Based on public lectures given by Timothy Williamson, this book proposes a theory on the nature and methodology of philosophy and rejects the ideology of the 'linguistic turn', one of the most distinctive trends of the 20th century.
The conflict with the appointment of an interim leadership at the Institute of Philosophy of the Russian Academy of Sciences is seen as both situational and systemic. The problem corresponds to the main topics of the author's research: 1) modern and postmodern; 2) general theory of ideology and analysis of specific ideological processes; 3) problems of intellectual, political and institutional freedom. Attempts to discredit the activities of the Institute of Philosophy of the Russian Academy of Sciences in terms of format and style fit, on the one hand, into the traditions of the well-known "doctors' plot", and on the other hand, into the experience of the latest extreme postmodernism with its most open eclecticism and disconnection from external reference. At the same time, there is an implicit attitude towards ideology not as a system of ideas, but as a system of institutions. This allows us to talk about analogies with the practice of raider capture. Philosophy is considered as a self-sufficient and at the same time practically oriented type of intellectual activity. This self-sufficiency brings it closer to art, in which, starting from a certain level of masterpieces and geniuses, general value hierarchical comparisons are considered not quite correct.
Experimental Philosophy is a new and controversial movement that challenges some of the central findings within analytic philosophy by marshalling empirical evidence. The purpose of this short paper is twofold: (i) to introduce some of the work done in experimental philosophy concerning issues in philosophy of language, philosophy of mind, and metaphysics and (ii) to connect this work with several debates within the philosophy of religion. The provisional conclusion is that philosophers of religion must critically engage experimental philosophy.
This collection of essays from the Royal Institute of Philosophy, first published in 2007, looks at a wide range of topics in political philosophy ranging from issues such as terrorism, egalitarianism and the just war to considerations of the political philosophy of Edmund Burke, of philosophical liberalism and of the current state of utilitarianism in political thought. There are also treatments of the role of innocence and of emotion in political discourse
800x600Normal0falsefalsefalseEN-USX-NONEX-NONEMicrosoftInternetExplorer4 In 1947 America's premier philosopher, educator, and public intellectual John Dewey purportedly lost his last manuscript on modern philosophy in the back of a taxicab. Now, sixty-five years later, Dewey's fresh and unpretentious take on the history and theory of knowledge is finally available. Editor Phillip Deen has taken on the task of editing Dewey's unfinished work, carefully compiling the fragments and multiple drafts of each chapter that he discovered in the folders of the Dewey Papers at the Special Collections Research Center at Southern Illinois University Carbondale. He has used Dewey's last known outline for the manuscript, aiming to create a finished product that faithfully represents Dewey's original intent. An introduction and editor's notes by Deen and a foreword by Larry A. Hickman, director of the Center for Dewey Studies, frame this previously lost work. In Unmodern Philosophy and Modern Philosophy, Dewey argues that modern philosophy is anything but; instead, it retains the baggage of outdated and misguided philosophical traditions and dualisms carried forward from Greek and medieval traditions. Drawing on cultural anthropology, Dewey moves past the philosophical themes of the past, instead proposing a functional model of humanity as emotional, inquiring, purposive organisms embedded in a natural and cultural environment. Dewey begins by tracing the problematic history of philosophy, demonstrating how, from the time of the Greeks to the Empiricists and Rationalists, the subject has been mired in the search for immutable absolutes outside human experience and has relied on dualisms between mind and body, theory and practice, and the material and the ideal, ultimately dividing humanity from nature. The result, he posits, is the epistemological problem of how
This encyclopedia covers all topics in the philosophy of law and social philosophy, including the history, theory, and leading theorists of the philosophy of law and social philosophy. Featuring specially commissioned entries by an international team of the world's best scholars, including 2000-plus entries ensuring its place as the definitive reference work on the Philosophy of Law and Social Philosophy for the foreseeable future. The encyclopedia provides: 1) a clear concise expert definition and explanation of the key concepts in the field, written by leading scholars; 2) an essential reference for experts and newcomers alike, with entries ranging from short definitions of key terms to extended explorations of major topics; 3) an investigation of questions that have traditionally defined the field, but also more recent developments, significantly updating the fields of the philosophy of law and social philosophy; 4) introductions to theories and research that have developed globally
The conceptualization of the philosophy of the text requires a preliminary idea about the ways of the textual presentation of philosophy as such. At the same time, philosophical views per se are difficult to classify and systematize — at best, they are arranged by eras and cultural-ethnic factors. In this regard, it seems fruitful and justified not to build various rationalistic constructions but to take an open look at the very existence of philosophizing. From such perspectives, philosophy appears not so much a single, monolithic, and strictly ordered system as a 'system of systems' that are interrelated, interconnected, and reminiscent of Ludwig Wittgenstein's 'family of language games'. Philosophy is a universal, ultimate understanding of the world, society, human beings, and their self-determination in this reality. In this interpretation, being in itself appears as a text. Philosophizing as such is realized in various forms of textualization, which are the focus of this article. Verbal textualization (single words, paremia, aphoristics, parables, detailed plots, hermeneutic interpretations, conceptual systems) does not exclude visual, activity-driven textualizations and their mutual translations. Philosophy is capable of taking on diverse, dissimilar forms. It is as diversified as the paths of human self-determination, self-awareness, self-explanation, and self-justification. Therefore, the claims to exclusiveness and validity of any one way to textualize philosophizing do not seem justified.
Yu.M. Lotman's creative path from philologist to philosopher was difficult and risky. The scientist resolutely moved away from the mossy traditions of Soviet vulgar sociological literary criticism and began to master modern methods of text analysis developed by structuralism and semiotics. Since structuralism and semiotics were banned in Soviet science as products of bourgeois ideology, Lotman and his colleagues at the Tartu-Moscow School called the subject of their research "secondary modeling systems", to which they referred not only literary texts, but also texts of art, texts of behavior, city, history, etc. Thus, a culturological turn took place in the methodology of Lotman and his associates, which was expressed in the fact that the philosophy of culture became the theoretical basis of structural analysis, and the philosophy of history became the historical and cultural approach. With his works in the field of humanities, Lotman showed that the key to understanding and predicting history is culture, and for building a philosophy of history is the philosophy of culture. Lotman actually acted as a profound theorist and philosopher of culture on a par with such domestic thinkers as A.F. Losev, M.M. Bakhtin, or foreign ones like O. Spengler, A. Toynbee, K. Levi-Strauss, R. Barth or U. Eco.