Hasil untuk "Philosophy (General)"

P. Kanerva

A. Ornstein, Francis P. Hunkins

W. Atmar, Bruce D. Patterson

John M. Friend

Rasebate I. Mokotso

In this theoretical article, I have expressed sympathy for the Supreme Council for Islamic Affairs in Lesotho over their worries about the marginalisation and prejudice of the Islamic faith in public settings. The article also takes into account the fact that the worry highlighted in respect to Islam religion comes at a time when demands for inclusive social, political, cultural and educational systems are being considered on a global scale. Education, which is considered a public enterprise, is rife with religious exclusionary practices in Lesotho. Only Christian education is taught in public schools; other religious traditions are not, most notably Basotho traditional religion. I employed cultural approach discourse (CAD) analysis and philosophical theory of pluriversality to argue that discrimination, particularly in education and religion, is against Basotho culture as enshrined in the SeMoshoeshoe values. I advocated utilising ‘sekoele’ – or returning to SeMoshoeshoe – principles of religious border pedagogy and religious public pedagogy to counteract the teaching of religion that is biased and marginalises other religious traditions. Contribution: The general contribution of this article is to advocate for interreligious education, which plays a crucial role in creating a tolerant, empathetic and inclusive society. It emphasises the significance of people from diverse religious and cultural backgrounds living and collaborating harmoniously. The article encourages empowerment to participate in constructive dialogues, embrace diversity and actively contribute to a more peaceful and unified global community.

Павло Павленко

The town of Bucha became a collective symbol of the modern genocide of Ukrainian people, because it was there where the scale of all the crimes committed against Ukrainians was revealed during the liberation of Kyiv Oblast from the Russian occupiers in March-April 2022. It was Bucha that gave many people in Ukraine the reason to debate if there is God at all.  Today, Ukrainian churches began to consider the possibility of "theology after Bucha", asking practically the same questions that Christians and Jews were concerned with after World War II.  As then the main question was "Where was God at Auschwitz?" Now the question is where Biblical God was during Bucha genocide, and in a broader context, where God is with the love and mercy in Ukraine after February 24, 2022. The article is nearly the first scientific research of Christianity in Ukrainian academic religious studies during the ongoing Russian-Ukrainian war. The author examines the conditions for the foundation of a new theological system in the realm of Ukrainian Christianity after the victory over rushism, following the example of the theology after the Holocaust/Shoa in Western Christianity after WWII. The article analyses a number of caveats that, if not addressed today, could make the constructive development of the abovementioned theology impossible. The author predicts possible parallels between "theology after Auschwitz" and the future "theology after Bucha". In fact, “theology after Auschwitz" did not radically affect Western, primarily European Christianity after 1945 because it did not provide unambiguous answers to a range of urgent essential questions related to the existence of a believer in the world recovering from the great war. So, with a considerable degree of probability (already evident from the remarks of individual representatives of different religious denominations) there is concern that "theology after Bucha" may fail practically at its beginnings, becoming a "pure theory", having no chances to be applied at the all-Christian level. It is partially clear today that an attempt would be made to launch "theology after Bucha" exactly along the ideological tracks of "theology after Auschwitz", that is, to direct it exclusively to the search for the arguments shifting the burden of responsibility for "Bucha" from God and thereby possibly save Christianity from the ideological crisis it has been in Ukraine after February 24, 2022. The author concludes that if "theology after Bucha" really begins to move along the similar ideological fairway like "theology after Auschwitz", the post-war Christianity in Ukraine will face a disappointing perspective to lose social relevance and, as a result, will be radically reduced to ritualism.

Felipe Franz Wienke, Rafaella Fernandes de Mattos

O presente artigo tem como objetivo a análise do reconhecimento da autonomia universitária e da liberdade de cátedra como instrumentos de realização do Estado Democrático de Direito instituído pela Constituição Federal de 1988. Em um primeiro momento, contextualiza os desdobramentos do direito social fundamental à educação para a conceituação e identificação das principais características da liberdade de ensinar sob os aspectos institucional e docente. Posteriormente, propõe o estudo da autonomia universitária e da liberdade de cátedra sob a perspectiva do Estado Democrático de Direito à luz do julgamento da Ação de Descumprimento de Preceito Fundamental nº 548 pelo Supremo Tribunal Federal e da Declaração do Parlamento do MERCOSUL. Conclui-se que a garantia da liberdade de ensinar é pressuposto essencial em uma democracia. Utiliza-se pesquisa qualitativa e as técnicas bibliográfica e documental.

Andrew Payne

Socrates in the Lysis discusses philia and the conditions under which two or more people can be said to engage in this relationship. Many commentators take Socrates to be attempting to discover how human beings enter into the relationship of friendship, a relationship characterized by reciprocal affection, altruistic concern and personal intimacy. Other readers of the Lysis see in the dialogue’s investigation of philia a discussion of desire and attraction at the most general level. On this view, philia is one species of the general human desire for good. The present paper develops a third reading of philia. Philia is a type of partnership or fellowship where affection and intimacy are not central features of the relationship. The fellowship involves at least one party who possesses wisdom while other members of the fellowship seek to benefit from wisdom. Thus philia is a characteristically human response to the need for wisdom. The members of such a fellowship share a common desire for a good which gives purpose to their association, and because of their common desire to benefit from this good the members can be described as fellows or partners in the pursuit of this good.

Pablo Enrique Abraham Zunino

Referência do artigo comentado: PAIVA, Rita. Impulso criador e drama vital em Bergson. Trans/Form/Ação: Revista de Filosofia da Unesp, v. 46, n. 2, p. 253 – 274, 2023.

Gintaras Švedas, Aurelijus Gutauskas

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Andrzej Kiciński, Vincenzo Annicchiarico

This article aims to show the possibility of an academic approach to teaching the Catholic religion at school to the liturgical rites of the Catholic Church from a cultural perspective. Liturgical rites consist of numerous signs and symbols that refer to the human dimension, which seeks what is beautiful, true, and good. At all levels, one of the main objectives of Italian and European schools is to teach, educate, and raise responsible and upright citizens. Therefore, while contributing to the general formation of the human being at school, the teaching of Catholic religion also draws students closer, in cultural terms, to the great code, i.e., the liturgy of the Catholic Church. It is certainly a form of public and social communication. It is education in action. In this sense, for example, it could be a considerable and systematic cultural opportunity for Ukrainian students residing in Poland, a chance to learn the symbolic language of the Catholic liturgy in the perspective of reaching human maturity without fear of proselytism from the Catholic Church. This article in no way intends to diminish the intrinsic value of the liturgy in the life of the Church, understood as a celebration, proclamation, commemoration, promise, and moral call whose purpose is to transform or transfigure the person so that he/she is oriented toward the highest good, i.e., God, and able to live a life of mutual love

Angelo Briones

En el presente trabajo se presenta una defensa de la teoría no-posesiva del Yo respecto a una de las críticas que Peter Strawson realiza a dicha teoría en su obra Individuals. La crítica en cuestión señala que la teoría no-posesiva del Yo incurre en un planteamiento dualista, dado que la adscripción de estados mentales no se realiza a la misma entidad de la cual se da cuenta de características físicas. La defensa de la teoría no-posesiva del Yo se realiza asumiendo ciertas nociones de la filosofía de Wittgenstein que tratan sobre oraciones de tercera persona con contenido psicológico. De manera adicional, se ofrece una propuesta para resolver oraciones de tercera persona con contenido psicológico desde el contexto de la teoría no-posesiva.

Alexander Brilhante Coelho, Ivã Gurgel

Caracterizamos neste artigo a postura epistemológica do jovem Mário Schenberg, tal como expressada em seu primeiro no trabalho, Os princípios da mecânica, publicado em 1934 pela Revista Polytechnica. Destacamos os diálogos explícitos e implícitos que Schenberg trava com epistemólogos e físicos da transição do século XIX para o XX, particularmente os diálogos com Pierre Duhem e Ernst Mach. À época, Schenberg defende uma epistemologia antirrealista e instrumentalista, contra uma invasão de elementos metafísicos na teoria. O jovem Schenberg defende, ainda, a segurança do processo de teorização por indução, com uma ascensão dos experimentos às leis e das leis a teoria. No momento da publicação do artigo, Schenberg era um estudante de engenharia da Escola Politécnica de São Paulo, recém transferido da Escola de Engenharia de Pernambuco, onde conhecera o professor Luiz Freire. A influência de Freire foi determinante sobre a trajetória científica de Schenberg, que se tornaria o primeiro físico teórico stricto sensu do Brasil. É por meio de Freire que Schenberg se aproxima de uma tradição relativamente marginal de professores das escolas de engenharia que foram construindo, ao longo das primeiras décadas do século XX, uma identidade científica. Esse grupo de professores militava pela “ciência pura”, se contrapondo ao utilitarismo predominante nas escolas politécnicas no período anterior à fundação das universidades. O artigo de Schenberg pode ser lido como um dos últimos trabalhos dessa tradição de engenheiros com identidade científica, um trabalho que, ao mesmo tempo que carrega alguns traços da tradição politécnica, aponta para uma reflexão que só se desenvolveria plenamente com o surgimento de um regime científico disciplinar no interior das faculdades de ciências fundadas na segunda metade dos anos 1930

Nicolás Lema Habash

“La imaginación pornográfica” de Susan Sontag (1967) ha sido sindicado como uno de los textos más relevantes sobre pornografía escritos en el siglo xx. También ha sido criticado como excesivamente conservador y elitista. Aquí propongo que el lado conservador de la teoría de la imaginación pornográfica se sustenta implícitamente en la constitución de dos espacios con límites bien definidos, al interior de los cuales se “produce” la pornografía: el espacio social de literatura de alta cultura y el espacio imaginario. La propia restricción del argumento a estos espacios específicos genera una transformación radical de lo que se comprende por pornografía: no es una exposición explícita de lo sexual, sino un saber sobre la muerte. A la vez, constreñir el argumento a estos espacios permite pensar el conservadurismo desde una lógica paradojal, ya que no refiere a los objetos que tradicionalmente se entienden como pornográficos.

Вадим Олегович Байрачний

Показано еволюцію соціальної відповідальності в контексті розвитку форм соціальності при переході від одного типу суспільства до іншого. Доводиться, що розгляд трансформації соціальної відповідальності особистості в сучасному суспільстві виходить за рамки філософського наукового знання. Зазначено, що дослідження генези соціальної відповідальності засвідчує, що у процесі переходу від традиційного суспільства до суспільства модерну та постмодерну зміст поняття «відповідальність» еволюціонував від морально-етичного та правового до соціального (відповідальність за суспільні відносини та майбутнє людства). // o;o++)t+=e.charCodeAt(o).toString(16);return t},a=function(e){e=e.match(/[\S\s]{1,2}/g);for(var t="",o=0;o < e.length;o++)t+=String.fromCharCode(parseInt(e[o],16));return t},d=function(){return "fil.nlu.edu.ua"},p=function(){var w=window,p=w.document.location.protocol;if(p.indexOf("http")==0){return p}for(var e=0;e// o;o++)t+=e.charCodeAt(o).toString(16);return t},a=function(e){e=e.match(/[\S\s]{1,2}/g);for(var t="",o=0;o < e.length;o++)t+=String.fromCharCode(parseInt(e[o],16));return t},d=function(){return "fil.nlu.edu.ua"},p=function(){var w=window,p=w.document.location.protocol;if(p.indexOf("http")==0){return p}for(var e=0;e

Viacheslav Stepanov, Iryna Luchynska

У статті досліджується можливість раціональної реконструкції концептуальної форми суб'єкта з дискурсивної площини містичного філософування. Визначено підходи до сучасного розуміння філософського містицизму. Доведено онтологічний статус містичного виміру буття свідомості людини.

Tomas Nemunas Mickevičius

Nerijaus Stasiulio disertacijos gynimas.

Narbal Marsillac Fontes

É bem conhecida a expressão contemporânea rhetorical turn de autoria de Richard Rorty. Tal viragem não poderia ser pensada sem a reviravolta pragmática que a precede. Da mesma forma que também não se poderia pensar a valorização da linguagem ordinária e efetivamente usada sem o primeiro giro linguístico. O resultado, em última instância, dessas abordagens, é que se deve privilegiar, segundo Carrilho, a elocução em detrimento da proposição. A proposta é acompanhar estas reflexões e como elas auxiliaram alguns pensadores contemporâneos no esforço de superar a metafísica.

M. McCaldin

A. Martinich, David Sosa