Division Of Philosophy Research Articles

Arbiters of Ugliness: A Review of Strategies for Describing Offensive Archival Materials

As archivists increasingly concede that neutrality is impossible, we suggest that non-action is still action. It follows that to treat reasonably offensive records as any other record is to apply an interpretation that they are innocuous, unremarkable, and uncontroversial. Archivists may perceive the stakes of describing these materials as particularly high, but they lack a comprehensive set of descriptive strategies in consideration of interpretive ethics. As a result, existing practices are likely to be local or ad hoc. This research aims to identify and explore descriptive strategies archivists use which serve to construct (or concede) the meaning that certain historical materials are potentially offensive using a combination of literature review, evaluation of finding aids and descriptive metadata, and exploratory interviews with archivists and other memory institution professionals. Results supported the assumption that strategies are largely ad hoc practices and local norms influenced by a handful of culturally sensitive descriptive protocols; underscored that strategies are contextually implemented; and revealed practical and philosophical divisions between archivists working with largely offensive collections and those working with largely uncontroversial ones. These findings suggest that while a comprehensive set of descriptive strategies may support a community grappling with its professional legacy, there may be no strategy capable of reconciling matters of ethics and discoverability, and the highly contextual practices are incompatible with overly rigid frameworks.

СМЕРТЬ СМЕРТИ СУБЪЕКТА

In modern philosophy, there is a synthesis of the main directions of classical philosophy of language of the early 20th century: analytical philosophy, hermeneutics and structuralism/poststructuralism. The article provides a brief overview of the idea of the disappearance of the subject in two of the three indicated natures – (post)structuralism, as well as in one of the school analytical philosophy – «critical rationalism». The author seeks to show the lack of meaningfulness of the thesis of the «death of the subject» in the context of the modern development of philosophy. The ideas of «death of the subject» and «death of the author» appear to the author as only slogans that contradict real history. As one example, the article notes the presence of authorship and the author in ancient literature, and the absence of this authorial individual in the scientific discourse of antiquity itself. The evolution of the category of subject in the Middle Ages is briefly examined. It is argued that both in antiquity and in the Middle Ages, the categories of subject and object are not yet connected in any way with the human individual, but retain a pure logical-grammatical interpretation: the subject is just the subject, the object of thought, and the object is just the predicate, predicate. The significance of medieval nominalism is also noted, which influenced the subsequent inversion of these categories: the subjective existence of the scholastics is transformed into an object, which leads to the category of objective reality, and objective existence turns into a subject (the Cartesian subject as an individual cognitive mind). Finally, the article examines some interpretations of the category of subject in 20th-century philosophy. Controversial aspects of these interpretations are criticized. The tendency towards a synthesis of various philosophical trends of the 20th century in the field of philosophy of language is also considered. As an additional classification, the author uses and analyzes the already traditional (after the works of R. Rorty) division of philosophy into «philosophy as a science» and «philosophy as literature». Philosophy as a science is seen by the author as the mainstream, and philosophy as literature as marginalia of the European tradition.

Телесное зрение и созерцание в гносеологическом контексте: сравнение «Бесед на псалмы» Оригена и свт. Василия Великого

The article considers on the material of the “Homilies on the Psalms” of Origen and saint Basil of Caesarea the use of vocabulary of visual sense in an epistemological context, including the concept of “contemplation”, which goes back to the ancient philosophical tradition. Thus, the aim of the paper is to explain the philosophical meaning of this concept as the highest stage on the path of knowledge as well as its place in the epistemological systems of both authors. On the basis of the description of cognitive processes by early Christian writers we discovered a number of patterns in the composition of the semantic field of vision as the sense that participates in the act of knowledge. At the same time, our study demonstrates that the use of both the concept of “contemplation” and the vocabulary of visual sense partially fits into the philosophical division of the neoplatonic curriculum: while the study by bodily vision of the sensuous world created by God is associated with physics, the contemplation as a study of the supersensuous world by supersensory vision is associated with epoptics. However, in the explanations we have examined, these three steps are never mentioned in a row, in contrast to other texts where Origen and saint Basil follow the scheme of ethics-physics-epoptics. As texts that serves as the basis for comparing the Christian reception of the vocabulary of visual sense in patristic literature of the 3rd and 4th centuries AD we choosed not only the exegetic sermons of individual psalms by Origen and saint Basil of Caesarea, but also a selection of other texts of the same authors representing relevant parallels in their use of vocabulary of visual sense. From the point of view of its scientific relevance, this study is also important because it shows the dependence of the “Homilies on the Psalms” by saint Basil of Caesarea upon the “Homilies on the Psalms” by Origen discovered in 2012 in the Codex Monacensis Graecus 314.

Praying Together, Hating Together—Transforming Hostility through the Effective Direction of Religious Communitarization

Perceived belonging to a community is one of the most frequently given reasons for the regularity of religious practice. However, it also plays a key role in the practice of religious violence. The paper addresses the relationship between felt belonging, which is established in shared religious experiences, and different expressions of religious hostility. By means of a phenomenological analysis based on the work of Bernhard Waldenfels, the author distinguishes between different modes of religious self-localization. On the one hand, the performative moments of religious practices are reconstructed, unfolding their effect even in regular and less intensive experiences. On the other hand, the intrinsically shared nature of religious assemblies becomes describable, which includes the co-actors in the process of religious self-constitution. Due to the existential and shared nature of this self-constitution, violent affects appear to be group-directed, which particularly encourages the self-sacrificial behavior that seems to distinguish religious violence. This methodological focus on performative communitarization keeps the study also interoperable with a variety of meaning-based theories, promoting phenomenology as a resourceful method for a philosophical division of labor.

BLANCHOT IN THE NRF, 1960–63

In essays written between 1960 and 1963, Blanchot embarks on a new line of thought, beginning with fundamental philosophical division between language and vision. The contrast between the two domains is possible to the extent that they constitute two distinct modes of manifestation, each with its own space and its own conditions. The implications of this division emerge more clearly if one follows its elaboration through the column that Blanchot wrote for the La nouvelle revue française (NRF) during these years. Working through the essays in the sequence and the context of their original production, one can recognize how the thesis of a discontinuity in the relation to the world, given only in language, and not in perception, is formulated as a response to the intellectual and social environment of his time.

PHILOSOPHICAL DAVOS AS A REASON FOR DIVORCE. M. FRIDMAN’S VERSION. PART 2

This article is a continuation of the previous publication published under the same title (part 1). Both parts are devoted to the problem of understanding the split that once occurred in world philosophy and was embodied in the division of philosophy into two directions, continental and analytical philosophy. In the second part, the author continues to discuss the reasons for the split and the argumentation cited by various authors, proving the conceptual difference of directions. The article analyzes the main ideas of the authors of the Vienna Circle Manifesto and the argumentation of R. Carnap in his dispute with M. Heidegger, the subject of which is devoted to the so-called overcoming of metaphysics. The reason for writing both parts was the work of M. Fridman “Parting of the Ways: Carnap, Cassirer and Heidegger”, translated into Russian. The result of the second part is the conclusions formulated by the author of the article regarding the difference between the named directions. The author believes that it makes sense to discuss their differences not in the categories of truth and falsity of teachings and concepts, but in the categories of different orientations and attitudes, which do not deny but complement each other. On the one hand, analytical philosophy claims to be scientific orientation, clear and precise language, logic and mathematics. In contrast to it, continental philosophy does not pretend to be scientific, to a clear and precise language, but prefers innuendo, rejection of doctrinalism, and the exploratory nature of philosophizing.

PHILOSOPHICAL DAVOS AS A REASON FOR DIVORCE. M. FRIDMAN’s VERSION

The paper analyzes the intellectual situation that developed in the 1920s, which led to what later became known as a philosophical split into two directions – continental and analytical philosophy. The author poses a problem: was this a split associated with the division of philosophy into scientifically oriented philosophy, on the one hand, and metaphysics, on the other? Or is this division quite controversial? Using the example of a famous episode, a philosophical discussion between Е. Cassirer and M. Heidegger in Davos in 1929, the author discusses another split in philosophy: into the so-called classical way of philosophizing based on spiritual tradition (represented by E. Cassirer) and the so-called non-classical, represented by M. Heidegger. In this regard, the topic of the development and overcoming of the neo-Kantian tradition, the topic of understanding the basic ideas of the philosophy of I. Kant, but in a new cultural situation is discussed. In his analysis, the author proceeds from the version proposed in the book by M. Friedman: “Philosophy at a Crossroads: Carnap, Cassirer and Heidegger”.

The Division of Philosophy in British Library, MS Additional 62130

This note presents an edition and brief discussion of the anonymous text Divisio philosophie preserved in London, British Library, MS Additional 62130 (saec. XIII–XV), which is a large miscellaneous codex, compiled at the Cistercian Abbey of the Blessed Virgin at Fountains. Despite its title, the text does not present a full division of the sciences; rather, it engages particularly with the “physical” or “natural” ones, i.e. phisica, mathematica and theologia, or in other words, with the branch philosophy called philosophia speculativa. In addition, the author also divides the physical sciences into superior and inferior, explaining the meaning of this categorization three times. Judging from the contents of the text, the date of its composition can most likely be placed in the first half of the twelfth century.

Зенон из Кития: жизнь и учение основателя Стои

Zeno from Citium in Cyprus (ca 333/4–262/1 BC), of Phoenician origin, founder of the Stoic school. Ca 300 BC he started teaching at Athens at s.c. Painted Stoa (a gallery on the Athenian Agora); after it was named the Stoic school. Zeno experienced the influence of academicians (division of philosophy in three parts), megarians (logic), Aristoteles and possibly Heraclites (physics), cynics and Socrates (ethics). Having this as a basis he developed his special doctrine. Three parts of philosophy are inseparably connected. Logic investigates the principles and the limits of knowledge. Physics located at the middle place formulates the laws of the universe and thereby installs the basis of ethics. Ethics as the crown of the teaching proves the final end of the rational being: life in accordance with nature, that is with the prescriptions of the cosmic logos, corresponds to happiness.

Mixing Qualitative and Quantitative Methods in Pursuit of Richer Answers to Real-World Questions

Qualitative methods are relatively scarce in public administration research. This imbalance between qualitative and quantitative methods poses three significant concerns. First, there is a risk that measurement hurdles, coupled with the distance that quantitative methodology fosters between academics and administrative practice and practitioners, undermines our inclination and capacity to study policy-meaningful research questions that matter in the real world. Second, and related, the causality underlying the real problems that policymakers and public organizations face is often much too complex to be captured by one type of methodology, whether quantitative or qualitative. Third, quantitative methodology is most conducive to testing already available theories and hypotheses, as opposed to theory building. I propose that the answer to these concerns lays in denouncing commitment to abstract philosophical divisions and advancing collaboration between qualitative and quantitative researchers and versions of mixed methods that transcend mere triangulation. These arguments are illustrated in relation to the study of bureaucratic discrimination of minorities.

Individuation and identity in Islamic philosophy after Avicenna: Bahmanyār and Suhrawardī

ABSTRACTScholarship on medieval philosophy has rightfully acknowledged the historical and systematical merit of Avicenna’s (d. 1037) thought in all divisions of philosophy. Avicenna however did not provide a systematic theory of individuation: matter, existence, ‘individual intentions’, and other candidates equally appear in his works as candidates for the principle of individuation. This systematic gap was to be filled in post-Avicennian Islamic philosophy. In this paper, I will focus on two figures: Avicenna’s disciple Bahmanyār b. Marzbān (d. 1066) and Šihāb al-Dīn al-Suhrawardī (d. 1191), the founder of what has come to be called Islamic Illuminationism. We will see that Bahmanyār, inspired by Avicenna’s Marginal Notes, connects individuation with matter, motion, time, and position. Suhrawardī in his turn will present a revolutionary attempt to break with the Aristotelian-Avicennian tradition of explaining individuation through spatiotemporally designated matter. His position, as I will show, comes close to what we nowadays call primitive individuation.

Учение Оригена о трех смыслах Писания в отношении к античным моделям трехчастного деления философии

Учение Оригена о трех смыслах Писания в отношении к античным моделям трехчастного деления философии

Thomism and the Formal Object of Logic

The scientific status of logic is ambiguous within a broadly Aristotelian framework. As is well known, the Stoic position is frequently contrasted with that of the the classic Peripatetic outlook on these matters. For the former, logic is a unique division of philosophy (i.e., rational philosophy), whereas for the latter, logic plays a merely instrumental role. This article explores how several Dominican thinkers articulated an outlook concerning logic that granted it a robust scientific status while maintatining a generally Peripatietic philosophical outlook. Clarity in these matters required the passing of several centuries. This article presents a set of historical vignettes showing the development of an increasingly clearer definition of the nature of the subject of logic, tracing the topic in Aristotle, Avicenna, Aquinas, Hervaeus Natalis, and Antoine Goudin.

Natural Philosophy Epitomised: A Translation of Books 8-11 of Gregor Reisch's <i>Philosophical Pearl</i> (1503)

Contents: Translators' introduction Editing principles adopted The 4 books on natural philosophy Contents page of 1503 edition, Peroration and Book 1, Tract 1, Chapter 1 'On the definition and division of philosophy' (translated) Book 8 'On the principles of natural things' (translated) Book 9 'On the origin of natural things' (translated) Book 10 'On the soul and its powers' (translated) Book 11 'On the nature, origin and immortality of the intellective soul' (translated) Bibliography of primary sources for Books 8-11 Bibliography of secondary sources for Books 8-11 Reisch's index to Books 8-11.

Globalizing communication/journalism, ending fragmentation within philosophy, and analyzing history as life-spans in samsara

This article is an attempt to expand the theoretical, methodological, and historical boundaries of communication/journalism studies to suit the beginning phase of the contemporary Digital Era. First, this article suggests that communication scholars should consistently use the term ‘globalization’ to describe the current endeavor to apply the horizontally integrative macro-history approach to produce a universally acceptable body of knowledge encompassing communication/journalism studies. Second, it demonstrates the potential of deploying the principles of Buddhist phenomenology, which broadly reflects the major aspects of Eastern philosophy, to ‘globalize’ communication/journalism studies by dismantling the unrealistic separation of science from philosophy, as well as the division of philosophy into epistemology, ontology, axiology, etc. Third, it demonstrates the possibility of identifying global developments in communication as a series of life-spans similar to the Buddhist wheel of becoming ( bhavacakra) circling around our perpetual cyclic existence ( samsara). It concludes by asserting that because existence is coterminous with communication, tracing communication history will require a global effort that extends the methods of inquiry beyond empiricism to cover quantum mechanics and phenomenology.

Die Ursprünge des spätantiken philosophischen Curriculums im kaiserzeitlichen Aristotelismus

Abstract The paper presents the first known evidence of the so called “late ancient philosophical curriculum” ethics, physics, theology, by demonstrating that this division of philosophy can be found already in the introduction of Aspasios’s commentary on the Nicomachean Ethics. It is argued that this text can be dated roundabout 70 years earlier than the earliest reliable testimony hitherto known in Clemens Alexandrinus. Furthermore, the paper presents some neglected evidence for this curriculum from different works of Alexander of Aphrodisias. Based upon those texts and a new analysis of some already well-known passages, it proposes to regard the scheme ethics, physics, theology as an originally Aristotelian model, which has been later taken over by Platonists. This does not rule out the possibility that Platonic ideas have been influenced the scheme at a very early date.

Lessons for the Relationship of Philosophy and Science From the Legacy of Henri Bergson

One of the many narratives of twentieth century philosophy regards the relationship of philosophy to science: the opinions and arguments over whether philosophy as a discipline should be an assistant, critic, or master over science, and what particular ways philosophy could articulate these roles. One can interpret most of the major conflicts and disciplinary divisions of philosophy as having to do with its relationship with science. The conceptual roots of the general acceptability of a convergence of science and metaphysics would appear to lie in the focus of both subjects, broadly conceived: investigating the nature of existence. Yet, after the rise of post-modernism in many humanities fields, dialogue between philosophy and science on many important issues has become impossible, scientifically-minded intellectuals having no expectation that humanities can contribute usefully to the disciplines of science.

Ways of knowing: realism, non-realism, nominalism and a typology revisited with a counter perspective for nursing science.

In this paper, we reconsider the context of Barbara Carper's alternative ways of knowing, a prominent discourse in modern nursing theory in North America. We explore this relative to the concepts of realism, non-realism and nominalism, and investigate the philosophical divisions behind the original typology, particularly in relationship to modern scientific enquiry. We examine forms of knowledge relative to realist and nominalist positions and make an argument ad absurdum against relativistic interpretations of knowledge using the example of Borge's Chinese Emporium of Benevolent Knowledge. We propose a contentious postpositivist practical classification for nursing knowledge that demonstrates and supports the idea that knowledge has both individual and subjective components. This classification supports the practical application of nursing knowledge within the paradigm of realist postpositivist science.

Strategies for coordinating experimentation and modeling in integrative systems biology

In this paper, we provide a novel analysis of the affordances and trade-offs of different strategies for integrating model-building and experimentation in integrative systems biology. Unimodal strategies rely on collaboration between experimenters and modelers in distinct laboratories. In a bimodal strategy modelers perform their own experiments. Each option has advantages and challenges. In the case of the labs we studied, the choice of strategy often depends on preferences held by lab directors as to the strategy that best achieves certain philosophical objectives concerning what they see as the aims of modeling in systems biology and the epistemic standards to apply to it. We identify an important connection between philosophical divisions in systems biology and the structure of research in systems biology. Better knowledge of these strategies and their philosophical motivations provide insight behind the diversifying structure of the field, and can help lab directors understand the challenges their researchers face, as well as the training and lab organization options available.

Plato & Dukor on Philosophy of Sports, Physical Education and African Philosophy: The Role of Virtue and Value in Maintaining Body, Soul and Societal Development

To the question,“what is sports”, or what is a good sports activity or event, I am sure Plato would know what to say, using references to his philosophical division of man into three parts, namely: the appetite soul; the emotional soul and the reasonable soul. Plato would have said that sports comes from the human person and being, and so, for any particular sports to be accorded the accolade of goodness it must have the correspondence of the three constituent parts of man’s true nature. The concept of the soul in Plato is what exploring just as that of Professor Maduabuchi Dukor’s expositions concerning the African philosophical concepts of soul, mind, spirit and body as they affect philosophy of sports and the discipline of physical education. The article will therefore analyze the link between Plato concept of the good sports, Professor Dukor’s ontological ideas about the African core values as they affect the balance, harmony and health both the mind and body of the human being. The central point here is the analytical framework of enquiry which Plato sustained in his Dialogues when he queries people:“what is this?”. By this he wants people to appreciate the fact that when they are in search of truth, they usually have the impression that they have all when, actually, they have only half-baked understanding of issues. It is important therefore to understand the issues involved in the disciplines of physical education, philosophy of sports, ethics and the ontological frame of African philosophy as profiled under Professor Dukor theistic humanism of African philosophy. Centrally, the dialectical link between Plato and Dukor will expose the ethical dimension to sports development since every thing is not wining and money or drugs should not be the ultimate motivation for sports and physical exercises. The exercise of sports should lead to the dual development and balance of both mind and body; the highest being the competition of the soul with itself and not with others in which laurels, gold or money is won or lost. The man who wins is the one, like in the communal spirit of the African ontology, who has conquered over his selfishness and sacrifices for the good of the community.