Professor Of Philosophy Research Articles

Indian Philosophy and Some Perspectives of Non-Violence

Abstract The interview given by Dilipkumar Mohanta (b.1959), a Professor of Philosophy in the University of Calcutta (India). He is presently the Joint Secretary of Indian Philosophical Congress (Estd. 1925). He is a former Vice-Chancellor of the University of Kalyani, and also the founder Vice-Chancellor of the Sanskrit College and University. He is a former member of Indian Council of Philosophical Research. Professor Mohanta is the recipient of number of awards for his academic contribution; such as US Government State Scholar Award (2008) at the University of California (Santa Barbara), Fulbright-Nehru Visiting Lecturer (2011) at the University of Florida, William Paton Fellowship at the University of Birmingham (2015), IUC Associate at IIAS (Shimla, 2001-2003), Professor B. M. Barua Samman (award) in 2016, Jan Jacobsen prize (2016), Manjusree Samman (2022), Kamaladevi Smriti Samman (2022). He is the author of 15 books and 60 papers (in English & Bengali) published in journals in India and abroad. Cognitive Scepticism and Indian Philosophy, Studies in Vaidalyasutra of Nagarjuna, Studies in Jayarasibhatta’s Critique of Knowing from Words, Advaita-Siddhanta-Sara-samgraha (Sanskrit text with Introduction in English), Collected Works of Brajendra Nath Seal (ed.) are some of his important books in English. Mohanta also authored some books on Buddhist Philosophy, Advaita Vedanta Philosophy, Philosophy of Religion and Political Philosophy in Bengali.

Democratic faith. A philosophical profile of Richard J. Bernstein

Democratic faith. A philosophical profile of Richard J. Bernstein

Introduction: The Journal of Clinical Ethics, the MacLean Center, and the Future of Clinical Ethics.

Introduction: The Journal of Clinical Ethics, the MacLean Center, and the Future of Clinical Ethics.

Remembering Dick Bernstein

ConstellationsVolume 30, Issue 1 p. 8-11 CORRESPONDENCE PIECE Remembering Dick Bernstein Philip Kitcher, Corresponding Author Philip Kitcher [email protected] Correspondence Philip Kitcher John Dewey Professor of Philosophy, Emeritus at Columbia University. Email: [email protected]Search for more papers by this author Philip Kitcher, Corresponding Author Philip Kitcher [email protected] Correspondence Philip Kitcher John Dewey Professor of Philosophy, Emeritus at Columbia University. Email: [email protected]Search for more papers by this author First published: 30 March 2023 https://doi.org/10.1111/1467-8675.12658Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat Volume30, Issue1March 2023Pages 8-11 RelatedInformation

Past, Present—and Future Perfect? Taking Psychiatry Beyond Its Single Message Mythologies

Past, Present—and Future Perfect?Taking Psychiatry Beyond Its Single Message Mythologies K. W. M. Fulford (bio) I am grateful to John Sadler and his colleagues for their generous invitation to contribute to this collection marking Philosophy, Psychiatry, & Psychology (PPP)'s thirtieth birthday. True to our editorial tradition of "no nonsense" publishing, the "ask" was a reflection on PPP's past, present and future, limited to 500 words. In fact, one word does it for me—collegiality. Collegiality was our watch word from the start. I still treasure a group photo taken at an early pre-meeting of the Association for the Advancement of Philosophy and Psychiatry (AAPP) convened by Michael Schwartz at his home in 1992, when, among other initiatives, PPP was conceived through transferring our then-nascent journal proposal from a small British publishing house to its current international publisher, the Johns Hopkins University Press. Michael and I had met earlier by phone when he had called the Royal College of Psychiatrists in London to enquire about its recently launched Philosophy Group and (by mere chance) I happened to be standing next to the person who took the call! PPP, with John and myself its founder editors, was subsequently born as, and has remained, a joint venture between our two groups: and Peter Zachar's recent initiative in building closer links with the International Network for Philosophy and Psychiatry (INPP) has taken us an important step towards the vision shared by Michael, John and myself that PPP should grow to reflect and represent a global open society of philosophy and mental health. As a pointer to the future, this global open society was no mere utopian vision but a joint commitment to what we conceived as a necessary ambition. Contemporary disenchantment with the repeated failures of translation of current narrowly empirical models of psychiatry, points to the truth of our German colleague, Paul Hoff's, characterization of the history of psychiatry as a history of serial collapses into single message mythologies. This disenchantment might seem to offer an opportunity for colonial expansion of philosophy into psychiatry (a re-assertion, perhaps, of phenomenology?). But PPP was born out of the "decade of the brain" and has remained throughout an ally of, not competitor to, the neurosciences. [End Page 3] So, while it is true that, with Peter's initiative, and with editorial and other innovations introduced by John, PPP is actively extending its reach (to new areas of philosophy, and to new voices, informed notably by experience as well as by training), this expansion remains a collegial not colonial enlargement of the field. I need hardly point to the challenges presented by the inclusive ambitions of such enlargement (not least to maintaining the highest standards of editorial and peer review). But PPP's collegiality provides the foundation for the work needed to deliver on these challenges. Even if imperfectly realized, this collegiality will help to take us beyond the single message mythologies by which our discipline has too long been hobbled. [End Page 4] K. W. M. Fulford K.W.M. (Bill) Fulford is a Fellow of St Catherine's College and Member of the Philosophy Faculty, University of Oxford; Emeritus Professor of Philosophy and Mental Health, University of Warwick Medical School; and Founder Director of the Collaborating Centre for Values-based Practice, St Catherine's College, Oxford (valuesbasedpractice.org). Copyright © 2023 Johns Hopkins University Press

“Bad philosophy” and “derivative philosophy”: Labels that keep women out of the canon

AbstractEfforts to include women in the canon have long been beset by reactionary gatekeeping, typified by the charge “That's not philosophy.” That charge doesn't apply to early and mid‐analytic female philosophers—Welby, Ladd‐Franklin, Bryant, Jones, de Laguna, Stebbing, Ambrose, MacDonald—with job titles like lecturer in logic and professor of philosophy and publications in Mind, the Journal of Philosophy, and Proceedings of the Aristotelian Society. It's hopeless to dismiss their work as “not philosophy.” But comparable reactionary gatekeeping affects them, this paper argues, typified by the labels “bad philosophy” and “derivative philosophy.” Virtue and vice epistemology help explain why these women have been neglected and why their own approaches are epistemically virtuous. Their contemporaries and historians are deficient in scholarly virtues in labelling these women's work “bad” or derived from male mentors with no or specious justification. Their disparaged qualities—intellectual humility, modesty, critical self‐reflection, disclosing biases—are often epistemic virtues.

Susan S. Smyth (1965-2022).

Susan S. Smyth (1965-2022).

A Willingness for Crisis

In one of the excerpts from memory composing his autobiography, Stanley Cavell recalls attending “an informal but extended discussion among professional philosophers” with Thomas Kuhn, then his colleague at Berkeley. It was the first such meeting the two friends had sat through together, and Cavell describes the vivid impression left on the historian of science: “As we left the scene Kuhn pressed his fingers to his forehead as if it ached. ‘I wouldn’t have believed it. You people don’t behave like academics in any other field. You treat each other as if you are all mad.’” The perception, Cavell notes, “seemed right […] but normal enough, and because normal, suddenly revelatory.” Kuhn’s response clearly anticipates topics and arguments that would come to inform The Structure of Scientific Revolutions. Articulated within the terms of those arguments, the exasperating scene becomes one of philosophical discussion in the absence of a paradigm, unable to take place upon an assumed common ground.

As An Educationist Allama Iqbal’s Servises And Concept Of Education: A Research And Explanatory Study

Allama Iqbal was a great thinker, philosopher, poet as well as an educationist. He started his career as McLeod Arabic reader on 13 May 1899 at the University of Punjab. As MacLeod Arabic reader he translated, compiled, and write books and research articles on different subjects. During the same period, he taught English literature in Islamia college and Govt college Lahore respectively for six months after taking unpaid leave from the university of Punjab. After expiry of his contract as Mcleod Arabic reader at Punjab University he joined Government college Lahore in June 1903 as assistant professor of Philosophy. In 1905 he went to Europe on study leave to pursue the Bar at Law and PhD. Although before he returns from Europe in 1908, he resigned from his job as a teacher. But he continued teaching students in college and universities on the requests of the institutions. He also compiled textbooks of various subjects and was associated with management committees of educational institutes. Allama Iqbal closely observed the eastern and western systems of education and criticizes both due to their shortcomings. Based on his experiences and observation he had the ideas about the education of Indians specially Muslims, which are expressed in his various writings. Iqbal’s services and ideas as an educationist have been little discussed. In this article a research and explanatory review of Iqbal’s services and concepts as an educationist have been made.

About the Contributors

About the Contributors

КИЇВСЬКА ФІЛОСОФСЬКА ШКОЛА ДРУГОЇ ПОЛОВИНИ ХХ СТОЛІТТЯ І ВИТОКИ КРИЗИ МАРКСИЗМУ-ЛЕНІНІЗМУ У ВИШАХ УРСР: ДОСВІД КИЇВСЬКОГО ДЕРЖАВНОГО УНІВЕРСИТЕТУ (КІНЕЦЬ 40-Х – СЕРЕДИНА 60-Х РОКІВ ХХ СТОЛІТТЯ)

This article is the first of a series of publications about the place and role of the Kyiv Philosophical School of the second half of the 20th century in the process of the destruction of Marxism-Leninism in the philosophical education, science and culture of the Ukrainian SSR. This process, which began at the end of Stalin era, is explored in the illustrative example of the Faculty of Philosophy of Kyiv State University. The author has classified four main stages of this process, of which he studies the first and the second ones: 1. the initial one or the stage of the beginning of the critical revision of the Stalinist version of Marxism-Leninism (late 1940s – 1950s); 2. the stage of the beginning of a systematic critical revision of this version in the context of postmodern philosophy (late 1950s – mid 1960s). The main object of study is the memoirs of the creators of this school, primarily their interviews conducted as part of projects on the Oral history of philosophy. Their example is the conversation of Y. Golovakha with the Student Society for the Oral History of Philosophy of Taras Shevchenko National University of Kyiv. The development and content of these two stages are studied on the basis of an analysis of a series of interviews by T. Chayka with graduates of this faculty and the creators of this school S. Krymskyi, M. Popovych, V. Horskyi in her author's project "Oral Histories of Philosophers". We also studied the memoirs of their university mates, colleagues at the school, such as A. Horak, V. Tabachkovskyi, V. Lisovyi and M. Bulatov. The ideological opposition of M. Zlotina together with the rehabilitated figure of the "philosophical front" of Ukraine in the 1920s – 1930s M. Yushmanov to the so-called "old guard" professors of philosophy at the Kyiv State University like Y. Bludov, F. Yenevich and etc. is considered. The significant reformatory contribution of the deans of this faculty P. Kopnin and V. Shynkaruk to its progress during the Khrushchev's thaw is outlined. The contribution of these two scholars, already as directors of the said institute, and their predecessor in this position D. Ostryanin and their colleagues at that university and institute, to the progress of neo-Marxist and post-Marxist foundations of Ukrainian philosophical education, science and culture is also highlighted.

Philosophy and the War

Fritz Mauthner’s essay Die Philosophie und der Krieg, published in October 1914, is among the nationalist writings of Mauthner written during the First World War. The essay explores the question of returning to philosophy after the war. Asking this question, Mauthner examines the relationship between war and philosophy and argues that the two concepts do not share any substantial points of contact. During his discussion, an unspoken premise of the question about the return to philosophy is revealed: as the science of reason, philosophy cannot understand war. The profession of philosophy can neither contribute to a military victory nor end the people’s suffering. Hence, philosophers should remain silent in times of war. Mauthner himself did not adhere to his demand. In 1914, he believed that Germany would be victorious, and emphasised in his essay that war reveals a new meaning of life by giving a meaning to death.

Making Philosophy Personal

Reflective journals are characterized by their expressive freedom and their intent that students explicitly connect course material to their own life experiences, emotions, beliefs, and feelings. Drawing on research on the use of reflective journals and on the reflections of students in my philosophy courses, I demonstrate how philosophy professors can use reflective journals as a tool to help their students achieve important learning outcomes. By making philosophy personal for students, reflective journals allow students to practice philosophy as a way of life, achieve important metacognitive outcomes, and (drawing on constructivism in learning theory) increase their knowledge and understanding of course content.

The theory of Moscow as the Third Rome: Texts and contexts

The theory of Moscow as the Third Rome, defined five centuries ago by the monk of the Pskov Eleazar Monastery Filofei, is considered as one of the most identifiable literary images of Russian history. At the same time, there is an incredible dispersion of appraisals and opinions in its perception and comprehension — both among professional historians, philologists and philosophers, and in public discourse. This concept has been seen and continues to be seen at various epochs and up to the present day as the key to guess a riddle of the Russian national character and the embodiment of Russia’s age-old hostility towards the West, a mystical epiphany about its soteriological mission and the doctrine of the world domination of the emerging empire. Some scholars consider the theory of Moscow as the Third Rome to be a kind of quintessence of «Russianness», others — a reflection of common Christian and pan-European ideological trends; some investigators look at Filofei as a brilliant thinker-innovator, others completely deny him any creative singularity. On this basis, we have invited experts in the history of Russian political thought to answer the following questions: how unique is the theory of Moscow as the Third Rome, and is it exclusively a fruit of the Russian medieval intellectual environment, to what extent can monk Filofei be considered the author of the theory of Moscow as the Third Rome, what is the fundamental novelty of his concept does it mean that Filofei’s theory did not receive a response among his contemporaries, and if so, why, what are the similarities and differences in its understanding by Filofei himself and people of those epochs when receptions of this idea were undertaken — in at the end of the 16th and 17th centuries, in the 19th century, in contemporary times, and etc.

Ф.Г. Якоби и московская школа духовно-академической философии XIX в. Часть II. Ф.Г. Якоби и В.Д. Кудрявцев-Платонов

The article analyzes the attitude of the philosophy professor of the Moscow Theological Academy in the second half of the 19th century. Viktor D. Kudryav­tsev-Platonov to the philosophy of Fr. Jacobi, the continuity of the philosophical views of Kudryavtsev and his teacher Feodor Golubinsky is traced, which is re­flected in the attention to Jacobi’s apology for theism and the high appreciation of his teachings. Kudryavtsev joins the Jacobi’s criticism of philosophical ratio­nalism and supports his doctrine of reason as an organ of direct perception of God and the properties of spiritual reality. At the same time, in his doctoral dis­sertation on the essence and origin of religion, Kudryavtsev points out a number of shortcomings of Jacobi’s philosophy, which is discussed in detail in the arti­cle. By presenting criticism of Kudryavtsev, the article, in particular, discusses Jacobi's concept of nature, his relation to religious tradition, the reasons for the differences between Kudryavtsev and Jacobi on the question of the possibility of rational knowledge of God and in assessing the evidence for the existence of God, Kant’s influence on Jacobi. It is concluded that Kudryavtsev-Platonov’s new differentiated assessment of Jacobi's teaching is conditioned by the new tasks of ecclesiastical-academic philosophy of the second half of the 19th century.

The Free Will of Professor Sturmhauser

Is purposeful ignorance the key to a happy life? Should you choose to believe in free will to give your life meaning? In this work of philosophical short story fiction, a depressed philosophy professor is a deep believer in the lack of free will. Everything from his job to his divorce, to his depression, had to happen exactly as it did. Eventually, his drinking catches up to him and he is put into a recovery hospital. It’s a long, hard road to recovery but he begins to wonder if the false belief in free will is the key to living a happy and successful life. Months later he is released from the hospital, moves to the Dominican Republic, and goes back to drinking and enjoying retirement alone.

Graduate Seminars and the Climate Problem in Philosophy

Designing a successful graduate seminar should account for more than just the content to be conveyed and the completion of the standard seminar paper. This article dissects the seminar structure, revealing some of what is obscured by the “hidden curriculum” of graduate education, with an eye toward transforming the climate in philosophy. I begin with a brief review of literature on graduate teaching and inclusive teaching in philosophy. I then examine four components of a typical graduate seminar: the faculty instructor of graduate courses, the graduate students themselves, the material selection, and the course requirements. Reflecting on the graduate seminar compels revisiting learning goals, ensuring inclusivity and accessibility, and adopting a more intentional approach to graduate course design that ties course goals to specific activities and assessments for the life of the professional philosopher.

Group Mind in Anyiam-Osigwe’s Development Philosophy

This work deals with the philosophical reflections of Emmanuel Onyechere Osigwe Anyiam-Osigwe (1921-1988). He was a sage philosopher (a concept employed here in contradistinction to the term ‘professional philosopher’), whose philosophical reflections, apart from having metaphysical, epistemological, and ethical dimensions, address certain socio-political issues. An important idea in his corpus is subjected to critical interrogation in this paper. This is the idea of the group mind, a concept which is an embodiment of his reflections on how a group of people can develop institutions that can foster cooperative living. The idea further addresses how the individual can position himself for reorganisation of society by keying into social aspirations through adherence to norms, values and development of spirituality. The individual is to de-emphasise the self in relation to the others, and live the group’s vision. To achieve this, the individual is to through introspection, self-searching, self-analysis, self-awareness, and self-knowledge, gain access to their innate endowments and bring these to bear on group cohesion. In Nigeria’s case, lack of a sense of nationhood militates against patriotism and, in a democracy, denies the group a collective basis for holding politicians accountable for actions. There is, thus, the issue of distrust which makes consensus tough or nearly impossible. Anyiam-Osigwe’s notion of the group mind addresses this problem in Nigeria, if understood and applied.

The Swerve and Ancient Materialism

Author(s): Thomas Nail and Katerina Kolozova Title (English): The Swerve and Ancient Materialism Journal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 19, No. 1-2 (2022). Publisher: Institute of Social Sciences and Humanities - Skopje Page Range: 58-71 Page Count: 13 Citation (English): Thomas Nail and Katerina Kolozova, “The Swerve and Ancient Materialism,” Identities: Journal for Politics, Gender and Culture, Vol. 19, No. 1-2 (2022): 58-71. Author(s) Biography Thomas Nail, University of Denver Thomas Nail is a Distinguished Scholar and Professor of Philosophy at the University of Denver and author of numerous books, including The Figure of the Migrant, Theory of the Border, Marx in Motion, Theory of the Image, Theory of the Object, Theory of the Earth, Lucretius I, II, III, Returning to Revolution, and Being and Motion. His research focuses on the philosophy of movement. Katerina Kolozova, Institute of Social Sciences and Humanities, Skopje Dr. Katerina Kolozova is Executive Director, senior researcher and full professor at the Institute of Social Sciences and Humanities, Skopje, and a professor of political philosophy at FMK-Belgrade. She has published many influential articles in a number of international journals, as well as several books. These include: Capitalism’s Holocaust of Animals: A Non-Marxist Critique of Capital, Philosophy and Patriarchy (Bloomsbury Academic), as well as Cut of the Real: Subjectivity in Poststructuralist Philosophy (Columbia University Press).

After Liberalism

Author(s): Katerina Kolozova Title (English): After Liberalism Journal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 19, No. 1-2 (2022). Publisher: Institute of Social Sciences and Humanities - Skopje Page Range: 40-47 Page Count: 7 Citation (English): Katerina Kolozova, "After Liberalism,” Identities: Journal for Politics, Gender and Culture, Vol. 19, No. 1-2 (2022): 40-47. Author Biography Katerina Kolozova, Institute of Social Sciences and Humanities, Skopje Dr. Katerina Kolozova is Executive Director, senior researcher and full professor at the Institute of Social Sciences and Humanities, Skopje, and a professor of political philosophy at FMK-Belgrade. She has published many influential articles in a number of international journals, as well as several books. These include: Capitalism’s Holocaust of Animals: A Non-Marxist Critique of Capital, Philosophy and Patriarchy (Bloomsbury Academic), as well as Cut of the Real: Subjectivity in Poststructuralist Philosophy (Columbia University Press).