nevad Kahteran offers a plausible solution to the problem of ethnic-religious violence through the multicultural and multireligious vision of traditional thinkers such as René Guenon, Frithjof Schuon, and Seyyed Hossein Nasr. Such a brave attempt in itself deserves our appreciation. But the success of this attempt based on its acceptance by the adherents of other parties or religions is another issue. Since in essence modernity is something alien to the religious worldview, I agree with the author that issues like pluralism, tolerance, and multi-ethnic and multi-religious coexistence cannot be fully resolved within the framework of modern concepts. As the author realizes, this problem can only be overcome through a metaphysical perspective that is able to transform ethnic and religious diversity into meaningful coexistence. Historically, Islam was able to achieve this, and the Ottoman millet system was one example of the application of such metaphysical principles. In today’s modern world, perennial philosophy no doubt offers a metaphysical perspective of this kind. But can this philosophy actually be given serious consideration? There are certainly many reasons it cannot. To begin with, the traditional perspective appears awkward to modern humanity, to the extent that perennial philosophy, in essence, presupposes the negation of modernity. Second, such a metaphysics is deeply rooted in Islamic metaphysics, something neither the modern world nor the ethnic and religious communities involved in such problems are as yet ready to appreciate. Third, speaking and writing about philosophical principles is one thing, while applying these principles to the circumstances of a particular community is another. Solving a social problem through the implementation of metaphysical principles assumes power. Lamentably, however, the current Western powerhouses are far from attaining a sufficient understanding of the significance of applying such metaphysical principles, let alone capable of applying them. Thus, hypothetically, only Islam as an international power is able to make use of such metaphysical principles for the solution of social problems; however, this does not appear to be on the horizon for the foreseeable future. As for the Bosnian situation, one might say that since it was the Western powers that allowed the country to be dismembered along religious and ethnic lines in the first place, only another outside global power could unite Bosnia and integrate her ethnic and religious communities. Another possibility would be that if the traditional approach were to become state policy—if, for instance, the Bosnian state were to be reestablished with all her institutions formed according to the main paradigm of perennial philosophy—then one might be able to speak of meaningful ethnic and religious coexistence. But this could only be achieved provided that other ethnic and religious communities also give their approval to the perennial approach. Another important point emphasized in this book is that this particular traditional perspective is ample enough to embrace the Western, Eastern, and Islamic philosophical traditions—though convincing everyone of this capability, as far as I can see, is easier said than done. Kahteran believes that through the traditional perspective [End Page 126] one can easily put Descartes, Mullah Sadra, the Buddha, and Confucius in the same box. In principle, I do not want to deny such a possibility. Yet one cannot help but think that if it were possible to integrate all these worldviews into one perspective, this would also have to be agreed upon by...

The Encyclopedia of Classical Philosophy is a reference work on the philosophy of Greek and Roman antiquity. It includes subjects and figures from the dawn of philosophy in Ionia in the 6th century BC to the demise of the Academy in Athens in the 6th century AD. Scholarly study of the texts and philosophical thought of this period has been, during the last half of the 20th century, amazingly productive and has become increasingly sophisticated. The 269 articles in the encyclopedia reflect this development. While the majority of the articles are devoted to individual figures, many of the articles are thematic surveys of broad areas such as epistemology, ethics, and political thought. Some articles focus on particular concepts that evoked significant philosophical treatment by the ancients, and have proved central to later thought. Other articles treat fields that are no longer considered part of philosophy proper, such as mathematics and science. There are articles examining areas of intellectual or cultural endeavour, such as poetry or rhetoric, or genres of philosophical expression, such as dialogue and diatribe. Still others describe the historical developments of philosophical schools and traditions. The encyclopedia includes a chronology and guide to further reading. Best Reference Source

Se propone desarrollar el vínculo entre el teatro y el pensamiento de Gilles Deleuze, al interior del programa metafísico presente en Diferencia y repetición. Para ello, primero, se esbozará el vínculo entre la inversión del platonismo y la potencia del simulacro teatral en el pensamiento deleuziano. Segundo, se demostrará que éste último se enuncia desde una ruptura con aquella tradición filosófica marcada por una primera lectura representacional del teatro. Finalmente, dicha ruptura se inscribirá en el interés de Deleuze por una comprensión inventiva de las formas de expresión filosóficas, destinada a reformular los límites y tentativas del pensar.

It is perhaps appropriate that much of Merleau-Ponty's late thinking comes down to us not in the form of narrative but in the rough outline of notes.1 For it is as if the late Merleau-Ponty deliberately employs language in such a way that his words work not so much to convey an explicit meaning but to articulate an empty space upon the page-as the space beneath thought, as the space that remains to be thought. "It is necessary," Merleau-Ponty writes, "to excavate below ideal identity, Bedeutung, Platonism, essence as given unity of the individual, of the world, and of history" (HP 16). For what the philosopher is called upon to investigate, according to Merleau-Ponty, is not the fixity of the word (nor the fixity of the idea), but rather the viscous link between words. In this way, the thinking that remains for us, through Merleau-Ponty's late sketches, stands as close to the artistic as to the philosophical tradition. Indeed, Merleau-Ponty's persistent attention to the language of oppositional pairs (visible-invisible, sensible-ideal, present-past, activity-passivity) reveals more than a penchant for "ambiguity." Rather, through investigation of the space beneath, between, and behind articulated words, his writing works to disclose the initiation of philosophical thought as truly creative. Merleau-Ponty characterizes his project, in The Visible and the Invisible, as "an elucidation of philosophical expression itself . . . as the expression of what is before expression and sustains it from behind" (VI 167). Merleau-Ponty seeks to elucidate the very depth of expression. Indeed, he writes, in 1959, "philosophy is nothing other than the unconcealment of the depth dimension of all other activities" (HP, 18). And therefore it is of little surprise that Merleau-Ponty devotes a considerable portion of his lectures in 1960-1961 (L'ontologie cartesienne et l'ontologie d'aujourd'hui) to the interrogation of depth within different styles of "non-philosophy"-particularly painting and music. What distinguishes these last notes from those of his course given just two years previously (La philosophie aujourd'hui)-when Merleau-Ponty earlier explored the philosophical significance of painting and music-is precisely the emphasis upon the notion of depth within these two arts. Depth in Painting: Cezanne Because it is seeking depth, Cezanne's style of painting plays a significant role in Merleau-Ponty's later thinking. He writes, "The enigma [of depth] consists in the fact that I see things, each one in its place, precisely because they eclipse one another, and that they are rivals before my sight precisely because each one is in its own place. Their exteriority is known in their envelopment and their mutual dependence in their autonomy."2 This notion of depth demands philosophical attention because of its capacity to unite, in one sole gesture, otherwise contradictory elements: exteriority and envelopment, dependence and autonomy. As a relationship between oppositional (or "incompossible," as he writes) pairs, depth comes to be perceived not in itself but only through the presentation of these elements. That is to say, depth-despite our ability to describe its presence clearly among the situated objects on a painted canvas-does not show itself in the same way as a thing to be seen: it shows itself only through relationship, as (literally) the space between things. Moreover, it shows itself to the extent that the things themselves are obscured from view (as Merleau-Ponty writes, "because they eclipse one another"); depth shows itself as the other side-the unpresentable side-of things. Thus it is through investigation of the notion of depth that Merleau-Ponty can fairly claim that a painting "renders present to us what is absent" (EM 171). Indeed, as a dimension shown through the presence of absence, depth can be conceived neither solely as a positive idea not solely as a sensible thing; it constitutes, rather, a divergence-a "negativity that comes to the world" (VI 250). …

Gendered Morality: Classical Islamic Ethics of the Self, Family, and Society