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Philosophical Traditions
  1. Hassan Ajami, Philosophy of Arabic Language. Modern Discussion.
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  2. Miri Albahari (2008). Buddhism as Philosophy: An Introduction. [REVIEW] Australasian Journal of Philosophy 86 (4):690 – 693.
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  3. Todd Albertson (2007). The Gods of Business: The Intersection of Faith and the Marketplace. Trinity Alumni Press.
    THE GODS OF BUSINESS is, as the MIDWEST BOOK REVIEW writes, "A 'must-have' primer for anyone unfamiliar with basic tenets of world religions in today's era of ...
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  4. Lawrence C. Becker (1998). A New Stoicism. Princeton University Press.
    The question addressed by this book is what, if anything, stoic ethics would be like today if stoicism had had a continuous history to the present day as a plausible and coherent set of philosophical commitments and methods. The book answers that question by arguing that most of the ancient doctrines of Stoic ethics remain defensible today, at least when ancient Stoicism's cosmological commitments are replaced by modern scientific ones.
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  5. Carlos Blank (2011). La importancia de filosofar (en clave popperiana). Apuntes Filosóficos 39 (39):43-65.
    Este trabajo no pretende seguramente aportar nada nuevo a la filosofía práctica. Nuestro propósito, más bien, es hacer algunas reflexiones acerca del filosofar mismo desde una perspectiva popperiana, pues consideramos que ella puede suministrar algunas herramientas útiles para aquellos que se ocupan de la filosofía práctica y la aplican. Se trata de ver a la filosofía como una actividad crítica de las nociones o creencias compartidas que aparecen como �sentido común�. En definitiva, consideramos que una filosofía práctica puede cumplir un (...)
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  6. A. P. Bos (2013). Nurturing Technologies for Sustainability Transitions. Foundations of Science 18 (2):367-372.
    This paper is a commentary to a paper by Erik Paredis (2011). It is firstly argued that the theories of technology, as distinguished by Feenberg, cannot adequately explain the different interpretations of the role of technology in the transition towards sustainability, as Paredis argues. Secondly, the basic argument of Paredis is countered that transition research is fundamentally handicapped by its constructivists roots to discriminate between options. Finally it is argued that a third strand of transition research exists that is explicitly (...)
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  7. Steinar Bøyum (2010). The Concept of Philosophical Education. Educational Theory 60 (5):543-559.
    Strangely, the concept of philosophical education is not much in use, at least not as a philosophical concept. In this essay, Steinar Bøyum attempts to outline such a philosophical concept of philosophical education. Bøyum uses Plato's Allegory of the Cave, René Descartes's life of doubt, and Immanuel Kant's criticism of metaphysics as paradigms or defining examples of this concept. Bøyum's aim in this essay is not exegetical; rather, he hopes to describe these examples in a way that will let their (...)
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  8. John Corcoran & Sriram Nambiar (2014). De Morgan on Euclid’s Fourth Postulate. Journal of Symbolic Logic 20:250-1.
    This paper will annoy modern logicians who follow Bertrand Russell in taking pleasure in denigrating Aristotle for [allegedly] being ignorant of relational propositions. To be sure this paper does not clear Aristotle of the charge. On the contrary, it shows that such ignorance, which seems unforgivable in the current century, still dominated the thinking of one of the greatest modern logicians as late as 1831. Today it is difficult to accept the proposition that Aristotle was blind to the fact that, (...)
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  9. A. S. Cua (1975). A Reply to Munitz. Philosophy East and West 25 (3):353-355.
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  10. Wellington Amâncio da Silva (ed.) (forthcoming). Diálogos com Sebastos. Bookess.
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  11. Nancy Daukas (2004). Classroom Relativism as Pedagogical Opportunity. American Philosophical Association Newsletter 3 (2):2-6.
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  12. Dan Demetriou, Honor for Intro.
    This piece is written as a public service to ethics professors and students interested in learning more about honor ethics. To facilitate its use in classrooms, it’s written in the style of many contemporary textbooks: it focuses on ideas, principles, and intuitions and ignores scholarly figures and intellectual history. Readers should note this is an “opinionated” introduction, as it focuses on the agonistic conception of honor. It also takes for granted that the agonistic ethos described counts as a “moral” theory. (...)
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  13. Manuel García-Carpintero (2011). A Genealogical Notion. Teorema: International Journal of Philosophy 30 (1):43-52.
    After a critical examination of several attempts to characterize the Analytic tradition in philosophy, in the book here discussed Hanjo Glock goes on to contend that Analytic Philosophy is “a tradition that is held together both by ties of influence and by a family of partially overlapping features”. Here I question the need to appeal to a “family resemblance” component, arguing instead (in part by drawing on related attempts to characterize art, art genres and art schools) for a genealogical characterization. (...)
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  14. Witold Glinkowski (2004). Wolność ku nadziei. Spotkanie z myślą ks. Józefa Tischnera. Wydawnictwo Uniwersytetu Łódzkiego.
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  15. Paul Gottfried (2013). Book Review: The Power of Habeas Corpus in America: From the King’s Prerogative to the War on Terror. [REVIEW] Libertarian Papers 5 (1):187-190.
    Reading Anthony Gregory's massive tome on the development of habeas corpus from fourteenth century England through its incorporation into Common Law, and then into Article One of the US Constitution and finally, down to the Patriot Act and other more recent modifications of the “great writ,” I am reminded of something that I heard as a graduate student many decades ago, when I asked a professor about reading a particularly demanding book. I was urged to plunge into that text, providing (...)
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  16. Endre Grandpierre (2000). Collective Fields of Consciousness in the Golden Age. World Futures 55 (4):357-379.
    The present essay is a compact form of the results obtained during many decades of research into the primeval foundations of the collective fields of force, both social and of consciousness. Since everything is determined by their origins, and the collective forces arise from the mind, we had to explore the ultimate origins of mind. We have come to recognize the law of interactions as the law and necessity which determine the primeval origins of mind. It also determines the substance (...)
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  17. Rama Reddy Jaggavarapu (ed.) (2003). Doctor Of Mind. RRJ Institute of Spiritual Science.
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  18. Jakub Jinek (2011). Přátelství, Dobro, Polis. K Významu Přátelství V Celku Aristotelovy Praktické Filosofie: A Journal of Analytic Scholasticism. Studia Neoaristotelica 8 (1):72-94.
    Aristotle’s subtle distinction between the forms of friendship and his concept of loving friend as one’s other self propose a solution to the fundamental objection to any eudaimonian theory of friendship, namely that friendship – as basically non-moral phenomenon – is but an egoistic device of one’s happy life. Aristotelian theorems are based on his concept of analogy and on a philosophically specific notion of “self”. Since both of these are rooted in Platonism, Aristotle has to evolve them dialectically in (...)
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  19. Kiyoung Kim (2014). Two Illustrations From South Korea and Some Reflections About the Public Administration Studies: Are We Granted to Pillory the Ethics or Social Justice. International Journal of Philosophy 2 (4):48.
    Amidst the ideology, efficiency and bitter contention of international economy, the importance of leadership or public administration had long been under-stressed as an avenue for any better solution. Nonetheless, within a changing mode of interaction in the global community, an increasing ethos for the kind of common basis of ethics or agreement, at least in the level of class administrators or noble citizenry including the academicians, business leaders, bureaucrats and so, could be congruent for the public good on the national (...)
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  20. Brendan Larvor (1998). Two Cultures. Cogito 12 (1):13-16.
    The schism between analytic and continental philosophy resists repair because it is not confined to philosophers. It is a local manifestation of a far more profound and pervasive division. In 1959 C.P. Snow lamented the partition of intellectual life in to `two cultures': that of the scientist and that of the literary intellectual. If we follow the practice of most universities and bundle historical and literary studies together in the faculty of humanities on the one hand, and count pure mathematics (...)
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  21. Chenyang Li & Peimin Ni (eds.) (2014). Moral Cultivation and Confucian Character: Engaging Joel J. Kupperman. State University of New York Press.
    In this volume, leading scholars in Asian and comparative philosophy take the work of Joel J. Kupperman as a point of departure to consider new perspectives on Confucian ethics. Kupperman is one of the few eminent Western philosophers to have integrated Asian philosophical traditions into his thought, developing a character-based ethics synthesizing Western, Chinese, and Indian philosophies. With their focus on Confucian ethics, contributors respond, expand, and engage in critical dialogue with Kupperman’s views. Kupperman joins the conversation with responses and (...)
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  22. Ulrich Libbrecht (2007). Within the Four Seas--: Introduction to Comparative Philosophy. Peeters.
    This book explains how a comparative model, based on the paradigm-free axes of energy and information, accommodates the current world-views of Taoism, Buddhism ...
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  23. Roberto Limonta (2013). Linguaggio e spazio del silenzio in Anselmo d'Aosta. Dianoia:163-190.
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  24. Luis Alberto Marchili (2009). Cómo Legislar Con Sabiduría y Elocuencia: El Arte de Legislar Reconstruido a Partir de la Tradición Retórica. Dunken.
    The legislative activity presents a multiplicity that chance exaggerates, a routine practice that falsifies the unit, or a mixture of both, without a specific art having managed to reduce it to a true unit, by means of a theory making its problems more understandable and its solutions more understandable and realizable. The true art of legislation, that had been lost, is reconstructed here from classical tradition, which conceives laws as wise and eloquent civic speeches and rhetoric, the art of persuading (...)
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  25. Bugiulescu Marin (2015). ORTHODOX FAITH AND ROMANIA. ICON OF FAITH International Journal of Interdisciplinary Scientific Research 1 (1).
    Christian mission in the Romania has been continuous, but has adapted to the realities of everyday life and to historical conditions, both local and national. However, the clergy and the believers engaged in serving the Church in Romania continued preaching the Gospel and strengthening the faith and unity of the nation, a necessary component for effective ministry.
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  26. Benjamin W. McCraw & Robert Arp (eds.) (2015). Philosophical Approaches to the Devil. Routledge.
    This collection brings together new papers addressing the philosophical challenges that the concept of a Devil presents, bringing philosophical rigor to treatments of the Devil. Contributors approach the idea of the Devil from a variety of philosophical traditions, methodologies, and styles, providing a comprehensive philosophical overview that contemplates the existence, nature, and purpose of the Devil. While some papers take a classical approach to the Devil, drawing on biblical exegesis, other contributors approach the topic of the Devil from epistemological, metaphysical, (...)
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  27. Benjamin W. McCraw & Robert Arp (eds.) (2015). The Concept of Hell. Palgrave Macmillan.
    The Concept of Hell examines a wide range of topics, problems, and concepts of interest to philosophers, theologians, and anyone curious about religious thinking concerning damnation. Acting as a platform for philosophers from many different views and traditions, this book provides a myriad of approaches to thinking about Hell. From the nature of Hell to philosophical justifications of damnation, to the way in which Hell informs us about our relationships with each other, the discussions offer a tantalizing exploration of how (...)
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  28. Donovan Miyasaki (2003). The Evasion of Gender in Freudian Fetishism. Psychoanalysis, Culture, and Society 8 (2):289-98.
    In Three Essays on the Theory of Sexuality, Freud rejects the notion of a biologically determined connection of instinct to object, a position which helps him avoid the designation of all variations from heterosexuality as either “degenerate” or “pathological.” However, the gender roles and relations commonly attributed to heterosexuality are already implicit in his understanding of sexual instinct and aim. Consequently, even variations from the normal sexual object and aim exemplify, on his interpretation, the clichéd hierarchical opposition of femininity and (...)
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  29. Karel Mom (2014). A Difficulty in the Foundation of Analytic Philosophy. In Sonja Rinofner-Kreidl & Harald A. Wiltsche (eds.), Analytical and Continental Philosophy: Methods and Perspectives. Papers of the 37th International Wittgenstein Symposium. Austrian Ludwig Wittgenstein Society 194-196.
    This paper discusses some assumptions about language and philosophy underlying the programme of linguistic analysis. It questions the tenability of those assumptions and argues that they provide insufficient support for making the usual division between Analytic and Continental Philosophy.
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  30. Thomas Morris (1987). Perfect Being Theology. Noûs 21 (1):19-30.
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  31. Jafar Paramboor & Mohd Burhan Ibrahim (2014). Phiolosophical Aspects of Mutabbi: A Contextual Analysis with Special Reference to Globalization of Education. Journal of Education and Practice 4 (26):151-156.
    In the ongoing process of searching the identity of Islamic education paradigm, theory and practice, there are certain values that should be contemplated with help of the exact traditional methodology of Islamic educational research. Although we could find some alternatives to replace our concrete area of knowledge seeking paradigm, the concept of ‘Murabbi’, the derivative of ‘tharbiyah’ has to be relevantized in the context of globalization of the education. ‘Tharbiya’ in its theoretical aspects cannot be fully related to ‘Murabbi’ in (...)
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  32. Ramesh N. Patel (1991). Philosophy of the Gita. Peter Lang.
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  33. Hudjolly M. Phil (ed.) (2010). Nalar dan Destinasi. Re-Kreasi.
    Cultural epistemology: studies in Indonesia.
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  34. Arunprasad Ramadoss, Cosmo Physics.
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  35. Michael Robinson (2010). A Compatibilist-Friendly Rejection of Prepunishment. Philosophia 38 (3):589-594.
    In a series of recent papers, Saul Smilansky has argued that compatibilists have no principled way of resisting the view that prepunishment is at least sometimes appropriate, thus revealing compatibilism to be a radical position, out of keeping with our ordinary moral judgments. Recent attempts to resist this conclusion seem to have overlooked the biggest problem with Smilansky’s argument, which is this: Smilanksy argues that the most obvious objection to prepunishment—namely, that it is inappropriate because it involves punishing the innocent (...)
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  36. Mark Ian Thomas Robson (2013). Evil, Privation, Depression and Dread. New Blackfriars 94 (1053):552-564.
    In this essay I examine the idea that evil is to be understood as a kind of absence or a privation. I put forward two arguments against this idea. The first claims that if evil is an absence it becomes causally powerless, which seems strongly contradicted by experience and revelation. The other argument says that the idea that evil is an absence cannot do justice to the evil of depression. Depression is a set of feelings which are all too real, (...)
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  37. Sean Sayers, A Brief History.
    Radical Philosophy was born in the aftermath of the student movement of the 1960s. At that time, philosophy in British universities was very conservative and traditional. Ordinary language philosophy, the analytical approach, and the empiricist tradition were absolutely dominant. However, the student movement of the 1960s had opened young people's minds to a whole new range of radical ideas and issues. These were dismissed as not worthy of study, and excluded from discussion in philosophy departments.
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  38. Sean Sayers (2007). Dialectic and Social Criticism. Spartacus 9 (89):86-90.
    other approaches. The first of these is `material thinking' (das materielles Denken): `a contingent consciousness that is absorbed only in material stuff', a form of thought which is rooted in existing conditions and cannot see beyond them. At the `opposite extreme' is the transcendent critical method of `argumentation' (das Räsonieren), which involves `freedom from all content and a sense of vanity towards it'. The dialectical method, Hegel maintains, must `give up this freedom'. It refuses `to intrude into the immanent rhythm (...)
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  39. Gregor Schiemann (1996). Traditionslinien der Naturphilosophie. In Was ist Natur? Klassische Texte zur Naturphilosophie. Deutscher Taschenbuchverlag
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  40. Dorota Sepczyńska & Mieczysław Jagłowski (eds.) (2008). Między Złotym a Srebrnym Wiekiem kultury hiszpańskiej. Instytut Cervantesa W Warszawie, Instytut Filozofii UWM W Olsztynie, Instytut Kulturoznawstwa OWIiZ Im. T. Kotarbińskiego.
    Osiemnastu autorów, uczestniczących w tym przedsięwzięciu, zamierzało zaprezentować panoramę intelektualną epok, główne osiągnięcia, ale także dylematy znacznie wykraczające poza omawiany okres, posiadające odniesienia jak najbardziej aktualne.
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  41. Marta Spranzi (2011). The Art of Dialectic Between Dialogue and Rhetoric: The Aristotelian Tradition. John Benjamins Pub. Co..
    introduction Dialectic and the notion of tradition The past does not pull back but presses forward. (Hannah Arendt 1977: 10) Through the confrontation over ...
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  42. J. E. Tiles (2000). Moral Measures: An Introduction to Ethics, West and East. Routledge.
    What basis do we have for condemning the Aztec custom of human sacrifice, the Chinese tradition of foot-binding, or the African practice of female genital mutilation? What can we learn from the moral traditions of other cultures? Addressing such questions, Moral Measures is a clear, fresh and accessible introduction to ethics which carefully illuminates the difficult issues surrounding cross-cultural ethics and moral thought. By examining Eastern and Western moral traditions, J. E. Tiles explores the basis for determining ethical measures of (...)
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  43. Alexander Valdenegro (2012). Nāstika darśanas: la filosofía India y su autonomía de la religión. El materialismo Cārvāka. Fermentario 6.
    G. Hegel in his Introduction to the History of Philosophy limits the initiation of this study to the field of the kind of thinking that emerged in Greece in the S. V ac, starting to do it that in other traditions (in which states, the Taoism, the religion of the Vedas, the Buddhism), the thinking is not autonomus in relation to a religious, mystical, mythological or customs justifications. Therefore there is no thought free of external determinations in these traditions. This (...)
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  44. Ram Lakhan Pandey Vimal (2009). The Most Optimal Dual-Aspect-Dual-Mode Framework for Consciousness: Recent Development. In Michel Weber (ed.), Chromatikon: Annales de la Philosophie En Procès / Yearbook of Philosophy in Process. 295-307.
    Previously (Vimal, 2009b) in Whitehead Psychology Nexus Studies, we discussed (i) the dual-aspect-dual-mode proto-experience (PE)-subjective experience (SE) framework of consciousness based on neuroscience, (ii) its implication in war, suffering, peace, and happiness, (iii) the process of sublimation for optimizing them and converting the negative aspects of seven groups of self-protective energy system (desire, anger, ego, greed, attachment, jealousy, and selfish-love) into their positive aspects from both western and eastern perspectives. In this article, we summarize the recent development since then as (...)
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  45. Jeffrey Wattles (1997). The Golden Rule. OUP Usa.
    Wattles offers a comprehensive survey of the history of the golden rule, "Do unto others as you want others to do unto you". He traces the rule's history in contexts as diverse as the writings of Confucius and the Greek philosophers, the Bible, modern theology and philosophy, and the American "self-help" context. He concludes by offering his own synthesis of these varied understandings.
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  46. Joseph Weber (2014). Transcendental Meditation and the Remaking of an Iowa Farm Town. Utopian Studies 25 (2):341-358.
    At first blush, the town square in Fairfield, Iowa, seems no different from hundreds like it that grace small communities from New England to California. It has a pretty gazebo where bands play, a stretch of grass ideal for sunbathing, and a monument to historic local events, and all of it is surrounded by businesses that offer clothes, medicine, food, and, perhaps, a drink or two. Such town centers are so classically American that Disney and Hollywood have turned them into (...)
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  47. Michel Weber (ed.) (2009). Chromatikon: Yearbook of Philosopy in Process.
    Bilingual Yearbook published by the Chromatiques whiteheadiennes scholarly society since 2005.
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  48. Paul Weingartner, Gerhard Schurz & Georg J. W. Dorn (eds.) (1997). Die Rolle der Pragmatik in der Gegenwartsphilosophie. Beiträge Zum 20. Internationalen Wittgenstein-Symposium, 10. Bis 16. August 1997. Band 1. [REVIEW] Die Österreichische Ludwig Wittgenstein Gesellschaft.
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