Suchergebnisse

A collection of influential texts in Mexican philosophy, representing a period of Mexican thought and culture beginning with the Mexican Revolution and culminating in la filosofía de lo mexicano. The editors' introduction highlights the significance of this tradition as one that took seriously the question of Mexican national identity as a philosophical question

Continental philosophy is one of the twentieth century's most important and challenging philosophical movements. This major volume includes fourteen chapters on its major representatives and schools, including phenomenology, existentialism and postmodernism

The author argues that Thomas Hobbes anticipates a set of questions about meaning and semantic order that come to fuller expression in the 20th century, in the writings of W.V.O. Quine, Ludwig Wittgenstein, Donald Davidson, Jacques Derrida, and Richard Rorty. Despite their different points of departure, these 20th-century writers pose a number of profound questions about the conditions for the stability of meaning, and about the conditions that govern the use of the term "language" itself. Though the more recent debate benefits from a set of philosophical tools unavailable in the seventeenth century, the author further argues that Hobbes performs a number of maneuvers in his texts from which his 20th-century successors would profit.

The article analyzes for the first time the features of the publication policy in the field of philosophy in university journals published in Russia in the second half of the 19th — early 20th centuries, using the example of publications on Classical philosophy. The author shows that the materials presented in university journals reflected the results of research and educational activities in the field of Classical philosophy, including not only conceptual and critical articles, but also dissertations, act speeches, lectures, historiographic reviews, source descriptions, and commented translations of ancient authors. While the professors of Saint Petersburg, Moscow, and Kharkov Universities preferred to publish their philosophical works in specialized journals — Zhurnal Ministerstva narodnogo prosveshcheniya, Voprosy filosofii i psihologii, and Vera i razum, the professors of Kiev, Kazan, Novorossiysk, and Warsaw Universities published their works on Classical philosophy, first of all, in their university journals, maintaining the authority of a certain university academic school. The article highlights the works by Professors D.F.Belyaev, E.A.Bobrov, A.N.Gilyarov, Yu.A.Kulakovsky, F.G.Mishchenko, V.I.Modestov, Ass. Professor G.I.Yakubanis, who made a significant contribution not only to the study of Classical philosophy, but also to the development of the studying antiquity in general, their research works became the foundation on which the modern study of the history of Classical culture in Russia is developing.

The present thesis explores the history of interpretations of Rousseau's political philosophy in the last one hundred years in China. Ever since the introduction of Of the Social Contract into China at the beginning of the twentieth century, Rousseau became one of the few western thinkers who greatly influenced how the Chinese perceive modern society and politics. Rousseau's political ideas first generated a growing number of interpretations from 1898 to 1920. In these interpretations, his work was portrayed as the epitome of modern democracy, and his teachings were considered the cure for social problems in China at the time. However, in the recent three decades in China, scholars interpreted his political writings differently. Some even accused him of being the advocate of totalitarianism, and his political theories the theoretical support of dictatorship of the French Revolution. Such different interpretations in different periods of the Chinese reception of his political philosophy raised the question: what caused the distinctive alteration of Rousseau's image in the last century in China? This thesis intends to provide a possible answer by examining the movement and evolution of interpretations of his political philosophy over the past century. In this examination, I first introduce the methodology and the theoretical foundation of this dissertation: Gadamer's hermeneutic method in interpreting a text, and Rousseau's political philosophy as a whole. In part two and part three, the history of the Chinese interpretations will then be divided into two phases in accordance with the alteration of Rousseau's image over time. I present and briefly analyze different interpretations of his political theories to provide a thorough overview, as well as different characteristics of the interpretations from both phases. I then employ Gadamer's hermeneutic method to analyze three interpretations that were most influential in these phases to argue that even though some interpretations contained inaccurate accounts of Rousseau's texts, all fulfilled the hermeneutic task of understanding these texts in different phases. The cause of the alteration of Rousseau's image in the last century is the alteration of interpreters' hermeneutic horizons in different times. As the process of understanding his political writings evolved through the last century in China, these texts constantly generates new fusions of the horizon of the author with the horizons of the interpreters. ; published_or_final_version ; Philosophy ; Doctoral ; Doctor of Philosophy

Character education is a "hot-button" issue in many educational circles. It can be both controversial and divisive. Though there is generous support from politicians, educators, and parents, character education is still somewhat mired by its lack of scope. This examination proposes that current character education proponents can find new frameworks for implementation by observing the history of character education. Twentieth century character education efforts are examined with regard to sociohistorical influences and philosophical vicissitudes. Careful consideration is given to the interaction and contributions of the school and society in terms of promoting and developing character education.

The article traces the connection between the formation of philosophical anthro­pology as an independent field of knowledge in the 20th century and the synthe­sis of human sciences in the space of interdisciplinarity. The philosophical an­thropology in the USSR is considered at different stages of development from 1920s to 1980s. In the 1920s, the Institute of Scientific Philosophy, headed by G.G. Shpet (1921–1923), supported interdisciplinary projects for the study of human consciousness, the methodology of history, psychology and pedagogy, etc. It's a person as an acting and understanding subject who became the center of research. For a long time, the philosophical problems of human being did not have their own area of institutionalization at the Institute of Philosophy and were included in other areas of philosophical knowledge: the theory of knowledge, aesthetics, ethics, the history of philosophy, sociocultural research, etc., while being under the pressure of Soviet ideology. The author considers the projects of 1960s and 1970s combined the activity concept of consciousness with psy­chological and pedagogical practices, the idea of a "unified science of man" for­mulated in the 70s. Since the mid 1970s–1980s study of the concepts of Western philosophical anthropology of the 20th century also contributed to the expansion of research problems. The author comes to the conclusion that by the beginning of the 1990s at the Institute of Philosophy the need for substantive independence of human philosophy as a scientific direction in the context of interdisciplinarity was realized.

The revival of Anglo-American political philosophy began in the 1970s with the publication of A Theory of Justice by John Rawls and Wittgenstein and Justice by Hanna Pitkin. This revival was facilitated by the turbulent political processes occurring after the Second World War that required philosophical understanding, but the long-dominant utilitarian approach could not fully meet this task. Traditionally, the main issue in political philosophy has been the question of power, spe- cifically its political organization and legitimacy. Rawls demonstrated that the political organiza- tion of power is derived from how we understand ethical norms and what norms (rules) we follow in social interaction. Thus, the main question of political philosophy is not power but justice. He also demonstrated that political freedom is closely linked to equality. Rawls's theory had a deci- sive influence on the political philosophy of the twentieth century, the development of which was largely based on criticism or reception of his ideas. Today, we are witnessing the beginning of a break with tradition, which was expressed by Rawls and suggested that the political is based on the possibility of consensus and ethical agree- ment. The current developments in political philosophy are closely connected with the rethink- ing of Rawls's legacy, and we see this in the development of non-ideal political theories. ; Відродження англо-американської політичної філософії починається в 70-х роках ХХ століття з публікації праць «Теорія справедливості» Джона Ролза та «Вітґенштайн і справедливість» Ганни Піткін. Цьому відродженню сприяв той факт, що бурхливі політичні процеси, які відбувалися у світі після Другої світової війни, вимагали філософського осмислення, тоді як утилітарний підхід, що домінував упродовж тривалого часу в англо-американській політичній традиції, не міг повністю виконати це завдання. Традиційно головним питанням для політичної філософії було питання про владу, її політичну організацію та леґітимність. Ролз же продемонстрував, що політична організація влади є похідною від того, як ми розуміємо етичні норми і якими нормами (правилами) ми керуємося в соціальній взаємодії, тому головним питанням політичної філософії є не питан- ня про владу, а питання про справедливість. Крім того, він продемонстрував, що політична свобода є тісно пов'язаною з рівністю. Його теорія справила визначальний вплив на політич- ну філософію ХХ століття, розвиток якої багато в чому відбувався на підґрунті критики або рецепції його ідей. Сьогодні ми спостерігаємо початок розриву з традицією, виразником якої є Ролз і яка передбачає, що політичне базується на можливості консенсусу та етичної згоди. А проте нинішній розвиток політичної філософії також є тісно пов'язаним із переосмисленням спад- щини Ролза, що ми бачимо, зокрема, на прикладі розвитку так званих «не-ідеальних» політичних теорій.