After the publication of Wahrheit und Methode in 1960, Hans-Georg Gadamer, a celebrated student of Martin Heidegger, received rapidly a worldwide response for his intellectual genius by fusing different philosophical horizons into a coherent and rational perspective which he calls ‘philosophical hermeneutics.’ In his attempt to construct philosophical hermeneutics, Gadamer criticizes historicism, romantic hermeneutics and modern subjectivism since they disregard ontological structure of historical understanding. By claiming that prejudgment (or fore-understanding) is the basis for a genuine understanding, he contends that (...) we can overcome false prejudgment only by having recourse to the subject matter of the texts and by understanding texts on the model of dialogue which happens between the partners questioning themselves on the basis of a subject (sache). For him, understanding oneself and others happens as an event of dialogue simply because understanding takes place within the world of language. Language gets concretized and temporalized by the give and take of words. In other words, language is not a mere system of signs, but rather is uncoveredness of beings and the way within which human Dasein realizes himself. Since historical tradition which supports every event of understanding discloses itself only within language and language is a matter of sharing and participating, understanding is historical and temporal. Here the words “historicity” and “temporality” do not refer merely to “being in the history and time.” This is to approach the event of understanding from chronological and universal notion of time. Historicity and temporality are basically the distinctiveness of disclosedness of beings. Philosophical thoughts, scientific theses, trends which effect the course of history constitute the historicity of understanding by creating a sort of discontinuity in the continuity of history. Hence historicity is the basis for the formation of fore understanding and prejudgment. Philosophical hermeneutics tries to show how the continuity of history and traditions occurs through discontinuity (historicity) of understanding. (shrink)

There are many narrations about the Stories of the Prophets in basic hadith, tafsir and historical sources. In addition to the Qur'an, some information about the stories of the prophets is contained in the Torah and the Bible. The stories of the Prophet were known to Jews and Christians before the advent of Islam. Even the Arabs of the jahiliyyah period had some knowledge about the parables. When the revelation about the stories of the Prophet was revealed, the polytheists were (...) extremely disturbed by it and "esâtîru'l-evvelîn" was used to describe these stories as the tales of the past tribes. Apart from the verses in the Qur'an about the stories of the Prophet, both the hadiths in the hadith sources and the narrations in the historical sources, some of this information was authentic information, while some of it consisted of fabricated information. Among these narrations, there are weak narrations such as Isrâiliyyât, as well as sound ones. It is important how the authors who wrote the works of Kasasu'l-Enbiyâ were affected by the hadiths in the main sources and whether they included these narrations in their works. Therefore, in this study, some hadiths related to the Stories of the Prophets in the Kitâbu'l-Anbiyâ section of Sahîhu'l-Bukhârî, which is one of the most important hadith works and accepted as the most reliable book after the Qur'an, were tried to be examined. In particular, some narrations that the authors of Kasasu'l-Enbiyâ's works were not included in their works, although they were mentioned in Sahîhu'l-Bukhârî, were discussed. In fact, there are many hadiths related to the subject in Sahihu'l-Bukhari. However, in this study, six narrations that were not mentioned by the authors of history, tafsir and Kasasu'l-Anbiya were mentioned. While referring to the aforementioned narrations, no analysis of the hadiths was made in order not to go beyond the scope of the subject and not to exceed the limits of the study. The reasons why these narrations are not references in the Kasasu'l-Anbiya literature are emphasized. Thus, these narrations, which are not mentioned in Kasasu'l-Enbiya's works but are mentioned in the Kitabu'l-Anbiyâ section of Sahîhu'l-Bukhârî, are examined and their source status for the stories of the Prophet is examined. (shrink)

The philosophy of history ist ein unveranderter, hochwertiger Nachdruck der Originalausgabe aus dem Jahr 1899. Hansebooks ist Herausgeber von Literatur zu unterschiedlichen Themengebieten wie Forschung und Wissenschaft, Reisen und Expeditionen, Kochen und Ernahrung, Medizin und weiteren Genres.Der Schwerpunkt des Verlages liegt auf dem Erhalt historischer Literatur.Viele Werke historischer Schriftsteller und Wissenschaftler sind heute nur noch als Antiquitaten erhaltlich. Hansebooks verlegt diese Bucher neu und tragt damit zum Erhalt selten gewordener Literatur und historischem Wissen auch fur die Zukunft bei.".

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Though the publication of Kuhn's 'Structure of Scientific Revolutions' seemed to herald the advent of a unified study of the history and philosophy of science, it is a hard fact that history of science and philosophy of science have increasingly grown apart. Recently, however, there has been a series of workshops on both sides of the Atlantic (called '&HPS') to bring historians and philosophers of science together to discuss integrative approaches. This is therefore an especially appropriate time to explore the (...) problems with and prospects for integrating history and philosophy of science. The original essays in this volume, all from specialists in the history of science or philosophy of science, offer such an exploration from a wide variety of perspectives. The volume combines general reflections on the current state of history and philosophy of science with discussion of the relation between the two disciplines in specific historical and scientific cases"--Publisher's description, back cover. (shrink)

Philosophy Between the Lines is the first comprehensive, book-length study of the history and theoretical basis of philosophical esotericism, and it provides a crucial guide to how many major writings—philosophical, but also theological, ...

Understanding how traits are integrated at the organismal level remains a fundamental problem at the interface of developmental and evolutionary biology. Hormones, regulatory signaling molecules that coordinate multiple developmental and physiological processes, are major determinants underlying phenotypic integration. The probably best example for this is the lipid-like juvenile hormone (JH) in insects. Here we review the manifold effects of JH, the most versatile animal hormone, with an emphasis on the fruit fly Drosophila melanogaster, an organism amenable to both genetics and (...) endocrinology. JH affects a remarkable number of processes and traits in Drosophila development and life history, including metamorphosis, behavior, reproduction, diapause, stress resistance and aging. While many molecular details underlying JH signaling remain unknown, we argue that studying “hormonal pleiotropy” offers intriguing insights into phenotypic integration and the mechanisms underlying life history evolution. In particular, we illustrate the role of JH as a key mediator of life history trade-offs. BioEssays 27:999–1010, 2005. © 2005 Wiley Periodicals, Inc. (shrink)

This book traces the development of the Polish theory of history, analyzing how Jerzy Topolski, Krzysztof Pomian, and Olga Tokarczuk have both built upon and transgressed the metahistorical theories of American historian Hayden White. By deconstructing and reconstructing contemporary theories of history, this research is a unique contribution to the fields of historiography and the philosophy of history.

This engaging and informative text will hold the attention of students and scholars as they take a journey through time to understand the role that history and philosophy have played in shaping the course of sport and physical education in Western and selected non-Western civilizations. Using appropriate theoretical and interpretive frameworks, students will investigate topics such as the historical relationship between mind and body; what philosophers and intellectuals have said about the body as a source of knowledge; educational philosophy and (...) the value of physical education and/or sport; philosophical positions that have impacted the historical development of sport and physical education; the history of women in sport and physical education; the role and scope of sport and physical education in Ancient Greece and Rome; the Ancient Olympic Games; the relationship between sport and religion in ancient and modern times; the theoretical and professional development of physical education; the rise of sport in modern America; the history and politics of the modern Olympic Games; and the contributions of men, women, and social movements to the development of sport and physical education from ancient times to the modern era. (shrink)

This Is A New Release Of The Original 1883 Edition.

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 38.4 (2004) 113-120 [Access article in PDF] Wonders, Witches, Wolves, and Wisdom Ellen Handler Spitz Honors College Professor of Visual Arts University of Maryland The Annotated Classic Fairy Tales, ed. Maria Tatar, New York: W.W. Norton, 2002, Paperback: 394 pp., $16.95. We persist in hearkening to fairy tales. Along with ancient myths, the parables of scripture, the secular legends and sacred texts of (...) many lands, a stable canon of these magical tales still provides, even in the twenty-first century, an ongoing source of inspiration to artists, composers, choreographers, filmmakers, poets, and, above all, to the writers and illustrators and readers of children's books. They are of abiding interest as well to all of us who, in our various ways, concern ourselves with the aesthetic education of children. Why is this so? One preeminent authority in the field is Maria Tatar, John L. Loeb Professor of Germanic Languages and Literatures at Harvard University, an author who, with wisdom, tenderness, and erudition, has traced and researched these tales. Having devoted two decades to the phenomenon, Tatar's works include The Hard Facts of the Grimms' Fairy Tales, Off with their Heads! Fairy Tales and the Culture of Childhood, and The Classic Fairy Tales: A Norton Critical Edition.1 She has recently come out with a new book, an edited collection of twenty-six tales all illustrated, marginally annotated, and a number of them retranslated for the occasion, the result being The Annotated Classic Fairy Tales, a painstakingly produced, lavishly decorated volume that would grace any library.In addition to commenting, in the volume's elegantly wide margins, on each of the included tales, Tatar has arranged to have this new compilation ornamented with small colored reproductions of both rare and famous images associated with the tales by distinguished illustrators of the nineteenth and early twentieth centuries — artists such as Gustave Doré, Edmund Dulac, Walter Crane, Maxfield Parrish, and Arthur Rackham. While small in size and often not quite as clear as one might ideally wish (I found myself longing for some sorcery that would blow them up to full size so as to be able to feast my eyes on their wealth of detail and imaginative splendor), these images grace the text and greatly enhance its pleasures. Their presence, in fact, is one of the factors that makes this book unique. I know of no other extant work where a comparable effort has been made to join the fairy tales with a multiplicity of their most celebrated illustrations. The effect is astonishing. Readers are either transported directly back into their own early childhoods or newly acquainted with a brilliant visual canon parallel to that of the fairy [End Page 113] tales themselves. I predict it will be a rare reader who, after seeing this book, will not be desirous of learning more about the artists whose works are reproduced here. To further that end and to begin to satisfy the desire she must have known she would create, Tatar has supplied her readers with a section of mini-biographies and bibliographies not only of the authors and collectors of the fairy tales themselves (most notably, Charles Perrault, the brothers Wilhelm and Jacob Grimm, and Hans Christian Andersen) but of the illustrators. For this felicitous marriage — of word and image, of story and picture — her endeavor deserves our gratitude.Rather than take this tasteful treasure trove as a culmination of Tatar's pre-existing work, which, in a certain sense, it is, I prefer to see it as a lure that entices readers to revisit her earlier volumes which, while of recognized scholarly import and interpretive richness, all tackle questions pertinent not only to folklorists and to historians of literature but to all of us who, in the wake of recent history, have come to wonder ever more anxiously what sort of tales we ought to be telling children and ourselves and how and why. This question, incidentally, returns us to Book II of Plato's Republic, where Socrates poses this question directly to... (shrink)

"This book places important themes from the theology of Jonathan Edwards in the context of the Enlightenment. An intellectual history, it makes a bold case that Edwards was not primarily a provincial social figure nor an American literary figure, but a European philosophical figure whose context was the great international movement of modern thought."--Mark Valeri, Union Theological Seminary, Virginia "What most impresses me about this erudite and well-researched book is the deep contextualization of Edwards's philosophy of history within the intellectual (...) world of the Enlightenment. This is a very learned piece of scholarship, and several features set this study apart from other major accounts of Edwards."--Stephen J. Stein, Chancellor's Professor, Indiana University "A signal contribution in the ongoing rehabilitation of colonial America's greatest mind."--David W. Kling, "American Historical Review". (shrink)

The sixteen essays in this volume confront the current debate about the relationship between philosophy and its history. On the one hand intellectual historians commonly accuse philosophers of writing bad - anachronistic - history of philosophy, and on the other, philosophers have accused intellectual historians of writing bad - antiquarian - history of philosophy. The essays here address this controversy and ask what purpose the history of philosophy should serve. Part I contains more purely theoretical and methodological discussion, of such (...) questions as whether there are 'timeless' philosophical problems, whether the issues of one epoch are commensurable with those of another, and what style is appropriate to the historiography of the subject. The essays in Part II consider a number of case-histories. They present important revisionist scholarship and original contributions on topics drawn from ancient, early modern and more recent philosophy. All the essays have been specially commissioned, and the contributors include many of the leading figures in the field. The volume as a whole will be of vital interest to everyone concerned with the study of philosophy and of its history. (shrink)

The era in which Abū Naṣr al-Fārābī emerged as a canonical scientist significantly contributed to his education and shaped his scientific worldview. The formation of al-Farabi’s spiritual worldview and his ideas is directly associated with embracing the ancient philosophical tradition, more precisely, Aristotle’s philosophy and logic. The focus of the article is alFarabi’s analysis of Aristotle’s principles in the study of logic and their further development. Al-Farabi’s worldwide reputation as the Second Teacher after Aristotle, the First Teacher, in the East (...) is directly rooted in his mastery and advancement of the science of logic. In simple terms, the philosopher states that logic leads a person to a straight path to being capable of radically discerning between good and bad, truth and lies, and honesty and deceit. This, in turn, steers humanity away from succumbing to mistakes or getting into trouble. Al-Farabi constructs a comprehensive scientific analysis of the socio-cultural foundations of Aristotle’s doctrine of logic and the ability to adapt it in his unique way to society. The study of the theoretical basis of al-Farabi’s teachings on logic and its significance involves employing hermeneutic, comparative, and stylistic methods in the research of the texts. (shrink)

History and Philosophy of Science. Between Description and Construction. Taking into consideration the huge amount of programs and departments in ‘History and Philosophy of Science’ (HPS), partly including also technology and sociology of science, the rather weak theoretical conceptualization of this field seems surprising. HPS is conceived of neither as a mere addition of history of science and philosophy of science, nor as a good will parallel action. Therefore, the question arises about the genuine subject and method of this trans‐ (...) and interdisciplinary field of research and teaching. The recent postulate of an “integrated HPS” indicates the need of a closer and more intrinsic cooperation and interaction between history of science and philosophy of science (covering also the social and cultural sciences) from a theoretical and practical point of view. In addition, there should be no more privileging of any part in this joint scholarly enterprise by overcoming the context of discovery and the context of justification. Some best practices and desiderata are mentioned together with the forgotten history of the philosophy of science itself. Based on the description of the scholarly field an ideal‐typical model of HPS is offered. (shrink)

Philosophy for life is the definitive introduction to the history of Western thought, but more than that, it is a toolkit for using philosophy in your daily life. As you read, you will develop your own critical and creative thinking, exploring the key ideas in Western Philosophy and the arguments that continue to shape our world. You will discover what philosophy is really about, learn to be a skeptic, meet Plato and Aristotle, explore the concept of mind, question free will, (...) use philosophy to be happy, find out about Marx and materialism, see how philosophy relates to everything from comics to coffee, and ask whether god exists. Philosophy is a life-tool, a set of skills for engaging with any subject, and in Philosophy For Life, you will discover a body of wisdom and a way to develop your own critical and creative thinking. (shrink)

This update of the original version focuses on six central problems in the critical philosophy of history and explores the connections among them. Starting with the fundamentals of each philosophical topic in history and then delving into the specifics of each to better understand the surrounding issues, the reference first offers a comprehensive introduction into these topics then covers explanation and understanding ... objectivity and value judgment .. causes in history ... the nature and role of narrative ... and historical (...) determinism. Suitable for students, professors, and anyone else interested in the philosophy of history. (shrink)

The paper discusses the philosophical and historical doctrine of the Russian philosopher and historian George Petrovich Fedotov. The author focuses on the analysis of imperial issues in the works of G.P. Fedotov, especially of his views on the cultural history of the Russian empire and the essence of imperial project in Russia. Fedotov reconsiders the historical experience and revolutionary catastrophe of Russia and searches for the foundations of the social and cultural processes determining the events of Russian history. Fedotov’s works (...) offer a variety of interpretations of the political and cultural phenomenon of empire. This reflects his evolution as a philosopher of history: the focus of his vision shifts from the Medieval Rus to the Empire of Peter the Great, then to the collapsed empire of Nicholas II and finally to the USSR. Fedotov’s concept of Empire evolves into a timeless cultural-philosophical phenomenon but originates from the historical description of the centralization of power in the feudal monarchy of Ivan the Terrible. The evolution of the philosophical and historical views of Fedotov is influenced by the changes of his attitude to the historical conception of Klyuchevsky. In the 1940s Fedotov considers the empire as a universal idea. The concept of empire proposed by Fedotov gives an understanding of the Russian historical development, especially the causes of the decline and fall of the Russian Empire. Fedotov associates the cause of the salvation of Russia with the study of ancient Russian culture, in which he founds a moral and political ideal of the “Republic of Saint Sophia.” The paper shows heuristic potential of Fedotov’s cultural and philosophical ideas on the vocation of spiritual elite and the creative role of personality in the process of nation-building. (shrink)

This history attempts to make modern philosophy as comprehensive as possible. Since it is designed for the undergraduate student of philosophy, the opening chapters are relatively simple and tend to orient the reader; in later chapters, especially those dealing with the continental rationalists, the discussion becomes somewhat more technical.

Philosophy of history before the nineteenth century was based on the classical theory of history. That theory, in justifying the purpose of historical studies, maintained that history was a storehouse of good and bad examples; was of particular use in educating statesmen, since it provided them with vicarious experience; and was a more compelling moral guide than the abstractions of philosophy. The unquestioned authority of Polybius and other ancient historians, as well as. of the definitions of history by Pseudo-Dionysius and (...) Cicero , perpetuated the exemplar theory. The rise of professional, academic historical study rendered it irrelevant; Bolingbroke was its last notable exponent. (shrink)

Hegel's Introduction to the Philosophy of History remains one of the most profound and influential books on the philosophy of history. In clear and cogent terms this book: * examines the ideas and arguments of the Introduction to the Philosophy of History * explains key concepts of Hegel's system, a knowledge of which is essential for fully understanding his philosophy of history * assesses the continuing relevance of Hegel to the contemporary debate about the nature of history.

Wolf's study represents an incredible work of scholarship. A full and detailed account of three centuries of innovation, these two volumes provide a complete portrait of the foundations of modern science and philosophy. Tracing the origins and development of the achievements of the modern age, it is the story of the birth and growth of the modern mind. A thoroughly comprehensive sourcebook, it deals with all the important developments in science and many of the innovations in the social sciences, British (...) and Continental philosophy and psychology. Wolf's exposition is clear and accessible. As well as its comprehensive treatment of the practical innovations, it includes a wealth of biographical information to give a human aspect to the extensive canvas. A mine of useful information that will be repeatedly used for reference, it is also lavishishly illustrated throughout. These two volumes, published together for the first time, present in one invaluable source the history, methods and principles that form the foundations of science and philosophy. --covers both the major and minor figures in the history of science and philosophy --accessible to the general reader --provides all necessary information on the period immediately before and after the dates covered --both volumes are fully indexed --lavishly illustrated with over 660 portraits, diagrams of scientific apparatus and instruments, frontispieces, B&W photographs Abraham Wolf (1877-1948) other works include: The Oldest Biography of Spinoza (1927), The Philosophy of Nietzsche (1915). (shrink)

Philosophy of history, theory of history, and historical theory are three existing labels that are sometimes, but not always, treated as synonyms.1 Each of these has been used by both historians and philosophers to define a specific field of inquiry, which entailed its own approaches, methods, concepts, and problems, as well as specific venues and audiences, though these often overlap each other. As such, it is difficult to state clearly which label has been used by which community for what ends.

With the aim of guiding readers along, in Hegel’s words, “the long process of education towards genuine philosophy,” this introduction emphasizes the importance of striking up a conversation with the past. Only by looking to past masters and their works, it holds, can old memories and prior thought be brought fully to bear on the present. This living past invigorates contemporary practice, enriching today’s study and discoveries. In this book, groundbreaking philosopher and author Donald Verene addresses two themes: why should (...) one study the historically “great” texts and, if such a study is necessary, how can one undertake it? Acting out against the rejection of the idea that there is a philosophical canon, he centers his argument on the “tetralogy” of Plato, Aristotle, Kant, and Hegel. From his opening look at the rhetorical tradition, he brings those core ideals forward to classical Roman and medieval philosophers and then on into Renaissance and modern philosophy, including contemporary thinkers such as Derrida and Foucault. This vital chronological outline is supplemented by Verene’s contextualizing commentary. In ensuing sections, he offers guidance on reading philosophical works with “intellectual empathy,” suggests 100 essential works to establish a canon, illustrates the role of philosophers in history and society, and examines the nature of history itself. Ultimately, Verene concludes that history may be essential to philosophy, but philosophy is more than just its history. (shrink)

In this volume, Ernst Troeltsch embraces historical relativity while rejecting historical relativism, and thereby provides a model for the philosophy of history. The volume remains as relevant as it was in 1923.

This chapter contains sections titled: The Term “Philosophy of History” The Terms “Philosophy” and “History” Historiographical Production Critical Theory of Historiography vs. Substantive Philosophy of History The Meaning and Function of History The Evolution of Substantive Philosophies of History The Poetics of the Substantive Philosophy of History The Arrival of the Philosophy of Historiography References Further Reading.