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Gramsci's Philosophy of Praxis was an attempt to present Marxism as a political philosophy promoting the inter-definable relation between theory and practice. No practice without theory; every man was a philosopher. Marx's call to change the world (act) more than interpret it (think) did not repudiate philosophy. It reaffirmed the unity theory-practice contextualising it in history. This characterised the intellectual project of the Prison Notebooks as the way ahead for the political affirmation of the working class. Praxis became a pedagogical, consciousness- raising practice. Enriched by other concepts – structure-superstructure (mode of production), intellectuals-working class (historic bloc) – Gramsci's praxis was also an attempt to prevent Marxism, philosophically presented as historical materialism, from morphing into metaphysics and vulgar materialism. Respecting the strictures of 'translatability', praxis is adopted to discuss the 1970s industrialisation and its aftermath in Malta. ; peer-reviewed

I want to know whether Chan masters and students depicted in classical Chan transmission literature can be interpreted as asking open (or what I will call &ldquo ; genuine&rdquo ; ) questions. My task is significant because asking genuine questions appears to be a decisive factor in ascertaining whether these figures represent models for dialogue&mdash ; the kind of dialogue championed in democratic society and valued by promoters of interreligious exchange. My study also contributes to a more comprehensive understanding of early Chan not only by detailing contrasts between contemporary interests and classical Chan, but more importantly by paying greater attention to the role language and rhetoric play in classical Chan. What roles do questions play in Chan encounter dialogues, and are any of the questions genuine? Is there anything about the conventions of the genre that keeps readers from interpreting some questions in this way? To address these topics, I will proceed as follows. First, on a global level and for critical-historical context, I survey Chan transmission literature of the Song dynasty in which encounter dialogues appear, and their role in developments of Chan/Zen traditions. Second, I zoom in on structural elements of encounter dialogues in particular as a genre. Third, aligning with the trajectory of performative analyses of Chan literature called for by Sharf and Faure, I turn to develop and criticize a performative model of questions from resources in recent analytic and continental philosophy of language and I apply that model to some questions in encounter dialogue literature.

"This edition aims to make Cavendish's most mature philosophical work more accessible to students and scholars of the period. Grounds of Natural Philosophy is important not only because it is Cavendish's final articulation of her metaphysics, but also because it succinctly outlines her fundamental views on 'the nature of nature'--or the base substance and mechanics of all natural matter--and vividly demonstrates her probabilistic approach to philosophical enquiry. Moreover, Grounds spends considerable time discussing the human body, including the functions of the mind, a topic of growing interest to both historians of philosophy and literary scholars. This Broadview Edition opens to modern readers a vibrant, unique, and provocative voice of the past that challenges our standard view of seventeenth-century English philosophy."--

The purpose of this study is to identify the similarities and differences between the political philosophy ofPlato and political philosophy of Aristotle. Such comparative study is very important for politicalthought in general. The main significance of this paper is the precise meaning of the political philosophyof Plato and political philosophy of Aristotle, as well as the meaning of differences and similarities.Often, Plato's political ideas appear as Aristotle political ideas, and Aristotle's political ideas appear asPlato's political ideas. The main method of study in this paper is the comparison method. The ancientpolitical debate between Plato and Aristotle is important to modern political philosophy as it is the basisof modern political theories. The data for paper are taken from the books of these two authors. Thepolitical philosophy of Plato and Aristotle, although they have similarities in some points, but differ inmany other issues, such as: different categories of political analysis, different methodologies of policystudy, and different reasons for state creation, different opinions why democracy is a bad form ofgovernment and why aristocracy is the right form.

For Wittgenstein mathematics is a human activity characterizing ways of seeing conceptual possibilities and empirical situations, proof and logical methods central to its progress. Sentences exhibit differing 'aspects', or dimensions of meaning, projecting mathematical 'realities'. Mathematics is an activity of constructing standpoints on equalities and differences of these. Wittgenstein's Later Philosophy of Mathematics (1934-1951) grew from his Early (1912-1921) and Middle (1929-33) philosophies, a dialectical path reconstructed here partly as a response to the limitative results of Gödel and Turing.

The trend among philosophy of education student teachers at the University of South Africa (UNISA) is a poor grasp of the underlying assumptions and principles of African philosophy, or what British social historian E. P.Thompson (1995) called 'the poverty of theory'. In this paper I attempt to centre the study of African philosophy in the teacher education curriculum at UNISA. The paper explores the potential for interfaces between critical thinking, philosophy for children (P4C) and African philosophy, in particular the worldview of ubuntu and communalism. The paper grows out of my concern as teacher educator about South African student teachers' poor immersion in the African philosophical frameworks that ought to inform their practice. Since the transition from apartheid to democracy in 1994 South Africa's Department of Education has placed a heavy premium on the promotion of African values such as ubuntu (human dignity) and communalism in its policies. That said studies in education show that these imperatives only remain at policy level and scholarly discussions, and are not reflected in the actual practice of teaching and learning. This paper explores ways in which philosophy of education students can be supported to develop a grasp of African philosophy, with emphasis on ubuntu and communalism. Second, my assumption is that P4C has the potential to induct school children in the appreciation and enjoyment of philosophical debates and engagement, which is the cornerstone of university teaching and learning. DOI:10.5901/mjss.2013.v4n14p745