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The problem of internal continuity in national philosophy is one of the most popular topoi in thinking about the identity and originality of national philosophical schools in East-Central Europe. This article looks at the role that history of philosophy (as a discipline and field of scholarly inquiry) might play in establishing and ensuring internal continuity in national philosophical traditions. In particular, the early twentieth century debate between Polish philosophers Henryk Struwe (1840–1912) and Kazimierz Twardowski (1866– 1938), emphasized a self-aware national reception of world philosophy, and the importance of addressing one's own predecessors in national philosophy, as key factors in ensuring internal continuity. This article offers an analysis of the modern-day perception of this discussion, and the principles it offers, by Ukrainian philosophers. It also looks into the productivity of these factors, and the level to which they're assimilated and used by Ukrainian philosophers. Acknowledging that the history of Ukrainian philosophy as a discipline and field of scholarly research in today's Ukraine has turned into a sort of historical consciousness of Ukrainian philosophy, and leaning on the work of Vilen Horskyi (1931–2007), the author analyzes the conditions in which this discipline might become a factor in moulding a Ukrainian national tradition.

Daß die argumentative Behauptung von der - wenn auch widersprüchlichen - Einheit der Weltwirtschaft im 20. Jahrhundert noch keine Einlösung in konkreten Darstellungen findet, weist daraufhin, daß internationale Wirtschaftsgeschichte immer noch nicht global verstanden wird. Wo eine systematische Auseinandersetzung mit den Problemen der internationalen Wirtschaftsbeziehungen fehlt, reproduzieren selbst kritische Darstellungen imperiale Muster: In der Konzentration auf die abendländisch-europäische Wirtschaft spiegelt sich das reale Machtgefälle zwischen den Hemisphären wider, ohne daß Abhängigkeitsverhältnisse und -formen, und damit die Arbeitsweise des internationalen wirtschaftlichen Systems präzise thematisiert werden. Die Ursachen für den Zerfall der weltwirtschaftlichen Einheit in der Zwischenkriegsphase werden zum einen in der krisenhaften Zuspitzung der Konkurrenz zwischen den entwickelten industriellen Staaten und zum anderen in den verschärften Ungleichgewichtigkeiten zwischen Rohstoff- und Agrarproduzenten einerseits und den Industriestaaten andererseits gesucht. Im Grunde läßt die Geschichte des Auseinanderfallens des Weltwirtschaftssystems seit der Jahrhundertwende drei verschiedene Tendenzen erkennen: die Herauslösung dritter Länder aus dem Geflecht der atlantisch-europäischen Wirtschaft, die Herausbildung wirtschaftlicher Subzentren und die verschärfte Konkurrenz zwischen den von verschiedenen Industriestaaten geführten Blöcken. Das Verhältnis von Wirtschaft, Staat und Gesellschaft wird durchgängig für die einzelnen Nationalstaaten komparativ erarbeitet, nicht jedoch für die internationalen Beziehungen. Ebenso stellt die Beschränkung der Analyse auf die wirtschaftspolitischen Entscheidungen der Regierungen einen Mangel dar, der sich durch die Einbeziehung der in internationalem Rahmen vermachteten Wirtschaftsstruktur (Kartelle, Trusts) vermeiden ließe. (HH)

Cover; Half Title; Title Page; Copyright Page; Dedication; Table of Contents; 1. Editor's Introduction: Interpreting the Analytic Tradition; Notes; References; 2. Idealism and the Origins of Analytic Philosophy: Moore Interprets Kant and Bradley; Idealism in Britain and in Germany; Moore Interprets Idealism; Notes; References; 3. The Changing Role of Language in Analytic Philosophy; Notes; References; 4. Russell, Ryle, and Phenomenology: An Alternative Parsing of the Ways; Husserl and Early Analytic Philosophy; Phenomenology and Ordinary Language Philosophy; Conclusion; Notes; References.

"The period following World War Two required a major reassessment of the very nature of political philosophy and political ideas and witnessed the emergence or reemerging of major concepts, such as political freedom, liberty and justice. In this clear and engaging introduction to recent political philosophy Alan Haworth explores the following topics: The philosophical nature of totalitarianism Hannah Arendt's explanation of totalitarianism in the context of Hitler and Stalin's regimes Karl Popper and the idea of the open society The themes of authenticity, freedom and power in the work of Sartre and Foucault The Enlightenment and its relevance to liberalism in post-war political philosophy Rawls and the search for principles of justice Nozick's libertarianism and Sandel's communitarianism Persons, liberty and reason Global justice and the nation state Habermas and the continuation of the Enlightenment project. Haworth skillfully blends assessment of the ideas of important philosophers and political theorists with analysis of fundamental concepts in political philosophy such as freedom, justice and reason, making Political Philosophy After 1945 ideal reading for all students of political philosophy and political theory"--

"This book explores the relevance of Sartre's work for various areas in contemporary philosophy, including the imagination, philosophy of language, skepticism, social ontology, logic, film, practical rationality, emotions, and psychoanalysis. Unlike other collections focused on Sartre, this book is not intended as a book of Sartre scholarship or interpretation. The volume's contributors, trained in analytic philosophy, engage with Sartre's work in new refreshing ways, which does not require seeing him as primarily belonging to the continental philosophical traditions of phenomenology or existentialism. Instead, this book aims to make available and fruitfully explore the unheralded insights of Sartre, to creatively re-appropriate or rationally reconstruct certain fruitful ideas or approaches of Sartre and confront them with or make them available to contemporary philosophy in general. Sartre thereby emerges from this book as a versatile philosopher with a stake in a large variety of philosophical concerns. Sartre and Analytic Philosophy will appeal to Sartre scholars who are interested in his relevance to contemporary philosophical debates, as well as philosophers who are interested in exploring new ways of doing philosophy, which are neither stereotypically "analytic" nor "continental.""--

"Environmental Philosophy in Desperate Times examines environmental philosophy in the context of climate denial, inaction, and thoughtlessness. It introduces readers to the varied theories and movements of environmental philosophy. But more than that, it seeks to unsettle our received understanding of the world and our role in it, especially through consideration of Indigenous, feminist, and radical voices."--

"Poliantea. Vol. XI Nro. 20" -- "Página legal " -- "Contenido" -- "Editorial. Qué no mide el MIDE" -- "Mercadeo " -- "Las redes sociales: herramienta de (...) " -- "Comportamiento del consumidor infantil (...) " -- "Diseño de packaging ecológico para (...) " -- "Influência dos sites das InstituiÃões de Ensino (...) " -- "Comunicación " -- "Situación laboral del periodista: campo (...) " -- "Medios de comunicación y prácticas (...) " -- "Dos países paralelos: Colombia y México. Su visión (...)" -- "Reflexiones sobre el papel del comunicador social (...) " -- "Artes " -- "Posciudades: transformaciones de las experiencias (...) " -- "Una propuesta vinculante entre la historia social (...) " -- "Carlos Salas da forma" -- "Misión" -- "Listado de evaluadores. Poliantea 19. (...) " -- "Instrucciones para los autores

The lack of diversity in academic philosophy has been well documented. This paper examines the reasons for this issue, identifying two intertwining norms within philosophy which contribute to it: the assertion that the Adversary Method is the primary mode of argumentation and the excessive boundary policing surrounding what constitutes "real" philosophy. These norms reinforce each other, creating a space where diverse practitioners must defend their work as philosophy before it can be engaged with philosophically. Therefore, if we are to address the diversity issue, these norms must change. I advocate for the community of philosophical inquiry to serve as a new standard of practice, as it requires a simultaneous reimagining of both norms, thereby addressing the issues that arise from the two elements working in tandem. With its emphasis on epistemic openness and constructive collaboration, and a broader definition of philosophy which conceptualizes it as a method of questioning/analyzing rather than a particular subject matter, I posit that its implementation would facilitate a more welcoming climate for diverse practitioners. While these changes are unlikely to solve the diversity problem "once and for all," I argue that they would significantly help to improve it.

In African countries there has been a surge of intellectual interest in foregrounding ideas and thinkers of African origin--in philosophy as in other disciplines--that have been unjustly ignored or marginalized. African scholars have demonstrated that precolonial African cultures generated ideas and arguments which were at once truly philosophical and distinctively African, and several contemporary African thinkers are now established figures in the philosophical mainstream. Yet, despite the universality of its themes, relevant contributions from African philosophy have rarely permeated global philosophical debates. Critical intellectual excavation has also tended to prioritize precolonial thought, overlooking more recent sources of home-grown philosophical thinking such as Africa's intellectually rich liberation movements. This book demonstrates the potential for constructive interchange between currents of thought from African philosophy and other intellectual currents within philosophy. Chapters authored by leading and emerging scholars: recover philosophical thinkers and currents of ideas within Africa and about Africa, bringing them into dialogue with contemporary mainstream philosophy; foreground the relevance of African theorizing to contemporary debates in epistemology, philosophy of language, moral/political philosophy, philosophy of race, environmental ethics and the metaphysics of disability; make new interventions within on-going debates in African philosophy; consider ways in which philosophy can become epistemically inclusive, interrogating the contemporary call for 'decolonization' of philosophy. Showing how foregrounding Africa--its ideas, thinkers and problems--can help with the project of renewing and improving the discipline of philosophy worldwide, this book will stimulate and challenge everyone with an interest in philosophy, and is essential reading for upper-level undergraduate students, postgraduate students and scholars of African and Africana philosophy

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.