The article continues the discussion “Can "national philosophy" be understood as a strictly defined object of research?” initiated in volumeXXX of Sententiae. Analyzing Tomasz Mróz’ book “Selected Issues in the History of Polish Philosophy” (2016), the authors compare the problems of historiography of Polish and Ukrainian philosophy. The authors believe that Mróz’ bookoffers an interesting perspective of comparative study of national philosophical traditions, the idea of which was suggested earlier by Vasyl Lisovy. The authors focus (...) on the heuristic potential of the Mróz’ analysis of discussions concerning possible distinction between the terms “Polish philosophy“ and “philosophy in Poland” and his studies of Plato's reception in Poland. Such analysis allows us to raise several questions: (1) are the studies of “Polish philosophy” and “philosophy in Poland” not mutuallyexclusive, but, on the contrary, complementary genres of historiography of national philosophy? (2) howtodistinguish in the analysisof the reception of a certain philosophical doctrine in national philosophy things pertaining to the history of this philosophy as a whole, from things pertaining to the history of development of the doctrine itself? (shrink)

The paper aims to clarify and develop some of the issues raised by S. Rudenko & S. Yosypenko who reviewed the author’s book Selected Issues in the History of Polish Philosophy. It focuses mostly on methodological questions in the historiography of national philosophies, and on interdisciplinary approach which is presented as useful and fruitful for researching less influential philosophical traditions.

Elliot R. Wolfson intervenes in the debate over Martin Heidegger and Nazism from a unique perspective, as a scholar of Jewish mysticism and philosophy who has been profoundly influenced by Heidegger's work. He reveals crucial aspects of Heidegger's thinking that betray an affinity with dimensions of Jewish thought.

From the very beginnings of his thought, Thomas Garrigue Masaryk was convinced that modern man, and likewise the culturally and politically emancipated Czech nation, was in a deep existential crisis closely linked with the spread of irreligiosity. Masaryk gradually came to believe that this crisis could be positively overcome on two levels. On a theoretical level, he relied on his specific classification and systematization of the sciences. On a practical level, which was directly based on his notion of positive sciences (...) and a strictly rational scientific approach, it was a matter of developing a new direction and method, which he characteristically conceived of as realism. On the eve of the First World War, Masaryk’s position became understandably radicalized. He distanced himself from a more objectivist view of religion and countered theism with a scientific and philosophical anthropism. (shrink)

At some point during the 1950s, mainstream American philosophy of science began increasingly to avoid questions about the role of non-cognitive values in science and, accordingly, increasingly to avoid active engagement with social, political and moral concerns. Such questions and engagement eventually ceased to be part of the mainstream. Here we show that the eventual dominance of 'value-free' philosophy of science can be attributed, at least in part, to the policies of the U.S. National Science Foundation's "History (...) and Philosophy of Science" sub-program. In turn, the sub-program's policies were set by logical empiricists who espoused value-free philosophy of science; these philosophers' actions, we also point out, fit a broad pattern, one in which analytic philosophers used institutional control to marginalize rival approaches to philosophy. We go on to draw on existing knowledge of this pattern to suggest two further, similar, contributors to the withdrawal from value-laden philosophy of science, namely decisions by the editors of Philosophy of Science and by the editors of The Journal of Philosophy. Political climate was, we argue, at most an indirect contributor to the withdrawal and was neither a factor that decided whether it occurred nor one that was sufficient to bring it about. Moreover, we argue that the actions at the National Science Foundation went beyond what was required by its senior administrators and are better viewed as part of what drove, rather than as what was being driven by, the adoption of logical empiricism by the philosophy of science community. (shrink)

The recent upsurge of national sentiments in the former socialist countries has also brought about the desire to create “national”philosophies. Such attempts are bound to be unsuccessful, partly because of the increasingly internationalized contexts of philosphical inquiry. What is possible instead and is actually taking place in many countries, cultures, and even cities are philosophical “schools” In smaller countries frequently the most productive position for philosophy is to be simultaneously national and international, facilitating in this way (...) a critical discussion within the limited national cultural space and simultaneously pursuing universal philosophical problems. (shrink)

Religious conflicts in Indonesia are prevalent, with endless debates, provocations, and strains among religious groups. Therefore, promoting moderation is crucial to alleviate, minimize, or even eradicate such tensions. Based on the country’s history related to the monarchy system, as well as the jumbled existence of political, religious, and social leaders in society, the role of a leader is significant. Unfortunately, Western, religious, and secular values of leadership have limited opportunities for implementation because of Indonesia’s heterogenous community. Therefore, this article argued (...) that the native leadership knowledge of tona’as from Minahasa is a promising area to explore for religious moderation. To achieve the desired result, descriptive, analytical, and argumentative methods were employed. In conclusion, the responsibility, requirements, and praxis of a tona’as offers alternative insights into leadership in relation to religious moderation in Indonesia.Contribution: This article contributes the values of leadership model in Minahasa that could be a constructive contribution to the religious moderation in Indonesia. The knowledge and insight of tona’as as an original culture and tradition offers leadership philosophy that could bring harmony and peace. (shrink)

Following WWII the French state deployed television as an instrument of nation-building. The televising of philosophy, visible in 3500 programs aired between 1951 and 1999, contributed to this project. This article examines forty philosophy shows produced for national broadcast in France during the 1960s. It argues that philosophy's dialogic structure rendered it suited to capitalize on television technology. These shows (featuring Hyppolite, Canguilhem, Ricoeur, Foucault and Badiou) also demonstrate how the state used philosophy to reify (...) an image of national superiority at a time when, under the impress of decolonization and modernization, France's role in the global arena was in question. (shrink)

The article considers the formation and development of philosophy in Belarus in the context of historical conditions and modern opportunities. Discussing the national context of the philosophical process, the author reveals the four aspects of the phenomenon of “national philosophy.” Firstly, there are national institutional and disciplinary structures, which are responsible for an organized scientific, methodological, research and educational activity, which at the level of the nation-state is formalized by certain institutions, system of professional education, (...) norms of professional ethos, standards of behavior within the community and in the wider social environment. Secondly, in the light of philosophical culture, national philosophy is interpreted as a set of value and cognitive orientations passed down from generation to generation. Thirdly, national philosophy can be viewed in the aspect of the tradition of studying the philosophical thought of the nation in the context of its historical development. Fourthly, national philosophy appears in the aspect of the philosophical foundations of the national idea and national-cultural identity. The author examines the main stages of the development of the Belarusian philosophical culture, it is shown that the features of this culture were formed under the condition of a complex combination of the worldview and values of Latin civilization, Christianity, modern European science, rationalism of social projects of the Enlightenment, ideological and worldview attitudes of Western Russian culture, formalized Soviet philosophical disciplines. The article reviews the circle of theoretical, ideological, and practical problems that the modern philosophical process in Belarus faces, the author emphasizes the unfading value of philosophical knowledge as a source of heuristic means for finding effective local answers to global problems of cultural and civilizational development. The author argues that there are two conditions that make national philosophy possible: this is, first of all, a connection with the history of thought in the area of national genesis and also the expression of thought in a national language. (shrink)

Teacher quality, its effect on students’ outcomes, and the association of these with economic growth, is the core of recent discussions in Latin America given the region’s weak results in international learning assessments. This paper investigates whether there is an effect of philosophy on the outcomes of critical reading for students in B.Ed. programs in Colombia. Relying on exact matching combined with propensity score matching with regression adjustment, we use national data from Colombia to show that students in (...) B.Ed. in philosophy outperformed students in other B.Ed. in critical reading test (0.401–0.124 SD), and, importantly, with higher effects observed for students with lower prior academic achievement (0.44 SD). This suggests that philosophy can help to narrow educational outcomes of students whose socioeconomic conditions are disadvantageous, contributing to social justice in education. (shrink)

In the article I present the fundamentals (the conception, the structure and the method) of universal philosophy of Bronisław Ferdynand Trentowski, the eminent Polish philosopher of romanticism. I show the origin of the idea of universalism and the difference between Trentowski’s method of differentiating identity and Hegel’s dialectics. In the last part of the article, Trentowski is revealed as a philosopher who united universalism of his philosophy with its national character.

According to Trawny, Heidegger’s Black Notebooks show that he turned away from any National Socialism in 1938 and that his thinking could be “contaminated” by National Socialism and anti-Semitism only between 1931 and 1944/1945. However, in this paper it is argued that already in Being and Time Heidegger had made a case for National Socialism; that he discovered in 1938 the “true” National Socialism, and that Trawny’s main criterion regarding Heidegger’s anti-Semitism is false. Heidegger’s case is (...) compared with Max Scheler, who, because of Hitler, turned from the right to the centre. In addition, alternatives to Trawny’s detailed interpretations of three of Heidegger’s anti-Semitic remarks are offered, it is shown that Trawny misconstrues Heidegger’s anti-Semitism, and the anti-Semitic aspects of Heidegger’s history of Being are presented. (shrink)

What does it imply for Nigerian philosophers to conscientiously and engagingly reflect on Nigeria as a place of philosophy and as a dynamic plural context of socioeconomic, political, cultural and ethnic problems? Any answer to this question automatically constitutes the opening salvo to the reflection on the evolution of a Nigerian tradition of philosophy and philosophizing. This book represents such an initial salvo in in its attempt to hammer out the conditions for the possibility of a Nigerian tradition (...) of philosophy by placing that endeavor in between the triadic challenges of the Nigerian political economy, the African philosophical theorizing and the global epistemological hegemony. How do these three dynamics condition the evolution and functional relevance of the philosophical enterprise in Nigeria? How have Nigerian philosophers responded to them? What is Nigerian philosophy? How can there be a "Nigerian" philosophy when there are no Nigerians? This book is also an attempt to contribute to the trajectory of philosophy education in Nigeria within the context of a postcolonial educational system and university dynamics that stultifies the role of the intellectuals in development. From Plato to Wiredu, from Bodunrin to Bourdieu, and from Heidegger and Nietzsche to Fanon, Mignolo and Santos, the book traces a trajectory of dynamics rethinking of existing paradigms and epistemological assumptions that could enable a robust evolution of a Nigerian tradition of philosophy that possesses sufficient clout to confront its historicity and its place in Nigeria's development impasse. (shrink)

The article deals with the role, peculiarities and philosophical issues of upbringing healthy and well-bred generation in Kazakh ethnomedicine, which has been passed down from generation to generation and has not lost its importance. Attention is paid to the peculiarities of the Kazakh people’s attitudes to nature, formed in connection with the natural environment, and the method of treatment based on shamanic beliefs. Philosophical concepts of nobility norms preservation of the Kazakh nation, following the tradition of exogamy in the formation (...) of generation health, have been analysed. The doctrine of blood purity is discussed in Treatise on Healing by Uteiboydak Tleukabyluly, a scientist-healer of 15th century. Tleukabyluly considers debauchery, love relationships outside of marriage, unacceptable. He gives a reason why Kazakhs should be banned from related marriages up to the seventh generation, since, according to his observations, this leads to infertility and miscarriages or the birth of an imbecile child. The role of the mother in the healthy generation was studied in the national philosophical context. (shrink)

The following paper was written in 1999, as the opening speech at the Hobart FAPCA National Conference. I was, at the time, Chair of FAPCA. The keynote speaker at the conference was Professor Gareth Matthews from the University of Massachusetts at Amherst, and author of, among other books, The Philosophy of Childhood. As the paper was written as a speech, and not as an academic article, I did not cite all the points made in full academic mode. Rather, (...) for publication in Critical and Creative Thinking, I added a list of further reading which gives details for all the articles and books mentioned in the speech. At the time, I had just completed my PhD, and taken up the position of International Baccalaureate Coordinator at The Friends’ School in Hobart. Subsequently in 2001, a revised and abridged version of the thesis was published by Routledge under the title Philosophical Discussion in Moral Education, and readers who are interested in following up some of my points made in the paper can find more detail there. (shrink)

This article examines gender imbalance in philosophy using statistical analysis of philosophy professionals and students in Spain. It is the only study on an international scope that provides complete, real data of an entire national system. This analysis shows that among teaching and research personnel, women make up 25% of the total, among full professors they represent 12%, and the glass-ceiling index in the field is the same as that in engineering. For the study, I resorted to (...) a normalization of indicators to allow for international comparisons, which I have done using the reports and analyses available in other countries. In the second part of the article, I use the Spanish data to test some recent hypotheses on gender imbalance in philosophy. The data does not confirm the theory of Neven Sesardic and Rafael de Clercq, which attributes the imbalance to differences in cognitive abilities. However, the data does partially confirm the study by Molly Paxton, Carrie Figdor, and Valerie Tiberius regarding the dissuasive effect of introductory courses in philosophy, as well as that by Sarah Leslie and her colleagues on the field-specific abilities belief hypothesis. (shrink)

The least element 0 of a finite meet semi-distributive lattice is a meet of meet-prime elements. We investigate conditions under which the least element of an algebraic, meet semi-distributive lattice is a (complete) meet of meet-prime elements. For example, this is true if the lattice has only countably many compact elements, or if |L| < 2ℵ0, or if L is in the variety generated by a finite meet semi-distributive lattice. We give an example of an algebraic, meet semi-distributive lattice that (...) has no meet-prime element or join-prime element. This lattice L has |L| = |LC| = 2ℵ0 where Lc is the set of compact elements of L. (shrink)

This is an essay in environmental philosophy on the way toward field philosophy, using the Chinese National Park System as a case study. The CNPS was initiated in 2015, which began with the...

_What does it mean when a radical understanding of National Socialism is inextricably embedded in the work of the twentieth century’s most important philosopher?_ Martin Heidegger’s sympathies for the conservative revolution and National Socialism have long been well known. As the rector of the University of Freiburg in the early 1930s, he worked hard to reshape the university in accordance with National Socialist policies. He also engaged in an all-out struggle to become the movement’s philosophical preceptor, “to (...) lead the leader.” Yet for years, Heidegger’s defenders have tried to separate his political beliefs from his philosophical doctrines. They argued, in effect, that he was good at philosophy but bad at politics. But with the 2014 publication of Heidegger’s _Black Notebooks_, it has become clear that he embraced a far more radical vision of the conservative revolution than previously suspected. His dissatisfaction with National Socialism, it turns out, was mainly that it did not go far enough. The notebooks show that far from being separated from Nazism, Heidegger’s philosophy was suffused with it. In this book Richard Wolin explores what the notebooks mean for our understanding of arguably the most important philosopher of the twentieth century, and of his ideas—and why his legacy remains radically compromised. (shrink)

Flesh of My Flesh is a collection of articles by today's most respected scientists, philosophers, bioethicists, theologians, and law professors about whether we should allow human cloning. It includes historical pieces to provide background for the current debate. Religious, philosophical, and legal points of view are all represented.

In 1991, new political discourses emerged in the Soviet republics that had to reinvent themselves as independent states, redefining their national identity on several dimensions. This process matured ambiguous attitudes toward the former imperial center and different visions over the scopes, perspectives, and claims of a ‘Russian World’ in the former Soviet space, where Moscow still asserted an exclusive political and cultural sphere of influence. In this article, we will review the cases of Armenia and Uzbekistan with peculiar (...) class='Hi'>national projects and relationships with Moscow, reviewing their inclusion within the USSR, their path to independence, their post-Soviet relations with Moscow, and the changes during the turning points of 2014 with the annexation of Crimea and after the 2022 Russian invasion of Ukraine. (shrink)

A collection of essays argues that philosophy is an essential element of human life--a force that shapes human character and national culture and destiny--and offers the rational philosophy of Objectivism as an alternative.

In this chapter, we evaluate the politically generative dynamic of urban space. Notably, we put forward the notion of the ‘multiplier effect’ of the urban, referring to its ingrained tendency to multiply resistance to oppression and violence being exerted against subaltern groups and minorities and, in doing so, to turn this multiplied resistance into an active force of social change. We, therefore, look at the twofold valence of ‘resistance’: negative and affirmative. Resistance initially takes form as a defensive response to (...) oppression and violence. When this happens, the urban becomes the living platform for a multiplying dynamic of encounter and, potentially, of inter-group solidarity, thus laying the foundations for a cooperative – rather than competitive, as in neoliberal rationality, or inimical, as in national-populist reason – way of ‘being together’. After having developed this argument against the backdrop of the women’s movement in Tehran and the urban disobedience to anti-immigration policies in Italy, our chapter concludes by reflecting on the multiplier effect of urban resistance within the current context of national revanchism. (shrink)

Franz Rosenzweig is widely regarded today as one of the most original and intellectually challenging figures within the so-called renaissance of German-Jewish thought in the Weimar period. The architect of a unique kind of existential theology, and an important influence upon such philosophers as Walter Benjamin, Martin Buber, Leo Strauss, and Emmanuel Levinas, Rosenzweig is remembered chiefly as a "Jewish thinker," often to the neglect of his broader philosophical concerns. Cutting across the artificial divide that the traumatic memory of (...) class='Hi'>National Socialism has drawn between German and Jewish philosophy, this book seeks to restore Rosenzweig's thought to the German philosophical horizon in which it first took shape. It is the first English-language study to explore Rosenzweig's enduring debt to Hegel's political theory, neo-Kantianism, and life-philosophy; the book also provides a new, systematic reading of Rosenzweig's major work, _The Star of Redemption._ Most of all, the book sets out to explore a surprising but deep affinity between Rosenzweig’s thought and that of his contemporary, the German philosopher Martin Heidegger. Resisting both apologetics and condemnation, Gordon suggests that Heidegger’s engagement with Nazism should not obscure the profound and intellectually compelling bond in the once-shared tradition of modern German and Jewish thought. A remarkably lucid discussion of two notably difficult thinkers, this book represents an eloquent attempt to bridge the forced distinction between modern Jewish thought and the history of modern German philosophy—and to show that such a distinction cannot be sustained without doing violence to both. (shrink)

This paper presents the results of an experiment designed to test for nationality bias among members of the Brazilian philosophical community. Faculty members and postgraduate students from philosophy departments at seven Brazilian universities evaluated texts attributed to authors of European and Latin American nationalities. Results showed a clear preference for French nationality over Brazilian. They were inconclusive, however, when contrasting other Latin American nationalities with European nationalities, which likely relates to the academic background of the participants. These overall results (...) support the claim that Brazilian academic philosophers are highly critical of Brazilians who produce theories of their own. The paper calls on philosophers to carefully consider the ways in which Eurocentrism impacts their very ability to reason. (shrink)

I argue that philosophical inquiry as underpinning educational practice can reduce the fragmentation in the school curriculum, and therefore, create an educational environment that is in accord with the Adelaide Declaration on the National Goals for Schooling in the Twenty-First Century, and in Queensland, the 2010 Initiative. It can also promote democratic practice itself as opposed to students merely practising the processes of democracy while at school in preparation to function effectively as future democratic citizens.

This paper uses Martin Luther and Mao Zedong's translation strategies to philosophize anew the dialectic between the national and the global in the history of revolutions. Luther and Mao each instigated a "revolution" by translating a universal faith into a vernacular; the end product in each case was the globalization of his vernacularized faith and the export of his local revolution all over the world. By vernacularizing a universal faith, Luther and Mao respectively inaugurated a new national idiom, (...) a new national identity and, in the case of Mao, founded a new nation. The far more intriguing phenomenon which I identify – and on which I seek to make my most original contributions is: Protestantism and Maoism developed global reach not despite, but because of, their insistence on a local translation-articulation of a universalist ideology. My paper attends to both the similarities and differences between Luther and Mao. (shrink)

The article consists of a general section looking at changes since the 1960s in the links between philosophy of education and policy‐making, followed by a specific section engaging in topical policy critique. The historical argument claims that policy involvement was far more widespread in our subject before the mid‐1980s than it has been since then, and discusses various reasons for this change. The second section is a close examination of the Expert Panel's December 2011 recommendations on the future of (...) the English National Curriculum. Embedded in this is a critique of Michael Young's influential notion of ‘powerful knowledge’. (shrink)