Philosophical Tradition Research Articles

A Path of Endogenous Teacher Professional Development—Perspective of Brentano’s Value Philosophy

From the point of view of logic rationality, the traditional philosophy of rationality emphasizes the purpose and means of cognition, but rejects the meaning and practice of life, and its thought also profoundly affects the development of teachers. The requirement of teacher’s professional development under the modern educational concept highlights the teacher’s subjectivity and personality traits. Brentano’s value philosophy is a philosophy that respects the tradition of life practice. Its intentional theory, insight life meaning, and strong practical purport provides a new path of thinking dimension for clarify the value orientation of teacher professional development and break through the current situation of teachers’ professional development, which lead a path of “endogenous” teacher professional development that based on the construction of teachers’ personal knowledge from the teacher’s self-evident feelings and belief, and then from the teacher’s individual professional development to teacher’s collective professional development.

Medical Ethics: Insights from Ancient Indian Tradition

Since the development of the Ayurvedic holistic science more than 5000 years ago, India has had a strong standard for medical ethics. Ancient guidelines for medical practise serve as the foundation for modern ideas about healthcare policy, advice on how to interact with patients, and expectations for professional conduct. These "codes of conduct" placed a strong emphasis on the sanctity of life and went beyond satisfying physical requirements. They were greatly influenced by religious and spiritual rituals. But as time went on, changes in educational priorities and political influences influenced how medical care was provided. While malpractice concerns have continuously increased, references to these once-cherished "rules of conduct" have decreased. A candid conversation about the reasons for the rise in medical misconduct in a nation that used to condemn it and how improving ethics, limiting the role of profits, and returning traditional philosophies to the medical ethics curricula could help.

On critical African philosophy: Mapping the boundaries of a good philosophical tradition

This essay deploys the existence of epistemic vices in the trajectory of Western philosophy to map the erasures and complicities that accompanied the emergence of contemporary African philosophy (CAP1). It argues that the complicity of CAP1 in the hyperspecialization and academic self-absorption that marked the professionalization of Western philosophy, makes it difficult to attend to the conditions for its own possibility. CAP1 arguably needs to make a critical turn into critical African philosophy (CAP2), understood as a metatheoretical and metaphilosophical framework for an internal transformation that is emancipatory. CAP2 is envisioned, first, as a critique of postcoloniality that rehumanizes the autonomous African subject; and, second, as an ethicopolitical project that explores the cracks between philosophy as theoretical practice and philosophy as praxis in opening up the spaces for postcolonial emancipation. The essay identifies three conditions that instigate the emancipatory possibility of philosophizing on the continent: the spatial/platial, demosophic, and political.

THE EARLY CHRISTIAN THEOLOGY OF PERSONHOOD

The notion of personhood has become increasingly dominating modern theological discourse from the nineteenth century onwards. However, it has also become an object of critique by the historians of theology as we cannot find any kind of developed concept of personhood in the early Christian sources. So it was dismissed as a projection of our modern cultural concerns on the historical texts of the Church fathers. Although this critique does justice to the historical distance between our culture and the culture of late antiquity, this article attempts to demonstrate the presence of the theological vision of the human being as embodying individual free will as a gift of God. Certainly, the notion of free will was not a Christian invention as it had a long philosophical tradition in the ancient world beginning from Plato and Aristotle to the Stoics and Plotinus. However, the early Christian theologians were the ones who gave to the notion of markedly universal character, insofar as free will was not considered by them to be a matter of ascetic cultivation solely available to those trained in philosophy. Yet its theological provenance also shaped its structure in a paradoxical way: being the gift of God human freedom appears to depend on God, but this condition does not impose limitations on it but, on the contrary, enables it. The awareness of one’s freedom as a gift of the Other leads toward the formation of what might be designated as a “eucharistic self“. The exploration of the broad implications of this concept can open new avenues for envisioning society without conflict arising from competition between individuals and also help us find solutions to the ecological crisis

Pensare l’agone: Foucault, Cassin e la storia dell’esclusione della sofistica

Both Michel Foucault and Barbara Cassin address Aristotle’s thought and the 5th century BCE sources attributed to the rhetorician Gorgias in order to reconstruct the history of the strategic exclusion of the Sophistics from the Western philosophical tradition. They retrace the scene of the rhetoric agon that Aristotle engaged with Gorgias. Both theorists’ arguments illuminate that the sophist has formulated an original account of political theatricality by talking about the scenes of the logos.

Brian P. Copenhaver. Magic and the Dignity of Man: Pico della Mirandola and His Oration in Modern Memory.

Magic and the Dignity of Man is a remarkable book. In it, Brian Copenhaver challenges a series of widespread assumptions about one of the best-known statements of Renaissance humanist ideology, Pico della Mirandola’s “Oration on the Dignity of Man,” forcing his readers to reconsider several major assumptions about the Renaissance as a whole. In so doing, he has produced a veritable tour de force, which offers an impressive range of reflections on philosophical developments over the last five centuries, the course of Renaissance historiography, the ways in which that movement has been conceptualized, and the creation of the celebrity of one of its major players. All of this is delivered with a dry sense of humor and a frequently sharp turn of phrase. The so-called “Oration on the Dignity of Man” was written by Count Giovanni Pico della Mirandola (1463–1494) in 1486, when Pico was only twenty-three years old. Despite the name by which it is now known, the “Oration” was never delivered to an audience. Rather, it was intended as an introduction to his “900 Conclusions,” a vast set of theses derived from wide reading in many different intellectual and philosophical traditions, which he proposed to debate in Rome with anyone who wished. That debate did not happen either: Pope Innocent VIII swiftly intervened, forbidding their discussion while their orthodoxy was assessed; thirteen of the nine hundred propositions were duly deemed to be heretical; and in due course the entire book was banned. Pico initially wrote a defense of the “Conclusions,” but later, in an attempt to save his reputation, he wrote another work in which he repudiated many of the ideas he had previously embraced. He died in 1494, at the age of thirty-one, in somewhat mysterious circumstances.

Ideas I: Transcendental Turn in Phenomenological Philosophy

The paper deals with transcendental turn in the development of the phenomenological philosophy witch the founder of phenomenology Edmund Husserl made in his work “Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy. First Book: General Introduction to a Pure Phenomenology”. From this moment until the very end of his life, Husserl defined his philosophy as transcendental phenomenology. This is particularly evident in the title of his last unfinished treatise “The Crisis of European Sciences and Transcendental Phenomenology: An Introduction to Phenomenological Philosophy”. The author tries to clarify the historical and philosophical background of this turn and its influence on the phenomenology and other philosophical trends until now. On the one hand, the transcendental turn in the development of the phenomenological philosophy is the result of the long philosophical tradition that based on Descartes rationalism and Kantian transcendental philosophy and at the same time on the empiricism by Berkley and Hume. On the other hand, this transcendental turn is very important for the modern discussion about the problem of consciousness not only in the phenomenological research, but also in the contemporary philosophy of mind and cognitive sciences. For example, the “explanatory gap” problem as one of the most crucial consequence of the mind-body problem can be seen in a new light from the phenomenological point of view. So it is argued that phenomenology is one of the most elaborated version of the transcendental philosophy of experience, and that it is possible to create on the base of transcendental phenomenology the universal methodology of humanities and to bring something new even to the formulation of the fundamental problems of natural sciences.

Characterizing ‘New Korean Confucianism’: Focusing on Pak Chonghong and Yi Sang-ŭn’s Life and Thought

This article attempts to characterize some important aspects of ‘New Korean Confucianism,’ by focusing on the life and thoughts of two major thinkers of 20th century Korea, namely Pak Chonghong (1903–1976) and Yi Sang-ŭn (1905–1976). While there are volumes of studies on ‘New Confucianism’, the focus remains mostly on Chinese academics; however, just like Song–Ming, Neo-Confucianism spread throughout East Asian countries, where a unique and distinct Neo-Confucian model emerged with its own arguments and debates. The New Confucianism that appeared at the turn of the 20th century in an attempt to embrace Western cultural power within a Confucian value system has also been extended and widely adopted in Korea and has transformed itself according to its socio-political environment. Pak and Yi, who lived during and after the Japanese colonial period, struggled to grasp a sense of autonomy as the unique Korean tradition and spirit was about to be swept away by a flood of foreign ideas and social turmoil. Although the two thinkers differed in their approaches—Pak studied Western philosophy and Yi Chinese New Confucianism—they devoted their life to uncovering and systematizing the distinctive structure of Korean traditional philosophy and thereby laid the cornerstone of New Korean Confucianism.

FEATURES OF THE PERCEPTION OF ANGLO-AMERICAN LEGAL POSITIVISM IN RUSSIAN SCIENCE

The Anglo-American legal doctrine is traditionally perceived by Russian science as an alternative system of knowledge of law, born in fundamentally different conditions ofthe Anglo-Saxon legal family. In recent years, however, interest in the Anglo-American legal thought has increased considerably,but it is still perceived in a tendentious manner. This is especially noticeable with regard to legal positivism, close to the Russian legal doctrine. Theelimination of such bias and the clarification ofthe understanding of Anglo-American legal positivism could significantly enrich Russian science and expandthe field of scientific discussion in the ground of legal understanding. Purpose: to identify the features ofthe perception and interpretation errors ofAnglo-American legal positivism in the Russian legal doctrine. Methods:general scientific (dialectical and historical methods of cognition, general logicalmethods, systemic and comparative methods); special legal (comparative legal analysis and legal hermeneutics). Results: the study makes it possibleto identify problems and inaccuracies in the perception of Anglo-American positivism by Russian science, which are due to methodological features ofthe philosophical tradition of Anglo-American positivism, a simplified understanding of the question of legal interpretation and judicial activity^ in the Russian doctrine, as well as the difference in assessing the role of the state in the legal system in view of the different interpretations of the positive links between Russian and Anglo-American science.

Dreaming Philosophers: The Daoist and the Metaphysician

Is this just a dream? Daoist philosopher Zhuang Zi and metaphysician Descartes both considered this question but came to very different conclusions. In his Dream Hypothesis, Descartes imagined that all of his beliefs about the external world could be mistaken, which led him to the realization that the only thing that he could be certain of was his own existence: “I think therefore I am.” But what am “I”? “I am a thinking thing”, he said and concluded that the existence of one’s mental self is clear, certain and indubitable, while the existence of a physical world was open to doubt. Zhuang Zi, in a similar vein, dreamt that he was a butterfly, and, on awakening, could not be sure that he was not a butterfly dreaming that he was a man. Rather than drawing a distinction between dreams and reality, or between certainty and dubitability, however, he concluded that our identities, like everything else in the world, are fluid and subject transformation and transmutation. The very different treatments of the dream scenario by these two thinkers stem from fundamentally different assumptions embedded in the two philosophical traditions. Analyzing them side by side, we realize how the resources of each intellectual tradition cast light on the unquestioned assumptions underlying the philosophy of the other. This cross cultural engagement highlights the ways in which these two varieties of skepticism fall short of complete, universal skepticism and potentially points the way towards a synthesis of the resources of Western rationalism and philosophical Daoism that may lead to novel formulations of radically skeptical world views.

Gottlob Frege and Gongsun Long in Dialogue

This work addresses the critical discussion featured in the contemporary literature about two well-known paradoxes belonging to different philosophical traditions, namely Frege’s puzzling claim that “the concept horse is not a concept” and Gongsun Long’s “white horse is not horse”. We first present the source of Frege’s paradox and its different interpretations, which span from plain rejection to critical analysis, to conclude with a more general view of the role of philosophy as a fight against the misunderstandings that come from the different uses of language (a point later developed by the “second” Wittgenstein). We then provide an overview of the ongoing discussions related to the Bai Ma Lun paradox, and we show that its major interpretations include—as in the case of Frege’s paradox—dismissive accounts that regard it as either useless or wrong, as well as attempts to interpret and repair the argument. Resting on our reading of Frege’s paradox as an example of the inescapability of language misunderstandings, we advance a similar line of interpretation for the paradox in the Bai Ma Lun: both the paradoxes, we suggest, can be regarded as different manifestations of similar concerns about language, and specifically about the difficulty of referring to concepts via language.

Hut Existence or Urban Dwelling?

Heidegger’s “Creative Landscapes: Why do we remain in the provinces?” and “Dialogue on Language” reveal the importance of rootedness for his existentialism. The article engages with the provinciality of Heidegger’s thought by juxtaposing his solitary “hut existence” to Buddhist compassion and the urban aesthetics of Kuki Shūzō. Turning to the East allows for a deprovincialization of Heideggerian themes. The rich philosophical legacy of reflecting on intercultural modernization and urbanization processes in East Asian philosophical traditions presents a genuine opportunity to rethink what it means to dwell today.

Development of Ancient Education System in India

The ancient Indian educational system, which aims to enable human existence to enhance social, moral, and spiritual elements of lite, as well as personal economic conditions, is built on the study of the nature of knowledge and philosophical traditions. People are interested in bettering human existence as well as realizing Tamaso Ma Jyotirgamaya, the "higher truth" that leads from darkness to light. As a result, education is not just a way to make money but also a way to advance humanity and improve society. In order to adapt their lives to the super-smart world and the utilisation of spiritual force, our Indian sages or masters are dedicated to doing so. In Chitti Vrittinirodha, the ultimate purpose of education is mentioned (controlling spiritual activities related to the so-called materialist world). Because of this, education is a crucial tool for directing people's potential in a positive direction and enabling them to live in a society where dignity is valued. The Indian government's most recent "National Education Policy-2020 (NEP-2020)" makes numerous recommendations for combining the modern educational system with the traditional one. This policy's guiding premise has always been the illustrious legacy of ancient and timeless Indian knowledge and thinking. Pursuit of knowledge (Jnan), wisdom (Pragyaa), and truth (Satya) have long been seen as the highest aspirations of mankind in Indian philosophy and thought.

Clinical Applications of the History of Medicine in Muslim-Majority Nations.

Since the early twentieth century, a number of physicians and professional historians have argued for the integration of the history of medicine into both medical education and clinical practice. After the supplanting of the humoral model of medicine in favor of the germ theory of disease in the late nineteenth century, medical school administrators have repeatedly asked medical historians for their rationale for studying "outdated science" in medical training programs beyond antiquarianism and knowledge for knowledge's sake. However, a number of arguments can be adduced for the use and relevance of the history of medicine, including the observations that history: 1) provides examples of inspiring or highly ethical individuals who can serve as role models in practitioner identity formation; 2) helps to develop critical analytical skills and other modes of humanistic thought and behavior directly relevant to patient care (e.g., empathy); 3) promotes culturally-competent care, since history informs culture; 4) encourages inquiry into the sociocultural factors that affect the development of modern medical ecosystems; 5) provides a philosophical tradition for critiquing ethics in the medical profession. This contribution specifically traces the potential uses of Islamic medical history in the clinic and medical schools in Muslim-majority countries, primarily in the Middle East.

Spinoza and the Poetic Imagination

ABSTRACT This paper traces Spinoza’s engagement with early-modern poetics. Historians of philosophy regularly locate Spinoza within the philosophical traditions of his time. I argue that, by placing him in a parallel poetic culture, we can extend our appreciation of the expectations and debates to which he is responding, and the ways he uses poetry in his philosophical work. I make three claims: that Spinoza’s conception of imagination is fundamentally poetic; that he offers a genealogical resolution to a debate about the relative value of poetic inspiration and poetic art; and that he provides a carefully balanced analysis of the ways in which poetry can support philosophical understanding.

From Affective Schemata to Authentic Becoming: How Reading about Bodies Can Shape Our Mental Landscape and Philosophical Outlook; Postcritique and A. S. Byatt's "A Stone Woman"

Abstract: Fully crediting the "brain-body-narrative nexus" (Wojciehowski and Gallese 62) that shapes readers' reception, perception, and processing, this article examines A. S. Byatt's "A Stone Woman," in conjunction with current research on the "extended mind." I explore (1) how Byatt's use of sensory-motor cues agitates readers' affective schemata, (2) how this affective stimulation can influence mental responses and the reading experience, and (3) how Byatt thereby also influences attitudes toward the thematic content of the story, extending the wonder tale genre's preoccupation with personal development and aligning with philosophical traditions that encourage readers to undertake their own process of authentic becoming.

Amicus Brief

Amicus Brief Christine M. Korsgaard ii. summary of the argument This brief does not address the issue of Happy's personhood.1 The key question for the Court is not whether Happy can be called a "person." Instead, the key questions are, first, whether there are beings who have rights even though they cannot have duties or responsibilities (whether we call such a being a "person" or not). Second, whether Happy is such a being. Third, whether liberty rights are or can be among the rights of such beings, and are among Happy's rights. Fourth, whether transfer to a sanctuary is a remedy for the violation of Happy's liberty rights, if there is such a violation. As far as the first question—whether we should call Happy a person or not—is concerned: The law has traditionally classified things into persons and property. But let us suppose there are three legal categories of things, (1) Beings with rights and duties, (2) Beings with rights but no duties, and (3) Beings ("things") which have no rights and can therefore be property and can be used however we please. [End Page 29] Should we choose to reserve the word "person" for the first of those categories—for beings who have both rights and duties—that usage surely is not a reason for violating the rights or the liberty rights of beings in the second category. Should we choose to use the word "person" for beings in both of the first two categories, that is, for all beings who have rights of any kind, that does not settle the question whether any given "person" has any specific right to liberty or not, and so whether that "person" falls under the protection of habeas corpus. To claim that it is possible to separate rights from duties is not to deny that some rights may be connected to the ability to have duties, so we must still establish that a given right to liberty is not one of those. This brief approaches these questions in this way. First, it argues that if human beings have a legitimate claim to have rights, then Happy does so as well, on the basis of some reflections about why we suppose we have rights at all. Second, it argues that on the account of rights it offers—and on most accounts of rights in the philosophical tradition—it makes sense to recognize a category of beings who have rights but no duties. Because one of the arguments against such a recognition calls into question whether a being without duties can have liberty rights in particular, this brief will argue that it also can make sense to think of such beings as having liberty rights, and it makes sense to think of Happy as having such a liberty right which has been violated. And fourth, this brief argues that release to a sanctuary is an appropriate response to the violation of Happy's liberty right. iii. argument 1. Does Happy Have Rights? In order to ascertain whether Happy has rights, we must first ask why we suppose that human beings have rights. Philosophers have long supposed that there are two theories about the purpose that is served by the existence of rights. One—usually called the interest theory—is that rights exist in order to protect the important interests of an agent. According to the interest theory, we protect an individual's interests in her bodily integrity, her property, her ability to do certain things without interference, and so on, against the encroachment of others, because these matters are of deep concern to her. The other—the will theory—is that rights exist in order to define a sphere of action in which the agent has a kind of normative control. In H. L. A. Hart's famous phrase, a right makes the right-holder a small-scale sovereign.2 According to the will theory, no one may legitimately exercise control over what the agent may believe or, within limits of safety, what she may say or with whom she may associate. Property exists to give her control over land, buildings, or objects she needs in order...

Разум в истории философии:единство и множественность

This publication is based on the materials of a panel discussion, held on March 11 2022, as part of the panel “Reason and Rationality from the Perspective of the History of Philosophy”. Four scholars, specialists in different philosophical traditions (D.V. Bugai – Ancient Greece; S.Yu. Rykov – Ancient China; N.N. Trubnikova – Japan; M.T. Stepanyants – India), offered their answers to the question of whether it is possible to speak of a common notion of reason and rationality in the light of the difference in the understanding of these phenomena in various intellectual and cultural traditions. The panel discussion consists of an introduction, contributions of each of the participants and a closing discussion.

The Search for Identity

In this article after identifying four major trends in the discourse on Ethiopian philosophy, it will be argued that there is a need to introduce a mature conception of Ethiopian philosophy that can both diagnose existential predicaments and also has the ability of introducing an emancipatory dimension. At the heart of this article is the claim that there are four major trends in Ethiopian philosophy which is a discourse that is still looking for an identity and that these trends are characterized by hermeneutics, intercultural philosophy, critical theory and indigenous Ethiopian philosophy. After identifying the limitations of the four trends in Ethiopian philosophy, the article will point towards the development of a new discourse in Ethiopian philosophy that has the power of pointing towards the emergence of a new discourse that is able to diagnose existing realties and also can engage in a dialogue with other philosophical traditions.

Модернизм и философская традиция

Many philosophers agree that in our relations with philosophical tradition we face a hermeneutic problem. This problem is how to achieve an adequate understanding of the representatives of this tradition. It is believed that we need to establish a dialogue with figures from the past, rather than attribute our own thoughts and ideas to them. However, few dare to offer a reliable way to achieve this. At the same time, there are those who believe that the hermeneutic problem points to a fundamentally problematic relationship with our history. In this case, we are talking not only about a separate prob­lem requiring its solution, but about a certain attitude as well. Within this attitude, we are focused not so much on an adequate interpretation of the philosophical tradition as on its overcoming. However, the nature of these problematic relations with tradition can be de­scribed differently. For example, one can consider their dependence on tradition as an ob­stacle to understanding oneself and one’s relations with the world. Conversely, one can consider it a condition for such understanding. It is the latter view that John McDowell adheres to. Without denying the obvious fact that there must be a certain distance be­tween different historical contexts, he nevertheless shows that there is no unbridgeable gap in philosophy between its present and past. The article provides an overview of how McDowell, relying on Wilfrid Sellars’s idea of the logical space of reasons and Hans-Georg Gadamer’s idea of fusion of horizons, solves this problem. In addition, the article shows why McDowell himself can be considered a representative of modernism in phi­losophy.