Pure Thinking Research Articles

Aristotelian Priority, Metaphysical Definitions of God and Hegel on Pure Thought as Absolute

AbstractThis paper advances a philosophical interpretation of Hegel's Logic as defending a metaphysics, which includes an absolute, itself comparable to God in other systems of metaphysics of interest to Hegel, including Aristotle's and Spinoza's. Two problems are raised which can seem to block the prospects for such a metaphysically inflationary interpretation. The key to resolving these problems is consideration of the kinds of metaphysical priority that Hegel sees in Aristotle. This allows us to build a philosophical model of Hegel's absolute, and to demonstrate how the model fits the argument of Hegel's Logic. Application of this model provides a philosophical explanation of the senses in which Hegel's metaphysics is idealist; he argues that thought is absolute and comparable to God in other systems of metaphysics: thought is both self-determining and metaphysically prior to being.

Introduction

Introduction

Attitudinal Pleasure in Plato’s Philebus

AbstractThis paper addresses two interpretive puzzles in Plato’s Philebus. The first concerns the claim, endorsed by both interlocutors, that the most godlike of lives is a pleasureless life of pure thinking. This appears to run afoul of the verdict of the earlier so-called ‘Choice of Lives’ argument that a mixed life is superior to either of its ‘pure’ rivals. A second concerns Socrates’ discussion of false pleasure, in which he appears to be guilty of rank equivocation. I argue that we can solve both puzzles by attributing to Plato an account of pleasure as a species of intentional attitude.

Pure and Objective Thinking: Interest and Desire

Jonas indicated that educators interpret/apply concepts of interest differently. Dewey, following the different ways that teachers apply concepts of student interest, categorized teachers as advoca...

Muhammadiyah Gerakan Islam Berkemajuan: Selayang Pandang

Muhammadiyah is a Progress Islamic movement that dares to bring out healthy and pure thoughts on the basis of al-'qurandan hadith. The term Islamic Progress is by developing the ethos of surah Al-'Ashr not just talking about the obligation to support the poor, but also the obligation to proceed to form the main civilization. The term Islamic Progress was first initiated by Kiai Ahmad Dahlan as the founder of Muhammadiyah in the early days of his struggle.

헤겔의 인륜성 이론에서 “순수한 자기 사유” - 맹목적 관습의 타개를 위한 반성적 주체성의 구성을 위한 시도 -

헤겔의 인륜성 이론에서 “순수한 자기 사유” - 맹목적 관습의 타개를 위한 반성적 주체성의 구성을 위한 시도 -

Exploring conceptual thinking and pure concepts from a first person perspective

Traditionally, conceptual thinking is explored via philosophical analysis or psychological experimentation. We seek to complement these mainstream approaches with the perspective of a first person exploration into pure thinking. To begin with, pure thinking is defined as a process (how we think) and differentiated from its content (what we think about), the concepts itself. Pure thinking is an active process and not a series of associative thought-events; we participate in it, we immerse ourselves within its active performance. On the other hand, concepts are also of an experiential nature. And yet, little is known about what is it like to have or produce a thought, a concept, or an idea? Is a concept our own construction, a product of our own activity, or is it something we merely discover instead of producing it? We address these issues in a systematic first person enquiry into pure thinking.

“The Embodiment of Pure Thought”? Digital Fabrication, Disability, and New Possibilities for Auto|Biography

Frieder Nake describes the process of digital fabrication as “the embodiment of pure thought” (80). An idea, expressed virtually within a computer drawing program, can be made concrete through the ...

Math by Pure Thinking: R First and the Divergence of Measures in Hegel's Philosophy of Mathematics

We attribute three major insights to Hegel: first, an understanding of the real numbers as the paradigmatic kind of number (which also accords with their role in physical measurement); second, a recognition that a quantitative relation has three elements (the two things being related and the relation itself), which is embedded in his conception of measure; and third, a recognition of the phenomenon of divergence of measures such as in second‐order or continuous phase transitions in which correlation length diverges (e.g., the critical point of water at which the reciprocal size of the droplets diverges). For ease of exposition, we will refer to these three insights as the R First Theory, Tripartite Relations, and Divergence of Measures. Given the constraints of space, we emphasize the first and the third in this paper.

The essential analysis of the levels of methodologizing of scientific and professional social work

The article actualizes the importance of methodology that is an inalienable component of scientific searches, is able to define the most important thoughts of theoreticians and practicians in the process of mastering new knowledge, makes the complicated theories and concepts possible and distinctly structurizes them, elaborates the methods and means for the solution of scientific pedagogical problems. It was grounded, that methodologizing is for the scientist-theoretician in social work the way of realization of reflexive activity as to the study of given social object, the process of intensive use of complicated system of approaches, paradigms and instruments for the comprehension of social phenomena, the spiritual-practical mastering of surrounding social world: from the cognition of object to self-cognition and self-creation. There was described the metasystem activity of social workers that starts from socially organized collective thinking of the group, participating in cognition of the world of ideal essences of social object to the common thoughts-communications, connected with verbal-written texts and up to the pure thinking, manifested in non-verbal schemes, formulas, graphs, tables and so on. It was proved, that the top level of professional methodologizing in social sphere, as a result of developmental professional-scientific work, is the methodological activity that is completely elucidated at six levels of methodologizing

Critical Discourse Analysis of Iranian Political Cinema with Fairclough Approach

The aim of this study was to analyze the discourse of political cinema of Iran after the war with the approach of Fairclough's approach. For the purpose of this research is descriptive-analysis was conducted to collect information on library. The research community in the aftermath of the Islamic Revolution to the film Refugee, 1997 to 2005, organ on color film and from 2006 to 2013, movies influence was studied. According to the findings in the first period, 1989 to 1996, pure thoughts patriotic and revolutionary themes have been witnessing a fundamental transformation. Which include two periods, first, the concept of that accompanied the pattern of rationality are the Rafsanjani government concept. The discourse of war, the rise of the urban upper classes and groups based on the concept of construction, ie development projects, all of which are examples. But in the second part of the first period, the discourse of democracy and freedom are met. In the second decade 1997 to 2005, traditional political discourse, the discourse changed reformer. Government film policy, in particular, before and after of June, under the sovereignty of political discourse conservative and reformist has been developed. The third period, from 2006 to 2013 with the victory of Ahmadinejad, to open in 1981 on a new meaning system helped the fundamentalist interpretation. Therefore it can be concluded that the selected films examined in this study have implications affecting the society of his time were political. Iranian cinema films are not political in the true sense, of course, movies that have claims in this direction but none of them can define the configuration of political theater. In other words, if we look at the political cinema as a genre have to say that this genre, like many other genres by ideas and Alqa’hay Hollywood and West and Western theories (as other items to be imposed Cinema) this genre has been imposed on our minds.

Fateful Women in Ferdowsi Shahnameh

<p>Shahnameh as one of the most important literary works that reflects the pure thoughts of the past Iranians, plays a key role in preserving the Iranian cultural heritage and national identity. Mythology helps us to understand the civilizations included the cultures. For example, the image of the women in the literary works is different from their modern popular image that ignores the real position of the women. Abu l-Qasim Ferdowsi, the highly revered Persian poet, is one of the literary figures who considered the role of women in his literary masterpiece in spite of the prevailing attitudes towards the women in his era. Some studies, due to the lack of understanding the Ferdowsi’s poems, have claimed that he is a misogynist poet. However, Ferdowsi has equally ranked men and women in his long epic. For example, there are a number of chaste and compassionate mothers in Shahnameh, who play a vital role in shaping the epic character of the heroes. Or, the women who fall in love and relinquish all her possessions for the sake of fruition, such as Manijeh and Katayun who leave the king’s court for the sake of love. Ferdowsi’s imagery of women is not a descriptive account of their charming superficial beauties, but it reflects the wisdom, bravery, and belligerency of these women.</p>

Disbelieving the Normativity of Content

Adherents as well as detractors of the normativity of mental content agree that its assessment crucially depends on the assessment of a principle for believing what is true. In this paper, I present an alternative principle, which is based on possession conditions for pure thinking or mere entertaining. I argue that the alternative approach has not been sufficiently emphasised in the literature and has two important merits. First, it yields a direct analysis of the normativity of mental content, which is, furthermore, independent of arguably non-normative notions such as truth. Second, the approach suggests new and challenging lines of response to central non-normativist objections.

"The Pale Cast of Thought": On the Dilemma of Thinking and Action

In his Theses on Feuerbach , Karl Marx famously formulated the principle of a philosophy of revolutionary action that the point is to change the world, not to interpret it. The critique of pure thinking and philosophizing has a long tradition in philosophical thinking itself, and the problem of hasty action without thinking through possible consequences and implications can be equally futile and even dangerous. Thus we face the dilemma of thinking and action, interpretation and its rivals. By looking into a variety of exemplary cases, including a Monty Python episode, Shakespeare’s Hamlet , and Tom Stoppard’s play Professional Foul , this essay explores the different aspects of this dilemma and offers comments on the pros and cons of the various positions in the debate. In the final analysis, the opposition of thinking and action is found to be mutually implicated, not a rigid dichotomy.

Verwandlung des Verhältnisses von Möglichkeit und Wirklichkeit: László Tengelyis These über die Grundtendenz der Neuen Phänomenologie in Frankreich

In New phenomenology in France, Laszlo Tengelyi invites us to think about the transformed relationship between the notions of possibility and reality in the contemporary French phenomenology. To justify his thesis, he proposes to examine Marc Richir’s criticism of «transcendental Ideals» in Husserl’s and Heidegger’s phenomenology. In considering, next to Tengelyi, Richir’s revisit of phenomenology as an extension of the Kantian criticism of ontotheological metaphysics, the present study aims to develop three main ideas. First, it scrutinizes Kantian criticism of the ontological argument in Critique of Pure Reason. The ontological argument considers transcendental Ideal as a reality, with there being confusion between an object of pure thinking and one of knowledge. Second, this study aims to clarify the way in which Richir also applies Kantian criticism to Husserl’s transcendental eidetics as well as to Heidegger’s existential analytic, in Experience of Thinking – Phenomenology, Philosophy, Mythology and Phantasia, Imagination, Affecitivity. On the one hand, by analyzing Husserlian manuscripts on transcendental intersubjectivity, Richir uncovers a disguised form of the transcendental Ideal, incorporated in the notion of form of essence or «Eidos» of the existing I; this notion is presupposed as a condition of passage from the possibility to the reality of the Other. On the other hand, Richir discovers in the Heideggerian description of «anticipation of death» in Being and Time, a dissimulated concept of the transcendental Ideal that takes a form of the Dasein’s «ownmost» [eigenst] factual possibility. Ultimately, the main purpose of the current study is to show that contemporary French phenomenology intends to release itself from the transcendental Ideal, which is considered a reality that presupposes the total sum of possibilities.

Late Vision: Processes and Epistemic Status

In this paper, I examine the processes that occur in late vision and address the problem of whether late vision should be construed as a properly speaking perceptual stage, or as a thought-like discursive stage. Specifically, I argue that late vision, its (partly) conceptual nature notwithstanding, neither is constituted by nor does it implicate what I call pure thoughts, that is, propositional structures that are formed in the cognitive areas of the brain through, and participate in, discursive reasoning and inferences. At the same time, the output of late vision, namely an explicit belief concerning the identity and category membership of an object (that is, a recognitional belief) or its features, eventually enters into discursive reasoning. Using Jackendoff’s distinction between visual awareness, which characterizes perception, and visual understanding, which characterizes pure thought, I claim that the contents of late vision belong to visual awareness and not to visual understanding and that although late vision implicates beliefs, either implicit or explicit, these beliefs are hybrid visual/conceptual constructs and not pure thoughts. Distinguishing between these hybrid representations and pure thoughts and delineating the nature of the representations of late vision lays the ground for examining, among other things, the process of conceptualization that occurs in visual processing and the way concepts modulate perceptual content affecting either its representational or phenomenal character. I also do not discuss the epistemological relations between the representations of late vision and the perceptual judgments they “support” or “guide” or “render possible” or “evidence” or “entitle.” However, the specification of the epistemology of late vision lays the ground for attacking that problem as well.

Als Spermologe gegen Baubo – Hamanns Metakritik der philosophischen Reinheit

ZUSAMMENFASSUNG ›Reinheit‹ ist ein Grundbegriff der Religionswissenschaft. Kaum eine Religion kommt ohne ein Konzept von Reinheit aus. Lange Zeit hindurch war dieser Begriff auch in der Philosophie angesehen, bis Johann Georg Hamann das bekannteste Buch, welches Reinheit im Titel führt, nämlich die Kritik der reinen Vernunft Immanuel Kants, einer Metakritik unterzog. In seiner Metakritik führt Hamann den Nachweis, dass eine sich mit Emphase auf die Reinheit des Denkens berufende Philosophie sich wie eine Religion mit entsprechendem normativem Anspruch verhält. Gegen die kritische Philosophie Kants setzt Hamann ein bewusst unreines, auf Sinnlichkeit, Leidenschaft und Geschichte basierendes Denken, welches sich im Gegensatz zum sich selbst sterilisierenden reinen Denken als fruchtbar und zukunftsfähig erweist. So mobilisiert er die Würde des Schmutzes gegen die kryptoreligiöse Selbstkorrumpierung der Vernunft. SUMMARY ‘Purity’ is a key term of religious studies. Very few religions get along without some concept of purity. For a long time this concept had some reputation in philosophy as well until Johann Georg Hamann launched his meta-critique against the most famous book with contains purity in its title: Kant's Critique of Pure Reason. In his critique Hamann shows that philosophical thinking which emphatically insists on purity behaves like a religion with a strong normative attitude. Hamann opposes Kant's critical philosophy with a deliberately impure thinking, which is based upon senses, emotion and history. In contrast to the self-sterilizing pure thinking, this way of philosophizing proves to be fertile and future-compliant. In this way he mobilizes the dignity of filth against the crypto-religious self-corruption of reason.

Political Philosophy in Political Science: Sixty Years on

Political philosophy is that area of philosophy dealing with politics and government, that unstable mix of war and foedus, conflictual division and authoritative union. As ‘philosophy’ it is part of the vita contemplativa, which is pure thinking; as ‘political’ it has always something to do with vita activa, that is action and praxis in a world that exists with its own rules and language games before any philosophical attempt to make that world the embodiment of a theory as Plato did (Arendt, 1953, 1959). Philosophy, like science, is about truth whereas politics is about power or, more accu¬rately, ‘the constrained use of social power’ (Goodin and Klingemann, 1996). This formulation reintroduces truth into the possible constraints alongside rhetoric, persuasion, compromise and negotiation.

À la table des dieux en Grèce ancienne

Ambrosia, nectar, smoke that rose up from the altars, pieces of meat and cakes that were left on sacred tables, not to mention hymns, prayers and even, towards the end of Antiquity, pure thoughts, the list of dishes, real or metaphorical, that were supposed to confer immortality to Greek Gods is long. In an anthropological approach, through the reading of texts spanning from the Homeric Epic to the first centuries of the Christian era, this article aims to show the prodigious variety of the intellectual constructions that allowed the believer, according to his faith, his needs and his budget, to choose the most appropriate diet for his gods.

‘Pure Thought’ in R. Abraham bar Hiyya and Early Kabbalah

This study suggests that there is a degree of truth to the first Kabbalists’ view that the philosophy of R. Abraham bar Hiyya resonates with their own theosophical speculations. My analysis focuses on the significance of the term ‘pure thought’, which these Kabbalists borrowed from bar Hiyya. According to them, it refers to the first or second of the sefirot, which function as intra-divine intellectual faculties. While bar Hiyya did not adhere to a notion of sefirot, I suggest that he did conceive of three intra-divine intellectual faculties, one of which is ‘pure thought’. Thus, the Kabbalists emerge as largely accurate in their interpretation of the term. This analysis points to a certain similarity between bar Hiyya’s conception of divine unity and that of some of the first Kabbalists. Each rejects the philosophical account of divine unity as simplicity and allows for multiple aspects to inhere in God.