Professionalization Of Philosophy Research Articles

Hermanas abrazadas: filosofía y literatura en la profesionalización de los estudios filosóficos argentinos

The article analyzes the way in which the so-called "antipositivist reaction" was deployed in the Argentine philosophical field at the beginning of the twentieth century and its relationship with the politicization and professionalization of philosophy. The paper reconstructs the controversy over the definition of philosophy established by the group of young people who in 1917 founded in Buenos Aires the Colegio Novecentista and the Cuadernos (1917-1919) with whom they defended socialist scientism and met around the Journal of Philosophy and its director José Ingenieros. Inscribed in intellectual history, this reconstruction attends to the history of the book and the edition to illuminate the material channels that made possible the circulation of the antipositivist reaction and offers new information about the initial trajectory of intellectuals who were relevant both in the philosophical and literary field of twentieth-century Argentina.

The Role of Philosophy in Twenty-First Century Africa: A Critique of Bodunrin

Philosophy in general and African Philosophy in particular is rocked by the crisis of relevance and is being called upon to justify the huge investment in it by governments. This paper attempts to examine the contributions that philosophy and philosophers can make to the development of African countries. The paper is a counter-discourse to the discourse of scholars like P. O. Bodunrin who thinks that philosophy cannot help in dealing with our present social, moral, religious and economic problems. The paper argues that the professionalization of philosophy which has led to it being treated as a theoretical inquiry does not preclude the capacity of philosophers to reason about the practical problem in the society with a view to providing solutions. It articulates some of the ways by which African philosophers can contribute to social development in Africa such as the development of an ideology, the critique of African values and colonial legacies and the readiness to participate in practical matters so as to translate ideas and theories to social reality. The paper suggests that if philosophers are to be able to be involved in practical matters, there is a need for multi-disciplinary training for them. It concludes by suggesting a philosophy of praxis for Africa. Keyword: Development, Philosophy, Praxis, Professionalization, Relevance DOI : 10.7176/DCS/9-3-09 Publication date :March 31 st 2019

Formation of the national history of philosophical thought. The phenomenon of Socrates

«Вестник Санкт-Петербургского университета. Философия и конфликтология» — научно-теоретический рецензируемый журнал, обобщающий результаты исследований ученых всего мира в области традиционных философских дисциплин — онтологии, теории познания, логики, этики, социальной философии, эстетики, истории философии, философии культуры и философии религии, а также актуальные разработки в конфликтологии, философии политики и права.

Philosophy: what is to be done?

The isolation and professionalization of philosophy is detrimental to it. The most interesting philosophical activity is conducted at the interface of philosophy and other disciplines. Thus philosophy must continue to cross boundaries and avoid fretting about what is and is not philosophy proper.

What is continental philosophy?

This paper attempts to provide an account of what is philosophically distinctive about what has come to be known as ‘Continental philosophy’. In the early parts of the paper I give a historical and cultural analysis of the emergence of Continental philosophy and consider objections to the latter and some stereotypical representations of the analytic‐Continental divide. In the philosophically more substantial part of the paper, I seek to redraw the distinction between analytic and Continental philosophy by focusing on a number of themes: (i) the centrality of tradition and history for Continental philosophy and the way this affects philosophical practices of argumentation and interpretation, (ii) the way in which the concept of Continental philosophy emerges out of the German idealist reception of the Kantian critique of metaphysics and the significant way this is continued in Nietzsche with his concept of nihilism, (iii) the centrality of the concepts of critique, emancipation and praxis for the Continental tradition, (iv) the importance of the theme of crisis that runs through the Continental tradition, (v) an explanation and justification of the pervasive anti‐scientism of the Continental tradition. I conclude by explaining and criticizing the professionalization of philosophy that has produced the analytic‐Continental divide, insofar as this divide disguises a deeper possible debate about the identity of philosophy itself outside of its professional confines.

Philosophy and political change in Eastern Europe

Tradition and Bureaucratic Lore - Lessons from Hungary, J.C. Nyiri Ideology and Technology - A Comment on Nyiri, Tibor Hajdu Conservatism, Philosophy and Eastern Europe, G.M. Tamas An Ideological Might-Have-Been, Ernest Gellner Philosophy and Ideology, Wojciech Zelaniec Marxism and the Professionalization of Philosophy, Jan Wolenski Philosophy, Parallel Polis and Revolution - the Case of Czechoslovakia, Jan Pavlik Visions from the Ashes - Philosophical Life in Bulgaria from 1945 to 1992, William McBride and Ivanka Raynova The Crisis of Continuity in Post-Soviet Russian Philosophy, Edward M. Swiderski The New European Philosophy, Barry Smith.

Philosophy of Language and Mind: 1950-1990

The last forty years in philosophy of language and philosophy of mind have seen, I hazard to say, some of the most intense and intellectually powerful discussion in any academic field during the period.' Yet the achievements in these areas have not been widely appreciated by the general intellectual public. This is partly because they are abstract and difficult. But it is partly a reflection of the lamentably weak lines of communication between philosophy and the rest of culture, especially in America. In my view, this situation developed during the professionalization of philosophy in the positivist period. Indeed, positivism's harsh judgment of the cognitive value of most of nonscientific culture should probably be given much of the blame. Logical positivism casts a long shadow. Its overthrow in the early 1950s is the central event at the outset of the period that I shall discuss. Elements from this movement motivated and colored much that followed. Philosophy's challenge has been to maintain the movement's clarity and respect for argument, while loosening its restrictions on method and subject matter. Logical positivism aimed to make philosophy scientific-to end the succession of philosophical systems that seemed to promise no analogue of scientific progress. To support this aim, the movement presented an account of why philosophy had failed to be scientific

Escape from Boredom: Edification According to Rorty

Richard Rorty sings in the antifoundationalist chorus. His song equates the rise of foundationalist epistemology with the professionalization of philosophy. The discordant notes he finds in the foundationalist score become, as a consequence, subversive of philosophy as an autonomous discipline.Nonetheless, the most salient feature of Rorty's recent book, Philosophy and the Mirror of Nature, is that it is by a professional philosopher, for professional philosophers and about the future of philosophy as a profession. The early chapters of the book are polished pieces of professional philosophical prose addressed to issues which have provoked interest in recent years among members of academic philosophy departments. They represent efforts to undermine foundationalist epistemology even in some of its currently fashionable guises as philosophy of language.

The Professionalization of Philosophy

The Professionalization of Philosophy