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  1.  41
    Philosophy and Human Understanding.Evandro Agazzi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:381-389.
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  2.  7
    Philosophy and Human Understanding: Maimonides Lecture.Evandro Agazzi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:381-389.
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  3.  32
    Philosophical Anthropology in Turkey.Tüten Anğ - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:321-323.
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  4.  8
    Philosophical Anthropology in Turkey.Tüten Anğ - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:321-323.
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  5.  41
    Gandhi on Violence, War, and Peace.R. Balasubramanian - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:239-247.
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  6.  11
    Gandhi on Violence, War, and Peace: A Socio-Philosophical Approach.R. Balasubramanian - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:239-247.
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  7.  68
    The Crisis of the Nation-State and the Boundaries of the Demos.Seyla Benhabib - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:251-264.
  8.  7
    The Crisis of the Nation-State and the Boundaries of the Demos.Seyla Benhabib - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:251-264.
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  9.  53
    The Philosophy of Poverty and the Poverty of Philosophy.Robert Bernasconi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:167-175.
  10.  7
    The Philosophy of Poverty and the Poverty of Philosophy.Robert Bernasconi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:167-175.
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  11.  27
    Democracy and its Future.Victoria Camps - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:265-272.
  12.  7
    Democracy and its Future: Citizenship and Civil Society.Victoria Camps - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:265-272.
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  13.  42
    Globalization, Cultural Identity and the Development of the Self.In-Suk Cha - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:73-82.
  14.  11
    Globalization, Cultural Identity and the Development of the Self.In-Suk Cha - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:73-82.
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  15.  30
    Globalisation.D. P. Chattopadhyaya - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:63-71.
  16.  13
    Globalisation: Pros and Cons.D. P. Chattopadhyaya - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:63-71.
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  17.  5
    Globalisation: Pros and Cons.D. P. Chattopadhyaya - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:63-71.
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  18.  39
    Some Remarks on the Culture of Philosophy During the Republican Era in Turkey.Betül Çotuksöken - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:303-311.
  19.  8
    Some Remarks on the Culture of Philosophy During the Republican Era in Turkey.Betül Çotuksöken - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:303-311.
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  20.  46
    A Synoptic Look at Philosophy in Turkey.Zeynep Davran - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:313-319.
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  21.  7
    A Synoptic Look at Philosophy in Turkey.Zeynep Davran - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:313-319.
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  22.  37
    Philosophy and World Problems.Süleyman Demirel - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:401-406.
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  23.  7
    Philosophy and World Problems.Süleyman Demirel - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:401-406.
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  24.  30
    Ioanna Kuçuradi: Glimpses at Her Views of Ethics and Human Rights.Myrto Dragona-Monachou - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:347-358.
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  25.  9
    Ioanna Kuçuradi: Glimpses at Her Views of Ethics and Human Rights.Myrto Dragona-Monachou - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:347-358.
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  26.  36
    Problèmes philosophiques posés par les biotechnologies.Anne Fago-Largeault - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:137-146.
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  27.  5
    Problèmes philosophiques posés par les biotechnologies: l'exemple de la recherche sur les cellules souches.Anne Fago-Largeault - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:137-146.
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  28.  50
    Justice: Its Conditions and Contents.Alan Gewirth - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:419-438.
    There are many different ways of dealing with the conditions of justice. In this paper I raise some basic questions about the foundations of justice, including whatare its central requirements and, especially, what it is about justice that underlies or explains its mandatoriness: why it is that justice is regarded as so morally necessary that any violation of it calls for the most severe condemnation and correction.
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  29.  72
    Are There Any Human Rights?Alan Gewirth - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:279-285.
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  30.  6
    Are There Any Human Rights?Alan Gewirth - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:279-285.
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  31.  7
    Justice: Its Conditions and Contents.Alan Gewirth - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:419-438.
    There are many different ways of dealing with the conditions of justice. In this paper I raise some basic questions about the foundations of justice, including whatare its central requirements and, especially, what it is about justice that underlies or explains its mandatoriness: why it is that justice is regarded as so morally necessary that any violation of it calls for the most severe condemnation and correction.
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  32.  26
    Allocution de Madame Moufida Goucha, au nom de M. Koïchiro Matsuura, Directeur Général de l'UNESCO.Moufida Goucha & Koïchiro Matsuura - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:9-16.
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  33.  8
    Allocution de Madame Moufida Goucha, au nom de M. Koïchiro Matsuura, Directeur Général de l'UNESCO.Moufida Goucha & Koïchiro Matsuura - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:9-16.
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  34.  28
    Enforcing Economic and Social Human Rights.Osvaldo Guariglia - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:287-300.
  35.  6
    Enforcing Economic and Social Human Rights.Osvaldo Guariglia - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:287-300.
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  36.  52
    Can Violence Be Morally Justified?Abdusalam A. Guseinov - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:227-238.
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  37.  5
    Can Violence Be Morally Justified?Abdusalam A. Guseinov - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:227-238.
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  38.  54
    Dispute on the Past and Future of International Law.Jürgen Habermas - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:31-39.
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  39.  11
    Dispute on the Past and Future of International Law: Transition From a National to a Postnational Constellation.Jürgen Habermas - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:31-39.
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  40.  43
    The Two Pillars of Modern Ethics.Agnes Heller - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:177-188.
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  41.  7
    The Two Pillars of Modern Ethics.Agnes Heller - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:177-188.
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  42.  44
    Anthropologie und Menschenrechte, Zum politischen Projekt der Moderne.Otfried Höffe - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:367-380.
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  43.  11
    Anthropologie und Menschenrechte, Zum politischen Projekt der Moderne: Ibn Rushd Lecture.Otfried Höffe - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:367-380.
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  44.  65
    Imaging Technologies.Don Ihde - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:125-135.
  45.  9
    Imaging Technologies: A Technoscience Revolution.Don Ihde - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:125-135.
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  46.  42
    Science and its Discontents.Gürol Irzik - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:147-161.
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  47.  2
    Science and its Discontents.Gürol Irzik - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:147-161.
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  48.  46
    Logic in Turkey.Ali Karatay - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:339-346.
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  49.  9
    Logic in Turkey.Ali Karatay - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:339-346.
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  50.  36
    Volume Introduction.Ioanna Kuçuradi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:13-15.
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  51.  33
    Justice: Social and Global.Ioanna Kuçuradi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:439-451.
  52.  45
    Philosophy Facing World Problems.Ioanna Kuçuradi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:17-26.
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  53.  16
    Series Introduction.Ioanna Kuçuradi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:11-12.
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  54.  9
    Volume Introduction.Ioanna Kuçuradi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:13-15.
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  55.  5
    Justice: Social and Global.Ioanna Kuçuradi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:439-451.
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  56.  10
    Philosophy Facing World Problems: Speech by Ioanna Kuçurad President of FISP.Ioanna Kuçuradi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:17-26.
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  57.  50
    Violence, Peace and Human Emancipation.Mihailo Marković - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:219-225.
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  58.  9
    Violence, Peace and Human Emancipation.Mihailo Marković - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:219-225.
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  59.  38
    Does Democracy Have a Future?Uluğ Nutku - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:273-276.
  60.  7
    Does Democracy Have a Future?Uluğ Nutku - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:273-276.
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  61.  78
    Globalization and Cultural Identity.Yusuf Örnek - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:83-88.
  62.  10
    Globalization and Cultural Identity.Yusuf Örnek - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:83-88.
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  63.  37
    Toward Global Democracy.Michael Pendlebury - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:91-99.
  64.  5
    Toward Global Democracy.Michael Pendlebury - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:91-99.
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  65. "Assisting" the Global Poor.Thomas W. Pogge - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:189-215.
    We citizens of the affluent countries tend to discuss our obligations toward the distant needy mainly in terms of donations and transfers, assistance and redistribution: How much of our wealth, if any, should we give away to the hungry abroad? Using one prominent theorist to exemplify this way of conceiving the problem, I show how it is a serious error — and a very costly one for the global poor.
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  66.  7
    "Assisting" the Global Poor.Thomas W. Pogge - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:189-215.
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  67.  40
    Globalization and Ethnic Conflict.Adamantia Pollis - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:57-61.
  68.  9
    Globalization and Ethnic Conflict.Adamantia Pollis - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:57-61.
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  69.  34
    Speech by Mr Pierre Sané, Assistant Director-General for Social and Human Sciences, UNESCO.Pierre Sané - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:453-457.
  70.  10
    Speech by Mr Pierre Sané, Assistant Director-General for Social and Human Sciences, UNESCO.Pierre Sané - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:453-457.
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  71.  38
    Speech by H. E. Mr. Ahmet Necdet Sezer, President of the Republic of Turkey.Ahmet Necdet Sezer - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:3-7.
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  72.  12
    Speech by H. E. Mr. Ahmet Necdet Sezer, President of the Republic of Turkey.Ahmet Necdet Sezer - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:3-7.
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  73.  43
    Human Rights, the State and International Order.Peter Singer - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:101-109.
  74.  5
    Human Rights, the State and International Order.Peter Singer - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:101-109.
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  75.  38
    The Role of Philosophy.Karan Singh - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:397-400.
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  76.  6
    The Role of Philosophy: Enlightenment Based Modern Thought and Other Perspectives.Karan Singh - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:397-400.
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  77.  31
    Ethics in Turkey.Harun Tepe - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:325-337.
  78.  7
    Ethics in Turkey.Harun Tepe - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:325-337.
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  79.  31
    Philosophy is Holy Fire.Li Tieying - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:407-415.
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  80.  8
    Philosophy is Holy Fire.Li Tieying - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:407-415.
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  81.  46
    La fine della filosofia Nell'età della democrazia.Gianni Vattimo - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:41-46.
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  82.  4
    La fine della filosofia Nell'età della democrazia.Gianni Vattimo - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:41-46.
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  83.  34
    Arda Denkel's Philosophical Vision.Stelios Virvidakis - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:359-363.
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  84.  3
    Arda Denkel's Philosophical Vision.Stelios Virvidakis - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:359-363.
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  85.  45
    The Role of Philosophy in Intercultural Dialogue.Kwasi Wiredu - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:47-53.
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  86.  7
    The Role of Philosophy in Intercultural Dialogue: An African Perspective.Kwasi Wiredu - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:47-53.
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  87.  5
    Modest Reflections on Hegemony and Global Democracy.Iris Marion Young - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:111-121.
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  88.  36
    On the Atttude of Rulers Towards Philosophy.Zhelyu Zhelev - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:393-396.
  89.  5
    On the Atttude of Rulers Towards Philosophy.Zhelyu Zhelev - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 13:393-396.
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  90.  91
    Narrative as a Form of Explanation.Mark Bevir - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12 (11):163-168.
    Many scholars have argued that history embodies a different form of explanation than natural science. This paper provides an analysis of narrative conceived as the form of explanation appropriate to history. In narratives, actions, beliefs, and pro-attitudes are joined to one another by means of conditional and volitional connections. Conditional connections exist when beliefs and pro-attitudes pick up themes contained in one another, where the nature of such themes can be analysed by reference to the non-necessary and non-arbitrary nature of (...)
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  91.  38
    Time's Agonal Spacing in Hölderlin's Philosophy of Tragedy.Véronique M. Fóti - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:39-42.
    This paper interrogates Hölderlin's effort to deconstruct the speculative matrix of tragedy, with a particular focus on his "Remarks on Antigone," which are appended to his translation of the Sophoclean tragedy. In focus are, firstly, the separative force of the caesura, which stems tragic transport and is here analyzed, in terms of Hölderlin's understanding of Greece in relation to "Hesperia," as an incipiently Hesperian poetic gesture. Secondly, Hölderlin's key thought of the mutual "unfaithfulness" of God and man is at issue: (...)
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  92.  42
    Once More on the Question of the Role of Personality in History.Leonid Grinin - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:169-173.
    In order for the philosophy of history to be a really necessary methodological science in relation to theoretical and epistemological problems of history, it is quite necessary to get away from the practice of general discourse and from attempts to find universal solutions suitable for all times. On the contrary, it is desirable to focus on a search for principles and for methods of applying them to the problems of different levels, which, by no means predetermining the results of concrete (...)
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  93.  8
    Imagining Evil.James Harold - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:7-14.
    In this paper, I explore a set of moral questions about the portrayal of evil characters in fiction: might the portrayal of evil in fiction ever be morally wrong? If so, under what circumstances and for what reasons? What kinds of portrayals are morally wrong and what kinds are not? I argue that whether or not imagining evil is morally wrong depends on the formal and structural properties of the work.
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  94.  6
    Narrative as a Form of Explanation.Mark Bevir - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:163-168.
    Many scholars have argued that history embodies a different form of explanation than natural science. This paper provides an analysis of narrative conceived as the form of explanation appropriate to history. In narratives, actions, beliefs, and pro-attitudes are joined to one another by means of conditional and volitional connections. Conditional connections exist when beliefs and pro-attitudes pick up themes contained in one another, where the nature of such themes can be analysed by reference to the non-necessary and non-arbitrary nature of (...)
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  95. Hannah Arendt: The Work of Technology.Nona R. Bolin - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:185-189.
    Tracing the historical and theoretical distinctions between labor and work from the early Greeks to the present, Hannah Arendt presents a compelling analysis of the nature of our technological crisis. Western culture has been formed through a dominant understanding of human existence and instrumental thinking that have inevitably led to a crisis in the way we understand ourselves and relate to the world. Owing much to her contemporary, Martin Heidegger, Arendt sees the roots of the environmental crisis to be embedded (...)
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  96.  3
    Hannah Arendt: The Work of Technology.Nona R. Bolin - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:185-189.
    Tracing the historical and theoretical distinctions between labor and work from the early Greeks to the present, Hannah Arendt presents a compelling analysis of the nature of our technological crisis. Western culture has been formed through a dominant understanding of human existence and instrumental thinking that have inevitably led to a crisis in the way we understand ourselves and relate to the world. Owing much to her contemporary, Martin Heidegger, Arendt sees the roots of the environmental crisis to be embedded (...)
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  97.  37
    Tendencias Opuestas en Filosofía de la Tecnología.Luis Camacho - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:191-193.
    The philosophy of technology seems to be in a stagnant condition today, partly due to the lack of communication between several traditions in the field. Whereas science and technology are considered products of society in the STS programs, the approach in Latin American countries is just the opposite: a better society is sought after through the application of science and technology in development plans. A dialogue between these two opposite traditions might prove useful in overcoming stagnation in the field.
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  98.  6
    Tendencias Opuestas en Filosofía de la Tecnología.Luis Camacho - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:191-193.
    The philosophy of technology seems to be in a stagnant condition today, partly due to the lack of communication between several traditions in the field. Whereas science and technology are considered products of society in the STS programs, the approach in Latin American countries is just the opposite: a better society is sought after through the application of science and technology in development plans. A dialogue between these two opposite traditions might prove useful in overcoming stagnation in the field.
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  99.  52
    Die Ontologie der Intentionalität (Zusammenfassung).Arkadiusz Chrudzimski - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:121-126.
    Die oberflächengrammatische Form einer Beschreibung der inten-tio-nalen Beziehung (eines intentionalen Kontextes) suggeriert, daß wir es mit einer Relation zwischen dem Subjekt und dem Objekt zu tun haben. Angesichts der logischen Anomalien der intentionalen Kontexte (das Scheitern der Regel der Existenz- Gene-rali--sierung) postulieren jedoch viele Philosophen spezielle Entitäten, die den intentionalen Zugang zum eigentlichen Referenzobjekt vermitteln. Wir untersuchen drei Intentionalitätstheorien dieser Art: (i) eine Meinongsche Theorie; (ii) eine Brentanosche Theorie; und (iii) eine Repräsentationstheorie sensu stricto. Alle Theorien akzeptie-ren die These, daß (...)
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  100.  8
    Die Ontologie der Intentionalität.Arkadiusz Chrudzimski - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:121-126.
    Die oberflächengrammatische Form einer Beschreibung der inten-tio-nalen Beziehung suggeriert, daß wir es mit einer Relation zwischen dem Subjekt und dem Objekt zu tun haben. Angesichts der logischen Anomalien der intentionalen Kontexte postulieren jedoch viele Philosophen spezielle Entitäten, die den intentionalen Zugang zum eigentlichen Referenzobjekt vermitteln. Wir untersuchen drei Intentionalitätstheorien dieser Art: eine Meinongsche Theorie; eine Brentanosche Theorie; und eine Repräsentationstheorie sensu stricto. Alle Theorien akzeptie-ren die These, daß die vermittelnden Entitäten nur in der Weise repräsentieren können, indem sie eine Beschreibung (...)
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  101.  36
    Nietzsche.Maria Helena Lisboa da Cunha - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:3-6.
    La metaphysique-dogmatique pose des structures essentielles, des valeurs absolues qui existent "en soi et pour soi", et qui surpassent l'homme, tout en s'appuyant sur la dichotomie des valeurs. Nietzsche, au contraire, se tient dans rimmanence et pour cela il s'appuie sur le concept de Volonte de puissance. Autrement dit, i l se rattache ä des penseurs comme Heraclite d'Ephese, dans sa tentative de reintegrer l'homme dans le tout /nature iphusis) duquel i l est sorti. Et pourtant, cette realite, due au (...)
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  102.  4
    Nietzsche: Eternel Retour et Pensée Tragique.Maria Helena Lisboa da Cunha - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:3-6.
    La metaphysique-dogmatique pose des structures essentielles, des valeurs absolues qui existent "en soi et pour soi", et qui surpassent l'homme, tout en s'appuyant sur la dichotomie des valeurs. Nietzsche, au contraire, se tient dans rimmanence et pour cela il s'appuie sur le concept de Volonte de puissance. Autrement dit, i l se rattache ä des penseurs comme Heraclite d'Ephese, dans sa tentative de reintegrer l'homme dans le tout /nature iphusis) duquel i l est sorti. Et pourtant, cette realite, due au (...)
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  103.  6
    Time's Agonal Spacing in Hölderlin's Philosophy of Tragedy.Véronique M. Fóti - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:39-42.
    This paper interrogates Hölderlin's effort to deconstruct the speculative matrix of tragedy, with a particular focus on his "Remarks on Antigone," which are appended to his translation of the Sophoclean tragedy. In focus are, firstly, the separative force of the caesura, which stems tragic transport and is here analyzed, in terms of Hölderlin's understanding of Greece in relation to "Hesperia," as an incipiently Hesperian poetic gesture. Secondly, Hölderlin's key thought of the mutual "unfaithfulness" of God and man is at issue: (...)
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  104.  5
    Once More on the Question of the Role of Personality in History.Leonid Grinin - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:169-173.
    In order for the philosophy of history to be a really necessary methodological science in relation to theoretical and epistemological problems of history, it is quite necessary to get away from the practice of general discourse and from attempts to find universal solutions suitable for all times. On the contrary, it is desirable to focus on a search for principles and for methods of applying them to the problems of different levels, which, by no means predetermining the results of concrete (...)
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  105.  70
    Imagining Evil (Or, How I Learned to Stop Worrying and Love the Sopranos).James Harold - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:7-14.
    In this paper, I explore a set of moral questions about the portrayal of evil characters in fiction: might the portrayal of evil in fiction ever be morally wrong? If so, under what circumstances and for what reasons? What kinds of portrayals are morally wrong and what kinds are not? I argue that whether or not imagining evil is morally wrong depends on the formal and structural properties of the work.
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  106.  60
    La Question de l'unité de l'œuvre de Ricoeur à la lumière de ses derniers developpements.Domenico Jervolino - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:57-61.
    En regardant en arriere ä l'itineraire philosophique de Ricceur, nous sommes tentes d'y saisir une logique de developpement qui semble decrire un mouvement en Spirale. C'est pourquoi dans des ouvrages les plus tardifs nous trouvons un retour de cette recherche sur la volonte - inscrite en fait dans le cadre d'une anthropologic philosophique - qui avait inspire son projet de jeunesse. Appelons-le 'mouvement en Spirale' et non : retour circulaire aux origines, car entre le debut et la fin i l (...)
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  107.  8
    La Question de l'unité de l'œuvre de Ricoeur à la lumière de ses derniers developpements.: Le Paradigme de la traduction.Domenico Jervolino - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:57-61.
    En regardant en arriere ä l'itineraire philosophique de Ricceur, nous sommes tentes d'y saisir une logique de developpement qui semble decrire un mouvement en Spirale. C'est pourquoi dans des ouvrages les plus tardifs nous trouvons un retour de cette recherche sur la volonte - inscrite en fait dans le cadre d'une anthropologic philosophique - qui avait inspire son projet de jeunesse. Appelons-le 'mouvement en Spirale' et non : retour circulaire aux origines, car entre le debut et la fin i l (...)
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  108.  30
    Volume Introduction.Ferda Keskin - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:11-13.
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  109.  8
    Volume Introduction.Ferda Keskin - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:11-13.
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  110.  36
    Die Kritik Heideggers an der Ästhetik und eine Andere Möglichkeit des ästhetischen Denkens.Nobuyuki Kobayashi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:15-21.
    In meinem Aufsatz möchte ich die Ästhetik auf ihre Möglichkeit hin überprüfen, eine grundlegende Theorie des „Sinnlichen" innerhalb der menschlichen kulturellen Tätigkeiten zu sein. Dieses Vorhaben werde ich damit beginnen, Heideggers Kritik an der traditionellen Ästhetik zu behandeln. Dem überlieferten Ästhetikverständnis liegt nach Heidegger offenbar diesselbe vorstellend-vergegenständlichende Denkweise zugrunde, die der ganzen abendländischen Geschichte eigen ist. Doch lässt sich nach Heidegger mittels der auf dem metaphysischen Denken basierenden Ästhetik das Wesen der Kunst niemals erschöpfend behandeln, da die Kunst als das (...)
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  111.  9
    Die Kritik Heideggers an der Ästhetik und eine Andere Möglichkeit des ästhetischen Denkens.Nobuyuki Kobayashi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:15-21.
    In meinem Aufsatz möchte ich die Ästhetik auf ihre Möglichkeit hin überprüfen, eine grundlegende Theorie des „Sinnlichen" innerhalb der menschlichen kulturellen Tätigkeiten zu sein. Dieses Vorhaben werde ich damit beginnen, Heideggers Kritik an der traditionellen Ästhetik zu behandeln. Dem überlieferten Ästhetikverständnis liegt nach Heidegger offenbar diesselbe vorstellend-vergegenständlichende Denkweise zugrunde, die der ganzen abendländischen Geschichte eigen ist. Doch lässt sich nach Heidegger mittels der auf dem metaphysischen Denken basierenden Ästhetik das Wesen der Kunst niemals erschöpfend behandeln, da die Kunst als das (...)
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  112.  33
    Hermeneutics and the Historical Question of Philosophy.Dean Komel - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:51-55.
    The underlying premise of this essay is that the essential contribution of the hermeneutic turn in contemporary philosophy is the acknowledgment of a historical criterion of thinking, whereby the philosophical tradition is claimed by the question of its own truth. Philosophy, historically established by founding experience in truth, thus finds itself facing the open experience of truth, i.e. the truth as the coming about of the openness. Philosophical hermeneutics, as differing from hermeneutic philosophy, cannot limit itself solely to interpretative criticism. (...)
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  113.  6
    Hermeneutics and the Historical Question of Philosophy.Dean Komel - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:51-55.
    The underlying premise of this essay is that the essential contribution of the hermeneutic turn in contemporary philosophy is the acknowledgment of a historical criterion of thinking, whereby the philosophical tradition is claimed by the question of its own truth. Philosophy, historically established by founding experience in truth, thus finds itself facing the open experience of truth, i.e. the truth as the coming about of the openness. Philosophical hermeneutics, as differing from hermeneutic philosophy, cannot limit itself solely to interpretative criticism. (...)
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  114.  16
    Series Introduction.Ioanna Kuçuradi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:9-10.
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  115.  58
    Re-Examining the 'End of History' Idea and World History Since Hegel.Peter Loptson - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:175-182.
    This paper offers an analysis of central features of modern world history which suggest a confirmation, and extension, of something resembling Fukuyama's Kojeve-Hegel *end of history' thesis. As is well known, Kojeve interpreted Hegel as having argued that in a meaningful sense history, as struggle and endeavour to achieve workable stasis in the mutual relations of selves and state-society collectivities, literally came to an end with Napoleon's 1806 victory at the battle of Jena. That victory led to the establishment or (...)
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  116.  11
    Re-Examining the 'End of History' Idea and World History Since Hegel.Peter Loptson - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:175-182.
    This paper offers an analysis of central features of modern world history which suggest a confirmation, and extension, of something resembling Fukuyama's Kojeve-Hegel *end of history' thesis. As is well known, Kojeve interpreted Hegel as having argued that in a meaningful sense history, as struggle and endeavour to achieve workable stasis in the mutual relations of selves and state-society collectivities, literally came to an end with Napoleon's 1806 victory at the battle of Jena. That victory led to the establishment or (...)
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  117.  48
    Sentido y Contradicción.Alfonso García Marqués - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:127-136.
    In Book IV of the Metaphysics Aristotle argues that first philosophy investigates not only being qua being but also the axioms or principles of demonstration. In the same place he establishes which principles are first. The first among these is the principle of contradiction. The thesis I defend in my communication is that the principle of contradiction in Aristotle is not merely formal in the style of modern symbolic logic, but is the constituent law of all discourse. As such, the (...)
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  118.  9
    Sentido y Contradicción.Alfonso García Marqués - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:127-136.
    In Book IV of the Metaphysics Aristotle argues that first philosophy investigates not only being qua being but also the axioms or principles of demonstration. In the same place he establishes which principles are first. The first among these is the principle of contradiction. The thesis I defend in my communication is that the principle of contradiction in Aristotle is not merely formal in the style of modern symbolic logic, but is the constituent law of all discourse. As such, the (...)
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  119. Abduction and Scientific Realism.Ilkka Niiniluoto - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:137-142.
    Many scientific realists think that the best reasons for scientific theories are abductive, i.e., must appeal to what is also called inference to the best explanation (IBE), while some anti-realists have argued that the use of abduction in defending realism is question-begging, circular, or incoherent. This paper studies the idea that abductive inference can be reformulated by taking its conclusion to concern the truthlikeness of a hypothetical theory on the basis of its success in explanation and prediction. The strength of (...)
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  120.  21
    Abduction and Scientific Realism.Ilkka Niiniluoto - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:137-142.
    Many scientific realists think that the best reasons for scientific theories are abductive, i.e., must appeal to what is also called inference to the best explanation, while some anti-realists have argued that the use of abduction in defending realism is question-begging, circular, or incoherent. This paper studies the idea that abductive inference can be reformulated by taking its conclusion to concern the truthlikeness of a hypothetical theory on the basis of its success in explanation and prediction. The strength of such (...)
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  121.  39
    Merleau-Ponty on Human Motility.Damian Norris & T. Brian Mooney - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:93-104.
    This paper argues that human motility is essentially bound up in a pre-reflective being-in-the-world, and that contemporary science seems to bear out some of Merleau-Ponty's phenomenological explorations in this area.
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  122.  18
    Merleau-Ponty on Human Motility.Damian Norris & T. Brian Mooney - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:93-104.
    This paper argues that human motility is essentially bound up in a pre-reflective being-in-the-world, and that contemporary science seems to bear out some of Merleau-Ponty's phenomenological explorations in this area.
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  123.  27
    Identidad Personal y Narración.Maria Roza Palazón - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:71-76.
    In Soi-meme comme autre Ricoeur defines personal identity as singularity, this being the manner in which each individual structures a deposit of common experiences and ways of being-in-the-world in a space-time, and as such as a personalized manner of responding to the challenges of circumstances. For what is common and shared, the other is an alter ego. Identity is a holon that can't be divided into atoms, as the puzzle cases and Musil's L'Homme sans qualites seek to do. Ricoeur divides (...)
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  124.  6
    Identidad Personal y Narración: Una Lectura.Maria Roza Palazón - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:71-76.
    In Soi-meme comme autre Ricoeur defines personal identity as singularity, this being the manner in which each individual structures a deposit of common experiences and ways of being-in-the-world in a space-time, and as such as a personalized manner of responding to the challenges of circumstances. For what is common and shared, the other is an alter ego. Identity is a holon that can't be divided into atoms, as the puzzle cases and Musil's L'Homme sans qualites seek to do. Ricoeur divides (...)
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  125.  40
    Science and Ontology.Yvonne Raley - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:143-147.
    Many philosophers (such as, for instance, Nancy Cartwright, Brian Ellis, and Hartry Field) regard scientific practice as the final arbiter in ontology. In this short paper, I argue that the very philosophers who profess to derive their ontological commitments from scientific practice impose certain views on the theories established by that practice that the practice itself does not support. This is not consistent with their view that science tells us what there is.
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  126.  10
    Science and Ontology.Yvonne Raley - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:143-147.
    Many philosophers regard scientific practice as the final arbiter in ontology. In this short paper, I argue that the very philosophers who profess to derive their ontological commitments from scientific practice impose certain views on the theories established by that practice that the practice itself does not support. This is not consistent with their view that science tells us what there is.
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  127.  47
    Phenomenology Encounters Cognitive Science.Peter Reynaert - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:105-110.
    The paper argues for the relevance of phenomenology for the contemporary debate about a naturalistic explanation of phenomenal c o n s c i o u s n e s s . Phenomenology's analysis of intentionality in terms of the conscious act, its representational content and the intentional object sustains an interpretation of qualia as intrinsic, nonrepresentational properties of the conscious mental acts themselves and not of their content. On the basis of this anti-representationalist clarification of the nature of qualia, (...)
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  128.  7
    Phenomenology Encounters Cognitive Science: Naturalizing Conscious Embodiment.Peter Reynaert - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:105-110.
    The paper argues for the relevance of phenomenology for the contemporary debate about a naturalistic explanation of phenomenal c o n s c i o u s n e s s. Phenomenology's analysis of intentionality in terms of the conscious act, its representational content and the intentional object sustains an interpretation of qualia as intrinsic, nonrepresentational properties of the conscious mental acts themselves and not of their content. On the basis of this anti-representationalist clarification of the nature of qualia, the (...)
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  129.  38
    Irrationalism in Eighteenth Century Aesthetics.Irmgard Scherer - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:23-29.
    This essay deals with a particularly recalcitrant problem in the history of ideas, that of irrationalism. It emerged to full consciousness in mid-eighteenth century thought. Irrationalism was a logical consequence of individualism which in turn was a direct outcome of the Cartesian self-reflective subject. In time these tendencies produced the "critical" Zeitgeist and the "epoch of taste" during which Kant began thinking about such matters. Like Alfred Bäumler, I argue that irrationalism could not have arisen in ancient or medieval philosophical (...)
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  130.  11
    Irrationalism in Eighteenth Century Aesthetics: A Challenge for Kant.Irmgard Scherer - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:23-29.
    This essay deals with a particularly recalcitrant problem in the history of ideas, that of irrationalism. It emerged to full consciousness in mid-eighteenth century thought. Irrationalism was a logical consequence of individualism which in turn was a direct outcome of the Cartesian self-reflective subject. In time these tendencies produced the "critical" Zeitgeist and the "epoch of taste" during which Kant began thinking about such matters. Like Alfred Bäumler, I argue that irrationalism could not have arisen in ancient or medieval philosophical (...)
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  131.  63
    Language and World.Erkut Sezgin - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:63-70.
    The purpose of this paper is to point out the logical priority of the existential grounds of picturing reality by means of scientific representations, hypotheses as such. Also, to clarify the meaning of the inscribing and reading of the picture in terms of the existential conditions and facts of the human being who acts and reacts for survival, and who interprets its surroundings in connection with the train of consequences that connects up with this human action. The surrounding world thus (...)
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  132.  7
    Language and World: The Human Aspect That's Missing From Scientific Reality.Erkut Sezgin - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:63-70.
    The purpose of this paper is to point out the logical priority of the existential grounds of picturing reality by means of scientific representations, hypotheses as such. Also, to clarify the meaning of the inscribing and reading of the picture in terms of the existential conditions and facts of the human being who acts and reacts for survival, and who interprets its surroundings in connection with the train of consequences that connects up with this human action. The surrounding world thus (...)
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  133. Entropy, Disorder, and Traces.Ayhan Sol - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:149-153.
    Traces are generally considered to constitute an ontologically distinct class of objects that can be distinguished from other objects. However, it can be observed on close inspection that the principles to demarcate traces from other objects are quite general, imprecise and intuitively unclear, except perhaps the entropic account envisaging traces as low entropy states. This view was developed by Hans Reichenbach, Adolf Grünbaum, and J. J. C. Smart on the basis of Reichenbach's theory of branch systems that are subsystems of (...)
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  134.  9
    Entropy, Disorder, and Traces.Ayhan Sol - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:149-153.
    Traces are generally considered to constitute an ontologically distinct class of objects that can be distinguished from other objects. However, it can be observed on close inspection that the principles to demarcate traces from other objects are quite general, imprecise and intuitively unclear, except perhaps the entropic account envisaging traces as low entropy states. This view was developed by Hans Reichenbach, Adolf Grünbaum, and J. J. C. Smart on the basis of Reichenbach's theory of branch systems that are subsystems of (...)
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  135.  61
    The Novel and Hegel's Philosophy of Literature.Barry Stocker - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:43-48.
    Hegel's philosophy of literature, in the Aesthetics and other texts, gives no extended discussion of the novel. Hegel's predecessor Friedrich Schlegel had produced a philosophy of literature with a central position for the novel. Schlegel's discussion of the novel is based on a view of Irony which allows the novel to be the fusion of poetry and philosophy. Hegel retained a place for art, including poetry, below that of philosophy. The Ironic conception of the novel has themes, which also appear (...)
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  136.  5
    The Novel and Hegel's Philosophy of Literature.Barry Stocker - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:43-48.
    Hegel's philosophy of literature, in the Aesthetics and other texts, gives no extended discussion of the novel. Hegel's predecessor Friedrich Schlegel had produced a philosophy of literature with a central position for the novel. Schlegel's discussion of the novel is based on a view of Irony which allows the novel to be the fusion of poetry and philosophy. Hegel retained a place for art, including poetry, below that of philosophy. The Ironic conception of the novel has themes, which also appear (...)
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  137.  41
    Disconnecting Reality.Brit Strandhagen - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:31-35.
    In the Critique of Judgement Kant develops a theory of taste, according to which taste is the ability to make judgements concerning beauty, beauty in nature and in art. These judgements are based on a particular reflective activity, an activity in which the understanding is driven into a never-ending play with the imagination.In my paper I will try to show the actuality of Kant's aesthetic theory as a general theory of aesthetic experience, not only in connection with art, but as (...)
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  138.  14
    Disconnecting Reality: On Kant's Aesthetic Judgement.Brit Strandhagen - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:31-35.
    In the Critique of Judgement Kant develops a theory of taste, according to which taste is the ability to make judgements concerning beauty, beauty in nature and in art. These judgements are based on a particular reflective activity, an activity in which the understanding is driven into a never-ending play with the imagination.In my paper I will try to show the actuality of Kant's aesthetic theory as a general theory of aesthetic experience, not only in connection with art, but as (...)
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  139.  38
    Two Theories of Ontological Disclosure.Stephanie Theodorou - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:77-83.
    How do metaphors and symbols embedded in sacred texts and narratives refigure meaning in the worlds of texts and readers? This is one of the problems that drives Paul Ricoeur's hermeneutic theory, where symbolic language moves beyond the constraints of denotation to enable us to interpret human experience in a plurivocal, rather than univocal ways. In my essay I examine Ricoeur's adherence to a disclosive theory of language, borrowed from Heidegger, and argue that it does not provide an adequate theory (...)
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  140.  7
    Two Theories of Ontological Disclosure: The Metaphoric Representation of Being in Ricoeur's Hermeneutics.Stephanie Theodorou - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:77-83.
    How do metaphors and symbols embedded in sacred texts and narratives refigure meaning in the worlds of texts and readers? This is one of the problems that drives Paul Ricoeur's hermeneutic theory, where symbolic language moves beyond the constraints of denotation to enable us to interpret human experience in a plurivocal, rather than univocal ways. In my essay I examine Ricoeur's adherence to a disclosive theory of language, borrowed from Heidegger, and argue that it does not provide an adequate theory (...)
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  141.  88
    Tropes and Relations.Käthe Trettin - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:155-159.
    A straightforward ontological account would be one which acknowledges relations as real beings, and that means, according to the scholastic tradition, as universals. The realist move in this sense which has been re-established within contemporary analytical ontology at least since Russell's early theory, is, however, not the only possible way to take relations seriously. In my paper I shall argue that there is much room for the ontological reconstruction of relations, even if one does not accept universals. The background for (...)
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  142.  6
    Tropes and Relations.Käthe Trettin - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:155-159.
    A straightforward ontological account would be one which acknowledges relations as real beings, and that means, according to the scholastic tradition, as universals. The realist move in this sense which has been re-established within contemporary analytical ontology at least since Russell's early theory, is, however, not the only possible way to take relations seriously. In my paper I shall argue that there is much room for the ontological reconstruction of relations, even if one does not accept universals. The background for (...)
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  143.  43
    Gadamer's Theory of Time Consciousness.David Vessey - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:85-89.
    Gadamer's philosophical hermeneutics belongs to the phenomenological tradition. What is striking then is that one of the central themes in phenomenology, the nature of time consciousness, receives no sustained treatment in Gadamer's writings. It's fair to say that Gadamer is the only major figure in phenomenology not to address the issue of time at length. In this paper I argue that Gadamer does have an account of time consciousness and it can be found most fully articulated in his account of (...)
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  144.  7
    Gadamer's Theory of Time Consciousness.David Vessey - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:85-89.
    Gadamer's philosophical hermeneutics belongs to the phenomenological tradition. What is striking then is that one of the central themes in phenomenology, the nature of time consciousness, receives no sustained treatment in Gadamer's writings. It's fair to say that Gadamer is the only major figure in phenomenology not to address the issue of time at length. In this paper I argue that Gadamer does have an account of time consciousness and it can be found most fully articulated in his account of (...)
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  145.  72
    A Question of Method: Reflective Vs. Hermeneutical Phenomenology.Dan Zahavi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:111-118.
    In his Allgemeine Psychologie of 1912, Natorp formulates a by now classical criticism of phenomenology. 1. Phenomenology claims to describe and analyze lived subjectivity itself. In order to do so it employs a reflective methodology. But reflection is a kind of internal perception; it is a theoretical attitude; it involves an objectification. And as Natorp then asks, how is this objectifying procedure ever going to provide us with access to lived subjectivity itself? 2. Phenomenology aims at describing the experiential structures (...)
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  146.  13
    A Question of Method: Reflective Vs. Hermeneutical Phenomenology.Dan Zahavi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 12:111-118.
    In his Allgemeine Psychologie of 1912, Natorp formulates a by now classical criticism of phenomenology. 1. Phenomenology claims to describe and analyze lived subjectivity itself. In order to do so it employs a reflective methodology. But reflection is a kind of internal perception; it is a theoretical attitude; it involves an objectification. And as Natorp then asks, how is this objectifying procedure ever going to provide us with access to lived subjectivity itself? 2. Phenomenology aims at describing the experiential structures (...)
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  147.  8
    The Secret and Responsibility: Derrida's Interpretation of Kierkegaard.Constantinos V. Proimos - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:113-121.
    This paper concerns Jacques Derrida's reading of S0ren Kierkegaard's interpretation of the biblical story of Abraham's sacrifice. Abraham's decision to listen to God's command and sacrifice to Him his beloved son is based on his personal faith which conflicts with general morality. On the basis of this story, Derrida argues that we often witness similar conflicts between religion and morality, demonstrating that responsibility is ultimately based on something irresponsible, i.e. something secret. The paper finally discusses Derrida's logic of ultimates.
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  148.  8
    Pluralistic Kantianism and Understanding the "Other".Murat Baç - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:13-18.
    In this paper I present Pluralistic Kantianism as a viable alternative to other prominent accounts of the determination of the truth conditions of our ordinary empirical statements. I further claim that this sort of Kantianism is capable of handling certain theoretical difficulties faced by any scheme-based semantics. Moreover, Pluralistic Kantianism can shed some light on such crucial issues as cross-cultural communication and understanding. As a result, if the account offered here is on the right track, we may get a palatable (...)
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  149.  38
    Pluralistic Kantianism and Understanding the "Other".Murat Baç - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:13-18.
    In this paper I present Pluralistic Kantianism as a viable alternative to other prominent accounts of the determination of the truth conditions of our ordinary empirical statements. I further claim that this sort of Kantianism is capable of handling certain theoretical difficulties faced by any scheme-based semantics. Moreover, Pluralistic Kantianism can shed some light on such crucial issues as cross-cultural communication and understanding. As a result, if the account offered here is on the right track, we may get a palatable (...)
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  150.  52
    Pluralistic Kantianism and Understanding The.Murat Baç - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:13-18.
    In this paper I present Pluralistic Kantianism as a viable alternative to other prominent accounts of the determination of the truth conditions of our ordinary empirical statements. I further claim that this sort of Kantianism is capable of handling certain theoretical difficulties faced by any scheme-based semantics. Moreover, Pluralistic Kantianism can shed some light on such crucial issues as cross-cultural communication and understanding. As a result, if the account offered here is on the right track, we may get a palatable (...)
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  151.  39
    La grammaire de la renaissance spinoziste.Alain Beaulieu - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:1-11.
    Depuis le milieu des annees 1960, les etudes spinozistes ont pris un nouvel essor sous l'impulsion du courant marxiste qui a vu dans le programme de liberation des collectivites pense par Spinoza le projet politique le plus apte ä assurer une reponse ä la crise de legitimite du marxisme. Dans la foulee de certaines intuitions de Althusser, et ä la lumiere de la conceptualite spinoziste, plusieurs penseurs (notamment Deleuze, Negri, Macherey, Matheron et Virno) ont ainsi propose un nouveau modele d'organisation (...)
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  152.  7
    La grammaire de la renaissance spinoziste: puissance, multitude et démocratie non-représentative.Alain Beaulieu - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:1-11.
    Depuis le milieu des annees 1960, les etudes spinozistes ont pris un nouvel essor sous l'impulsion du courant marxiste qui a vu dans le programme de liberation des collectivites pense par Spinoza le projet politique le plus apte ä assurer une reponse ä la crise de legitimite du marxisme. Dans la foulee de certaines intuitions de Althusser, et ä la lumiere de la conceptualite spinoziste, plusieurs penseurs ont ainsi propose un nouveau modele d'organisation de la vie en commun. Ces acteurs (...)
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  153.  30
    Nacimiento del sujeto en filosofõa de Emmanuel Levinas.Antonio Gallardo Cervantes - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:93-96.
    Levinas pretende liberarse de la esclavitud del subjetivismo moderno. En realidad, de lo que se trata es de salir del ser por una nueva via. Estamos ante una Filosofia de la Liberaciön.
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  154.  8
    Nacimiento del sujeto en filosofõa de Emmanuel Levinas.Antonio Gallardo Cervantes - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:93-96.
    Levinas pretende liberarse de la esclavitud del subjetivismo moderno. En realidad, de lo que se trata es de salir del ser por una nueva via. Estamos ante una Filosofia de la Liberaciön.
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  155.  58
    Heidegger's Concept of Human Freedom.Elif Çirakman - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:41-47.
    In this paper, I examine how and why Heidegger's early conception of freedom as the ground of the self-appropriation of Dasein had been gradually transformed after 1930. The approach of Heidegger to the issue of human freedom displays how his thinking proceeds from Kant's formulation of the problem in "The Third Antinomy" of the first Critique to Sophocles' tragedy of Antigone. I argue that the reason behind this transformation resides in the attempt of thinking the relation between freedom and natural (...)
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  156.  11
    Heidegger's Concept of Human Freedom: From Metaphysical to Its Tragic Sense.Elif Çirakman - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:41-47.
    In this paper, I examine how and why Heidegger's early conception of freedom as the ground of the self-appropriation of Dasein had been gradually transformed after 1930. The approach of Heidegger to the issue of human freedom displays how his thinking proceeds from Kant's formulation of the problem in "The Third Antinomy" of the first Critique to Sophocles' tragedy of Antigone. I argue that the reason behind this transformation resides in the attempt of thinking the relation between freedom and natural (...)
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  157.  32
    Heidegger Und Die Genealogie der Seinsfrage.Jesús Adrián Escudero - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:49-55.
    The present text shows the hidden root of the question of being in Heidegger's Early Writings. His first logic and epistemological investigations in a neokantian atmosphere moves to ontological interests: he gives up the notion of transcendental subject, and asks for the historical and temporal background of live. In this sense, the young Heidegger gives his work a new direction by searching for the hermeneutical pressupositions that allows philosophy to formulate again the question of being from a radical point of (...)
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  158.  7
    Heidegger Und Die Genealogie der Seinsfrage.Jesús Adrián Escudero - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:49-55.
    The present text shows the hidden root of the question of being in Heidegger's Early Writings. His first logic and epistemological investigations in a neokantian atmosphere moves to ontological interests: he gives up the notion of transcendental subject, and asks for the historical and temporal background of live. In this sense, the young Heidegger gives his work a new direction by searching for the hermeneutical pressupositions that allows philosophy to formulate again the question of being from a radical point of (...)
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  159.  28
    The Challenges of Diversity.Linda Fisher - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:85-92.
    The issues of difference, diversity, otherness, and the possibility of community have emerged as leading philosophical and socio-political questions in recent times. An increasing theoretical emphasis on issues of difference and alterity, with a corresponding convergence of topics like globalization, have brought into renewed focus not only the question of otherness, but more fundamentally, the question of how the encounter with the Other is to take place. My paper examines the treatment of issues of difference and otherness within a perspective (...)
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  160.  4
    The Challenges of Diversity.Linda Fisher - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:85-92.
    The issues of difference, diversity, otherness, and the possibility of community have emerged as leading philosophical and socio-political questions in recent times. An increasing theoretical emphasis on issues of difference and alterity, with a corresponding convergence of topics like globalization, have brought into renewed focus not only the question of otherness, but more fundamentally, the question of how the encounter with the Other is to take place. My paper examines the treatment of issues of difference and otherness within a perspective (...)
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  161.  56
    Philosophie und Politik.Martha Zapata Galindo - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:19-23.
    Im Folgenden werden die unterschiedlichen Nietzsche-Bilder der deutschen Philosophie skizziert und insbesondere wird nach ihrer Bedeutung im nationalsozialistischen Kontext gefragt. Dabei geht es nicht darum, festzustellen, ob Nietzsche ein "Wegbereiter" des Nationalsozialismus war oder nicht. In der Hauptsache sollen die wichtigsten Nietzsche- Interpretationen - aus den Jahren zwischen 1930 und 1945 - in konkreten politischen und gesellschaftlichen Lagen und Verhältnissen sichtbar gemacht werden. Daher werden die konkreten historischen Bedingungen, unter denen Nietzsches Denken gedeutet wurde, zum Ausgangspunkt gemacht. In diesem Vortrag (...)
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  162.  6
    Philosophie und Politik: Nietzsches Denken und der Nationalsozialismus.Martha Zapata Galindo - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:19-23.
    Im Folgenden werden die unterschiedlichen Nietzsche-Bilder der deutschen Philosophie skizziert und insbesondere wird nach ihrer Bedeutung im nationalsozialistischen Kontext gefragt. Dabei geht es nicht darum, festzustellen, ob Nietzsche ein "Wegbereiter" des Nationalsozialismus war oder nicht. In der Hauptsache sollen die wichtigsten Nietzsche- Interpretationen - aus den Jahren zwischen 1930 und 1945 - in konkreten politischen und gesellschaftlichen Lagen und Verhältnissen sichtbar gemacht werden. Daher werden die konkreten historischen Bedingungen, unter denen Nietzsches Denken gedeutet wurde, zum Ausgangspunkt gemacht. In diesem Vortrag (...)
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  163.  31
    Unintelligibility in Heidegger.Wanda Torres Gregory - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:57-61.
    In his Beiträge zur Philosophie (Vom Ereignis) (GA 65), Heidegger claims: "Making itself intelligible is the suicide of philosophy" (435). He defines intelligibility in terms of the modern metaphysical forms of thinking and speaking about beings as objects of representation. Moreover, intelligibility involves a uniform accessibility for the inauthentic. anybody of an age marked by thoughtlessness. Thus, Heidegger upholds and tries to adhere to a principle of unintelligibility for the thinkers in the crossing from the first beginning to the other (...)
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  164.  9
    Unintelligibility in Heidegger.Wanda Torres Gregory - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:57-61.
    In his Beiträge zur Philosophie, Heidegger claims: "Making itself intelligible is the suicide of philosophy". He defines intelligibility in terms of the modern metaphysical forms of thinking and speaking about beings as objects of representation. Moreover, intelligibility involves a uniform accessibility for the inauthentic. anybody of an age marked by thoughtlessness. Thus, Heidegger upholds and tries to adhere to a principle of unintelligibility for the thinkers in the crossing from the first beginning to the other beginning of philosophy. Thinkers in (...)
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  165.  7
    A Brief Brief for Philosopher Kings and Queens.Walter B. Gulick - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:151-157.
    In what manner can philosophy best face world problems? I argue that philosophy's most important contribution to problem solving is not analysis and clarification but synoptic in nature. Relying upon the power of reflection and the scope of imagination as linked to a patient attempt to understand many disciplines, the philosopher ideally seeks to comprehend problems in their many-dimensioned complexity. The disciplines of ecology, evolution, and ethics are especially fruitful in guiding the philosopher seeking to assess the relative worth of (...)
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  166.  56
    Gadamer's Hermeneutics.Altaf Hossain - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:69-78.
    Hermeneutics, in its phenomenological mode, has become one of the dominating issues in contemporary philosophical discours. Hans-Georg Gadamer, the leading exponent of phenomenological hermeneutics, develops his theory in his monumental work Truth and Method1, by regarding hermeneutics as an exploration of both the archaeology of human understanding and constitutive role of language in experience. In this paper, we have presented a brief exposition of Gadamer's views, giving an emphasis on how human understanding of objects inevitably mingles with its traditions or (...)
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  167.  8
    Gadamer's Hermeneutics: Some Critical Comments.Altaf Hossain - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:69-78.
    Hermeneutics, in its phenomenological mode, has become one of the dominating issues in contemporary philosophical discours. Hans-Georg Gadamer, the leading exponent of phenomenological hermeneutics, develops his theory in his monumental work Truth and Method1, by regarding hermeneutics as an exploration of both the archaeology of human understanding and constitutive role of language in experience. In this paper, we have presented a brief exposition of Gadamer's views, giving an emphasis on how human understanding of objects inevitably mingles with its traditions or (...)
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  168.  56
    Le concept de l'existence chez Jean-Paul Sartre et Martin Heidegger.Talip Karakaya - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:63-68.
    Ce que nous voulons faire dans ce travail, est de presenter des concepts differents de terme de l'existence chez Martin Heidegger et Jean-Paul Sartre. Parce que cette analyse nous donnera la possibility de bien comprendre les principales idees de ces penseurs dans la Philosophie contemporaine.D'abord, nous devons remarquer que le terme d'existence retient une place centrale chez eux. Comme nous l'avons expose dans notre travail, la filiation entre ces penseurs est construite particulierement sur cette idee. Dans ce travail, nous avons (...)
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  169.  11
    Le concept de l'existence chez Jean-Paul Sartre et Martin Heidegger.Talip Karakaya - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:63-68.
    Ce que nous voulons faire dans ce travail, est de presenter des concepts differents de terme de l'existence chez Martin Heidegger et Jean-Paul Sartre. Parce que cette analyse nous donnera la possibility de bien comprendre les principales idees de ces penseurs dans la Philosophie contemporaine.D'abord, nous devons remarquer que le terme d'existence retient une place centrale chez eux. Comme nous l'avons expose dans notre travail, la filiation entre ces penseurs est construite particulierement sur cette idee. Dans ce travail, nous avons (...)
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  170.  69
    Georg Lukács's Labour-Conception.Sandor Kariko - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:31-36.
    The studying of Marx, said Gyorgy Lukäcs at the beginning of the 1920s, does not mean the uncriticised recognition of the results of his researches, nor the set in well-defined theses, the interpretation of a book. One has to become absorbed in the ceuvre of Marx, so that then, as a second step, one can commence the systematic elaboration of the problems of our age. It is unjust that in western philosophies, especially in the Anglo-Saxon concerning literature the (...)
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  171.  6
    Georg Lukács's Labour-Conception.Sandor Kariko - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:31-36.
    The studying of Marx, said Gyorgy Lukäcs at the beginning of the 1920s, does not mean the uncriticised recognition of the results of his researches, nor the set in well-defined theses, the interpretation of a book. One has to become absorbed in the ceuvre of Marx, so that then, as a second step, one can commence the systematic elaboration of the problems of our age. It is unjust that in western philosophies, especially in the Anglo-Saxon concerning literature the name of (...)
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  172.  48
    Foucault's Kantian Legacy.Ferda Keskin - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:97-107.
    Foucault argued in his retrospective writings that it is possible to give an overall interpretation of his work around the question of subjectivity and that his individual books are historical analyses of the constitution of certain subjective experiences that he finds characteristic of modernity. Furthermore, he called this history of the emergence, development and transformation of subjective experiences a 'history of thought.' Hence understanding the sense in which Foucault uses the notion of thought seems to be crucial for an interpretation (...)
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  173.  6
    Foucault's Kantian Legacy.Ferda Keskin - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:97-107.
    Foucault argued in his retrospective writings that it is possible to give an overall interpretation of his work around the question of subjectivity and that his individual books are historical analyses of the constitution of certain subjective experiences that he finds characteristic of modernity. Furthermore, he called this history of the emergence, development and transformation of subjective experiences a 'history of thought.' Hence understanding the sense in which Foucault uses the notion of thought seems to be crucial for an interpretation (...)
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  174.  18
    Series Introduction.Ioanna Kuçuradi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:9-10.
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  175.  47
    Thought From the Middle.AÏm Deüelle Lüski - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:109-112.
    My lecture is concerned with a presentation of the method of Deleuzian thought, which - I would like to contend - well represent the change that has taken place in postmodernist thought. Deleuze is unique in calling himself a "classical metaphysicist," i.e. a restorer of classical thought, albeit via the screen - thought which has managed to survive and overcome the obstacle of modernity. The Deleuzian unification of pre-modern thought and modernist critique with Nietzsche's theory of eternal repetition gives rise (...)
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  176.  8
    Thought From the Middle: The Method of Deleuzian Metaphysics.AÏm Deüelle Lüski - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:109-112.
    My lecture is concerned with a presentation of the method of Deleuzian thought, which - I would like to contend - well represent the change that has taken place in postmodernist thought. Deleuze is unique in calling himself a "classical metaphysicist," i.e. a restorer of classical thought, albeit via the screen - thought which has managed to survive and overcome the obstacle of modernity. The Deleuzian unification of pre-modern thought and modernist critique with Nietzsche's theory of eternal repetition gives rise (...)
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  177.  34
    Du droit á la justice.Rosário Rossano Pecoraro - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:131-136.
    Ce travail a pour objectif d'analyser les reflexions ä propos du droit et de la justice faites par Jacques Derrida et Gianni Vattimo. L'objectif principal est de mettre l'accent sur les traits dominants qui distinguent ces reflexions quand elles touchent aux exigences de la praxis (juridique, ethique, politique), ä laquelle les deux philosophes s'adressent de fagon differente. D'un cöte, il y a la deconstruction deridienne, qui denonce le manque de fondement du droit, sa violence originelle, et au moyen d'une double (...)
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  178.  7
    Du droit á la justice: Derrida et Vattimo.Rosário Rossano Pecoraro - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:131-136.
    Ce travail a pour objectif d'analyser les reflexions ä propos du droit et de la justice faites par Jacques Derrida et Gianni Vattimo. L'objectif principal est de mettre l'accent sur les traits dominants qui distinguent ces reflexions quand elles touchent aux exigences de la praxis, ä laquelle les deux philosophes s'adressent de fagon differente. D'un cöte, il y a la deconstruction deridienne, qui denonce le manque de fondement du droit, sa violence originelle, et au moyen d'une double seance et un (...)
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  179.  51
    Rehabilitación de la razón práctica (La contribución de Hans-Georg Gadamer a la filosofía actual).Carmen Segura Peraita - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:79-83.
    Las criticas a la filosofia moderna, vertidas desde el pensamiento actual, son sobradamente conocidas. Algunas de ellas han querido hacer realidad un proyecto de destrucciön radical. Ahora bien, tal destrucciön solo resultarä verdaderamente eficaz si, como de hecho estä sucediendo, va seguida de propuestas alternativas que se atengan de manera mäs adecuada a la realidad humana y a la estricta tarea de la filosofia. En esta Hnea de contribucion positiva se encuentra, a mi juicio, la particular aportaciön de la hermeneutica (...)
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  180.  6
    Rehabilitación de la razón práctica.Carmen Segura Peraita - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:79-83.
    Las criticas a la filosofia moderna, vertidas desde el pensamiento actual, son sobradamente conocidas. Algunas de ellas han querido hacer realidad un proyecto de destrucciön radical. Ahora bien, tal destrucciön solo resultarä verdaderamente eficaz si, como de hecho estä sucediendo, va seguida de propuestas alternativas que se atengan de manera mäs adecuada a la realidad humana y a la estricta tarea de la filosofia. En esta Hnea de contribucion positiva se encuentra, a mi juicio, la particular aportaciön de la hermeneutica (...)
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  181.  32
    The Secret and Responsibility.Constantinos V. Proimos - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:113-121.
    This paper concerns Jacques Derrida's reading of S0ren Kierkegaard's interpretation of the biblical story of Abraham's sacrifice. Abraham's decision to listen to God's command and sacrifice to Him his beloved son is based on his personal faith which conflicts with general morality. On the basis of this story, Derrida argues that we often witness similar conflicts between religion and morality, demonstrating that responsibility is ultimately based on something irresponsible, i.e. something secret. The paper finally discusses Derrida's logic of ultimates.
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  182.  38
    Le problème de la singularité universelle considérations épistémologiques et esthétiques.Jacques-Bernard Roumanes - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:143-149.
    Mes recherches actuelles tendent ä croiser l'analyse epistemologique avec l'esthetique pour degager le röle du sujet historique dans Velaboration des savoirs universels. II s'agit, pour moi, de deplacer le point de vue transcendantal, formel, afin de renouveler la perspective epistemologique par le concept de diathese. Deux questions se posent. Quel est l'apport du sujet 1) dans le processus de structuration formelle des savoirs? (construction, deconstruction, reconstruction de la connaissance), 2) dans la transmission - transformation des savoirs? (decontextualisation et actualisation historique (...)
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  183.  7
    Le problème de la singularité universelle considérations épistémologiques et esthétiques.Jacques-Bernard Roumanes - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:143-149.
    Mes recherches actuelles tendent ä croiser l'analyse epistemologique avec l'esthetique pour degager le röle du sujet historique dans Velaboration des savoirs universels. II s'agit, pour moi, de deplacer le point de vue transcendantal, formel, afin de renouveler la perspective epistemologique par le concept de diathese. Deux questions se posent. Quel est l'apport du sujet 1) dans le processus de structuration formelle des savoirs?, 2) dans la transmission - transformation des savoirs?.En diathese, la conscience de soi - chacun, chacune d'entre nous (...)
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  184.  34
    Volume Introduction.Luca Maria Scarantino - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:11-13.
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  185.  7
    Volume Introduction.Luca Maria Scarantino - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:11-13.
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  186.  40
    Lukács's Road to Himself.Tibor Szabó - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:37-39.
    According to our opinion, Lukäcs's way does not lead to Marx but to himself and his independent philosophy and in spite of its inconsistency and mistakes it is still one of the most significant achievements of the XXt h century.
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  187.  7
    Lukács's Road to Himself.Tibor Szabó - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:37-39.
    According to our opinion, Lukäcs's way does not lead to Marx but to himself and his independent philosophy and in spite of its inconsistency and mistakes it is still one of the most significant achievements of the XXt h century.
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  188.  32
    Bergson, penseur des problèmes mondiaux dans le chapitre IV des Deux sources de la morale et de la religio.Patricia Verdeau - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:25-30.
    Comment l'humanite peut-elle resoudre les problemes d'une cite close ou d'un monde clos? Un des problemes essentiels pose est celui de l'agrandissement, qui rend les societes difficilement gouvernables et dangereuses, et qui renvoie done ä la question de la guerre. En 1932, Bergson est un des premiers philosophes ä pressentir la possibility de l'extermination, du genocide. Quelle est la place de la democratic d'une part et d'une societe des nations d'autre part dans la resolution des problemes mondiaux? Pour Bergson, la (...)
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  189.  8
    Bergson, penseur des problèmes mondiaux dans le chapitre IV des Deux sources de la morale et de la religio.Patricia Verdeau - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:25-30.
    Comment l'humanite peut-elle resoudre les problemes d'une cite close ou d'un monde clos? Un des problemes essentiels pose est celui de l'agrandissement, qui rend les societes difficilement gouvernables et dangereuses, et qui renvoie done ä la question de la guerre. En 1932, Bergson est un des premiers philosophes ä pressentir la possibility de l'extermination, du genocide. Quelle est la place de la democratic d'une part et d'une societe des nations d'autre part dans la resolution des problemes mondiaux? Pour Bergson, la (...)
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  190.  37
    What Will XXth Century Philosophy Carry Over Into the XXIst.Zbigniew Wendland - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:137-142.
    The paper centers on philosophy's major trends and trials at the turn of the XXt h and XXIs t century, its leading idea is based on several basic assumptions which can be summarized as follows: 1) the title is a query after XXt h-century philosophy's main achievements and their usefulness in the XXIs t ; 2) speaking about philosophy's achievements, the author particularly means its critical role in condemning and de-mystifying evil, dispelling illusion and myth, and disclosing untruth; 3) the (...)
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  191.  10
    What Will XXth Century Philosophy Carry Over Into the XXIst.Zbigniew Wendland - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 11:137-142.
    The paper centers on philosophy's major trends and trials at the turn of the XXt h and XXIs t century, its leading idea is based on several basic assumptions which can be summarized as follows: 1) the title is a query after XXt h-century philosophy's main achievements and their usefulness in the XXIs t ; 2) speaking about philosophy's achievements, the author particularly means its critical role in condemning and de-mystifying evil, dispelling illusion and myth, and disclosing untruth; 3) the (...)
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  192. The Philosophy of Subjectivity From Descartes to Hegel.Marina Bykova - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:147-153.
    In the modern Continental tradition the word "subjectivity" is used to denote all that refers to a subject, its psychological-physical integrity represented by its mind, all that determines the unique mentality, mental state, and reactions of this subject. Subjectivity in this perspective has become on the Continent the central principle of philosophy.Modern Continental philosophy not only maintains the value of the subject and awakens an interest in genuine subjectivity. It evolves from the subject and subjective self-consciousness as Jundamento inconcusso. Thus (...)
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  193.  46
    So Forward to Imagine.Timothy M. Costelloe - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:117-122.
    This paper argues that an important feature of Locke's doctrine concerning primary and secondary qualities is also central to Hume's thinking. Section one considers Locke's distinction, presenting it in terms of an "error theory." Locke argues that we attribute secondary qualities to objects and that in so doing give those qualities an ontological status they do not otherwise possess. Locke completes his theory by drawing on the concept of "resemblance" to explain why such mistakes occur in the first place. Section (...)
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  194.  64
    Plato's Housing Policy: Then and Now.Debra Nails & Soula Proxenos - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:73-78.
    Plato put housing second only to a secure food supply in the order of business of an emerging polis [Republic 2.369d); we argue, without quibbling over rank, that adequate housing ought to have fundamental priority, with health and education, in civil societies' planning, budgets, and legislative agendas. Something made explicit in the Platonic Laws, and often reiterated by today's poor — but as often forgotten by bureaucrats— is that human wellbeing, eudaimonia, is impossible for the homeless. That is, adequate housing (...)
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  195.  54
    Some Reflections on Early Greek Philosophy Vis-À-Vis Competition Between Oracles and Their Colonization Policies.Evgeniy Abdullaev - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:39-43.
    The paper focuses on the trajectory of involvement of the ancient Greek philosophers, up to Callisthenes and Clearchus, in the competition of the two greatest oracles, the Delphic and the Didymian (Branchidae), on the one hand, and in the ideology of colonization of the East, on the other. While the pre-Socratic Milesian philosophers were close to the Branchidae, Plato and Aristotle supported Delphi and the Delphic Apollo-Dionysian syncretism. I examine how theoriginal interpretation of the famous Delphic maxim 'Know Yourself related (...)
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  196.  7
    Some Reflections on Early Greek Philosophy Vis-À-Vis Competition Between Oracles and Their Colonization Policies.Evgeniy Abdullaev - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:39-43.
    The paper focuses on the trajectory of involvement of the ancient Greek philosophers, up to Callisthenes and Clearchus, in the competition of the two greatest oracles, the Delphic and the Didymian, on the one hand, and in the ideology of colonization of the East, on the other. While the pre-Socratic Milesian philosophers were close to the Branchidae, Plato and Aristotle supported Delphi and the Delphic Apollo-Dionysian syncretism. I examine how theoriginal interpretation of the famous Delphic maxim 'Know Yourself related to (...)
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  197.  62
    Intelligibility in Nature, Art and Episteme.John P. Anton - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:3-9.
    The architectonic principle, as stated in Aristotle's Politics, is related to the arrangement of the arts, the technai, whereby it is argued that the leading art is the politike techne. Plato, in the Gorgias, has argued for an architectonic of crafts. Four technai provide the best, aei pros to beltiston therapeuousai, and they differ from the pseudo-crafts that offer pleasure while indifferent to the beltiston. The principle for arranging the architectonic is the pursuit of the best, whereby each practitioner of (...)
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  198.  6
    Intelligibility in Nature, Art and Episteme.John P. Anton - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:3-9.
    The architectonic principle, as stated in Aristotle's Politics, is related to the arrangement of the arts, the technai, whereby it is argued that the leading art is the politike techne. Plato, in the Gorgias, has argued for an architectonic of crafts. Four technai provide the best, aei pros to beltiston therapeuousai, and they differ from the pseudo-crafts that offer pleasure while indifferent to the beltiston. The principle for arranging the architectonic is the pursuit of the best, whereby each practitioner of (...)
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  199.  67
    Emotions and Practical Reason in Kant.Maria Borges - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:161-166.
    In this paper, I shall discuss the relation between practical reason and emotions in Kant. First, I begin by explaining why knowledge of emotions is important for the transcendental project in the moral domain, understood as the claim that reason can determine our actions, in spite of our inclinations. Second, I explain the definition of affects and passions in Kant's philosophy and relate the two to feelings and the faculty of desire. I then question the possibility of controlling emotions, showing (...)
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  200.  13
    Emotions and Practical Reason in Kant.Maria Borges - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:161-166.
    In this paper, I shall discuss the relation between practical reason and emotions in Kant. First, I begin by explaining why knowledge of emotions is important for the transcendental project in the moral domain, understood as the claim that reason can determine our actions, in spite of our inclinations. Second, I explain the definition of affects and passions in Kant's philosophy and relate the two to feelings and the faculty of desire. I then question the possibility of controlling emotions, showing (...)
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  201.  37
    Diderot and the Despotism of the Body.Miran Bozovic - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:141-146.
    The paper considers the multiplication of speech organs in Diderot's first novel Les Bijoux indiscrets. The main plot device of the novel—the talking "jewels" or female sex organs— enables Diderot to confront two different conceptions of the soul, the spiritual and material, in one and the same body. The voice coming from the head, traditionally held to be the seat of the soul, is contradicted by a voice that comes from that part of the body which is traditionally considered as (...)
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  202.  9
    Diderot and the Despotism of the Body.Miran Bozovic - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:141-146.
    The paper considers the multiplication of speech organs in Diderot's first novel Les Bijoux indiscrets. The main plot device of the novel—the talking "jewels" or female sex organs— enables Diderot to confront two different conceptions of the soul, the spiritual and material, in one and the same body. The voice coming from the head, traditionally held to be the seat of the soul, is contradicted by a voice that comes from that part of the body which is traditionally considered as (...)
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  203.  10
    The Philosophy of Subjectivity From Descartes to Hegel.Marina Bykova - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:147-153.
    In the modern Continental tradition the word "subjectivity" is used to denote all that refers to a subject, its psychological-physical integrity represented by its mind, all that determines the unique mentality, mental state, and reactions of this subject. Subjectivity in this perspective has become on the Continent the central principle of philosophy.Modern Continental philosophy not only maintains the value of the subject and awakens an interest in genuine subjectivity. It evolves from the subject and subjective self-consciousness as Jundamento inconcusso. Thus (...)
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  204.  45
    The Conception of Logos as the Foundation of Human Dignity.Fatma Pinar Canevi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:11-19.
    Ancient Greek culture and its crown jewel philosophy grew out of a distinct realization that life is precarious. In order not to perish, humankind needs art {poiesis). With art human beings can live well and rise above the forces of destruction. Art in all of its forms proceeds by receiving guidance from logos, the principle of metron. Mythos is logos enacted. Through logos as art human beings can create value and be a value unto themselves.
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  205.  8
    The Conception of Logos as the Foundation of Human Dignity.Fatma Pinar Canevi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:11-19.
    Ancient Greek culture and its crown jewel philosophy grew out of a distinct realization that life is precarious. In order not to perish, humankind needs art {poiesis). With art human beings can live well and rise above the forces of destruction. Art in all of its forms proceeds by receiving guidance from logos, the principle of metron. Mythos is logos enacted. Through logos as art human beings can create value and be a value unto themselves.
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  206.  29
    Volume Introduction.Pinar Canevi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:11-14.
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  207.  7
    Volume Introduction.Pinar Canevi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:11-14.
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  208.  11
    "So Forward to Imagine": Locke and Hume on Primary and Secondary Qualities.Timothy M. Costelloe - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:117-122.
    This paper argues that an important feature of Locke's doctrine concerning primary and secondary qualities is also central to Hume's thinking. Section one considers Locke's distinction, presenting it in terms of an "error theory." Locke argues that we attribute secondary qualities to objects and that in so doing give those qualities an ontological status they do not otherwise possess. Locke completes his theory by drawing on the concept of "resemblance" to explain why such mistakes occur in the first place. Section (...)
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  209.  34
    Streit um die "Zweiweltentheorie" in der Philosophie von Plato.Bogdan Dembiński - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:67-72.
    In this article I analyze a traditional interpretation of Platonic philosophy, which assumes a "theory of two worlds." I try to prove that it is difficult to accept such an interpretation. If one can say that the on tic status of ideas differs from the ontic status of undefined matter (the phenomenon is always for Plato a relation, a compositum, of idea and undefined matter), one nevertheless cannot say that accepting this necessarily results in accepting two independently existing worlds. For (...)
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  210.  34
    Streit Um Die.Bogdan Dembiński - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:67-72.
    In this article I analyze a traditional interpretation of Platonic philosophy, which assumes a "theory of two worlds." I try to prove that it is difficult to accept such an interpretation. If one can say that the on tic status of ideas differs from the ontic status of undefined matter, one nevertheless cannot say that accepting this necessarily results in accepting two independently existing worlds. For then what would phenomena be, if they lacked the ideas that are the source of (...)
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  211.  5
    Streit um die "Zweiweltentheorie" in der Philosophie von Plato.Bogdan Dembiński - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:67-72.
    In this article I analyze a traditional interpretation of Platonic philosophy, which assumes a "theory of two worlds." I try to prove that it is difficult to accept such an interpretation. If one can say that the on tic status of ideas differs from the ontic status of undefined matter, one nevertheless cannot say that accepting this necessarily results in accepting two independently existing worlds. For then what would phenomena be, if they lacked the ideas that are the source of (...)
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  212.  31
    Histoire réelle et spéculation théorique dans la philosophie de Hegel.Lassaad Elouaer - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:197-202.
    Nous proposons dans cette communication d'etudier le rapport entre «le reel empirique» et «la raison theorique» dans le Systeme hegelien. L'objectif est de detacher Tun de l'autre ces deux concepts afin de voir la structure interne de l'esprit qui ne depend pas de la necessite objective du processus empirique dudeveloppement de l'histoire. Dans ce detachement possible, il convient d'interroger la conception hegelienne de la liberte de l'homme dans le monde.
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  213.  3
    Histoire réelle et spéculation théorique dans la philosophie de Hegel.Lassaad Elouaer - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:197-202.
    Nous proposons dans cette communication d'etudier le rapport entre «le reel empirique» et «la raison theorique» dans le Systeme hegelien. L'objectif est de detacher Tun de l'autre ces deux concepts afin de voir la structure interne de l'esprit qui ne depend pas de la necessite objective du processus empirique dudeveloppement de l'histoire. Dans ce detachement possible, il convient d'interroger la conception hegelienne de la liberte de l'homme dans le monde.
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  214.  83
    Aristotle on the Relation Between Art and Science.David Evans - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:21-30.
    Aristotle assigns positive value to artistry and its skills, placing them below science but nearby. Fuller content for this view of art can be garnered from his technical treatises, especially the accounts of rhetoric and dialectic, where the subjectivity imported by the role of audiences is explored with subtlety. These ideas have influence on later philosophy of aesthetics and of technology, and they need to be pondered by those engaged in current debate in these areas.
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  215.  10
    Aristotle on the Relation Between Art and Science.David Evans - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:21-30.
    Aristotle assigns positive value to artistry and its skills, placing them below science but nearby. Fuller content for this view of art can be garnered from his technical treatises, especially the accounts of rhetoric and dialectic, where the subjectivity imported by the role of audiences is explored with subtlety. These ideas have influence on later philosophy of aesthetics and of technology, and they need to be pondered by those engaged in current debate in these areas.
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  216.  66
    Dialogue and Dialectic.David Evans - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:61-65.
    Plato wrote dialogues, and he praised dialectic, or conversation, as a suitable style for fruitful philosophical investigation. His works are great literature; and nodoubt this quality derives much from their form as dialogues. They also have definite philosophical content; and an important part of this content is their dialecticalepistemology. Dialectic is part of the content of Plato's philosophy. Can we reconcile this content with his literary style? I shall examine and sharpen the sense of this problem by referring to four (...)
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  217.  9
    Dialogue and Dialectic: Philosophical Truth in Plato.David Evans - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:61-65.
    Plato wrote dialogues, and he praised dialectic, or conversation, as a suitable style for fruitful philosophical investigation. His works are great literature; and nodoubt this quality derives much from their form as dialogues. They also have definite philosophical content; and an important part of this content is their dialecticalepistemology. Dialectic is part of the content of Plato's philosophy. Can we reconcile this content with his literary style? I shall examine and sharpen the sense of this problem by referring to four (...)
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  218.  54
    Concerning Moral Faith in Kant.Edgard José Jorge Filho - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:167-175.
    According to Kant, all finite rational beings are unconditionally bound to obey the moral law, expressed in the formula of the categorical imperative. The assent (the taking to be true) to this law is a practical knowledge, since its ground is objectively and subjectively sufficient. However, the immortality of the soul and the existence of God are not objects of practical knowledge but just objects of practical faith, of moral faith more precisely, for the assent to them has a barely (...)
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  219.  6
    Concerning Moral Faith in Kant.Edgard José Jorge Filho - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:167-175.
    According to Kant, all finite rational beings are unconditionally bound to obey the moral law, expressed in the formula of the categorical imperative. The assent to this law is a practical knowledge, since its ground is objectively and subjectively sufficient. However, the immortality of the soul and the existence of God are not objects of practical knowledge but just objects of practical faith, of moral faith more precisely, for the assent to them has a barely subjectively sufficient ground and is (...)
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  220.  39
    Hölderlin and Novalis.Richard Fincham - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:183-188.
    This paper draws upon my research into the posthumously published fragmentary remains of Hölderlin and Novalis's philosophical reflections to describe how their explanations of the possibility of self-consciousness are far more convincing than those provided by their philosophical contemporaries, and still have much to contribute to contemporary debates concerning the nature of 'consciousness' and 'selfhood.' The paper begins by sketching the background to their accounts of self-consciousness, that is, Fichte's critique of Kant's 'reflection model' of self-consciousness and the subsequent critique (...)
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  221.  5
    Hölderlin and Novalis: Reappropriating the Reflection Model of Self-Consciousness.Richard Fincham - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:183-188.
    This paper draws upon my research into the posthumously published fragmentary remains of Hölderlin and Novalis's philosophical reflections to describe how their explanations of the possibility of self-consciousness are far more convincing than those provided by their philosophical contemporaries, and still have much to contribute to contemporary debates concerning the nature of 'consciousness' and 'selfhood.' The paper begins by sketching the background to their accounts of self-consciousness, that is, Fichte's critique of Kant's 'reflection model' of self-consciousness and the subsequent critique (...)
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  222.  50
    The Sun's Light in Early Greek Thought.Daniel Graham - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:45-50.
    In the sixth century BCE Ionian philosophers explained the sun as a mass of fire, sometimes as floating like a leaf or a cloud above the earth. It was thought to be fueled by moist vapors from the earth. In the f i f t h century philosophers typically envisaged the sun as a red-hot stone or a molten mass carried around by the force of a cosmic vortex. The decisive shift in explanations seems to result from the cosmology of (...)
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  223.  8
    The Sun's Light in Early Greek Thought.Daniel Graham - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:45-50.
    In the sixth century BCE Ionian philosophers explained the sun as a mass of fire, sometimes as floating like a leaf or a cloud above the earth. It was thought to be fueled by moist vapors from the earth. In the f i f t h century philosophers typically envisaged the sun as a red-hot stone or a molten mass carried around by the force of a cosmic vortex. The decisive shift in explanations seems to result from the cosmology of (...)
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  224.  42
    La Guerre au Service de la Paix.Sophie Grapotte - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:177-181.
    Dans cette communication, je me propose de mettre en avant que si la guerre est, il est vrai, le moyen licite qu'utilise les Etats pour acquerir et conserver leur droit ä l'etat de nature, eile est egalement et fondamentalement le ressort du passage de l'etat de nature ä l'etat civique, condition d'une pacification possible. De meme que la propension ä philosopher, ä batailler en faveur de sa philosophie et finalement en se rassemblant dans des camps qui s'opposent ä mener une (...)
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  225.  9
    La Guerre au Service de la Paix.Sophie Grapotte - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:177-181.
    Dans cette communication, je me propose de mettre en avant que si la guerre est, il est vrai, le moyen licite qu'utilise les Etats pour acquerir et conserver leur droit ä l'etat de nature, eile est egalement et fondamentalement le ressort du passage de l'etat de nature ä l'etat civique, condition d'une pacification possible. De meme que la propension ä philosopher, ä batailler en faveur de sa philosophie et finalement en se rassemblant dans des camps qui s'opposent ä mener une (...)
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  226.  41
    The Continuous Activity of Ordinary Life.Marcia Homiak - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:93-97.
    Aristotle is right to argue that the best life is a life of unimpeded activity, but I believe he went wrong in thinking that ordinary human life is, or must be, far removed from the best life. To establish this claim, I offer a historical explanation of what unimpeded activity involves. I use the class of art patrons in Renaissance Florence to show how mathematical skills acquired in everyday life can be applied to widely differing tasks. As patrons extend their (...)
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  227.  9
    The Continuous Activity of Ordinary Life.Marcia Homiak - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:93-97.
    Aristotle is right to argue that the best life is a life of unimpeded activity, but I believe he went wrong in thinking that ordinary human life is, or must be, far removed from the best life. To establish this claim, I offer a historical explanation of what unimpeded activity involves. I use the class of art patrons in Renaissance Florence to show how mathematical skills acquired in everyday life can be applied to widely differing tasks. As patrons extend their (...)
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  228.  41
    Philosophical Foundations of Praxis in Poiesis.Kostas Kalimtzis - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:31-36.
    The thesis that I will present in this paper is that tragic and epic poi sis contain a philosophical dimension that provided the poets with principles for exploring the passions and that these, in turn, served as foundations for the philosophical analyses of human praxis. To identify some of these principles I will first turn to Homer, who established this framework, and then turn briefly to Euripides' Medea to show continuity and enrichment, and finally touch upon several elements of Aristotle's (...)
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  229.  7
    Philosophical Foundations of Praxis in Poiesis.Kostas Kalimtzis - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:31-36.
    The thesis that I will present in this paper is that tragic and epic poi sis contain a philosophical dimension that provided the poets with principles for exploring the passions and that these, in turn, served as foundations for the philosophical analyses of human praxis. To identify some of these principles I will first turn to Homer, who established this framework, and then turn briefly to Euripides' Medea to show continuity and enrichment, and finally touch upon several elements of Aristotle's (...)
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  230.  88
    Aristotle on Substance and Unity.Hye-Kyung Kim - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:79-91.
    In this article I argue that in H 6 Aristotle's main concern is to explain both the unity of form and the unity of composite substance. Commentators have taken H 6 as concerned with either the unity of form or the unity of the composite substance, but not with both. But there is no exclusive "either/or". The correct position is "both/and". I argue that proper identification of the aim of the inquiry of H 6 indicates that Aristotle is concerned with (...)
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  231.  10
    Aristotle on Substance and Unity.Hye-Kyung Kim - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:79-91.
    In this article I argue that in H 6 Aristotle's main concern is to explain both the unity of form and the unity of composite substance. Commentators have taken H 6 as concerned with either the unity of form or the unity of the composite substance, but not with both. But there is no exclusive "either/or". The correct position is "both/and". I argue that proper identification of the aim of the inquiry of H 6 indicates that Aristotle is concerned with (...)
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  232.  12
    Series Introduction.Ioanna Kuçuradi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:9-10.
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  233.  38
    L'actualité de la philosophie de Socrate pour nos questionnements éthiques et politiques.Aikaterini Lefka - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:51-59.
    In our essay we try to define the main lines of the Socratic thought and activity that offer subjects for reflection, in order to make a better choice of what could help us lead a better life in the contemporary world, such as, for example, modesty and intellectual honesty, detachment from unlimited material enrichment, liberty and ethical responsibility, respect of all differences, critical dialogue and cooperation, active participation by everyone in political well-being, and courageous but non-violent denunciation of every injustice.
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  234.  8
    L'actualité de la philosophie de Socrate pour nos questionnements éthiques et politiques.Aikaterini Lefka - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:51-59.
    In our essay we try to define the main lines of the Socratic thought and activity that offer subjects for reflection, in order to make a better choice of what could help us lead a better life in the contemporary world, such as, for example, modesty and intellectual honesty, detachment from unlimited material enrichment, liberty and ethical responsibility, respect of all differences, critical dialogue and cooperation, active participation by everyone in political well-being, and courageous but non-violent denunciation of every injustice.
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  235.  38
    Realism and Idealism in Fichte's Theory of Subjectivity.Simon Lumsden - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:189-196.
    Kant's account of subjectivity is ambiguous: there is an implicit critique of Descartes in Kaaat, but this is in conflict with more Cartesian aspects of his approach to subjectivity. Fichte develops the critical elements of Kant and turns them against Kant's residual Cartesianism. Fichte, in the various versions of the Wissenschaftslehre, is the first to be aware of the limitations of the reflective model of consciousness. In those texts he presents his alternative model for subjectivity by trying to conceive of (...)
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  236.  5
    Realism and Idealism in Fichte's Theory of Subjectivity.Simon Lumsden - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:189-196.
    Kant's account of subjectivity is ambiguous: there is an implicit critique of Descartes in Kaaat, but this is in conflict with more Cartesian aspects of his approach to subjectivity. Fichte develops the critical elements of Kant and turns them against Kant's residual Cartesianism. Fichte, in the various versions of the Wissenschaftslehre, is the first to be aware of the limitations of the reflective model of consciousness. In those texts he presents his alternative model for subjectivity by trying to conceive of (...)
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  237.  36
    From the Light of the Soul to the Conventional Sign.Danilo Marcondes - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:131-140.
    The objective of this paper is to analyze the appeal to the notion of the light of the soul as a commonplace in theories of knowledge from the Renaissance to early 18th century philosophy, showing that language will only become a central subject for philosophy with the progressive criticism of the powers of the intellect, especially intuitive thought.
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  238.  7
    From the Light of the Soul to the Conventional Sign: Mind and Language in Early Modern Philosophy.Danilo Marcondes - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:131-140.
    The objective of this paper is to analyze the appeal to the notion of the light of the soul as a commonplace in theories of knowledge from the Renaissance to early 18th century philosophy, showing that language will only become a central subject for philosophy with the progressive criticism of the powers of the intellect, especially intuitive thought.
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  239.  40
    Plato's Housing Policy.Debra Nails & Soula Proxenos - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:73-78.
    Plato put housing second only to a secure food supply in the order of business of an emerging polis [Republic 2.369d); we argue, without quibbling over rank, that adequate housing ought to have fundamental priority, with health and education, in civil societies' planning, budgets, and legislative agendas. Somethingmade explicit in the Platonic Laws, and often reiterated by today's poor — but as often forgotten by bureaucrats— is that human wellbeing, eudaimonia, is impossible for the homeless. That is, adequate housing is (...)
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  240.  51
    Emerson on Socrates and the Tyranny of the Majority.Andrew Payne - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:203-207.
    Emerson's Representative Men reveals his awareness of the dangers of the tyranny of the majority and his admiration for figures of great genius. These trends of thought, which led Emerson's contemporaries Carlyle and Nietzsche to reject democracy, are combined in Emerson with support for democracy. To understand and justify Emerson's combination of fear of the tyranny of the majority, admiration for genius, and support for democracy, it is helpful to examine his portrait of Socrates in Representative Men. Emerson's Socrates is (...)
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  241.  9
    Emerson on Socrates and the Tyranny of the Majority.Andrew Payne - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:203-207.
    Emerson's Representative Men reveals his awareness of the dangers of the tyranny of the majority and his admiration for figures of great genius. These trends of thought, which led Emerson's contemporaries Carlyle and Nietzsche to reject democracy, are combined in Emerson with support for democracy. To understand and justify Emerson's combination of fear of the tyranny of the majority, admiration for genius, and support for democracy, it is helpful to examine his portrait of Socrates in Representative Men. Emerson's Socrates is (...)
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  242.  30
    Carnaps Kontinuum der induktiven Methoden als präzises Beispiel für Nietzsches Doktrin der unbegrenzten Zahl möglicher Interpretationen der Welt.Michael Rahnfeld - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:209-214.
    Der Beitrag zeigt, dass sich Nietzsches erkenntnistheoretische Position als konventionalistisch, pluralistisch, pragmatisch und evolutionär charakterisieren lässt. In diesen wesentlichen Punkten antizipiert sie moderne Ansätze, wie am Beispiel Carnaps Induktiver Logik gezeigt wird. In der sog. CLFunktion beruhen die Behauptungen über L auf s y n t h e t i s c h - a p r i o r i s c h e n Annahmen, die den Uniformitätsgrad des Gegenstandbereiches betreffen. Diese Annahmen lassen sich als konventionelle Festsetzungen deuten, (...)
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  243.  7
    Carnaps Kontinuum der induktiven Methoden als präzises Beispiel für Nietzsches Doktrin der unbegrenzten Zahl möglicher Interpretationen der Welt.Michael Rahnfeld - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:209-214.
    Der Beitrag zeigt, dass sich Nietzsches erkenntnistheoretische Position als konventionalistisch, pluralistisch, pragmatisch und evolutionär charakterisieren lässt. In diesen wesentlichen Punkten antizipiert sie moderne Ansätze, wie am Beispiel Carnaps Induktiver Logik gezeigt wird. In der sog. CLFunktion beruhen die Behauptungen über L auf s y n t h e t i s c h - a p r i o r i s c h e n Annahmen, die den Uniformitätsgrad des Gegenstandbereiches betreffen. Diese Annahmen lassen sich als konventionelle Festsetzungen deuten, (...)
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  244.  55
    El método de la metafísica en la Dissertatio de Kant.Gustavo Sarmiento - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:155-160.
    En este trabajo examinamos el metodo de la metafisica segün la Disertaciön Inaugural de Kant. Para resolver los problemas de este saber, Kant distingue entre dos componentes del conocimiento humano, una intelectual, que aprehende los objetos como son en si mismos, y otra sensible, que conoce el objeto tal como se nos aparece subjetivamente, cada una con su propio ämbito de validez. Para la metafisica, sostiene Kant, es fundamental mantenerse como conocimiento intelectual puro, lo cual requiere que no sea contaminada (...)
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  245.  10
    El método de la metafísica en la Dissertatio de Kant.Gustavo Sarmiento - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:155-160.
    En este trabajo examinamos el metodo de la metafisica segün la Disertaciön Inaugural de Kant. Para resolver los problemas de este saber, Kant distingue entre dos componentes del conocimiento humano, una intelectual, que aprehende los objetos como son en si mismos, y otra sensible, que conoce el objeto tal como se nos aparece subjetivamente, cada una con su propio ämbito de validez. Para la metafisica, sostiene Kant, es fundamental mantenerse como conocimiento intelectual puro, lo cual requiere que no sea contaminada (...)
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  246.  40
    Ethics in Late Antiquity.Alexandrine Schniewind - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:99-103.
    Taking off from the observation that scholars have for too long maintained that late ancient philosophy has no ethical theory, the purpose of this paper is toshow that there is. indeed an ethics in late antiquity, and even that it is rich and consistent. I make a distinction between an ethical theory (about e.g. happiness and virtue) and its practical foundation in the philosophical curriculum of Neoplatonic schools. I focus on the curriculum, showing that the pedagogical focus of late ancient (...)
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  247.  7
    Ethics in Late Antiquity: Away From Worldly Solicitations, Towards Social Concern.Alexandrine Schniewind - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:99-103.
    Taking off from the observation that scholars have for too long maintained that late ancient philosophy has no ethical theory, the purpose of this paper is toshow that there is. indeed an ethics in late antiquity, and even that it is rich and consistent. I make a distinction between an ethical theory and its practical foundation in the philosophical curriculum of Neoplatonic schools. I focus on the curriculum, showing that the pedagogical focus of late ancient ethics is twofold: it aims (...)
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  248.  43
    La Mettrie und der falsche Traum der Aufklaerung.Anton Stengl - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:123-129.
    Eine zu einheitliche Vorstellung der historischen Aufklaerung wird in diesem Text kritisiert. Um die gegensaetzlichen Strömungen dieser Epoche aufzuzeigen, wird der weitgehend unbekannte Philosoph La Mettrie vorgestellt und die negative Reaktion der bekannten Aufklaerer auf ihn. La Mettrie ging weit über die 'offizielle' Aufklaerung hinaus. Seine Analyse des Schuldgefühls und seine Ethik scheinen parallell zu zu sein. Alle Probleme der aktuellen > aufgeworfen worden.
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  249.  6
    La Mettrie und der falsche Traum der Aufklaerung.Anton Stengl - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:123-129.
    Eine zu einheitliche Vorstellung der historischen Aufklaerung wird in diesem Text kritisiert. Um die gegensaetzlichen Strömungen dieser Epoche aufzuzeigen, wird der weitgehend unbekannte Philosoph La Mettrie vorgestellt und die negative Reaktion der bekannten Aufklaerer auf ihn. La Mettrie ging weit über die 'offizielle' Aufklaerung hinaus. Seine Analyse des Schuldgefühls und seine Ethik scheinen parallell zu zu sein. Alle Probleme der aktuellen > aufgeworfen worden.
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  250.  39
    From the Evening of the East to the Dawn of the West.Ahmet Ulvi Türkbağ - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:107-115.
    Why did philosophy and the sciences in the East lose their momentum and enthusiasm in the 12th century, leaving the West to take the most importantprogressive steps from the 17th century up to the present day? Can these two intellectual traditions be separated from each other to such an extent as to justify today's theses of conflict? If they cannot be separated, how can the historical events that place these theses on the agenda can be explained? The aim of this (...)
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  251.  8
    From the Evening of the East to the Dawn of the West: The Birth of the Concept That Created Modern Europe.Ahmet Ulvi Türkbağ - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 10:107-115.
    Why did philosophy and the sciences in the East lose their momentum and enthusiasm in the 12th century, leaving the West to take the most importantprogressive steps from the 17th century up to the present day? Can these two intellectual traditions be separated from each other to such an extent as to justify today's theses of conflict? If they cannot be separated, how can the historical events that place these theses on the agenda can be explained? The aim of this (...)
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  252.  67
    Rethinking Root Metaphors. Re-Enchanting a Disenchanted World.Elaine Botha - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:21-25.
    The powerful images of the events of 9/11 have made an indelible impression on the world psyche. It has given rise to a pervasive rhetoric in practically all fields attempting to explain, interpret and understand the underlying causes and world changing consequences of the events. In a post-modern and secular world it has led to a refocusing on the religious fervour and ideals at work in established religions and in movements that are ostensibly devoid of all religious motivation, such as (...)
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  253. The Disadvantages of Radical Alterity for a Comparative Methodology.Jen McWeeny - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:125-130.
    The idea of a philosophical Other as comparativists have often historically used it to signify radical alterity, although sometimes a remedy and correction for the erroneous generalizations which originate from a presupposition of human sameness, merely shifts the center of philosophy's unchallenged assumptions in at least two ways. First, the notion of a philosophical Other avoids an explicit characterization of how one recognizes that one is philosophizing in the sphere of this Other and of what "otherness" is philosophically interesting. Second, (...)
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  254.  54
    Verstehen und Verständigung - Ein Grundlagenproblem der Kulturphilosophie.Wolfdietrich Schmied-Kowarzik - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:37-44.
    Die globalisierende Vermarktung der Welt bedroht auch die kulturelle Selbstbestimmung der Völker. Daher haben wir uns erneut und verstärkt dem Problem des Miteinanders verschiedener Kulturen zu stellen. Die Auseinandersetzung mit fremden Kulturen hat sich zunächst um das Problem des VerStehens bemüht, wie es methodologisch von der Ethnologie oder Cultural Anthropology entwickelt worden ist. Aber diesem Verstehen haftet grundsätzlich eine Einseitigkeit an. Daher wurde von politikwissenschaftlicher Seite eine Disziplin der Xenologie eingeklagt, die von einer mehrpoligen Verständigung der Kulturen untereinander ausgeht. Darüber (...)
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  255.  46
    Philosophy of Indian Logic From a Comparative Perspective.John Vattanky - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:179-183.
    One of the classical systems of Indian Philosophy is specially concerned with the problems of logic c This system is called Nyaya which has a long history of about two thousand years. In the extent of the literature it has produced and in the depth of the philosophical problems it discusses, it is of considerable interest and importance. However, the spirit of pure rationality in which Nyaya discusses these problems and the techniques it makes use of in handling them are (...)
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  256.  6
    Rethinking Root Metaphors: Re-Enchanting a Disenchanted World.Elaine Botha - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:21-25.
    The powerful images of the events^ of 9/11 have made an indelible impression on the world psyche. It has given rise to a pervasive rhetoric in practically all fields attempting to explain, interpret and understand the underlying causes and world changing consequences of the events. In a post-modern and secular world it has led to a refocusing on the religious fervour and ideals at work in established religions and in movements that are ostensibly devoid of all religious motivation, such as (...)
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  257.  55
    Chinese Philosophy Through a Prism of Its Classical Ontological Conception in the Future Global Context.Marina Čarnogurská - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:157-160.
    The purpose of this paper is to discover an important contribution of classical Chinese ontological conceptions for the future world philosophy and the modern human Weltanschauung in the process of its globalization. Through a brief mosaic of a development of mutual Euro-Chinese encounters, from the Middle Ages to the present, the paper presents the view that both Chinese and European philosophical complexes were quite indispensable parts of the history of world philosophy; and in the future, perhaps, they will be the (...)
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  258.  6
    Chinese Philosophy Through a Prism of Its Classical Ontological Conception in the Future Global Context.Marina Čarnogurská - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:157-160.
    The purpose of this paper is to discover an important contribution of classical Chinese ontological conceptions for the future world philosophy and the modern human Weltanschauung in the process of its globalization. Through a brief mosaic of a development of mutual Euro-Chinese encounters, from the Middle Ages to the present, the paper presents the view that both Chinese and European philosophical complexes were quite indispensable parts of the history of world philosophy; and in the future, perhaps, they will be the (...)
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  259.  41
    Volume Introduction.Venant Cauchy - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:11-16.
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  260.  6
    Volume Introduction.Venant Cauchy - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:11-16.
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  261.  30
    Hope and Despair in Postmodernity.Gerald Cipriani - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:15-19.
    Far from having overcome the human, all too human essence of knowledge the West has replaced its modern objectifying subjectivity by what may be called a postmodern subjectifying subjectivity. The modern will to power and its drive for controlling the Other has given way to a postmodern form of 'unavailability', a key concept in the ethical reflections of the Christian Socratic philosopher Gabriel Marcel. This paper attempts to highlight the degree to which fundamental features of Postmodernity, from instrumental technology to (...)
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  262.  8
    Hope and Despair in Postmodernity.Gerald Cipriani - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:15-19.
    Far from having overcome the human, all too human essence of knowledge the West has replaced its modern objectifying subjectivity by what may be called a postmodern subjectifying subjectivity. The modern will to power and its drive for controlling the Other has given way to a postmodern form of 'unavailability', a key concept in the ethical reflections of the Christian Socratic philosopher Gabriel Marcel. This paper attempts to highlight the degree to which fundamental features of Postmodernity, from instrumental technology to (...)
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  263.  46
    Both Citizen and Cosmopolitan.Gertrude D. Conway - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:73-80.
    Among the fragments published in Zettel, one finds one of Wittgenstein's most enigmatic comments. In entry 455, he states that "the philosopher is not a citizen of any community of ideas. That is what makes him into a philosopher". The apparent incongruity between this entry and the thrust of Wittgenstein's later works initially draws one's attention, but the passage sustains interest because it is situated at the nexus of issues addressed in current philosophical debate regarding cultural pluralism. This paper attempts (...)
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  264.  8
    Both Citizen and Cosmopolitan: Wittgenstein on the Role of the Philosopher.Gertrude D. Conway - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:73-80.
    Among the fragments published in Zettel, one finds one of Wittgenstein's most enigmatic comments. In entry 455, he states that "the philosopher is not a citizen of any community of ideas. That is what makes him into a philosopher". The apparent incongruity between this entry and the thrust of Wittgenstein's later works initially draws one's attention, but the passage sustains interest because it is situated at the nexus of issues addressed in current philosophical debate regarding cultural pluralism. This paper attempts (...)
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  265.  57
    Intercultural Philosophy.Edward Demenchonok - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:27-31.
    This paper focuses on the philosophical analysis of interculturality. Globalization involves the problem of the universal and its relation to the particular in cultures. In some interpretations, universality is sharply opposed to particularity (Arjun Appadurai's theory of "break" in culture). In contrast to this, there are authors who allow for both particular and universal, focusing on their interrelation. Roland Robertson shows that diversity and multiculturality do not exclude forms of cultural unity. The analysis involves the current debate regarding the term (...)
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  266.  11
    Intercultural Philosophy.Edward Demenchonok - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:27-31.
    This paper focuses on the philosophical analysis of interculturality. Globalization involves the problem of the universal and its relation to the particular in cultures. In some interpretations, universality is sharply opposed to particularity. In contrast to this, there are authors who allow for both particular and universal, focusing on their interrelation. Roland Robertson shows that diversity and multiculturality do not exclude forms of cultural unity. The analysis involves the current debate regarding the term "intercultural philosophy". Intercultural philosophy raises questions about (...)
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  267.  49
    Personal Autonomy and Cultural Tradition.Monique Deveaux - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:87-92.
    The value and importance accorded to personal autonomy within liberalism would seem to suggest that cultural practices that severely constrain the choices of individuals through heavyhanded role socialization and restriction ought to be strongly discouraged in liberal societies. In this paper, I explore this claim in connection with the custom of arranged marriage, which has recently come under fire in some liberal democratic states, notably Britain. My aim is to try to complicate the liberal understanding of the relationship between cultural (...)
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  268.  8
    Personal Autonomy and Cultural Tradition.Monique Deveaux - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:87-92.
    The value and importance accorded to personal autonomy within liberalism would seem to suggest that cultural practices that severely constrain the choices of individuals through heavyhanded role socialization and restriction ought to be strongly discouraged in liberal societies. In this paper, I explore this claim in connection with the custom of arranged marriage, which has recently come under fire in some liberal democratic states, notably Britain. My aim is to try to complicate the liberal understanding of the relationship between cultural (...)
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  269.  16
    What Divides Us Today: Naturalism.Arthur E. Falk - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:45-49.
    According to philosophical naturalism, the main anti-naturalism in philosophy derives from Kant and depends on transcendental arguments, which are invalid or polemically toothless. Many of naturalism's characteristic features follow from this repudiation of Kantian method. Anti-naturalists should be aware that the rationale for naturalism depends on this attack on their own position. There remains for philosophy a distinctively philosophical role that depends on the indexical element in our thought, the role of elaborating a scientific worldview.
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  270.  36
    What Divides Us Today.Arthur E. Falk - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:45-49.
    According to philosophical naturalism, the main anti-naturalism in philosophy derives from Kant and depends on transcendental arguments, which are invalid or polemically toothless. Many of naturalism's characteristic features follow from this repudiation of Kantian method. Anti-naturalists should be aware that the rationale for naturalism depends on this attack on their own position. There remains for philosophy a distinctively philosophical role that depends on the indexical element in our thought, the role of elaborating a scientific worldview.
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  271.  39
    Contemporary Politics and Orientalist Thinking in the Light of Merleau-Ponty's Philosophy.Anna Petronella Fredlund - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:93-97.
    In this paper I examine the relevance of Maurice Merleau- Ponty's criticism of what he labels "objective thinking", in the light of contemporary political discussions. I compare his critique of the mutually exclusive categories of objective thinking, with Edward W. Said's analysis of Orientalism and its dichotomies between Orient and Occident as constitutive of highly material relationships of power. Especially after the 9.11 events, reasoning in terms of dichotomies between East and West, islam and civilization/freedom and so on has been (...)
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  272.  9
    Contemporary Politics and Orientalist Thinking in the Light of Merleau-Ponty's Philosophy.Anna Petronella Fredlund - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:93-97.
    In this paper I examine the relevance of Maurice Merleau- Ponty's criticism of what he labels "objective thinking", in the light of contemporary political discussions. I compare his critique of the mutually exclusive categories of objective thinking, with Edward W. Said's analysis of Orientalism and its dichotomies between Orient and Occident as constitutive of highly material relationships of power. Especially after the 9.11 events, reasoning in terms of dichotomies between East and West, islam and civilization/freedom and so on has been (...)
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  273.  47
    The Ambiguity of the Term 'Culture' and its Consequences for the Protection of Human Rights.Nermin Gedik - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:33-36.
    The term 'culture' has more than one meaning in different contexts. The paper attempts to show certain consequences, resulting from the ambiguous use of the term 'culture', for the protection of human rights, by comparing the use of the term in the Declaration of the Principles of International Cultural Cooperation (UNESCO 1966), with its use in the Universal Declaration of Human Rights and the International Covenant on Economic, Social and Cultural Rights. It examines the meanings of the term 'culture' used (...)
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  274.  10
    The Ambiguity of the Term 'Culture' and its Consequences for the Protection of Human Rights.Nermin Gedik - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:33-36.
    The term 'culture' has more than one meaning in different contexts. The paper attempts to show certain consequences, resulting from the ambiguous use of the term 'culture', for the protection of human rights, by comparing the use of the term in the Declaration of the Principles of International Cultural Cooperation, with its use in the Universal Declaration of Human Rights and the International Covenant on Economic, Social and Cultural Rights. It examines the meanings of the term 'culture' used in the (...)
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  275.  68
    Possible Connections Between Sufism and Existentialism.Kamuran Gödelek - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:201-206.
    Sufism, as a mystic sect of Islam, can be defined as a philosophy of inner experience. The process of inner thought and experience plays an important role in sufism. Existentialism is also a philosophy of being. In existentialism being cannot be rationalized; it can be experienced in a personal venture which philosophy is the way to achieve. The aim of this paper is to compare sufi philosophers with theist existentialist philosophers mainly on the concept of person. How religious elements play (...)
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  276.  8
    Possible Connections Between Sufism and Existentialism.Kamuran Gödelek - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:201-206.
    Sufism, as a mystic sect of Islam, can be defined as a philosophy of inner experience. The process of inner thought and experience plays an important role in sufism. Existentialism is also a philosophy of being. In existentialism being cannot be rationalized; it can be experienced in a personal venture which philosophy is the way to achieve. The aim of this paper is to compare sufi philosophers with theist existentialist philosophers mainly on the concept of person. How religious elements play (...)
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  277.  42
    Euro-Centrism and What We Owe the Ancient Greeks.Helmut Heit - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:99-103.
    Globalisation seems to be especially the Westernisation of the World. One of the crucial elements of (Western) European cultural identity is the reference to its scientific and philosophical inheritance. European culture is held to be rooted in ancient Greece, where a unique, historically inevitable and irreversible transition from myth to reason is thought to have taken place. I shall try to re-examine this still predominant view to clarify the elements of Western thought by comparing it with its historical predecessors in (...)
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  278.  9
    Euro-Centrism and What We Owe the Ancient Greeks.Helmut Heit - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:99-103.
    Globalisation seems to be especially the Westernisation of the World. One of the crucial elements of European cultural identity is the reference to its scientific and philosophical inheritance. European culture is held to be rooted in ancient Greece, where a unique, historically inevitable and irreversible transition from myth to reason is thought to have taken place. I shall try to re-examine this still predominant view to clarify the elements of Western thought by comparing it with its historical predecessors in ancient (...)
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  279.  47
    Le relativisme comme base inadequate pour penser les relations interculturelles.Marco Jean - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:9-14.
    L'article cherche ä demontrer que le relativisme ne constitue pas une base viable pour les reflexions sur les relations interculturelles. Contrairement ä ce que beaucoup d'intellectuels croient actuellement, le relativisme ne s'avere pas plus difficile ä defaire qu'une pensee recherchant une assise universelle pour penser les relations entre cultures. Trois points de vue importants sont abordes pour etayer la these de l'article. II y a d'abord le concept de matrice interculturelle developpee par le sociologue quebecois Jean-Jacques Simard. Selon cet auteur, (...)
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  280.  7
    Le relativisme comme base inadequate pour penser les relations interculturelles.Marco Jean - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:9-14.
    L'article cherche ä demontrer que le relativisme ne constitue pas une base viable pour les reflexions sur les relations interculturelles. Contrairement ä ce que beaucoup d'intellectuels croient actuellement, le relativisme ne s'avere pas plus difficile ä defaire qu'une pensee recherchant une assise universelle pour penser les relations entre cultures. Trois points de vue importants sont abordes pour etayer la these de l'article. II y a d'abord le concept de matrice interculturelle developpee par le sociologue quebecois Jean-Jacques Simard. Selon cet auteur, (...)
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  281.  35
    La Philosophie des Lumières en Turquie en tant qu'un guide illuminant.Arslan Kaynardağ - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:117-122.
    En Turquie la philosophie des Lumieres est congue comme un courant de pensee qui rayonne et eclaircit le processus de la creation de la Turquie moderne. Cette philosophie a contribue par ailleurs au developpement de la Turquie dans la voie de modernisation. Tous ceux qui ont lutte pour F independance du pays, notamment Mustafa Kemal Atatürk etaient profondement influences de la philosophie des Lumieres, Le fondateur de la Republique Turque et ses amis avaient tres bien saisie la grande importance d'adopter (...)
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  282.  7
    La Philosophie des Lumières en Turquie en tant qu'un guide illuminant.Arslan Kaynardağ - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:117-122.
    En Turquie la philosophie des Lumieres est congue comme un courant de pensee qui rayonne et eclaircit le processus de la creation de la Turquie moderne. Cette philosophie a contribue par ailleurs au developpement de la Turquie dans la voie de modernisation. Tous ceux qui ont lutte pour F independance du pays, notamment Mustafa Kemal Atatürk etaient profondement influences de la philosophie des Lumieres, Le fondateur de la Republique Turque et ses amis avaient tres bien saisie la grande importance d'adopter (...)
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  283.  44
    The Project of an Anthropology of Philosophy.Kai Kresse - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:207-221.
    Philosophy should not be understood as a Eurocentric project of Greco-Judaic origin, but as a critical and fundamentally reflective intellectual practice which occurs worldwide, in many different forms. If this is so, anthropology has a crucial role to play in the project of reshaping philosophy's self-conception, to include the multiplicity of regional intellectual histories that have been neglected, and thus acknowledge and take seriously philosophical reflections from around the world. Through empirical observation, documentation, and comparative analysis, an anthropology of philosophy (...)
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  284.  7
    The Project of an Anthropology of Philosophy.Kai Kresse - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:207-221.
    Philosophy should not be understood as a Eurocentric project of Greco-Judaic origin, but as a critical and fundamentally reflective intellectual practice which occurs worldwide, in many different forms. If this is so, anthropology has a crucial role to play in the project of reshaping philosophy's self-conception, to include the multiplicity of regional intellectual histories that have been neglected, and thus acknowledge and take seriously philosophical reflections from around the world. Through empirical observation, documentation, and comparative analysis, an anthropology of philosophy (...)
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  285.  15
    Series Introduction.Ioanna Kuçuradi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:9-10.
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  286.  41
    The Renaissance of Chinese Philosophy.Joseph Lieh Liu - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:161-163.
  287.  13
    The Renaissance of Chinese Philosophy: The First Step: Historical Reconstruction.Joseph Lieh Liu - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:161-163.
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  288.  6
    The Renaissance of Chinese Philosophy: The First Step: Historical Reconstruction.Joseph Lieh Liu - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:161-163.
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  289.  38
    A Contemporary Reflection of a Confucian Theory of the Body.Eva Kit Wah Man - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:173-177.
    One of the common targets that contemporary feminists are critical of concerning the problem of the body is Rene Descartes' mind and body relation. Feminist scholars can identify at least three lines of investigation of the body in contemporary thought that may be regarded as legacies of the Cartesian view, which treat the body as primarily an object for: 1) the natural sciences, particularly for the life sciences, biology, and medicine; 2) as an instrument or a machine at the disposal (...)
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  290.  6
    A Contemporary Reflection of a Confucian Theory of the Body: "Natural" or Further Construction?Eva Kit Wah Man - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:173-177.
    One of the common targets that contemporary feminists are critical of concerning the problem of the body is Rene Descartes' mind and body relation. Feminist scholars can identify at least three lines of investigation of the body in contemporary thought that may be regarded as legacies of the Cartesian view, which treat the body as primarily an object for: 1) the natural sciences, particularly for the life sciences, biology, and medicine; 2) as an instrument or a machine at the disposal (...)
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  291.  56
    Kant and Iqbal.Mohammed Maruf - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:191-200.
    Muhammad Iqbal propounds a much wider view of knowledge and the universe than does Immanuel Kant. According to him, the fundamental pattern of knowledge remains the same whether we are dealing with the perceptual type of knowledge of everyday life or with a special type of knowledge called mystic or religious knowledge. This insight was not within the purview of Kant, who was working his way through specific limitations imposed by his Western legacy. Iqbal, no doubt, drew inspiration from his (...)
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  292.  9
    Kant and Iqbal: Two Epistemic Views.Mohammed Maruf - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:191-200.
    Muhammad Iqbal propounds a much wider view of knowledge and the universe than does Immanuel Kant. According to him, the fundamental pattern of knowledge remains the same whether we are dealing with the perceptual type of knowledge of everyday life or with a special type of knowledge called mystic or religious knowledge. This insight was not within the purview of Kant, who was working his way through specific limitations imposed by his Western legacy. Iqbal, no doubt, drew inspiration from his (...)
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  293.  7
    The Disadvantages of Radical Alterity for a Comparative Methodology.Jen McWeeny - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:125-130.
    The idea of a philosophical Other as comparativists have often historically used it to signify radical alterity, although sometimes a remedy and correction for the erroneous generalizations which originate from a presupposition of human sameness, merely shifts the center of philosophy's unchallenged assumptions in at least two ways. First, the notion of a philosophical Other avoids an explicit characterization of how one recognizes that one is philosophizing in the sphere of this Other and of what "otherness" is philosophically interesting. Second, (...)
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  294.  31
    Religious Politicization.Anastasia Mitrofanova - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:111-115.
    The paper is an attempt to understand the nature of political religion using Russian Orthodoxy as an example. Political religion is different from the use of religion for political purposes: from "public religions" seeking to be a part of a pluralistic society; from "civic religion" (sacralization of political processes and institutions) and from fundamentalism. Contrary to fundamentalism, political religions aim not at revitalizing the past, but at addressing the most vital issues of modernity. Politicization of Orthodoxy in Russia may seem (...)
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  295.  8
    Religious Politicization: Theoretical and Practical Analysis of a World Problem.Anastasia Mitrofanova - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:111-115.
    The paper is an attempt to understand the nature of political religion using Russian Orthodoxy as an example. Political religion is different from the use of religion for political purposes: from "public religions" seeking to be a part of a pluralistic society; from "civic religion" and from fundamentalism. Contrary to fundamentalism, political religions aim not at revitalizing the past, but at addressing the most vital issues of modernity. Politicization of Orthodoxy in Russia may seem unlikely due to obvious political passivity (...)
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  296.  40
    Comparative Political Philosophy.Scott Morrison - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:131-135.
    Has comparative political philosophy progressed beyond crude generalizations and scattershot explorations of traditions perceived as exotic and other? In commenting on the current condition of comparative political philosophy, I will treat two of the main methodological questions which arise in the encounter with texts from traditions unfamiliar to philosophers in the West. First, I survey the difficulties of translation, between both languages and cultures. Second, I examine the problem of comparison, the associated dangers of distortion and the effects of power (...)
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  297.  6
    Comparative Political Philosophy: The Problems of Translation and Power.Scott Morrison - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:131-135.
    Has comparative political philosophy progressed beyond crude generalizations and scattershot explorations of traditions perceived as exotic and other? In commenting on the current condition of comparative political philosophy, I will treat two of the main methodological questions which arise in the encounter with texts from traditions unfamiliar to philosophers in the West. First, I survey the difficulties of translation, between both languages and cultures. Second, I examine the problem of comparison, the associated dangers of distortion and the effects of power (...)
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  298.  47
    Three Orientation and Four 'Sins' in Comparative Studies.Bo Mou - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:141-147.
    In this paper, I give a metaphilosophical examination of three major orientations in comparative studies (i.e., historical one, interpretation-concerned one, and philosophical-issue-concerned one) and four 'sins' that are oft-cited in critically evaluating a comparative study, namely over-simplification, over-use of external resources, exaggerated distinction, and blurring assimilation. I argue that the appropriateness of these 'sins' depends on orientations, purposes and methodological approaches in comparative studies and that, in those comparative studies with the interpretation-concerned and philosophicalissue- concerned orientations, due simplification, use of (...)
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  299.  6
    Three Orientation and Four 'Sins' in Comparative Studies.Bo Mou - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:141-147.
    In this paper, I give a metaphilosophical examination of three major orientations in comparative studies and four 'sins' that are oft-cited in critically evaluating a comparative study, namely over-simplification, over-use of external resources, exaggerated distinction, and blurring assimilation. I argue that the appropriateness of these 'sins' depends on orientations, purposes and methodological approaches in comparative studies and that, in those comparative studies with the interpretation-concerned and philosophicalissue- concerned orientations, due simplification, use of external resources and assimilation are not merely legitimate (...)
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  300.  38
    On the Essence of Substance as the Individual.Makoto Ozaki - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:185-189.
    Hajime Tanabe (1885-1962), the Kyoto- School philosopher of modern Japan, attempts to interpret Aristotle's ontology as being involved in the logic of self-identical being without self-negative conversion in action from his own dialectical perspective. For Tanabe, the eternal essence or Form is to be mediated by the dynamic character of matter, i.e., the temporality pertinent to the changing movement. For Aristotle, however, the essence or pure activity as the principle of being is devoid of such a dynamic mediation, but is (...)
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  301.  11
    On the Essence of Substance as the Individual: Aristotle and Tanabe.Makoto Ozaki - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:185-189.
    Hajime Tanabe, the Kyoto- School philosopher of modern Japan, attempts to interpret Aristotle's ontology as being involved in the logic of self-identical being without self-negative conversion in action from his own dialectical perspective. For Tanabe, the eternal essence or Form is to be mediated by the dynamic character of matter, i.e., the temporality pertinent to the changing movement. For Aristotle, however, the essence or pure activity as the principle of being is devoid of such a dynamic mediation, but is rather (...)
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  302.  71
    The Problem of Evil in Classical Chinese Philosophy.Franklin Perkins - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:149-155.
    If the problem of evil is one of justifying how a perfect God could create evil, then there is no problem of evil in early Chinese thought, but my claim in this paper is that the problem of evil is one manifestation of a deeper problem, which is the conflict between the world and human values and desires. This deeper problem appears in early Chinese thought in ways analogous to the problem of evil in theistic traditions. Daoists respond to this (...)
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  303.  12
    The Problem of Evil in Classical Chinese Philosophy.Franklin Perkins - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:149-155.
    If the problem of evil is one of justifying how a perfect God could create evil, then there is no problem of evil in early Chinese thought, but my claim in this paper is that the problem of evil is one manifestation of a deeper problem, which is the conflict between the world and human values and desires. This deeper problem appears in early Chinese thought in ways analogous to the problem of evil in theistic traditions. Daoists respond to this (...)
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  304.  49
    Limitless Changeability? Buddhist Bioethics, Habermas, and the Question of 'Human Nature'.Jens Schlieter - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:165-171.
    In Anbetracht der jüngsten biotechnologischen Forschung, die das Klonen des Menschen konkret in Aussicht stellt, wird im Folgenden die Haltung der buddhistischen/ Traditionen, soweit sich diese bisher dazu geäußert haben, zu Fragen des "therapeutischen" und "reproduktiven" Klonens vorgestellt und diskutiert. Bestimmte Aspekte der buddhistischen Ethik und Anthropologie führen dazu, dass aus Sicht buddhistischer Ethiker das Klonen des Menschen eine insgesamt weniger dramatische Herausforderung darstellt. Aus ihrer Sicht wird durch die Idee und mögliche Praxis des reproduktiven Klonens kein normatives "anthropologisches" Prinzip (...)
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  305.  8
    Limitless Changeability? Buddhist Bioethics, Habermas, and the Question of 'Human Nature'.Jens Schlieter - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:165-171.
    In Anbetracht der jüngsten biotechnologischen Forschung, die das Klonen des Menschen konkret in Aussicht stellt, wird im Folgenden die Haltung der buddhistischen/ Traditionen, soweit sich diese bisher dazu geäußert haben, zu Fragen des "therapeutischen" und "reproduktiven" Klonens vorgestellt und diskutiert. Bestimmte Aspekte der buddhistischen Ethik und Anthropologie führen dazu, dass aus Sicht buddhistischer Ethiker das Klonen des Menschen eine insgesamt weniger dramatische Herausforderung darstellt. Aus ihrer Sicht wird durch die Idee und mögliche Praxis des reproduktiven Klonens kein normatives "anthropologisches" Prinzip (...)
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  306.  10
    Verstehen und Verständigung - Ein Grundlagenproblem der Kulturphilosophie.Wolfdietrich Schmied-Kowarzik - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:37-44.
    Die globalisierende Vermarktung der Welt bedroht auch die kulturelle Selbstbestimmung der Völker. Daher haben wir uns erneut und verstärkt dem Problem des Miteinanders verschiedener Kulturen zu stellen. Die Auseinandersetzung mit fremden Kulturen hat sich zunächst um das Problem des VerStehens bemüht, wie es methodologisch von der Ethnologie oder Cultural Anthropology entwickelt worden ist. Aber diesem Verstehen haftet grundsätzlich eine Einseitigkeit an. Daher wurde von politikwissenschaftlicher Seite eine Disziplin der Xenologie eingeklagt, die von einer mehrpoligen Verständigung der Kulturen untereinander ausgeht. Darüber (...)
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  307.  49
    The Rise of Paradigmatic Monism and Its Cultural Implications.Mohd Hazim Shah - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:81-86.
    In this paper I shall be looking at the state of science before and after the 17th century especially with regard to the question of the nature of scientific knowledge, specifically scientific paradigms. I will argue that some of the major differences between modern science and pre-modern science are due to (i) methodological changes, (ii) the rise of paradigmatic monism in modern science as opposed to paradigmatic pluralism in pre-modern science, (iii) the integration of science with technology after the 17th (...)
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  308.  7
    The Rise of Paradigmatic Monism and Its Cultural Implications.Mohd Hazim Shah - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:81-86.
    In this paper I shall be looking at the state of science before and after the 17th century especially with regard to the question of the nature of scientific knowledge, specifically scientific paradigms. I will argue that some of the major differences between modern science and pre-modern science are due to methodological changes, the rise of paradigmatic monism in modern science as opposed to paradigmatic pluralism in pre-modern science, the integration of science with technology after the 17th century. These changes, (...)
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  309.  39
    The General and the Particular in Moral Philosophy (The Golden Mean Metaphor).Marietta Stepaniants - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:137-140.
    The golden mean metaphor is suggested as a key to understanding the universal and the particular in moral philosophy since finding metaphorical links provides a way of seeing different traditions in a manner that does not erect absolute boundaries. The choice of the golden mean is made keeping in mind that all cultures recognize the worth of moderation. The prime reason for that lies in human nature which sets human beings apart from all the other living creatures by a goal-oriented (...)
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  310.  5
    The General and the Particular in Moral Philosophy.Marietta Stepaniants - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:137-140.
    The golden mean metaphor is suggested as a key to understanding the universal and the particular in moral philosophy since finding metaphorical links provides a way of seeing different traditions in a manner that does not erect absolute boundaries. The choice of the golden mean is made keeping in mind that all cultures recognize the worth of moderation. The prime reason for that lies in human nature which sets human beings apart from all the other living creatures by a goal-oriented (...)
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  311.  48
    Philosophy, Culture, and Pluralism.William Sweet - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:3-8.
    In this paper I outline some ways in which philosophy can contribute to the study of culture and pluralism, and how such a study may lead to a better understanding of philosophical enquiry. Building on earlier work (Sweet, 2002), I focus on four areas in which these contributions might be made. The first concerns the methodological, ideological, and historical presuppositions of culture and multiculturalism. The second area considers how philosophical discourse affects a culture's "self-understanding". The third area focuses on how (...)
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  312.  10
    Philosophy, Culture, and Pluralism.William Sweet - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:3-8.
    In this paper I outline some ways in which philosophy can contribute to the study of culture and pluralism, and how such a study may lead to a better understanding of philosophical enquiry. Building on earlier work, I focus on four areas in which these contributions might be made. The first concerns the methodological, ideological, and historical presuppositions of culture and multiculturalism. The second area considers how philosophical discourse affects a culture's "self-understanding". The third area focuses on how philosophy may (...)
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  313.  39
    Bergson on the Paradox of the Human Conditionq.Demet Kurtoğlu Taşdelen - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:67-72.
    In this paper, I will try to show Bergson's resolution of the paradox of the human condition: the tension existing between 'living in the world' and 'perceiving the world'. His resolution centers around his concept "displacement of attention." According to him, when the direction of reasoning changes from 'intellect to intuition' to 'intuition to intellect', one will be able to experience the seemingly distinct two realms as a "succession without distinction". This experience is possible only by means of intuition in (...)
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  314.  7
    Bergson on the Paradox of the Human Conditionq.Demet Kurtoğlu Taşdelen - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:67-72.
    In this paper, I will try to show Bergson's resolution of the paradox of the human condition: the tension existing between 'living in the world' and 'perceiving the world'. His resolution centers around his concept "displacement of attention." According to him, when the direction of reasoning changes from 'intellect to intuition' to 'intuition to intellect', one will be able to experience the seemingly distinct two realms as a "succession without distinction". This experience is possible only by means of intuition in (...)
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  315.  40
    The Philosophy of Nietzsche and Post-Nietzcheanism in the Light of Contemporary Problems.Yunus Tuncel - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:51-57.
    In this paper, I would like to explore Nietzsche's philosophy of value, its influence on contemporary thought and culture and what it means for us today, that is, what we can appropriate from it in order to shed light on some of the problems of our age and to overcome them. These problems are in the areas of conflict, globalization and chronic injustices. I will approach the question of value in three parts: 1) Nietzsche's explicit writings on value starting with (...)
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  316.  8
    The Philosophy of Nietzsche and Post-Nietzcheanism in the Light of Contemporary Problems.Yunus Tuncel - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:51-57.
    In this paper, I would like to explore Nietzsche's philosophy of value, its influence on contemporary thought and culture and what it means for us today, that is, what we can appropriate from it in order to shed light on some of the problems of our age and to overcome them. These problems are in the areas of conflict, globalization and chronic injustices. I will approach the question of value in three parts: 1) Nietzsche's explicit writings on value starting with (...)
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  317.  7
    Wittgenstein And Spengler Vis-À-Vis Frazer.Aydan Turanli - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:59-65.
    Perspicuous representation, Wittgenstein offers, is not another methodology, but it consists in seeing the connections. The Wittgensteinian perspicuous representation is therapeutic. The method he suggests for philosophy is the same method he suggests for social sciences. In both of these cases, he tries to get us to see the confusions we become entangled in when philosophizing and theorizing. In both of these disciplines he warns us not to advance explanatory, metaphysical theories. In this paper, I connect Wittgenstein's this concern with (...)
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  318.  11
    Philosophy of Indian Logic From a Comparative Perspective.John Vattanky - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:179-183.
    One of the classical systems of Indian Philosophy is specially concerned with the problems of logic c This system is called Nyaya which has a long history of about two thousand years. In the extent of the literature it has produced and in the depth of the philosophical problems it discusses, it is of considerable interest and importance. However, the spirit of pure rationality in which Nyaya discusses these problems and the techniques it makes use of in handling them are (...)
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  319.  53
    Ist die Philosophie selbst ein Weltproblem?Alexander von Pechmann - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:105-110.
    Die Einwände, die sich hinsichtlich der Weltprobleme gegen die Philosophie richten, sind vor allem, dass sie in ihrer Ausrichtung auf die eigenen Themen die Gegenwartsprobleme nicht zur Kenntnis nimmt, oder dass ihre Begrifflichkeit zu abstrakt ist, um der Komplexität der Wirklichkeit zu genügen. Aus diesen Gründen wird von der Philosophie ein Realitätsbezug und der Kontakt mit der Gegenwart gefordert, um zur Lösung der Weltprobleme beizutragen. Im Unterschied zu diesen Einwänden behandelt der Beitrag die Frage, ob die Philosophie selbst als ein (...)
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  320.  8
    Ist die Philosophie selbst ein Weltproblem?Alexander von Pechmann - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:105-110.
    Die Einwände, die sich hinsichtlich der Weltprobleme gegen die Philosophie richten, sind vor allem, dass sie in ihrer Ausrichtung auf die eigenen Themen die Gegenwartsprobleme nicht zur Kenntnis nimmt, oder dass ihre Begrifflichkeit zu abstrakt ist, um der Komplexität der Wirklichkeit zu genügen. Aus diesen Gründen wird von der Philosophie ein Realitätsbezug und der Kontakt mit der Gegenwart gefordert, um zur Lösung der Weltprobleme beizutragen. Im Unterschied zu diesen Einwänden behandelt der Beitrag die Frage, ob die Philosophie selbst als ein (...)
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  321. Defending the Tracking Theories of Knowledge.Fred Adams & Murray Clarke - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:3-8.
    Since Kripke's attack on Nozick's Tracking Theory of knowledge, there has been strong suspicion that tracking theories are false. We think that neither Kripke's arguments and examples nor other recent attacks in the literature show that the tracking theories are false. We cannot address all of these concerns here, but we will show why some of the most discussed examples from Kripke do not demonstrate that the tracking theories are false.
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  322.  11
    Defending the Tracking Theories of Knowledge.Fred Adams & Murray Clarke - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:3-8.
    Since Kripke's attack on Nozick's Tracking Theory of knowledge, there has been strong suspicion that tracking theories are false. We think that neither Kripke's arguments and examples nor other recent attacks in the literature show that the tracking theories are false. We cannot address all of these concerns here, but we will show why some of the most discussed examples from Kripke do not demonstrate that the tracking theories are false.
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  323.  24
    The Argument From 'Surprise!': Davidson on Rational Animals.Derek J. Ettinger - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:133-138.
    Can non-human animals think, or arc they mindless automatons? The question is an ancient one, but as we enter the new millennium its answer is of increasing importance to both ethics and the philosophy of mind. Donald Davidson is perhaps the best known contemporary proponent of the claim that animals cannot think. His argument is characteristically systematic and far-reaching. He claims that the capacity for surprise is a necessary condition for thought, and that such a capacity presupposes complex attitudes involving (...)
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  324.  20
    Temporal Externalism and Epistemic Theories of Vagueness.Henry Jackman - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:77-83.
    'Epistemic' accounts of vagueness argue that so called 'borderline' cases of a term actually always do fall within that term's extension. What makes the case borderline is that this fact may be unknowable. Such epistemic theories have traditionally been taken to be unable to accommodate the intuitive connection between meaning and use. However, it will be argued here that if one endorses a type of 'Temporal Externalism' about meaning, then one can both endorse epistemic accounts of vagueness and hold on (...)
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  325.  48
    Volume Introduction.Dermot Moran & Stephen Voss - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:11-12.
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  326. The Sense of Agency and the Naturalization of the Mental.Costas Pagondiotis & Spyros Petrounakos - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:139-143.
    In this paper we examine whether the sense of agency represents an obstacle to the project of naturalizing the mental. On the basis of a thought experiment we suggest that the sense of agency is not an epiphenomenon. We also examine Frith's attempt to explain in functionalist terms the sense of agency through the comparator and metarepresentational mechanisms. Through a variety of arguments we try to show that explanation by recourse to these mechanisms is inadequate. We conclude by suggesting that (...)
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  327.  40
    Making Room for Philosophy.Daniel Quesada - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:19-23.
    This paper traces the development of transcendental philosophy in the 20th century back to the strongly perceived need to preserve an exclusive area of a priori research for philosophy. It will argue that a genuine sort of aprioristic philosophical inquiry does not in fact require the step from descriptive psychology to transcendental phenomenology taken by Husserl and well attested in his works from at least his 1911 essay "Philosophy as Strict Science", nor does it require the "detranscendentalization" of Husserlian phenomenology (...)
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  328.  53
    A Proposal for a Non-Realist Theory of Truth.María Ponte Azcárate - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:105-109.
    My aim in this article is to analyze and to discuss what I think are the two most important approaches to a theory of truth from a non-realist standpoint: the proposal of Crispin Wright and the proposal enounced by Putnam in Reason, Truth and History. Wright argues for a minimalist theory of truth according to which truth has to be a metaphysically neutral notion and admits several possible models. One of these possible models is Putnam's notion of "rational acceptability under (...)
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  329.  8
    A Proposal for a Non-Realist Theory of Truth.María Ponte Azcárate - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:105-109.
    My aim in this article is to analyze and to discuss what I think are the two most important approaches to a theory of truth from a non-realist standpoint: the proposal of Crispin Wright and the proposal enounced by Putnam in Reason, Truth and History. Wright argues for a minimalist theory of truth according to which truth has to be a metaphysically neutral notion and admits several possible models. One of these possible models is Putnam's notion of "rational acceptability under (...)
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  330.  56
    Emotions on the Net.Aaron Ben-Ze'ev - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:31-36.
    Emotions are fascinating phenomena which occupy a pivotal position in our lives. I have presented elsewhere (Ben-Ze'ev, 2000) a comprehensive framework for understanding emotions in our everyday life. The paper briefly describes the characterization of typical emotions, while indicating their relevance to online personal relationships. It discusses issues such as emotional complexity; the typical emotional cause, concern, and object; emotions and intelligence; and managing the emotions. The paper then goes on to examine whether the emotions elicited in online relationships are (...)
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  331.  9
    Emotions on the Net.Aaron Ben-Ze'ev - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:31-36.
    Emotions are fascinating phenomena which occupy a pivotal position in our lives. I have presented elsewhere a comprehensive framework for understanding emotions in our everyday life. The paper briefly describes the characterization of typical emotions, while indicating their relevance to online personal relationships. It discusses issues such as emotional complexity; the typical emotional cause, concern, and object; emotions and intelligence; and managing the emotions. The paper then goes on to examine whether the emotions elicited in online relationships are similar to (...)
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  332.  69
    Geach on Proper Names.David Boersema - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:37-42.
    Recently, several philosophers of language have claimed that, at least in some respects, Peter Geach proposed a view about proper names that anticipated important features of the causal theory (or historical chain theory) that was later set forth by Saul Kripke and others. Quentin Smith, for example, in his essay, "Direct, Rigid Designation and A Posteriori Necessity: A History and Critique," says explicitly that "Geach (1969) ... originated the causal or 'historical chain' theory of names" (1999). In his entry on (...)
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  333.  10
    Geach on Proper Names.David Boersema - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:37-42.
    Recently, several philosophers of language have claimed that, at least in some respects, Peter Geach proposed a view about proper names that anticipated important features of the causal theory that was later set forth by Saul Kripke and others. Quentin Smith, for example, in his essay, "Direct, Rigid Designation and A Posteriori Necessity: A History and Critique," says explicitly that "Geach... originated the causal or 'historical chain' theory of names". In his entry on "Proper Names" for the Routledge Encyclopedia of (...)
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  334.  12
    A Modal Defence of Strong AI.Steffen Borge - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:127-131.
    John Searle has argued that the aim of strong AI to create a thinking computer is misguided. Searle's "Chinese Room Argument" purports to show that syntax does not suffice for semantics and that computer programs as such must fail to have intrinsic intentionality But we are not mainly interested in the program itself, but rather the implementation of the program in some material. It does not follow by necessity from the fact that computer programs are defined syntactically that the implementation (...)
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  335.  73
    The Principle of Charity, Transcendentalism and Relativism.María Rosario Hernández Borges - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:69-75.
    Relativism has usually been presented as linked to the limits of translation and understanding. The Principle of Charity was developed to decide the reference of words or the best translation of a sentence. However, the principle has been defined in, at least, two different ways: a naturalistic one, as a pragmatic maxim that guides the interpreter generally; or a transcendental one, as an a priori, necessary condition for someone to be understood. In this paper I will focus on the latter (...)
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  336.  7
    The Principle of Charity, Transcendentalism and Relativism.María Rosario Hernández Borges - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:69-75.
    Relativism has usually been presented as linked to the limits of translation and understanding. The Principle of Charity was developed to decide the reference of words or the best translation of a sentence. However, the principle has been defined in, at least, two different ways: a naturalistic one, as a pragmatic maxim that guides the interpreter generally; or a transcendental one, as an a priori, necessary condition for someone to be understood. In this paper I will focus on the latter (...)
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  337.  43
    Sense and Sensitivity.Ulvi Doğuoğlu - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:59-67.
    When are the meanings of two utterances the same? And how, if at all, could we determine this sameness? In this paper I take a look at the contextualist answer of Hilary Putnam and Charles Travis. One characteristic trait of Hilary Putnam's conception of meaning is what he calls 'semantic externalism' and what I shall label 'public semantics' to avoid confusion with the topological or what I call 'locational' connotation of externalism in other contexts:1 the meaning of a word and (...)
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  338.  7
    Sense and Sensitivity: Putnam and Travis on Meaning, Sense and Understanding.Ulvi Doğuoğlu - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:59-67.
    When are the meanings of two utterances the same? And how, if at all, could we determine this sameness? In this paper I take a look at the contextualist answer of Hilary Putnam and Charles Travis. One characteristic trait of Hilary Putnam's conception of meaning is what he calls 'semantic externalism' and what I shall label 'public semantics' to avoid confusion with the topological or what I call 'locational' connotation of externalism in other contexts:1 the meaning of a word and (...)
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  339.  55
    The Argument From 'Surprise!'.Derek J. Ettinger - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:133-138.
    Can non-human animals think, or arc they mindless automatons? The question is an ancient one, but as we enter the new millennium its answer is of increasing importance to both ethics and the philosophy of mind. Donald Davidson is perhaps the best known contemporary proponent of the claim that animals cannot think. His argument is characteristically systematic and far-reaching. He claims that the capacity for surprise is a necessary condition for thought, and that such a capacity presupposes complex attitudes involving (...)
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  340.  7
    The Argument From 'Surprise!': Davidson on Rational Animals.Derek J. Ettinger - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:133-138.
    Can non-human animals think, or arc they mindless automatons? The question is an ancient one, but as we enter the new millennium its answer is of increasing importance to both ethics and the philosophy of mind. Donald Davidson is perhaps the best known contemporary proponent of the claim that animals cannot think. His argument is characteristically systematic and far-reaching. He claims that the capacity for surprise is a necessary condition for thought, and that such a capacity presupposes complex attitudes involving (...)
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  341.  49
    Truth, Deflationism, and Success.Jerry Kapus - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:85-91.
    Intuitively, the concept of truth occupies a substantive role in explaining the contribution of our linguistic utterances to the success of our ordinary actions. However, this claim has been denied recently by advocates of deflationary theories of truth. Although the technical details of the various deflationary theories differ, these theories agree in claiming that the concept of truth does not have a significant role in explaining success and that the utility of the truth predicate consists mainly in its being a (...)
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  342.  10
    Truth, Deflationism, and Success.Jerry Kapus - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:85-91.
    Intuitively, the concept of truth occupies a substantive role in explaining the contribution of our linguistic utterances to the success of our ordinary actions. However, this claim has been denied recently by advocates of deflationary theories of truth. Although the technical details of the various deflationary theories differ, these theories agree in claiming that the concept of truth does not have a significant role in explaining success and that the utility of the truth predicate consists mainly in its being a (...)
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  343.  47
    The 'Public Sphere' and the Problem of 'Information'.D. Beybin Kejanlioğlu - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:43-50.
    This paper examines the debate over the relationship between the public sphere and communication, which has become a focus of attention after the publication of Jürgen Habermas's Structural Transformation of Public Sphere in English in 1989, following the two volumes of his The Theory of Communicative Action in 1984 and 1987. Although the historical account of the public sphere has also received a good deal of attention, I deal mainly with the normative dimension of Habermas's theory as it led to (...)
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  344.  3
    The 'Public Sphere' and the Problem of 'Information'.D. Beybin Kejanlioğlu - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:43-50.
    This paper examines the debate over the relationship between the public sphere and communication, which has become a focus of attention after the publication of Jürgen Habermas's Structural Transformation of Public Sphere in English in 1989, following the two volumes of his The Theory of Communicative Action in 1984 and 1987. Although the historical account of the public sphere has also received a good deal of attention, I deal mainly with the normative dimension of Habermas's theory as it led to (...)
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  345.  16
    Series Introduction.Ioanna Kuçuradi - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:9-10.
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  346.  54
    How Is Communication Possible?Hsin-I. Liu - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:51-56.
    This paper critically surveys Adorno's dialectical-philosophical perspective of communication, which addresses a question and a quest for humanity: "How is communication possible?" In my view, any discussion of Adorno's view on communication should start with his distinction of two concepts: mediation and communication. Mediation involves the ideological critique of illusory relations of objectivity. Communication, defined by Adorno as the never-ending confrontation and reconciliation between subjectivity and objectivity, comes after the epistemological critique of objective mediation. Therefore, the quest for communication always (...)
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  347.  5
    How Is Communication Possible?: Adorno's Dialectical Philosophy of Communication.Hsin-I. Liu - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:51-56.
    This paper critically surveys Adorno's dialectical-philosophical perspective of communication, which addresses a question and a quest for humanity: "How is communication possible?" In my view, any discussion of Adorno's view on communication should start with his distinction of two concepts: mediation and communication. Mediation involves the ideological critique of illusory relations of objectivity. Communication, defined by Adorno as the never-ending confrontation and reconciliation between subjectivity and objectivity, comes after the epistemological critique of objective mediation. Therefore, the quest for communication always (...)
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  348.  64
    Malapropisms and Davidson's Theories of Literal Meaning.John Michael McGuire - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:93-97.
    In this paper I show that two conflicting theories of literal meaning can be found in Donald Davidson's philosophy of language. In his earlier writings, Davidson espoused the common sense idea that words have literal meanings independently of particular contexts of use. In his later writings, however, Davidson insisted that the literal meaning of a word is a function of the speaker's intentions in using it, from which it follows that words do not have literal meanings independently of particular contexts. (...)
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  349.  77
    The Inconsistency of Deflationary Truth and Davidsonian Meaning.Kari Middleton - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 6:99-103.
    In this essay, I argue that the deflationary view of truth is inconsistent with Davidson's theory of meaning. I take deflationism to consist of two basic theses: the linguistic thesis that truth talk is always expressive and never explanatory, and the metaphysical thesis that truth is not a property. Since Davidson construes meaning in terms of truth-conditions, it appears that Davidson regards truth talk as explanatory, and truth as a property. Michael Williams argues otherwise, suggesting that Davidson's theory of meaning (...)
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