Rational Philosophy Research Articles

Hippodamus of Miletus: The shield of the city and the fabric of history

One of the most widespread urban planning systems in European culture is named after Hippodamus of Miletus. The philosophical and religious meanings that were attached to the rectangular grid of streets and geometrically regular neighbourhoods changed over time. In antiquity, this grid was similar to the ancient Greeks’ and Romans’ ideas of the structure of the universe. In the Classical era the meanings were shaped by the philosophy of rationalism. In the early twentieth century the Hippodamean system was seen as rational, functional and democratic, which corresponded to the philosophy of life of that time. The meaning of the Hippodamean system can be revealed by means of the metaphor of weaving and the archetypes of shield and fabric.

Mobility of social processes as a resource of society. Correlation of the concepts of pathology, deviation, mutations

The article considers the correlation of the concepts of pathology, deviation and mutation based on the theoretical content from the list of references. Deviation is not always purely negative. We prove this through H. Becker’s work “Outsiders”. Social groups create rules, and deviants are not able to obey the accepted norms and become outsiders. We have called this approach sociocul-tural. The approach described in V.N. Zheleznyak’s monograph through the prism of rationalistic philosophy is more difficult to understand and present the phenomenon of deviation. The main idea that is revealed in the author’s narrative is as follows: the classical epistemology of rationalism is the mind’s report on its self-improvement. Through the socio-biological approach, deviation is considered with the help of the prism of the evolutionary theory and influence of mutations on development. If we study mutations of the social life of society, then we can call this system a socio-cultural mutation. The last approach was the physiological (anthropological) one. From its points of view, it is said about a difference in the origin of the races of people, hence the likely deviation. S.V. Savelyev in his lecture material has considered the social evolution of the human brain with the help of the anthropological approach. Here we can impose the phenomenon of deviation on the author’s theses, as if describing behaviour through the anthropological differences.

Max Bill's concrete art, as an instrument against irrational thinking and arguments in medicine.

Medicine is currently confronted with an increase in irrationality, and non-scientific thinking manifesting in semingly more holistic and natural treatment options, especially in cancer therapy. The Covid-19 pandemic has demonstrated that irrational beliefs are widely spread even among physicians. Max Bill (1908-94) was a Swiss architect, designer, and artist representing an art style called concrete art that focuses on geometrical abstraction and mathematical thinking. December 9, 2024, will be the 30th death anniversary of Max Bill. The following manuscript describes Max Bill's life and art and tries to offer some suggestions on how his concept of art together with the philosophy of critical rationalism may be excellent instruments to teach medical students and young doctors scientific thinking, and may even be an antidote for irrationality in medicine.

Gods, Absolute, Non-theistic Divinity, and Monotheism in Indian Philosophy of Religion: A Genealogical Critique of Evolutionary Theogony

There are various permutations of theism: henotheism, pantheism, panentheism, a/theism, and nontheistic divinity. There is debate whether the idea of OmniGod was ever achieved in India. R. C. Zaehner argued that an evolutionary transition from pratenaturalism of the Vedas to Upaniṣad’s monism, culminated in monotheism with Purāṇas and the Bhagavad Gītā. I argue differently, beginning with ancient ritualistic polytheism, followed by unifying One Brahman, toward monistic panentheism and later non-dualism of advaita Vedānta. Under the influence of Asaṅga, Buddhism elevated the Buddha as the Great Divine Replacement. As a response or reaction, Brāhmaṇism forged Īśvara as God with the World as his Body. By 13th century, theistic dualism separated Īśvara from his creatio. Even Nyāya rational philosophy was persuaded by monotheism as demonstrated in their teleo-cosmological argument for the existence of Īśvara. I attribute all this to sectarian and doctrinal shifts rather than to any evolutionary teleology and/or predestined historicist movement.

HARMONISASI PENGETAHUAN

This research aims to comprehend the roles of Islam and philosophy in the development of scientific knowledge. Islam and philosophy play significant roles in shaping worldviews, values, and epistemological approaches that underpin the development of scientific knowledge. The study employs a descriptive-analytical approach to explore the relationships among religion, philosophy, and science. Data is collected through a literature review encompassing relevant primary and secondary sources related to the research topic. Data analysis involves the collection, classification, and interpretation of pertinent information. The findings indicate that Islam exerts a strong influence on the development of scientific knowledge through moral perspectives, ethics, and views on the universe. Islam often provides a value framework that shapes the motivation and goals of research, influencing ethical decisions in scientific practices. On the other hand, philosophy also plays a crucial role in the development of scientific knowledge through studies of epistemology, logic, and research methods. Philosophy provides a theoretical and conceptual foundation supporting understanding, reasoning, and critical reflection in scientific practice. The interconnectedness of Islam, philosophy, and science reflects a dialogue and interaction between religious beliefs, rational philosophy, and empirical understanding. The integration of these aspects allows for the holistic development of scientific knowledge, combining spiritual, intellectual, and empirical aspects in the understanding and explanation of natural phenomena.

Люди сороковых годов в поисках полноты жизни: Опыт описания понятийных конструкций

The topic of this article is the pair of concepts “enjoyment-suffering”, which, as linguistic intuition shows, correlates with a large quantity of lexemes: enjoyment is synonymous with pleasure, bliss; while suffering is synonymous with pain, torment, passion. Enjoyment-suffering is at times antithetical, and at other times mutually complementary, creating unexpected combinations. The fundamental hypothesis of this article is that in the first third of the nineteenth century the enjoyment-suffering pair ceases to be viewed as an antithesis, and forms a synthesis, one that is expressed in the phrase “a full life”. Russian intellectuals’ reading of German authors in the 1820s–30s – which signalled a break both from French rationalist philosophy and from empiricism in its various forms – opened up new possibilities for appropriating the world. The exploring heroes (Belinskii, Bakunin, Ogarev, Gertsen) were supposed to find themselves among the new conceptualisations of human existence, to interpret and re-interpret their own past and present, so as to ultimately develop a new language for describing their own “I”. Henceforth, the major role would be played not by self-restraint and stoic repression of passion, but by maximal expansion, where enjoyment and suffering, together with other concepts, become constitutive features of a subject, overturning commonplace ideas about life.

UN EXEMPLU SUBSTANȚIALIST: DESCOPERIREA AMERICII

Kant aims to achieve a scientific metaphysics; Camil Petrescu rather a metaphysical science. Neither of them will achieve anything of what they set out to do, only that, while the first one has the consciousness of failure, the second one will eventually reach a failure of conscience. But the metaphysics of failure is more than just a failed metaphysics. Here both of them are saved. Kant, the “all-destroyer”, the negator, this “Prussian Hume”, “falls” from science into faith. Camil Petrescu falls as well, but replaces faith with the successive idea of science. He falls from science to science, in the totality of science about the world or in the science of substance. Such a science, whose meaning will be realized, like that of the concrete, along the way, progressively, by addition. Camil detaches himself from the beginning and definitively from what he calls “rationalist philosophy”, by which he understands classical systems (especially Kantian and Hegelian ones). The reproach? It is a fundamental one for the future substantialist philosophy: this type of rationalist philosophy can only be suspected of being in possession of the notion of the concrete and in no way in possession of the reality of this concept. Rationalism has the “other” one in the form of abstraction; substantialism has it in the form of simultaneous reality. What Camil Petrescu wants to demonstrate is the fact that reality lacks logic or, at least, reality escapes from classic logic. Both Kant and Hegel capture reality in a scheme, ossifies it, they give it logic, thereby canceling out precisely what characterizes it essentially: the concrete. Logicism translates into a heretical infidelity to the real. The concrete thus becomes the fact of being for self, not of existing. All this I try to analyze by applying them to the theory of knowledge as it appears in an episode of the Doctrine of Substance, the episode of the discovery of America.

Domain Analysis Versus Facet Analysis

This paper delves into the complexities and theoretical underpinnings of knowl­edge organization systems (KOS), focusing on domain analysis and facet analysis as methodologies, such as improving the Library of Congress Subject Headings (LCSH). The study repeats a former critique of the LCSH and argues for the incorporation of facet and domain analysis to enhance its utility and academic rigor. Facet analysis, although well-established, is critiqued for its rationalist philosophy and lack of empirical grounding. Domain analysis is presented as a complementary approach that addresses these gaps by considering empirical, historical, philosophical, and pragmatic issues. To any given system, the paper emphasizes that KO systems are not neutral; they reflect underlying theoretical paradigms that must be understood for effective classification. The study concludes by advocating for interdisciplinary research and broader cooperation among knowl­edge organization professionals, philosophers, and subject specialists to develop more robust and academically rigorous KOS.

The Challenge of a “Paradoxology”

This article takes as its starting point the central place given to contradiction by Hermann Goldschmidt in his book Contradiction Set Free, and it compares his approach with that of the philosopher Vladimir Jankélévitch. At the same time as Goldschmidt, Jankélévitch also assigned a central role to contradiction in thought, so much so that he often referred to his own philosophical method as “paradoxology.” For him, as for Goldschmidt, paradox is the driving force behind thought that is always on the move. This article presents the main features of Jankélévitch’s paradoxology and illustrates it with two themes: forgiveness and Jewish identity. By highlighting this proximity between Goldschmidt’s approach and that of Jankélévitch, I suggest that they are both part of a more general movement in continental philosophy in the second half of the twentieth century, one of whose main challenges was to rethink philosophical rationality in depth.

Religious and Moral Ideas in Aleksandr Solzhenitsyn's Journalism

The paper uses journalistic works (op-ed pieces for the media, speeches, press conferences, interviews, etc.) by Aleksandr Solzhenitsyn to reveal the formation and development of religious and moral issues in the writer's worldview. Aleksandr Solzhenitsyn continued the historical line of Russian political and social thought, which had always been characterized by polyphony, ambiguity, and variability. The writer himself had repeatedly drawn attention to how important it is to understand the dependence of philosophical attitudes of a thinker on their life experience and age. In the mature period of Aleksandr Solzhenitsyn's career, the main aspects of his religious idea can be highlighted. Firstly, the opposition to the ideological legacy of the rationalist philosophy of the modern age and the criticism of the idea of constant progress as an example of “delusional philosophy”, the desire to legitimize the sacred in the political discourse, the postulation of the need to abandon the political language in reflections on social problems and return to the language of spiritual and moral writings can be mentioned here. Secondly, this is the recognition of the organic connection of religious consciousness with the national cultural type, the critical attitude to globalism and unification, the desire to preserve the national identity as a guarantee of the spiritual development of mankind, since a nation emerges around a religious idea and preserves it. The paper also examines Aleksandr Solzhenitsyn's understanding of the phenomenon of the nation and the intelligentsia, as well as the reasons for the writer's skeptical attitude to the prospects of cultural convergence between East and West. According to the writer, both competing models of sociopolitical development — bourgeois democratic capitalism and the communist utopia of economic equality — are based on the same spiritual foundations: rationalism and naive Rousseaism in understanding human nature, cosmopolitanism and recognition of the issue of the distribution of wealth as the key issue of human existence. The convergence of social systems suffering from the same vices in their slightly different forms would lead to nothing but the multiplication of these vices.

Lahey’den Hemsterhuis’a Gönderilen Mektubun Kopyası: Spinoza ile Diyalog

F. H. Jacobi’s letter to F. Hemsterhuis is one of the key documents of the so-called Spinoza controversy for many reasons. First, it contains a fictional dialogue between Spinoza and Jacobi where the latter provides a detailed analysis of what he takes to be a genuine content of Ethics. Second, it gives an overview of Jacobi’s reception of Hemsterhuis’ philosophy of immediacy which is usually overlooked and ignored. Jacobi’s position both in the letter and the dialogue boils down to three main points: 1/ unlike Hemsterhuis (and the whole generation Wolffian philosophers) Jacobi does not attribute too much importance to geometrical method of Spinozian metaphysics, his main concern lies rather in the absolute rationalism, grounded in the principle a nihilo nihil fit; 2/ against Spinoza (who represents the pinnacle of the rationalist philosophy), Jacobi defends the reality of final cause as the intelligent cause of the world and the possibility of human free will; 3/ instead of reason, he advocates the immediacy of belief based on the feeling which gives us the certitude of being and knowledge without requiring any rational justification.

A European national health and social service model: imagining a rational philosophy for health care organizations.

A European national health and social service model: imagining a rational philosophy for health care organizations.

Mālik Bin Nabī (1905-1973): Civilizational Approach to Problems of Muslim World in Context of al-Nahda

Article is devoted to research of the views of the Algerian philosopher and Muslim intellectual Mālik Bin Nabī (1905-1973) and reviews his sociological, cultural, historical and philosophical ideas. In his works Mālik Bin Nabī was writing about human society, paying special attention to the reasons for the decline of Muslim civilization and raised the issue of the degree of necessity, ways and forms of perception of its achievements. The author points to the complex approach of the thinker to the problems of the civilizational revival of the Muslim world in the context of the phenomenon of nahda ( al-Nahda ), the main problem of which was and remains the problem of relationship with Western civilization. According to M. Bin Nabī, both in political and social aspects, Nahda is conceptually connected with the Muslims’ search for their own identity and a way out of the crisis generated by long centuries of colonization. In its broad socio-cultural context al-Nahda implies an authentic way for Arabs to meet modernity and constitutes one of the main concepts aimed at achieving a way out of the crisis and a genuine revival of the Muslim world. He sees the ways of solving this problem through the expression of the social values of Islam, arising from the moral and ethical foundations of the Islamic religion, which, in his opinion, affect the restoration of Muslim identity in all realms of existence of the global universe. The thinker proposes a way for the productive revival of the Muslim world based on a harmonious synthesis in line with the merging of the achievements of Western philosophical rationalism and the Islamic religious heritage. In addition, in order to unite the efforts of the Afro-Asian peoples in the face of colonialism, the cultural and economic expansion of the West and the true revival, ultimately, of all the peoples of the East, M. Bin Nabī developed the concept of Afro-Asianism , in which he puts forward the tasks of a globalist scale, pursuing again revival goals. According to the ontological differentiation of M. Bin Nabī, present in the ratio of man, time, space, it has an Islamic basis. This aspect can play an important role in both positive and negative reorganization of the world by man. This situation is directly related to the issue of what meaning people give to the world, as well as the level of their responsibility for that.

Modern behavioral paradigm and managerial decision making

The study of the motives and patterns of behavior of economic agents is one of the important areas of modern economic science. Understanding the patterns of evolution of the behavioral paradigm is important from both cognitive and prognostic points of view. A modern manager must be able to analyze both rational and irrational aspects of human behavior in order to effectively manage organizations. The author explores the evolution of the behavioral paradigm, identifies the main stages of its development and reveals the influence of the philosophy of rationalism of the Enlightenment, as well as sociological and philosophical knowledge of the 19th-20th centuries, on this process. The author substantiates that the behavior of an «economic person» and «a managerial person» is influenced not only by rational motives, but also by cultural values, values of economic activity, behavioral patterns, memes, sociocultural codes, as well as cognitive limitations and inherent deviations from rational behavior. The study of the relationship between the behavioral paradigm that a manager adheres to and his managerial decisions is of scientific importance, since it allows to deepen knowledge about the motives of managerial decisions and the impact on them of a wide range of economic and non–economic factors, rational and irrational motives and incentives.

Panentheism, History and the Problem of Evil

Abstract In this paper I consider the thought of two Jewish existentialists from the first half of the 20th century, showing how their critique of pantheistic and panentheistic thinking grounded novel ideas about politics, history and human thought. In place of a concept of history directed towards a teleological redemption of suffering in the future, Lev Shestov (1866–1938) and Benjamin Fondane (1898–1944) abandoned notions of philosophical rationality in order to avow a ‘reversal’ of history according to which historical suffering could be expiated through the unforeseeable powers of the divine. From here, I look at the work of a contemporaneous philosopher – Walter Benjamin (1892–1940) – for the way in which his own conception of history as ‘rescuing’ the past provides an alternative panentheism, one according to which political responsibility derives from a need to redeem God whose existence has been exiled throughout the mundane world.

Al‐Azhar and the Salafis in Egypt: Contestation of two traditions

<scp>Al‐Azhar</scp> and the Salafis in Egypt: Contestation of two traditions

Periodisation of the philosophy of Islamic rationalism in the perspective of Zaki Naguib Mahmud

In the current era of disruption, causality cannot be opposed to religion, so the independence of reason can contribute to the development of contemporary global thought in the Islamic world. This paper seeks to uncover the roots of the periodization of the philosophy of Islamic rationalism in the view of Zaki Naquib Mahmud. The primary data source is three books titled Arabiy baina Tsaqafatain, Tajdid Al-Fikr Al-Arabi, and Al-Ma’qul wa al-La Ma’qul fi Turatsina al-Fikribaik. Research data is a discourse that contains elements of religion and rationalism. The process of collecting data in this study is by studying literature and tracking various references related to the study’s focus. Data analysis techniques are carried out by the method of content analysis. Data validity using a triangulation model, by comparing data and relevant theory. The result of this study is that there are five phases of periodization of the philosophy of Islamic rationalism in the perspective of Zaki Naquib Mahmud, namely simple thinking [misykat] represented by Ali ibn Abi Talib; the lamp of reason [misbah] is characterized by the occurrence of philosophical debates about leadership and the great sin; the lamp glass [Zujajah al Misbah] is marked by the appearance of Bayt al-Ḥikmah in Baghdad; the luminous star [kaukab durriy] represented by the emergence of the Brotherhood of ash Shafa; and the endowed tree [syajarah mubarakah]. In this last phase, Zaki Naquib Mahmud positioned Ibn Rushd’s rationalism as an appropriate representation so as not to regress, even allowing for the realization of the renaissance in the Islamic world. This reflection of thought is expected to be able to inspire the millennial generation of Muslims about the importance of the philosophy of rationalism in the Islamic traditionContribution: This article contributed to the goal of HTS Theological Studies to promote transdisciplinary aspects of religious studies in the international theological arena on philosophy in literary texts.

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.

Critical Rationalism and Bayesianism

Most accounts of the scientific method, e.g.s the Deductive-Nomological (D-N), Inductive Statistical (I-S), and so on, attempt to avoid Hume’s problem. Popper’s philosophy of critical rationalism and subjectivist Bayesianism come into conflict here on a number of points. The most noteworthy is on the problem of induction. That is, if science rests on induction (as Sir Francis Bacon would have it), and induction cannot be justified according to the strict demands of classical deductive validity without invoking a circularity, how can we say that science is rational? And how should scientists proceed? Bayesians utilizes a consistent multivalued logic that adheres to the Kolmogorov axioms. And on the other side, Sir Karl Popper maintains that the real logic of science is deductive. It is a myth that induction is even used. I will evaluate both claims through a third-party lens. That is, Micheal Ruse’ s epigenetic account of inferential reasoning. This is a modified version of Hume’s propensity theory. Ultimately, deductivism cannot explain how proto-humans behaved in the wild. How they grew smarter, became tool-using beings, and became the dominant species on the planet.

Language, Religion, and Modernity: Zaki Naguib Mahmud's Islamic Rationalism Philosophy

&lt;p class="abstrak"&gt;This article aims to reveal the idea of renewing thought in the minds of Zaki Naguib Mahmud. The method used in this research is descriptive-qualitative and is included in the literature research. The process of collecting data in this study is by observing, in the sense of tracking various references that have relevance related to the focus of the study, such as his work entitled &lt;em&gt;Qishah al-Falsafah al-hadithah, Qisshah al-Falsafah al-Yunaniyah, Qisshatul Adab fi al-&lt;/em&gt;&lt;em&gt;‘A&lt;/em&gt;&lt;em&gt;lam&lt;/em&gt; as well as from books, articles, and so on which function to support these data. The data analysis technique used in this research is the content analysis method. From the studies conducted, the linguistic revolution is the entrance to renewal. Zaki saw the need for a linguistic revolution. He offers to change from the tradition of words to the practice of work and from words to meaning. The renewal of religious thought offered by Zaki is an epistemological criticism of Islamic religious belief. Zaki invites us to examine and differentiate between Religion, Religious Knowledge, and Religious Thought. For Zaki, religion is sacred and sacred. Meanwhile, religious knowledge and thought are impure; they can be touched and criticized. Islamic thought turath is divided into two, &lt;em&gt;al-Ma&lt;/em&gt;&lt;em&gt;‘&lt;/em&gt;&lt;em&gt;qul&lt;/em&gt; and &lt;em&gt;al-La Ma&lt;/em&gt;&lt;em&gt;‘&lt;/em&gt;&lt;em&gt;qul&lt;/em&gt;. The attention of Muslims to the latter rather than the former and their narrow understanding has caused them to be backward. So serious attention is needed to the ma’qul side of classical Islamic heritage and reinterpreting the meaning of &lt;em&gt;al-La Ma’qul.&lt;/em&gt;&lt;/p&gt;