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In: History of political thought: HPT, Band 45, Heft 1, S. 39-60
ISSN: 2051-2988
This article investigates the philosophy of Siger of Brabant and Boethius of Dacia and their engagement with Thomas Aquinas to assess Leo Strauss's philosophy. It discusses the relevance of the Latin Averroists for Strauss and the centrality of the eternity of the world to his
philosophy. By contrasting the teachings of Siger and Boethius with the main Averroistic theses (the eternity of the world and the unity of the intellect) and assessing Thomas's contributions to this debate, this article demonstrates the inadequacy of Strauss's method of interpretation
to comprehend the relationship between faith and reason for Christian medieval philosophy.
In: The review of politics, Band 86, Heft 2, S. 176-196
ISSN: 1748-6858
AbstractImpressed by Friedrich Nietzsche's critique of liberalism but alarmed by its consequences, Leo Strauss turned in the 1930s to the medieval Islamic philosophers (falāsifa). A review of a key cleavage in their political philosophy—reflected in the contrasting positions of Ibn Rushd and Ibn Sina—identifies the fundamental alternatives Strauss found available to him on the role of religion in politics, and on the necessity and efficacy of political activism more generally. It thus illuminates the trajectory of Strauss's thoughts on the relationship between reason and revelation: from an initial appreciation for the "golden mean" between Nietzsche and liberalism he believed he had found in the writings of al-Farabi and Ibn Rushd, to a more apolitical "Avicennan" stance after his arrival in America. This last, it is suggested, was a contingent stance requiring reconsideration in light of new circumstances in American politics today.
In: The Routledge histories
Preface: Antisemitism: A Comment / Yehuda Bauer -- The Long Term and the Short Term: Antisemitism and the Holocaust / Jeffrey Herf -- Jews and Non-Jews in Ancient Cities: Alexandria, Antioch, Caesarea, Rome / Benjamin Isaac -- Medieval Antisemitism / Robert Chazan -- Antisemitism: The Last 150 Years / Richard S. Levy -- Contemporary Antisemitism / David Hirsh -- American Antisemitism / Jonathan D. Sarna -- Argentina and the Jews: Between the Privileges of Whiteness and the Curse of -- Badness / Martina Weisz -- East Asia and Antisemitism: A Vast Region Immersed in Admiration and Consternation / Rotem Kowner -- Antisemitism in Australia / Suzanne D. Rutland -- The Judeo-Bolshevik Myth and Contemporary Antisemitism in the Baltic States / Christine Beresniova and Doyle Stevick -- What is the Role Played by Antisemitism in the History of the Jews in Brazil? / Roney Cytrynowicz -- English Antisemitism / Anthony Julius -- Antisemitism in France / Maurice Samuels -- Antisemitism in Germany / James Wald -- Antisemitism in Hungary / Holly Case -- Antisemitism in North Africa / Haim Saadoun -- Antisemitism in Mexico / Judit Bokser Liwerant -- Antisemitism in the Middle East / Meir Litvak -- Antisemitism in Poland: From Polin to Antisemitism Without Jews / Rafal Pankowski -- Antisemitism in Russia / Per Anders Rudling -- Antisemitism in South Africa / Milton Shain -- Antisemitism in Spain An Historical Survey / Jonathan Ray -- Antisemitism in Turkey / Rifat N. Bali -- Antisemitism in Ukraine / John-Paul Himka -- Christianity and Antisemitism / Deborah Forger and Susannah Heschel -- Muslim Antisemitism: Religion, Politics, and Israel / Mehnaz M. Afridi -- Blood Libel and Its Persistence in Antisemitic Imagination / Magda Teter -- Antisemitism and the Persistence of the Protocols / Steven Leonard Jacobs -- The Influence of Diseases, Pandemics, and Public Health on Antisemitism / Robert J. Williams -- Antisemitism and Art / Sara Offenberg -- Philosophy and Judeophobia / Jonathan Judaken -- Gender and Antisemitism / Christina von Braun -- Discourse and Antisemitism / Ruth Wodak -- BDS and Antisemitism / Cary Nelson -- Antisemitism 2.0 and the Cyberculture of Hate: Opening Pandora's Box / Monika Schwarz-Friesel -- Algorithmic Antisemitism on Social Media / Monika Hübscher -- Holocaust Denial and Distortion / Mark Weitzman -- Antisemitism in the Study of Ancient Judaism / Lawrence H. Schiffman -- Zionism: A Response to Antisemitism? / Gil Troy -- Some Traditional Jewish Perspectives on Antisemitism / Marc B. Shapiro.
Blog: Unemployed Negativity
Because actual history is rarely linear, let alone teleological, I read the repudiation of Hegel before I ever read Hegel. I had read arguments and polemics against Hegel in Althusser, Deleuze, and Foucault long before I had every cracked Hegel's books. A funny thing happened once I started reading, writing, and teaching Hegel, is that I started to warm up to him. It was not the idea of spirit that appealed to me, or even the dialectic as some overarching logic, but the more limited, finite dialectics of the different figures and moments of consciousness. If you need an example of what I am talking about just think of the famous dialectic of master and slave, the hit single of the Phenomenology of Spirit. This passage has been separated from the progression of spirit to take on a life of its own as a way to discuss everything from desire to anti-colonial violence. However, hit singles have a way of overshadowing the whole album. I have often thought that Hegel's Phenomenology and Philosophy of Right offer more than just that famous struggle, the figures of the stoic, sceptic, unhappy conscious, the struggle of culture and alienation, faith and enlightenment, could be liberated from the development of spirit, to become ways of thinking about the current state of spirit, which appears less and less as a culmination of progress than a motley accumulation of everything every believed. It is for this reason that I was delighted to learn of Biko Mandela Gray and Ryan Johnson's Phenomenology of Black Spirit. One aspect of this book is an attempt to put the figures of Hegel's Phenomenology, to work; the master and slave, but also the stoic, sceptic, and unhappy consciousness become critical figures of subjectivity, and not just moments of the development of spirit. It puts these figures to work in relation to figures of black struggle and thought from Frederick Douglass to Angela Davis, reading what could be called "the black radical tradition" as something more than a series of political contestations and positions, to see it as having its own intellectual foundation and development, even as counters the trajectory that Hegel charted. Gray and Johnson sometimes contrast Hegel's figure with the reality and history of black struggle. This can be seen clearly in the contrast between Douglass' struggle for freedom and Hegel's concept of the master/slave struggle. As Gray and Johnson write, "The lord' and the 'bondsman,' then are logical (dis)positions, figures who are both more and less than the historical people who were enslaved and who were exercising domination. 'The slave' had names. 'The master' did, too. And these names make a difference. They make differences." Logic and history connect and part ways. In Hegel's account the bondsman condition begins with fight, a struggle for recognition, and ends in work, work providing a sense of recognition that could not be found in struggle. Douglass' history inverts this order. As Gray and Johnson write,"With American chattel slavery, however, work was not the way out of slavery but the brutal institutions very engine. The more a slave worked, the stronger was the institution...In chattel slavery, work will never set you free. Work reinforces the chains and sharpens the sting of the whip. Douglass worked had and long, and saw himself in the fields, landscapes, ships and other objects into which he put his transforming labor. Yet freedom never came to him from work. The only way for him to set out on the path out of slavery and into freedom was to turn away from the object. on which he worked and face the master in order to fight."Gray and Johnson's analysis here cites and joins Chamayou's discussion of slave hunts, in which the historical inquiry calls into question the conceptual logic. Work cannot function as the basis for recognition in a system based on reducing human beings to their capacity for work. It is only the fight, the struggle that can break this logic. If Douglass deviates from Hegel's figures of subjectivity other historical moments would seem to not only confirm it, but Hegel's thought provides the concept that is otherwise missing. Booker T. Washington's ideas of individual freedom, merit, and self-reliance realizes Hegel's idea of stoicism more than even Hegel. The history does not contradict the concept, but confirms it and makes a case for its relevance. As Gray and Johnson write, "Here is a new form of recognition. It is not the recognition of another self-consciousness, directly in the form of self consciousness, but that of future self-consciousness, a higher form of self, or perhaps the promise of being recognized by a truly fair, just, and impartial form of subjectivity, above and beyond any particular determination of race, gender, age, etc., "No man whose vision is bounded by color can come into contact with what is highest and best" ( Washington, Up from Slavery) The recognition that the stoic seeks is not simply another person's recognition, not just recognition from this white man or Black man, but a general recognition from an ideal person. It is recognition of a hard earned merit that is mine."Reading Washington through Hegel makes it possible to see how the stoic appears not just once, as a figure of progression, but again and again, as a turn inward for recognition when the world becomes unreliable. It also makes it possible to see that Hegel's attachment to work, to work as an ethical ideal is less a matter of his own system, than the grey on grey of a philosopher reflecting the general norms of his time. It also makes it possible to see in Washington not just a specific figure from one period, but something more of a refrain as stoicism, self-reliance, and merit, appear again and again as a conservative response to racism. The conservative attempt to reduce Martin Luther King Jr. to some future date where people would be judged only by the content of their character, to merit, is really an attempt to turn King into Washington. Speaking of King, it is with respect to King that we can see the real strength of Gray and Johnson's reading. As much as Hegel gives us figures of individual consciousness, stoicism, scepticism, etc., that can be seen not just once in the linear progression of history but appearing again and again, his real goal was to think something other than the individual, to think spirit as universality, sociality, or even transindividuality. In Gray and Johnson's reading of the black radical tradition this problem of collectivity appears again and again as the struggle of the individual, King, Malcolm X, and Angela Davis, to transcend individuality in their very individual struggle. This is what Hegel's unhappy consciousness makes it possible to think. As Gray and Johnson write:"Here is where the trouble lies: sacramental work is, undeniably the individual's work, in this case King's work. Put differently although this working is supposed to deny the self and attribute everything to God, it actually reaffirms the essentiality of the finite self, while God is reduced to a superficial element. At best, sacramental work and desire is done in the name of God. The same failure to to renounce and surrender oneself also applies to labour as a form of gratitude. The 'entire movement,' writes Hegel, 'is reflected not only in the actual desiring, working, and enjoyment, but even in the very giving thanks where the reverse seems to take place in the extreme of individuality' (Phenomenology of Spirit). The reason: we are the ones working on and changing things, while God is just a fictional idea, a fancy name, that contributes nothing to our work. We are the ones working, day in and day out; we finite persons change the world; no one and nothing but us. The individual self tried to overcome itself through work, to act merely as an instrument in God's handmade plan, but it inevitably ends up emboldening itself."Unhappy Consciousness returns from the medieval world of Christianity to become the dialectic of the modern movement and leader. The more the leader devotes him or herself in works, the more that devotion and dedication becomes the work. As Gray and Johnson argue the figures of the sixties and seventies, King, Malcolm X, and Angela Davis eventually give way to collective movements, to the Panthers, and Black Power as a new figure of reason (in Hegel's terminology), or collective consciousness, in ours. I have picked three moments from Gray and Johnson's book to illustrate the different relations between concept and history at work in the book, three different ways that it thinks the relation between its two different topics, Hegel and the black radical tradition. The relation between Hegel and the black radical tradition is sometimes one of negation, as the history of struggle in the case of Douglass negates the concept of struggle in Hegel; sometimes one of affirmation, as the philosophical concepts reveal and illustrate what is at stake in the political position of Washington; and ultimately it is one of transformation, as the dialectic of philosopher and history, contemplation and contestation, individual and community, pushes towards something else, pushes us to think through the limits of the civil rights era with its larger than life figures. As a last word I will cite a line that Gray and Johnson write with respect to Angela Davis' idea of coalition politics, but I think that such an idea can be used to describe the book's own strange coalition of Hegel and politics. "Difference, conjunction, and contradiction generate, rather than impede, political momentum."
In: Studies in philosophy and the history of philosophy volume 65
In: Ancient and Medieval Philosophy - Series 1
Bonaventure's metaphysical thought and
his interpretation of Aristotle
Contemporary scholarship on Bonaventure has characterized him as the Neo-platonic foil to the Aristotelianism of his day. The present book, however, shows a Bonaventure who is highly enthusiastic about utilizing the philosophy of Aristotle and who centers much of his philosophical project around interpreting and understanding the texts of Aristotle. Two goals are central to this book. The first is to shed light on Bonaventure's greatly understudied ontology and theory of forms, demonstrating how his philosophical system is an important and unique alternative to other medieval Aristotelian systems. The second is to establish, more broadly, how Bonaventure's interpretation of Aristotle is a resource which should be mined for contemporary efforts in thinking about and reading Aristotle himself.
Ebook available in Open Access.
This publication is GPRC-labeled (Guaranteed Peer-Reviewed Content).
In: Investigating medieval philosophy volume 17
"Tianyi Zhang offers in this study an innovative philosophical reconstruction of Shihāb al-Dīn al-Suhrawardī's (d. 1191) Illuminationism. Commonly portrayed as either a theosophist or an Avicennian in disguise, Suhrawardīappears here as an original and hardheaded philosopher who adopts mysticism only as a tool of philosophical inquiry. Zhang makes use of Plato's cave allegory to explain Suhrawardī's Illuminationist project. Focusing on three areas-the theory of presential knowledge, the ontological discussion of mental considerations, and Light Metaphysics-Zhang convincingly reveals the Nominalist and Existential nature of Illuminationism, and thereby proposes a new way of understanding how Suhrawardī's central philosophical ideas cohere"--
In: Routledge Handbooks in Applied Ethics Series
Cover -- Half Title -- Series -- Title -- Copyright -- Contents -- List of Contributors -- Philosophy and Poverty: Introduction -- Part I Concepts, Theories, and Philosophical Aspects of Poverty Research -- 1 Monetary Poverty -- 2 Capabilities and Poverty -- 3 Social Exclusion and Poverty -- 4 Philosophy, Poverty, and Inequality: Normative and Applied Reflections -- 5 Epistemology, Philosophy of Science, and Poverty Research -- 6 Ethics in Poverty Research -- Part II Poverty in the History of Philosophy and Philosophical Traditions -- 7 Poverty in Graeco-Roman Philosophy -- 8 Poverty in Medieval Philosophy -- 9 Poverty in Modern European Philosophy From the Renaissance to the 20th Century -- 10 Utilitarianism and Poverty -- 11 Liberalism and Poverty -- 12 Critical Theory and Poverty -- 13 Marx and Poverty -- 14 Feminist Philosophy and Poverty -- Part III Poverty in Non-Western Philosophical Thought -- 15 Decolonial Approaches to Poverty -- 16 Poverty and African Social and Political Thought -- 17 Poverty in Chinese Philosophy -- 18 Poverty in Indian Philosophy Through the Lens of the Religious and the Secular: An Exposition -- 19 Poverty in Islamic Philosophy -- 20 Poverty and Latin American Philosophy -- Part IV Key Ethical Concepts and Poverty -- 21 Duties and Poverty -- 22 Poverty and Human Dignity: What Is the Relationship? -- 23 Entitled to a Good Life Without Qualification: How Poverty Wrongs Those Experiencing It -- 24 Recognition and Poverty -- 25 Autonomy and Poverty -- 26 Empowerment and Poverty -- 27 Poverty and Human Rights -- Part V Social and Political Issues -- 28 Global Justice and Poverty -- 29 Poverty and Social Justice -- 30 Welfare State and Poverty -- 31 Why Racialized Poverty Matters - and the Way Forward -- 32 Poverty, Health, and Justice -- 33 Development Policy and Poverty -- 34 Climate Change and Poverty.
In: Studies in medieval history and culture
The political fragmentation of Italy⁰́₄created by Charlemagne's conquest of a part of the Lombard kingdom in 774 and the weakening of the Byzantine Empire in the eighth and ninth centuries⁰́₄, the conquest of Sicily by the Muslims in the ninth century, and the Norman ⁰́₈conquest' of southern Italy in the second half of the eleventh century favored the creation of areas inhabited by persons with different ethnic, religious, and cultural background. Moreover, this period witnessed the increase in production of historical writing in different parts of Italy. Taking advantage of these features, this volume presents some case studies about the manner in which ⁰́₈others' were perceived, what was known about them, the role of identity, and the use of the past in early medieval Italy (ninth ⁰́₃ eleventh centuries) focusing in particular on how early medieval Italian authors portrayed that period and were, sometimes, influenced by their own ⁰́₈present' in their reconstruction of the past. The book will appeal to scholars and students of otherness, identity, and memory in early medieval Italy, as well as all those interested in medieval Europe.
In: Rewriting the History of Philosophy Series
Intro -- Cover Page -- Half-Title Page -- Series Page -- Title Page -- Copyright Page -- Contents -- Acknowledgements -- Notes on Contributors -- Part I Philosophy as Transformative: Ancient China, Greece, India, and Rome -- Introduction -- 1 Socratic Dialogue and the Transformation of Character -- 2 Aristotle on Personal and Epistemic Transformation -- 3 Philosophy and Life: Nagel and Zhuangzi on Absurdity and Equanimity -- 4 On Transformative Insight as the Quieting of Views in Indian Buddhist Philosophy: Nāgārjuna as Master of Irony -- 5 The Dangers of Sects: Lucian, Galen, and Sextus Empiricus -- 6 Transformation as Self-Cultivation in Plotinian Neoplatonism -- Part II Transformation Between the Human and the Divine: Medieval and Early Modern Philosophy -- Introduction -- 7 Human Transformation at the Limits of Animality and Divinity in Avicenna's Epistle on Love -- 8 Transformation via Mystical Experience in the 13th Century: Hadewijch, Marguerite d'Oingt, and Mechthild of Hackeborn -- 9 Via Transformativa: Reading Descartes' Meditations as a Mystical Text -- 10 Spinozan (Trans) Formations -- 11 Transformation and Essence (K'oje'ik) in the K'iche' Maya Popol Vuh -- Part III Transformation After the Copernican Revolution: Post-Kantian Philosophy -- Introduction -- 12 Is Radicalization Becoming a Fanatic? A Historical Inquiry -- 13 Post-Kantian Idealism and Self-Transformation -- 14 Marx on Social Structure, Ideology, and Historical Transformation -- 15 Kierkegaard and Heidegger on "Pathos-Filled Transition" -- 16 World History in a Dictionary: Franz Rosenzweig on Teshuva, Metanoia, and Umkehr -- 17 Merleau-Ponty, the Improvisatory Body, and Humans as Revolutionary Animals -- Part IV Treatises, Pregnancies, Psychedelics, and Epiphanies: Twentieth-Century Philosophy -- Introduction.
In: Medieval and Early Modern Philosophy and Science volume 35
The volume offers the first large-scale study of the teaching of Descartes' philosophy in the early modern age, across the borders of countries, and confessions, both within and without the university setting – public conferences, private tutorials, distance learning by letter
In: China perspectives
1. Introduction: The Path of European Philosophy and the Opportunity for Chinese Philosophy 2. European Philosophy: Believing the Being of Freedom, Pursuing the Freedom of Being 3. The Origins of European Philosophy: From Know Thyself Henceforth 4. Classical German Philosophy: Fundamental Conceptions and Approaches 5. The Relationship between Epistemology and Ontology in European Philosophy
In: Voprosy Filosofii, Heft 7, S. 19-23
The question of time can be attributed as one of the most important in the works of P.P. Gaidenko. Almost from the very beginning of her philosophical activity it was constantly in the center of her attention. The article briefly traces the main milestones in her consideration of the problem of time – from a dissertation on the philosophy of Heidegger (1963) to a generalizing book "Time. Duration. Eternity. The Problem of Time in European Philosophy and Science" (2006), which sums up many years of Piama Pavlovna's research on this topic. Here the names of three great Greek thinkers – Plato, Aristotle and Plotinus – appear as symbols of various approaches to understanding time. For a long time, it determined the lines of further theoretical research. In the book the internal semantic echoes that permeate the entire text are very important. Piama P. Gaidenko shows how some models of the interpretation of time, proposed in Antiquity and then in medieval philosophy, are reproduced in various forms in subsequent eras and testify to the complex interaction of philosophical traditions as well as to a change in ways of thinking. The main lines of research outlined in the book clearly show both continuity and differences in approaches to the philosophical understanding of time in different periods. The book expresses not only the philosophical, but also the personal position of Piama P. Gaidenko, which was clearly manifested in the interpretation of the question of the relationship between time and eternity. In this sense, of particular interest is the critique of the characteristic tendency of the philosophy of process, which is reflected in the denial of eternity or understanding it simply as infinite time.
In: China perspectives
As the final work by Ye Xiushan, one of the most famous philosophers and philosophy scholars in China, this two-volume title scrutinizes the historical development of both Chinese and Western philosophies, aiming to explore the convergence between the two philosophical traditions.Combining the historical examination and argumentation based on philosophical problematics, the two-volume set expounds the key figures and schools and critical thoughts in both Western and Chinese philosophical histories. In this first volume, the author investigates the intellectual heritage of ancient Greece and Thales of Miletus as the cradle of European philosophy, freedom in Greek philosophy, reason and negation in classical German philosophy, and the relationship between epistemology and ontology in the philosophical history, thereby illuminating the core spirit of Western philosophy and theoretical quandary facing the contemporary European philosophy.This title will appeal to scholars, students, and general readers interested in philosophical history, comparative philosophy, Chinese philosophy, and Western philosophy ranging over Greek philosophy, German classic philosophy, and contemporary continental philosophy.