B Philosophy (General) B
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Kierkegaard and Byron: Disability, Irony, and the Undead
University of Mississippi eGrove Electronic Theses and Dissertations Graduate School 2015 Kierkegaard And Byron: Disability, Irony, And The Undead Troy Wellington Smith University of Mississippi Follow this and additional works at: https://egrove.olemiss.edu/etd Part of the Comparative Literature Commons Recommended Citation Smith, Troy Wellington, "Kierkegaard And Byron: Disability, Irony, And The Undead" (2015). Electronic Theses and Dissertations. 540. https://egrove.olemiss.edu/etd/540 This Thesis is brought to you for free and open access by the Graduate School at eGrove. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of eGrove. For more information, please contact [email protected]. KIERKEGAARD AND BYRON: DISABILITY, IRONY, AND THE UNDEAD A Thesis presented in partial fulfillment of requirements for the degree of Master of Arts in the Department of English The University of Mississippi by TROY WELLINGTON SMITH May 2015 Copyright © 2015 by Troy Wellington Smith ALL RIGHTS RESERVED ABSTRACT After enumerating the implicit and explicit references to Lord Byron in the corpus of Søren Kierkegaard, chapter 1, “Kierkegaard and Byron,” provides a historical backdrop by surveying the influence of Byron and Byronism on the literary circles of Golden Age Copenhagen. Chapter 2, “Disability,” theorizes that Kierkegaard later spurned Byron as a hedonistic “cripple” because of the metonymy between him and his (i.e., Kierkegaard’s) enemy Peder Ludvig Møller. Møller was an editor at The Corsair, the disreputable satirical newspaper that mocked Kierkegaard’s disability in a series of caricatures. As a poet, critic, and eroticist, Møller was eminently Byronic, and both he and Byron had served as models for the titular character of Kierkegaard’s “The Seducer’s Diary.” Chapter 3, “Irony,” claims that Kierkegaard felt a Bloomian anxiety of Byron’s influence. -
St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death
The University of Akron IdeaExchange@UAkron Williams Honors College, Honors Research The Dr. Gary B. and Pamela S. Williams Honors Projects College Spring 2020 St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death Christopher Choma [email protected] Follow this and additional works at: https://ideaexchange.uakron.edu/honors_research_projects Part of the Christianity Commons, Epistemology Commons, European History Commons, History of Philosophy Commons, History of Religion Commons, Metaphysics Commons, Philosophy of Mind Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Please take a moment to share how this work helps you through this survey. Your feedback will be important as we plan further development of our repository. Recommended Citation Choma, Christopher, "St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death" (2020). Williams Honors College, Honors Research Projects. 1048. https://ideaexchange.uakron.edu/honors_research_projects/1048 This Dissertation/Thesis is brought to you for free and open access by The Dr. Gary B. and Pamela S. Williams Honors College at IdeaExchange@UAkron, the institutional repository of The University of Akron in Akron, Ohio, USA. It has been accepted for inclusion in Williams Honors College, Honors Research Projects by an authorized administrator of IdeaExchange@UAkron. For more information, please contact [email protected], [email protected]. 1 St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death By: Christopher Choma Sponsored by: Dr. Joseph Li Vecchi Readers: Dr. Howard Ducharme Dr. Nathan Blackerby 2 Table of Contents Introduction p. 4 Section One: Three General Views of Human Nature p. -
Critical Psychology in the Philippines
CRITICAL PSYCHOLOGY IN THE PHILIPPINES There are many pathological features of Philippine culture that are either caused or exacerbated by the debilitating effects of neocolonial dynamics. These effects include endemic poverty, endemic corruption, diasporic deployment of Filipino labor, trafficking of women and children, exploitation and destruction of indigenous cultures, the paradoxical increase in nationalism coexisting with the desire to leave the Philippines, the consumption of cosmetic bleaching, feelings of failure and learned helplessness, lack of self-fulfillment, feelings of inferiority not only among the urban, rural, and mountain poor, but also within Christian and Moslem cultures as well, Postcolonial theory analyzes the nature of these dynamics and explores they ways in which they can be changed. For example, Bhabha (2004), an Indian with an Oxford education, suggests that multicultural experience, especially diasporic, can generate insight into such neocolonial oppression and thus create a coherence to the seeds of discontent and destabilization that enable cultural change. The Katipunan, which may have launched the first successful revolution based on Marxist theory, was inspired in large measure from Rizal’s exposure to European universities. “. it is from those who have suffered the sentence of history— subjugation, domination, diaspora, displacement—that we learn our most enduring lessons for living and thinking.” (Bhabha, 2004, p. 246.) Fannon, a Martinique expatriate educated in France, as a psychiatrist witnessed psychological trauma in French Algiers. After WWII he participated in the Algerian revolution which won independence in 1962. He applied concepts from psychoanalytic theory to the understanding of colonial culture. He combined psychology and politics, effectively viewing them an integrated system. -
Critical and Collective Psychologies
Critical and Collective Psychologies w/ Leah McKown A Tale of Two Psychologies 2.0 Critical Psychology: a school of thought which fundamentally rejects the basic tenets of “mainstream psychology” Collective Psychology: a school of thought which emphasizes the psychological faculties of units beyond the individual Critical Psychology “Mainstream Psychology”: schools of thought which are most commonly taught in university settings and practiced in clinical settings (Fox, 2009, p.3); think cognitive-behavioral and biological models Why does critical psychology reject “mainstream psychology”? Critical Psychology ANSWER: 1 by focusing on the individual rather than the group or larger society, mainstream psychology overemphasizes individualistic values, hinders the attainment of mutuality and community, and strengthens unjust institutions; 2 mainstream psychology’s underlying assumptions and institutional allegiances disproportionately hurt members of powerless and marginalized groups by facilitating inequality and oppression; and 3 these unacceptable outcomes occur regardless of psychologists’ individual or collective intentions to the contrary (Fox, 2009, p. 5) Critical Psychology ● Heavily influenced by the Frankfurt School and Critical Theory, a German sociological program based on Marxist visions of justice ● Originated in 1970s Germany with Klaus Holzkamp ● Associated with various social movements and platforms Erich Fromm & The Sane Society ● Born in Frankfurt, Germany in 1900 ● Fled Germany after the Nazis rose to power ● Lived in Switzerland, -
Australasian Journal of Philosophy 1947–2016: a Retrospective Using Citation and Social Network Analyses
Global Intellectual History ISSN: 2380-1883 (Print) 2380-1891 (Online) Journal homepage: http://www.tandfonline.com/loi/rgih20 Australasian Journal of Philosophy 1947–2016: a retrospective using citation and social network analyses Martin Davies & Angelito Calma To cite this article: Martin Davies & Angelito Calma (2018): Australasian Journal of Philosophy 1947–2016: a retrospective using citation and social network analyses, Global Intellectual History To link to this article: https://doi.org/10.1080/23801883.2018.1478233 Published online: 28 May 2018. Submit your article to this journal View related articles View Crossmark data Full Terms & Conditions of access and use can be found at http://www.tandfonline.com/action/journalInformation?journalCode=rgih20 GLOBAL INTELLECTUAL HISTORY https://doi.org/10.1080/23801883.2018.1478233 Australasian Journal of Philosophy 1947–2016: a retrospective using citation and social network analyses Martin Davies a and Angelito Calma b aGraduate School of Education, The University of Melbourne, Melbourne, Australia; bWilliams Centre for Learning Advancement, Faculty of Business and Economics, The University of Melbourne, Melbourne, Australia ABSTRACT KEYWORDS In anticipation of the journal’s centenary in 2027 this paper provides Citation analysis; bibliometric a citation network analysis of all available citation and publication analysis; social network data of the Australasian Journal of Philosophy (1923–2017). A total analysis; philosophy; of 2,353 academic articles containing 21,772 references were Australasian Journal of Philosophy; Kumu collated and analyzed. This includes 175 articles that contained author-submitted keywords, 415 publisher-tagged keywords and 519 articles that had abstracts. Results initially focused on finding the most published authors, most cited articles and most cited authors within the journal, followed by most discussed topics and emerging patterns using keywords and abstracts. -
© in This Web Service Cambridge University
Cambridge University Press 978-0-521-89754-9 - An Introduction to Medieval Theology Rik Van Nieuwenhove Index More information Index Abelard, Peter, 82, 84, 99–111, 116, 120 beatific vision, 41, 62, 191 Alain of Lille, 71 beatitude, 172, 195–96 Albert the Great, 171, 264 Beatrijs van Nazareth, 170 Alexander of Hales, 147, 211, 227 beguine movement, 170 allegory, 15, 43, 45, 47, 177 Benedict XII, Pope, 265 Amaury of Bène, 71 Benedict, St., 28–29, 42 Ambrose, 7, 10, 149 Berengar of Tours, 60, 83, 129, 160, see also amor ipse notitia est 51, 117, see love and knowledge Eucharist anagogy, 47 Bernard of Clairvaux, 79, 82, 100, 104, 110, 112–15, analogy, see univocity 147, 251 analogy in Aquinas, 182–85, 234, 235 critique of Abelard, 110–11 Anselm of Canterbury, 16, 30, 71, 78, 81, 83–98, on loving God, 112–14 204, 236 Boccaccio, Giovanni, 251 Anselm of Laon, 72, 99 Boethius, 29–33, 125, 137 Anthony, St., 27 Bonaventure, 34, 47, 123, 141, 146, 148, 170, 173, apophaticism, 8, 34, 271 176, 179, 211–24, 227, 228, 230, 232, 242, 243, Aquinas, 182–83 245, 254 Aquinas, 22, 24, 34, 47, 51, 72, 87, 89, 90, 133, 146, Boniface, Pope, 249 148, 151, 154, 164, 169, 171–210, 214, 225, 227, 230, 235, 236, 237, 238, 240, 241, 244, 246, Calvin, 14 254, 255, 257, 266 Carabine, Deirdre, 65 Arianism, 20, 21 Carthusians, 79 Aristotle, 9, 20, 29, 78, 84, 179, 181, 192, 195, 212, Cassian, John, 27–29, 47 213, 216, 223, 225, 226, 227, 229, 237, 254, Cassidorius, 124 267, 268 cathedral schools, 82, 169 Arts, 124, 222 Catherine of Siena, 251 and pedagogy (Hugh), 124–28 -
Nothing but Sounds, Ink-Marks”—Is Nothing Hidden? Must Everything Be Transparent?
Final version published in the Yearbook of the Danish Philosophy Association, 2018 “Nothing but sounds, ink-marks”—Is nothing hidden? Must everything be transparent? Paul Standish (UCL Institute of Education) Abstract Is there something that lies beneath the surface of our ordinary ways of speaking? Philosophy sometimes encourages the all-too-human thought that reality lies just outside our ordinary grasp, hidden beneath the surface of our experience and language. The present discussion concentrates initially on a few connected paragraphs of Wittgenstein’s Philosophical Investigations (particularly ##431-435). Wittgenstein leads the reader to the view that meaning is there in the surface of the expression. Yet how adequate is Wittgenstein’s treatment of the sounds and ink-marks, the materiality of the sign? With some reference to Emerson, Stanley Cavell, and Jacques Derrida, my discussion explores how far a more adequate account of the sign can coincide with the claim that nothing is hidden. It exposes phony obsessions with transparency, which in a culture of accountability have had a distorting effect on education and the wider social field. It endorses confidence in the reality of ordinary words. Keywords Language, reality, expression, Wittgenstein, Emerson, Cavell, Derrida I want to pursue the alleged error of thinking that there must be something that lies beneath the surface of our ordinary ways of speaking about our reactions and responses to the world. A popular form of this is found when you are talking to someone and they say in response: “Just wait a minute while I process what you have said.” They are not, as their language more or less makes clear, quite reasonably telling you that they want to think over what you have said: they are informing you of a mental operation, a brain process that needs to be carried out before they can answer.1 There are 1 Such a response is familiar enough. -
Jewish Averroists Between Two Expulsions (1306-1492): from Conflict to Reconciliation
JEWISH AVERROISTS BETWEEN TWO EXPULSIONS (1306-1492): FROM CONFLICT TO RECONCILIATION Basem Mahmud Freie Universität Berlin ABSTRACT This article investigates the intellectual production of Jewish authors influenced by Averroes in the 14th and 15th Centuries in northern Spain and southern France. The primary objective is to determine the main features of Jewish Averroism in this period, and to understand it within its socio-historical context. The outcomes suggest that there was a relationship between the new social and political trends toward democratization and reconciliation in the heart of Jewish communities on one hand, and the growing interest in Averroes’ original works on the other. Original here means the works that are not commentaries or summaries of other works. Key words: Aristotelianism, Averroes, Averroism, Jewish philosophy, Kabbalah, Maimonides, Scripture. INTRODUCTION «There is nothing worse in social government than a policy that makes one single society into several, just as there is no greater good in communities than a policy that joins and unifies» (Averroes)1 The 14th Century was a very difficult time for Jewish communities in northern Spain and southern France, they faced great threats from outside as well as significant domestic division. The domestic conflict emerged not only because of religious and philosophical issues, but also due to economic and social matters related to the distribution of wealth and power within Jewish communities.2 In addition, these communities lived in delicate conditions due to threats from the Christians. This situation also had an effect on demographics. Since the last years of 13th Century, the Jewish community started to encounter sizeable obstacles in its demographic development.3 Under these conditions, Hebraic Averroism continued its development which had begun in XIII century. -
Iamblichus and Julian''s ''Third Demiurge'': a Proposition
Iamblichus and Julian”s ”Third Demiurge”: A Proposition Adrien Lecerf To cite this version: Adrien Lecerf. Iamblichus and Julian”s ”Third Demiurge”: A Proposition . Eugene Afonasin; John M. Dillon; John F. Finamore. Iamblichus and the Foundations of Late Platonism, 13, BRILL, p. 177-201, 2012, Ancient Mediterranean and Medieval Texts and Contexts. Studies in Platonism, Neoplatonism, and the Platonic Tradition, 10.1163/9789004230118_012. hal-02931399 HAL Id: hal-02931399 https://hal.archives-ouvertes.fr/hal-02931399 Submitted on 6 Sep 2020 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Iamblichus and Julian‟s “Third Demiurge”: A Proposition Adrien Lecerf Ecole Normale Supérieure, Paris, France [email protected] ABSTRACT. In the Emperor Julian's Oration To the Mother of the Gods, a philosophical interpretation of the myth of Cybele and Attis, reference is made to an enigmatic "third Demiurge". Contrary to a common opinion identifying him to the visible Helios (the Sun), or to tempting identifications to Amelius' and Theodorus of Asine's three Demiurges, I suggest that a better idea would be to compare Julian's text to Proclus' system of Demiurges (as exposed and explained in a Jan Opsomer article, "La démiurgie des jeunes dieux selon Proclus", Les Etudes Classiques, 71, 2003, pp. -
The Cappadocian Milieu 14:00 - 16:00 Tuesday, 20Th August, 2019 East School Presentation Type Short Communications Ilaria
The Cappadocian Milieu 14:00 - 16:00 Tuesday, 20th August, 2019 East School Presentation type Short Communications Ilaria 518 Basil and Amelius Arnaud PERROT Ecole normale supérieure, Paris, France Abstract Basil’s Homily on the word: ‘In the beginning was the Word (John 1:1)’ alludes to the admiration of the pagans for the prologue of the Gospel of John and to how the pagans are supposed to have made use of this text in their own writings. Behind these words, one can easily recognize an allusion to the Neoplatonist Amelius, Plotinus’ senior disciple. Basil’s Neoplatonism has been the subject of much debate, especially as far as his direct knowledge of Plotinus is concerned. In this paper, I will show that Basil has certainly not read Amelius, but, exactly like the other Christian writers who referred to Amelius’ testimony, is dependent here on Eusebius’ Evangelical Preparation and the way the Palestinian bishop had more or less coined Amelius’ testimony on the value of John’s Prologue. 896 Sympatheia and the Body of Christ in Basil of Caesarea Thomas Tatterfield Boston College, Chestnut Hill, USA Abstract It is no secret that Basil of Caesarea utilizes the Stoic philosophical concept of sympatheia in his cosmology. This article's point of departure is an article on the subject by N. Joseph Torchia in which various Plotinian parallels are discussed. Once sympatheia is understood in its broader usage, Basil's unique treatment of it is revealed. This paper argues that Basil's use of sympatheia is integrated in to his treatment of the unity of the Church. -
Neoplatonism: the Last Ten Years
The International Journal The International Journal of the of the Platonic Tradition 9 (2015) 205-220 Platonic Tradition brill.com/jpt Critical Notice ∵ Neoplatonism: The Last Ten Years The past decade or so has been an exciting time for scholarship on Neo platonism. I ought to know, because during my stint as the author of the “Book Notes” on Neoplatonism for the journal Phronesis, I read most of what was published in the field during this time. Having just handed the Book Notes over to George BoysStones, I thought it might be worthwhile to set down my overall impressions of the state of research into Neoplatonism. I cannot claim to have read all the books published on this topic in the last ten years, and I am here going to talk about certain themes and developments in the field rather than trying to list everything that has appeared. So if you are an admirer, or indeed author, of a book that goes unmentioned, please do not be affronted by this silence—it does not necessarily imply a negative judgment on my part. I hope that the survey will nonetheless be wideranging and comprehensive enough to be useful. I’ll start with an observation made by Richard Goulet,1 which I have been repeating to students ever since I read it. Goulet conducted a statistical analy sis of the philosophical literature preserved in the original Greek, and discov ered that almost threequarters of it (71%) was written by Neoplatonists and commentators on Aristotle. In a sense this should come as no surprise. -
A Life of Thinking the Andersonian Tradition in Australian Philosophy a Chronological Bibliography
own. One of these, of the University Archive collections of Anderson material (2006) owes to the unstinting co-operation of of Archives staff: Julia Mant, Nyree Morrison, Tim Robinson and Anne Picot. I have further added material from other sources: bibliographical A Life of Thinking notes (most especially, James Franklin’s 2003 Corrupting the The Andersonian Tradition in Australian Philosophy Youth), internet searches, and compilations of Andersonian material such as may be found in Heraclitus, the pre-Heraclitus a chronological bibliography Libertarian Broadsheet, the post-Heraclitus Sydney Realist, and Mark Weblin’s JA and The Northern Line. The attempt to chronologically line up Anderson’s own work against the work of James Packer others showing some greater or lesser interest in it, seems to me a necessary move to contextualise not only Anderson himself, but Australian philosophy and politics in the twentieth century and beyond—and perhaps, more broadly still, a realist tradition that Australia now exports to the world. Introductory Note What are the origins and substance of this “realist tradition”? Perhaps the best summary of it is to be found in Anderson’s own The first comprehensive Anderson bibliography was the one reading, currently represented in the books in Anderson’s library constructed for Studies in Empirical Philosophy (1962). It listed as bequeathed to the University of Sydney. I supply an edited but Anderson’s published philsophical work and a fair representation unabridged version of the list of these books that appears on the of his published social criticism. In 1984 Geraldine Suter published John Anderson SETIS website, to follow the bibliography proper.