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Critic, poet and philosopher Friedrich von Schlegel (1772–1829) was a leading figure of German Romanticism. In the two years before his untimely death, he wrote three cycles of lectures intended as part of a larger project to lay the foundations of a new general philosophy. Two of these cycles, 'Philosophie des Lebens' (given in 1827, published 1828) and 'Philosophie des Sprache und des Wortes' (given in December 1828 and published posthumously), are reissued here in an 1847 English translation. The first presents Schlegel's understanding of philosophy as independent of theology or politics, concerned with the 'inner spiritual life' of humankind. The second explores the nature of communication through language and art. Schlegel argues that full human consciousness cannot be restored by Enlightenment science, but only by divine revelation and redemption. He offers no ready-made solutions, but encourages his listeners to develop their own responses to these questions

This volume is a broad anthology addressing many if not most major topics in phenomenology and philosophy in general: from foundational and methodological concerns to investigations in anthropology, ethics and theology, from highly specialized research into typically Husserlian topics to the complex relations among pure phenomenology, phenomenological psychology and cognitive science. Many contributions are the product and synthesis of a life-long engagement with phenomenology by leading and established scholars. The volume also has a strong international orientation, acknowledging the variety

This introductory textbook provides a comprehensive and up-to-date overview of the main issues in contemporary philosophy of social cognition. It explains and critically discusses each of the key philosophical answers to the captivating question of how we understand the mental life of other sentient creatures.Key Features:* Clearly and fully describes the major theoretical approaches to the understanding of other people's minds.* Suggests the major advantages and limitations of each approach, indicating how they differ as well as the ideas they have in common.* Tests each philosophical theory against the best available empirical data from psychology, neuroscience and psychopathology.* Includes suggestions for additional reading and practice study questions at the end of each chapter.Philosophy of Social Cognition is essential reading for all undergraduate and graduate students taking introductory courses on social cognition. It is also ideal for courses on cognitive neuroscience, social psychology and sociological theory

Aventurar-se no pensamento em filosofia não depende, a princípio, do uso necessário dos arsenais da razão. Antes, seria necessário lançar-se em seus domínios e ficar à espreita dos seus acontecimentos. Somente quando esses ocorrerem teremos como distinguir os que coincidem enormemente com o que já fazemos e pensamos, e os que trazem o novo. Talvez aí, de fato, algum empenho tenha sentido. Assim, ao me deparar com os escritos da filosofia da diferença, de maneira especial com os de Deleuze, Guattari e Foucault, foi possível deslocar a minha prática docente em filosofia dos moldes da filosofia maior e vislumbrar a filosofia em sua menoridade. Aliás, pelo inusitado dos acontecimentos que atravessam nossas salas de aula, penso que seja possível sugerir aos alunos que inventem suas próprias regras de fazer filosofia, segundo uma nova maneira de confecção, um novo estilo que lhes seja próprio, ou seja, que tomem os autores da história do pensamento como matéria de entretimento, por meio de novas composições que não aquelas que os textos filosóficos já oferecem; que selecionem autores que endossam aquilo em que pensam, fazendo uso intensivo deles; que traiam os autores, respeitando-os o máximo, sem reproduzi-los.

Die Philosophie der Psychologie ist eine neue Gestalt der Philosophie des Geistes, deren Selbstverständnis weitgehend sprachanalytisch oder wissenschaftstheoretisch geprägt ist. Indem sie auf methodische und inhaltliche Bezüge zur traditionellen Philosophie des Geistes verzichtet, entspricht sie den reduktionistischen Tendenzen in den gegenwärtigen Neuro- und Kognitionswisschenschaften. Der Übergang von der traditionellen Philosophie des Geistes zur wissenschaftstheoretisch ausgerichteten Philosophie der Psychologie hat allerdings zu gravierenden thematischen Verengungen geführt, die menschliches Bewusstsein nur noch als ein abgeleitetes Phänomen erscheinen lassen. Gegenüber diesen Verengungen ist an Bestände der traditionellen Philosophie des Geistes zu erinnern - insbesondere an die Begriffe des Selbstbewusstseins, des Unbewussten und der Person. Die Philosophie der Psychologie sollte mit Hilfe derartiger Bestimmungen ihre thematischen Verengungen korrigieren und einen neuen nichtreduktionistischen Theorierahmen für ein umfassendes Verständnis des Bewusstseins der menschlichen Lebensform entwickeln.

Intro -- Jewish Themes in Spinoza's Philosophy -- Contents -- Abbreviations -- PART I: Laying the Groundwork -- 1. Introduction by HEIDI M. RAVVEN AND LENN E. GOODMAN -- 2. What Does Spinoza's Ethics Contribute to Jewish Philosophy? by LENN E. GOODMAN -- PART II: Metaphysics -- 3. Love of God in Spinoza by LEE C. RICE -- 4. Spinoza's Metaphysical Hebraism by WARREN ZEV HARVEY -- 5. Maimonides, Spinoza, and the Problem of Creation by KENNETH SEESKIN -- 6. "That Hebrew Word": Spinoza and the Concept of the Shekhinah by WARREN MONTAG -- PART III: Theology and Epistemology -- 7. Maimonides, Spinoza, and the Book of Job by EDWIN M. CURLEY -- 8. Spinoza's Rupture with Tradition- His Hints of a Jewish Modernity by HEIDI M. RAVVEN -- 9. Why Spinoza Chose the Hebrews The Exemplary Function of Prophecy in the Theological-Political Treatise by MICHAEL A. ROSENTHAL -- PART IV: The Historical Setting -- 10. Spinoza's Excommunication by RICHARD H. POPKIN -- About the Contributors -- Index -- A -- B -- C -- D -- E -- F -- G -- H -- I -- J -- K -- L -- M -- N -- O -- P -- Q -- R -- S -- T -- U -- V -- W -- Y -- Z.

A discussion focusing on David Hiley's Philosophy in Question (Chicago, 1988) & Harry Redner's The Ends of Philosophy (Totowa, 1986), in which postmodernist declarations & the "end of philosophy" are examined. This questioning of philosophies' right to a distinct existence is analyzed through a partially Hegelian-based point of view. Hiley is presented as forming a philosophical narrative thesis of this crisis, & opposition to his notions is provided with a look at Redner's historicist narrative antithesis. Subsequently, Redner's historicism, as criticized from the postmodernist angle, is judged to be too philosophical. The crisis itself is analyzed using elements synthesized from both readings. D. Dennis

The author suggests rethinking the institutional status of philosophy in the con­text of the analysis of International philosophical congresses as collective forms of expression of thought. It is stated that communication platforms for philo­sophical debates such as seminars, conferences, congresses, etc. largely deter­mine the content of philosophical knowledge, therefore it is impossible to raise the question of "pure" philosophy, free from the sphere of conversation (Tatiana G. Shchedrina), in which philosophy is produced as an event. Science and phi­losophy as communicative phenomena require collective forms of work. Scien­tific communities are an indispensable attribute of the existence of science, just like philosophy is the presence of a philosophical school, college, lyceum, acad­emy. Even if science and philosophy are done "armchairly", then the "armchair" format also presupposes a communication platform, a network of communica­tion between different authors. In this sense, any conferences, congresses, and round tables – with a successful coincidence of academic circumstances – be­come not just a continuation of philosophy but also a direct part. On them, not only and not so much the "philosophical result" is presented, but the process of philosophizing is going on. This indisputable significance of World congresses as collective forms of philosophy and as its self-consciousness was recorded by the famous Russian logician N.A. Vasiliev when he was thinking about the re­sults of the Third World Congress of Philosophy.