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A Peep Into the Philosophy of Dr. Sarvepalli Radhakrishnan Relating to Education
Pramana Research Journal ISSN NO: 2249-2976 A Peep into the Philosophy of Dr. Sarvepalli Radhakrishnan Relating to Education Dr. Pradip Debnath1 1Assistant Professor,Department of Education, UGB, W.B., India-732103 Abstract The present study aims at focussing the educational thoughts of Dr. Sarvepalli Radhakrishnan and finding its significance in present day educational system. Dr. Sarvepalli Radhakrishnan was a creative thinker of modern India as a contemporary Indian philosopher. As an educational philosopher he took part in the educational process also studying the problems of education in depth. He was concerned about the social, political, economic and cultural issues. He not only theorised the educational principles but also practised the same in his own teaching. As he was a great teacher and a high level philosopher, the dual enterprise gave him a unique and in-depth insight into the Indian educational situation and problems and he could speak about the same to the authority. His educational philosophy touched all spheres of life and education. It exerted special emphasis on peace, love, co-operation, universal love, harmony, brotherhood, and secular culture in fusion of our rich tradition and culture of the East with the modern science and technology of the West. He wanted qualitative improvement of education through mass, women, technical and vocational education , fostering of creativity, spiritual training and understanding of human relationship with the end of abolishing the evils of the country like malnutrition, poverty , gender discrimination, superstition, illiteracy and unemployment. The Historical Research Method was followed in the study, and the data were collected from both primary and secondary sources. -
Doing Justice to Traditional Aesthetic Theories: Weitz Reconsidered
TRAMES, 2002, 6(56/51), 3, 266–279 DOING JUSTICE TO TRADITIONAL AESTHETIC THEORIES: WEITZ RECONSIDERED Marek Volt University of Tartu Abstract. In the very first lines of his famous article – ‘The Role of Theory is Aesthetics’ – Morris Weitz tells us that each of the great art theories (Emotionalism, Voluntarism, Formalism, Intuitionism, Organicism) converges in a logically vain attempt to provide the defining properties of art. He tries to examine some of the aesthetic theories in order to see if they include adequate statements about the nature of art. But instead of giving us exact descriptions of these theories, he provided us with only a very scant summary. Thus, even if Weitz were correct in thinking that all theories converged in an essential definition of art, he does not provide any further arguments for his conviction. Some aestheticians (Diffey, Tilghman, Matthews, Snoeyenbos) have tried to do justice to the traditional theories by suggesting that aesthetic theories were not attempting to offer essentialist definitions of art. Unfortunately, those critics left untouched the aesthetic theories offered by Weitz. Therefore, in order to evaluate (1) Weitz’s account of aesthetic theories and (2) to see if the criticisms concerning his account strike home, it is necessary to consider just theories mentioned by Weitz. My paper confirms a view that within aesthetic theories a variety of purposes can be recognised. For instance, the explanation and re-evaluation of art, and the completion of metaphysical system. I. Weitz and his critics The famous article of Morris Weitz (1968) – ‘The Role of Theory in Aesthetics’ – has raised many objections since it was published.1 Perhaps the chief objection is that Weitz did not take into account the possibility that art can be defined in terms of non-manifest properties. -
The New Role of Theory in Aesthetics
RECOGNITION AND RECONCILIATION: THE NEW ROLE OF THEORY IN AESTHETICS by Kristin Amber Hrehor A thesis submitted to the Department of Philosophy In conformity with the requirements for the degree of Master of Arts Queen’s University Kingston, Ontario, Canada (September, 2007) Copyright © Kristin Amber Hrehor, 2007 Abstract George Dickie’s institutional theory of art has been subject to extensive debate over the past 30 years. It has been both revered and deplored, garnering such attention for the seemingly controversial way in which Dickie answers the question, “What is art?” In Dickie’s view, an object derives its existence as a work of art in the context of the informal institution of the “artworld,” a concept which was borrowed from Arthur Danto’s earlier work on the theoretical context surrounding works of art. Whether one finds the idea appealing or appalling, it is one that quite simply cannot be ignored, since the empirical validity of the institutional structure of art and the sorts of problems it can cause, especially in our particular time, are so remarkably clear. Another significant feature of Dickie’s institutional theory is that it provides a definition of art, a problem that philosophers of art have attempted to solve for the past few centuries. Dickie’s theory inclines one to dismiss other candidates for definitions as implausible, such as those put forth by R.G. Collingwood and Leo Tolstoy, since, as Dickie insists, an acceptable definition of art must be able to account for the many different kinds of practices that are all referred to as “art.” Both Collingwood and Tolstoy advance restricted conceptions of art that are meant to confine the use of the term “art” to a specific kind of creative activity. -
Following the Argument Where It Leads
Following The Argument Where It Leads Thomas Kelly Princeton University [email protected] Abstract: Throughout the history of western philosophy, the Socratic injunction to ‘follow the argument where it leads’ has exerted a powerful attraction. But what is it, exactly, to follow the argument where it leads? I explore this intellectual ideal and offer a modest proposal as to how we should understand it. On my proposal, following the argument where it leaves involves a kind of modalized reasonableness. I then consider the relationship between the ideal and common sense or 'Moorean' responses to revisionary philosophical theorizing. 1. Introduction Bertrand Russell devoted the thirteenth chapter of his History of Western Philosophy to the thought of St. Thomas Aquinas. He concluded his discussion with a rather unflattering assessment: There is little of the true philosophic spirit in Aquinas. He does not, like the Platonic Socrates, set out to follow wherever the argument may lead. He is not engaged in an inquiry, the result of which it is impossible to know in advance. Before he begins to philosophize, he already knows the truth; it is declared in the Catholic faith. If he can find apparently rational arguments for some parts of the faith, so much the better: If he cannot, he need only fall back on revelation. The finding of arguments for a conclusion given in advance is not philosophy, but special pleading. I cannot, therefore, feel that he deserves to be put on a level with the best philosophers either of Greece or of modern times (1945: 463). The extent to which this is a fair assessment of Aquinas is controversial.1 My purpose in what follows, however, is not to defend Aquinas; nor is it to substantiate the charges that Russell brings against him. -
Environmental Faust Succumbs to Temptations of Economic Mephistopheles, Or, Value by Any Other Name Is Preference
ENVIRONMENTAL FAUST SUCCUMBS TO TEMPTATIONS OF ECONOMIC MEPHISTOPHELES, OR, VALUE BY ANY OTHER NAME IS PREFERENCE Carol M. Rose* THE ECONOMY OF THE EARTH: PHILOSOPHY, LAW, AND THE ENVI- RONMENT. By Mark Sagoff. Cambridge: Cambridge University Press. 1988. Pp. x, 271. $29.95. In several of the chapters to his new book, Mark Sagoff begins by telling some story to frame the remainder. One of these is particularly significant for the book: Sagoff retells a New Yorker joke in which the Devil tells the new entrants to Hell that they are leaving right and wrong behind, and entering a world of mere preferences (p. 99). The Devil signifies for Sagoff the economics-oriented policy analyst, and the story is prophetic because by the end of the book, that old prefer- ence-counting Devil has caught up with Sagoff. The word "environment" appeared in the titles of several of the earlier essays on which-the book is based,' but the book has wisely subordinated that E-word to a subtitle; despite the frequent invocation of natural wonders and scenic areas, the book doesn't really focus on the environment until the last chapter. Nope, this book is about that other E-word, Economics, which is so favored by the Devil. More specifically, at least until that last chapter, the book is about how dev- ilishly daffy economists are when they talk about the environment. Sagoff thinks their clever confusions are at best distracting and at worst antidemocratic (pp. 10, 95-97), and if we don't watch out, they are going to lead us off the ethical path and straight down the road to perdition. -
A Response to the Libertarian Critics of Open-Borders Libertarianism
LINCOLN MEMORIAL UNIVERSITY LAW REVIEW __________________________________ VOLUME 4 FALL 2016 ISSUE 1 ____________________________________ A RESPONSE TO THE LIBERTARIAN CRITICS OF OPEN-BORDERS LIBERTARIANISM Walter E. Block, Ph.D. Harold E. Wirth Eminent Scholar Endowed Chair and Professor of Economics Joseph A. Butt, S.J. College of Business I. INTRODUCTION Libertarians may be unique in many regards, but their views on immigration do not qualify. They are as divided as is the rest of the population on this issue. Some favor open borders, and others oppose such a legal milieu. The present paper may be placed in the former category. It will outline both sides of this debate in sections II and III. Section IV is devoted to some additional arrows in the quiver of the closed border libertarians, and to a refutation of them. We conclude in section V. A RESPONSE TO THE LIBERTARIAN CRITICS OF OPEN-BORDERS LIBERTARIANISM 143 II. ANTI OPEN BORDERS The libertarian opposition to free immigration is straightforward and even elegant.1 It notes, first, a curious bifurcation in international economic relations. In the case of both trade and investment, there must necessarily be two2 parties who agree to the commercial interaction. In the former case, there must be an importer and an exporter; both are necessary. Without the consent of both parties, the transaction cannot take place. A similar situation arises concerning foreign investment. The entrepreneur who wishes to set up shop abroad must obtain the willing acquiescence of the domestic partner for the purchase of land and raw materials. And the same occurs with financial transactions that take place across 1 Peter Brimelow, ALIEN NATION: COMMON SENSE ABOUT AMERICA’S IMMIGRATION DISASTER (1995); Jesús Huerta De Soto, A Libertarian Theory of Free Immigration, 13 J. -
Aesthetics (HSA020N207A) | University of Roehampton
09/23/21 Aesthetics (HSA020N207A) | University of Roehampton Aesthetics (HSA020N207A) View Online (Module Validation) 156 items Further Reading - additional to the weekly readings (53 items) The birth of tragedy and other writings - Friedrich Wilhelm Nietzsche, Raymond Geuss, Ronald Speirs, 1999 Book | Further Reading The Disjunctive Theory of Art: The Cluster Account Reformulated - F. Longworth, A. Scarantino, 2010-03-10 Article | Further Reading The Lyotard reader - Jean-Franc ̧ ois Lyotard, Andrew E. Benjamin, 1989 Book | Further Reading On photography - Sontag, Susan, 1979 Book | Essential Reading The principles of art - Collingwood, R. G., 1938 Book | Further Reading The century of taste: the philosophical odyssey of taste in the eighteenth century - Dickie, George, 1996 Book | Further Reading Aesthetics: a critical anthology - Dickie, George, Sclafani, R. J., Roblin, Ronald, c1989 Book | Further Reading An introduction to the philosophy of art - Richard Thomas Eldridge, 2014 Book | Further Reading Schopenhauer - Patrick Lancaster Gardiner, 1963 Book | Further Reading The Routledge companion to aesthetics - Gaut, Berys Nigel, Lopes, Dominic, 2005 Book | Further Reading Languages of art: an approach to a theory of symbols - Goodman, Nelson, 1968 Book | Further Reading Philosophy of the arts: an introduction to aesthetics - Graham, Gordon, 1997 1/11 09/23/21 Aesthetics (HSA020N207A) | University of Roehampton Book | Further Reading The sociology of art - Arnold Hauser, 2013 Book | Further Reading Emotion and the Arts - Mette Hjort, -
Reconsidering the Theoretical/Practical Divide: the Philosophy of Nishida Kitarō
University of Mississippi eGrove Electronic Theses and Dissertations Graduate School 2013 Reconsidering The Theoretical/Practical Divide: The Philosophy Of Nishida Kitarō Lockland Vance Tyler University of Mississippi Follow this and additional works at: https://egrove.olemiss.edu/etd Part of the Philosophy Commons Recommended Citation Tyler, Lockland Vance, "Reconsidering The Theoretical/Practical Divide: The Philosophy Of Nishida Kitarō" (2013). Electronic Theses and Dissertations. 752. https://egrove.olemiss.edu/etd/752 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]. RECONSIDERING THE THEORETICAL/PRACTICAL DIVIDE: THE PHILOSOPHY OF NISHIDA KITARŌ A Thesis presented in partial fulfillment of requirements for the degree of Master of Arts in the Department of Philosophy University of Mississippi by LOCKLAND V. TYLER APRIL 2013 Copyright Lockland V. Tyler 2013 ALL RIGHTS RESERVED ABSTRACT Over the years professional philosophy has undergone a number of significant changes. One of these changes corresponds to an increased emphasis on objectivity among philosophers. In light of new discoveries in logic and science, contemporary analytic philosophy seeks to establish the most objective methods and answers possible to advance philosophical progress in an unambiguous way. By doing so, we are able to more precisely analyze concepts, but the increased emphasis on precision has also been accompanied by some negative consequences. These consequences, unfortunately, are much larger and problematic than many may even realize. What we have eventually arrived in at in contemporary Anglo-American analytic philosophy is a complete repression of humanistic concerns. -
What Is Causation?
What is Causation? Stathis Psillos INTRODUCTION When we philosophers think about causation we are primarily interested in what causation is what exactly is the relation between cause and effect? Or, more or less equivalently, how and in virtue of what is the cause connected to the effect? But we are also interested in an epistemic issue, viz., the possibility of causal knowledge: how, if at all, can causal knowledge be obtained? The two issues are, of course, conceptually distinct but to many thinkers, there is a connection between them. A metaphysical account of causation would be useless if it did not make, at least in principle, causal knowledge possible. Conversely, many philosophers, mostly of an empiricist persuasion, have taken the possibility of causal knowledge to act as a constraint on the metaphysics of causation: no feature that cannot in principle become the object of knowledge can be attributed to causation. As we shall see, though philosophers have thought about causation for ages, there is hardly an agreement as to what causation is. Perhaps, this is reason enough to be sceptical about the whole prospect for a single and unified metaphysical account of causation. Perhaps, what we are trying to figure out causation is not one single condition with a determinate nature. But this crisis in the foundations of causation is no reason for despair. After all, we can know a lot about what causes what without knowing what causation is or better, without being committed to the view that causation is one single thing in the world. Causation is too precious to be given up. -
1. the Right to Public Amnesia – Santhosh Desai Santhosh Desai
II BA ENGLISH FOUNDATION III – BLE30 (Prepared by Dr.Pallavan P, Assistant Professor, Thiruvalluvar University College of Arts and Science, Tirupattur) UNIT I – PROSE 1. The Right to Public Amnesia – Santhosh Desai Santhosh Desai One of India's best-known social commentators and advertising and marketing professionals, Santosh Desai is a columnist with several prominent publications. He heads Future Brands, a branding services and consulting company, and was earlier the president of McCann Erickson India. The Right to Public Amnesia: An Overview. Santosh Desai ‘s column Chity Chity Bang Bang in the latest Monday article The Right to Public Amnesia is bang on a complex issue of individual’s rights over his/her life and actions. Despite his lucid and argumentative style, the article that starts with a bang ends almost with a whimper as he has no answers to the disturbing question of one’s right to be forgotten in the age of internet where the ready availability of information renders it impossible for the erasure of one’s actions from public memory. The cliché’s truism ‘public memory is short’ has no validity in today’s age of advanced technology with its remarkable storage space in megabytes. Can public amnesia be restored as an individual’s right is only one part of the question. Implied in this question is that the action and sayings of the individual leave such a damaging imprint on the society that cannot be forgotten and swept under the carpet. The ethical question is how far an individual can claim as his right to privacy when s/he inhabits a collective space called society. -
A Comparative Reading of Taylor and Gandhi on Holistic Identity
The Metaphysics of Diversity and Authenticity: A Comparative Reading of Taylor and Gandhi on Holistic Identity Author: Joshy P. Varghese Persistent link: http://hdl.handle.net/2345/bc-ir:104265 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2013 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College Graduate School of Arts and Science Department of Philosophy THE METAPHYSICS OF DIVERSITY AND AUTHENTICITY: A COMPARATIVE READING OF TAYLOR AND GANDHI ON HOLISTIC IDENTITY a dissertation by JOSHY P. VARGHESE Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy April, 2013 ©Copy Right by JOSHY P. VARGHESE 2013 ABSTRACT THE METAPHYSICS OF DIVERSITY AND AUTHENTICITY: A COMPARATIVE READING OF TAYLOR AND GANDHI ON HOLISTIC IDENTITY By Joshy P. Varghese Director: Prof. Jeffrey Bloechl The human self and society in general have always been in transition and transformation. Our senses of ourselves and of our society are in dialectical relation with our sense of whether or to what degree we feel part of important dimensions such as religion and politics, which are both an expression of our identity and factors that may sometimes change our identity. In modern western society it seems that identity has shifted from what Charles Taylor calls “embeddedness” in religion to a mode of life where religion is, to a great extent, expected to be a personal matter and even a personal choice. This is not impossible to understand, and historical work shows us that there are important continuities between the modern reason that rejects religion and the religion that it rejects. -
Mystical Experiences, Neuroscience, and the Nature of Real…
MYSTICAL EXPERIENCES, NEUROSCIENCE, AND THE NATURE OF REALITY Jonathan Scott Miller A Dissertation Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of Doctor of Philosophy May 2007 Committee: Marvin Belzer, Advisor Kenneth I. Pargament Graduate Faculty Representative Michael Bradie Sara Worley ii © 2007 Jonathan Miller All Rights Reserved iii ABSTRACT Marvin Belzer, Advisor Research by neuroscientists has begun to clarify some of the types of brain activity associated with mystical experiences. Neuroscientists disagree about the implications of their research for mystics’ beliefs about the nature of reality, however. Persinger, Alper, and other scientific materialists believe that their research effectively disproves mystics’ interpretations of their experiences, while Newberg, Hood, and others believe that scientific models of mystical experiences leave room for God or some other transcendent reality. I argue that Persinger and Alper are correct in dismissing mystics’ interpretations of their experiences, but that they are incorrect in asserting mystical experiences are pathological or otherwise undesirable. iv To Betty, who knows from experience. v ACKNOWLEDGMENTS Special thanks are due to all the members of my committee, for their extreme patience, both when I was floundering about in search of a topic, and when my work had slowed to a trickle after an unexpected and prolonged illness. I feel especially fortunate at having been able to assemble a committee in which each of the members was truly indispensable. Thanks to Ken Pargament for his world-class expertise in the psychology of religion, to Mike Bradie and Sara Worley for their help with countless philosophical and stylistic issues, and to Marv Belzer, for inspiring the project in the first place, and for guiding me through the intellectual wilderness which I had recklessly entered! vi TABLE OF CONTENTS CHAPTER I.