https://revistes.uab.cat/enrahonar/article/view/v55-shapshay-ferrell.

Schopenhauer argues, in uniquely powerful prose, that self-consciousness gives the illusion of freedom and that human actions are determined, but that we rightly feel guilt because our actions issue from our essential individual character. He locates moral value in the virtues of loving kindness and voluntary justice that spring from the fundamental incentive of compassion. Morality's basis is ultimately metaphysical, resting on an intuitive identification of the self with all other striving and suffering beings. The Introduction by leading (...) class='Hi'>Schopenhauer scholar Christopher Janaway gives a clear summary of the argument of the essays in the context of Schopenhauer's life and works and the history of ethics in the modern period. --from publisher description. (shrink)

The article assesses Arthur Schopenhauer’s reinterpretation of religious myths, particularly those of Christianity, in terms of his philosophical system, and applies his ideas to the mythical cosmology of shamanistic and animistic religions. Schopenhauer, a 19th-century Romantic philosopher, although an atheist himself, took religious myths very seriously, translating them into the terms of his metaphysical system. His view was that Roman Catholicism, for him the true form of Christianity, shared the pessimism and the focus on suffering of Hinduism and (...) Buddhism, rather than the alleged optimism of Protestantism, Judaism and Islam, excepting the myth of the Fall. For Schopenhauer, this pessimism was evident in the central symbol of Christianity, the figure of the crucified Christ. Schopenhauer put forward his ethic of compassion (and asceticism), aligning him, despite his atheism, with the altruistic ethics of the major world religions. The article also explores the extent to which Schopenhauer’s philosophy as, arguably, a form of panpsychism can be applied to shamanistic and animistic religions. While Schopenhauer translated religious myths into his metaphysical terms – based ultimately on Kant’s distinction between phenomena (things as they appear) and noumena (things as they are) – his understanding of the noumenon as the universal will to life was itself an explanatory myth for an essentially unknowable reality. Therefore, the attempt of Schopenhauer’s philosophy to translate myth into metaphysics in turn contained a myth at its very core. Nonetheless, the article argues that Schopenhauer’s argument may satisfy those dissatisfied with materialism’s shortcomings yet not willing to subscribe to a supernatural order.Contribution: The article applies to shamanism and animism the neglected philosopher Schopenhauer’s method of interpreting religious myths in terms of his metaphysical system, relating this very briefly to current philosophical debates on panpsychism. (shrink)

In 1845, John Henry Cardinal Newman wrote a treatise describing the development of Christian doctrine. Since then, his ideas have been challenged, in particular by Protestant theologians who have argued that the development of doctrine does not progress in either a smooth or linear path. In the philosophy of science, Thomas Kuhn's The Structure of Scientific Revolutions has challenged the idea that science is purely driven by objective and rational motives. In this paper, Kuhn's ideas are applied to the development (...) of Christian doctrine. Drawing from historical examples, it is shown that Kuhn's contextual approach to describe the progress of science aids in understanding the way doctrines themselves develop. Although this is not the first time that theology and Kuhn have conversed, the notion of doctrinal development being systematically and methodically shown to have parallels with Kuhn's ideas is novel. Ultimately, this work is another important step in building interdisciplinary links between science and theology. (shrink)

Mucho se ha escrito sobre la influencia de las sabidurías orientales en la filosofía de Arthur Schopenhauer, y muy poco sobre la impronta de éste en uno de los pensadores peor reconocidos en el ámbito de la filosofía académica como es Carl Gustav Jung. El presente artículo trata de dar con algunos puntos de encuentro en la obra de los dos autores, estrechando paralelismos y matizando distancias entre la «voluntad» schopenhaueriana y el «inconsciente» de Jung, a la par que (...) ahonda en el elemento central que vincula, a nuestro juicio, el pensamiento de ambos: el problema del mal y su diversas concepciones en las tradiciones religiosas de Oriente y del Occidente cristiano. (shrink)

Although numerous studies have been conducted on the Optics of Alhazen, and on its reception, assimilation and maturation within the course of development of the perspectivae traditions in the history of science and art, ambiguities do hitherto still surround the epistemological and ontological entailments of his theory of visual perception. In addressing this question, our inquiry herein is principally philosophical in scope and our textual reading combines exegesis with hermeneutics. While we observe the delicate procedures of historiography and philology, we (...) do not unguardedly assume that they are exhaustive of all rigorous methods of thoughtful investigation. Moreover, in heeding the internal coherence of Alhazen's text, we do not simply lock his views within reductive contextual chronologies, or readily confine them to epochal matters of textual transmission. Our endeavour is therefore not exclusively set in view of serving the purposes of archival documentation, even if we preserve a thorough and sound sense of historicity. We ultimately recognize the philosophical pertinence of numerous subtle leitmotifs within Alhazen's thinking that speak to us in an effective timely manner, which is significantly relevant in its attuned bearings to the thrust of phenomenological theories of perception. (shrink)

Slovenian philosopher bad boy Slavoj Žižek is one of the most famous intellectuals in the world. He publishes at a breakneck speed and lectures around the world. He has an unmistakable speaking style and set of mannerisms that have made him ripe material for internet humor and meme culture. YouTube clips of his talks, interviews, and media appearances often have tens of thousands, if not hundreds of thousands, of views. How did an intellectual from a remote Eastern European country come (...) to such notoriety? In this book, sociologist Eliran Bar-El plumbs the "phenomenon called 'Žižek;'" its origin, emergence, and development over the years. He begins with Žižek's early years as a thinker and political figure in Slovenian civil society. There, Žižek became a philosopher, immersed himself in Marxist debates both within academia as well as in activist circles, and even ran for office. Bar-El then turns to Žižek's emergence in the English-speaking world as an intellectual celebrity in the 1990s and the development and perfection of his unique performative style and rhetorical arsenal (Žižek's language of "Hegelacanese"). Post 9/11, Žižek goes global, becoming a well-known op-ed writer and TV commentator on pop culture and large-scale global events such as the War on Terror, the financial crisis of 2008, and the Arab Spring of 2011. Things took a turn when Žižek was almost entirely estranged from the normal workings of academia and increasingly became the target of other of other thinkers-Noam Chomsky, notably-who singled him out as an example of intellectual imposture, as well as others outraged by the non-politically correct views he professes. Ultimately, Bar-El shows how Žižek harnessed the power of the digital era in his own self-fashioning as an intellectual, remaking and capitalizing on the shifting intellectual landscape and what Bar-El calls our "knowledge societies." Throughout the book, Bar-El shows how Žižek has navigated different audiences and publics, developing a hybrid language capable of speaking to specialists and laypeople alike, using globally traumatic events as the subject of his often irreverent analyses, combining high and low registers, and flaunting his own lack of expertise and specialization and his "outsider" status as a way to form a substantial extra-academic public and to engage with current events. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 67.1 (2006) 149-179 [Access article in PDF] The Problem of "Misplaced Ideas" Revisited: Beyond the "History of Ideas" in Latin America Elías José Palti Universidad Nacional de Quilmes—CONICET The change that has come over this branch of historiography in the past two decades may be characterized as a movement away from emphasizing history of thought (and even more sharply, "of ideas") toward emphasizing (...) something rather different, for which "history of speech" or "history of discourse," if not unproblematic or irreproachable, may be the best terminology so far found J.G.A. Pocock, Virtue, Commerce, and History1In 1973, Roberto Schwarz published a paper that profoundly marked a generation of thinkers in Latin America: "As idéias fora do lugar" ("Misplaced Ideas").2 It was originally intended to provide a theoretical framework for "progressivist" authors to counter the influence of nationalistic tendencies that, in the 1960s and 1970s, were particularly noticeable among the leftist political organizations.3 Yet, the concept of "misplaced [End Page 149] ideas" soon proved especially productive for theorizing the problematic development of ideas in Latin American history. Schwarz's text thus became the fundamental point of reference for those in the field who intended to question the hitherto predominant paradigms in cultural and literary critique, which were mostly inspired by the Romantic-nationalistic tradition. Notwithstanding, a quarter of a century later, Schwarz's original contribution in this regard needs to be reassessed. In the course of the last twenty-five years, the apparent loss of the national states' centrality helped to reveal the inherent complexity of the processes of cultural exchange hidden behind a perspective that still tended to conceive of them exclusively in terms of inter-national relationships. Furthermore, a series of new developments in the disciplines specifically dedicated to analyzing those kinds of exchange processes compels us to reconsider some of the implicit assumptions in Schwarz's concept and reformulate it.The object of this paper is to explore, in the light of the new realities of the last fin-de-siècle, new perspectives regarding the dynamic of ideas and cultural exchange in peripheral areas (of which Latin American is only a particular case), utilizing the new conceptual tools provided by the recently developed disciplines and theories in the field. Ultimately, the present work intends to raise a broader, epistemological, issue, whose relevance exceeds the local context. As it shows, the shortcomings in Schwarz's theory spring from a crude linguistic view, which is inherent in the "history of ideas," that reduces language exclusively to its referential function. A more precise distinction of the different levels of language will thus help to reveal aspects and problems that Schwarz's perspective obliterates. Yet, as this paper also intends to demonstrate, Schwarz's original intellectual project may be disentangled from its linguistic premises and recovered for cultural critique. Applied in a new way, it can still provide a theoretical framework to comprehend the intricacies of the processes of cultural exchange, and, more specifically, the problematic dynamics of ideas in Latin America that Schwarz intended to analyze. On Places and Non-Places of Ideas In order to understand the sense of Schwarz's notion of "misplaced ideas" we must place it within the conceptual framework in which it emerged. With it, Schwarz aimed to translate into a cultural key the postulates of the so-called "dependency theory," the core of which took shape in the "Seminar [End Page 150] on Marx," organized in São Paulo in the early 1960s (and in which Schwarz participated). As is well known, that theory intended to refute the "dualistic" approaches that viewed the peripheral areas as vestiges of a precapitalistic world that tends historically to disappear. The nations in this area would thus replicate the same pattern of linear development of central countries. On the contrary, dependency theory postulated the existence of a complex dynamic between the center and the periphery, the two representing instances inherent in capitalist development, thus forming a single, interconnected system. According to... (shrink)

https://revistes.uab.cat/enrahonar/article/view/v37-humphreys.

In recent years, a dramatic increase in the study of infrastructure has occurred in the social sciences and humanities, following upon foundational work in the physical sciences, architecture, planning, information science, and engineering. This article, authored by a multidisciplinary group of scholars, probes the generative potential of infrastructure at this historical juncture. Accounting for the conceptual and material capacities of infrastructure, the article argues for the importance of paradox in understanding infrastructure. Thematically the article is organized around three key points (...) that speak to the study of infrastructure: ruin, retrofit, and risk. The first paradox of infrastructure, ruin, suggests that even as infrastructure is generative, it degenerates. A second paradox is found in retrofit, an apparent ontological oxymoron that attempts to bridge temporality from the present to the future and yet ultimately reveals that infrastructural solidity, in material and symbolic terms, is more apparent than actual. Finally, a third paradox of infrastructure, risk, demonstrates that while a key purpose of infrastructure is to mitigate risk, it also involves new risks as it comes to fruition. The article concludes with a series of suggestions and provocations to view the study of infrastructure in more contingent and paradoxical forms. (shrink)

While the norm amongst states seeking to repress protest movements which challenge their legitimacy is to resort to the ideology of the criminal law and allegations of violence against protesters as a means of depoliticising their activity there have been times when this method has appeared to those in power to be inadequate as a means of weakening or crushing a particular movement. The Ferguson protests in the summer of 2014 were initially met with police repression, but ultimately the National (...) Guard was called in to respond to the protests, which were presented as being orchestrated by “outsiders”. In this way, the protests were re-politicsed for the purposes of justifying the deployment of the military against the people. This justification is antithetical to the notion and purpose of protest such as that in Ferguson, which is to be regarded as successful precisely in its having generated a broad movement that individuals and groups from across US states were moved to join. (shrink)

E n e s t e a r t í c u l o s o n d e a r é , t a n t ol a c a n a l i z a c i ó n d e l d o l o r c o mo e lest ancami ent o del suf ri mi ent o en l ospensami ent os de Schopenhauer y DeQuincey, respectivamente. En el caso delliterato inglés veremos que (...) es opuestoen términos éticos al desenlace vivencialtanto de la conciencia mej or, como lanegación de la voluntad de vivir, puestoque, mientras los placeres del opio fluyentras sueños que se transforman en terriblessufrimientos, el dolor en Schopenhaueres sublimado hasta ser convertido en elδεύτερος πλοῦς de su ética.In this paper, I shall explore the channelingof pain and the blockage of suffering inthe thoughts of Schopenhauer and DeQuincey respectively. In the case of theEnglish writer, I shall show that his view isopposite in ethical terms to the existentialoutcome both of the better conscienceand of the denial of the will to live, sincewhile the pleasures of the opium flow afterdreams that are transformed into terriblesufferings, the pain, in Schopenhauer, issublimated until it is transformed in theδεύτερος πλοῦς of his ethics. (shrink)

The Mozi contains at least three distinct arguments against offensive warfare. The "moral argument" claims that offensive warfare is morally wrong. The "economic argument" calculates that the foreseeable costs of a military campaign inevitably outweigh its possible benefits. The "religious argument" warns that military aggression harms the interests of Heaven. This paper discusses these three lines of argumentation, with extensive reference to the original text in translation. The paper explores what the arguments entail, to whom they may have been addressed, (...) and how persuasive they are from a modern academic perspective. It shows not only how Mozi and his followers theorized about offensive warfare, but also how their arguments were used in practice, at least according to anecdotes in the latter part of the received Mozi. The ultimate goal of this paper is to show how the Mohists actively adapted their argumentative strategies so as to find the best words to end wars. (shrink)

This paper is intended as a gateway to two 2000-year-old manuscripts of the Analects. The first two sections discuss the archaeological context of the discoveries and analyse the manuscripts themselves, including characteristic features of the bamboo strips and the texts inked thereon and notable differences between these and other Analects versions. In these sections, I also critically evaluate present-day Analects studies and offer alternative hypotheses where there is room for debate. The third and final section of the paper discusses what (...) I consider the most fascinating (and most complex) issue regarding the manuscripts: their provenance. In that section, I examine when, where, and why the Analects was copied onto the bamboo strips. The ultimate goal of this paper is to present a nuanced understanding of the two bamboo manuscripts that conveys the fascinating insights they offer while also exploring the limitations of what these manuscripts can actually tell us. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Resilience and the Narratives of Parents of Adults with Autism Spectrum DisordersNabil Hassan El-GhorouryThe prevalence of autism spectrum disorders (ASDs) is on the rise; the most recent report from the Autism and Developmental Disabilities Monitoring Network (2012) indicated a prevalence of ASDs of one in 88 children. This was a 78% increase from reported prevalence rates in 2002, when the rate was one in 150. Major health organizations have (...) been emphasizing the importance of early identification (Johnson, Myers, & Council on Children with Disabilities, 2007) to increase access to early intervention services, which are most effective when implemented before age three (Rogers & Vismara, 2008).The bulk of autism research has been focused on children, particularly young children. Given the growing identification and prevalence of ASDs, there will be more and more adolescents and adults with ASDs in the near and long term future. This issue of Narrative Inquiries in Bioethics is important because of its focus on an underrepresented area in the literature. The constraints of current health care delivery systems do not allow for providers to spend significant amounts of time with their patients. Furthermore, hearing first person narratives can be valuable by informing health care professionals about the experiences that parents (and by extension, the individual with an ASD) have experienced.As a licensed clinical psychologist with over two decades of experience with children, adolescents, and adults with ASDs in a variety of settings, I have a professional perspective on autism. As the older brother of Omar, a 38–year–old adult male with autistic disorder, I also have a lifetime of personal experiences of autism. As long as I can remember, I have had a brother with autism. I hope this unique perspective as both a behavioral health care provider and a family member of an adult with an ASD allows me to comment on these narratives in a thoughtful manner.Seeing Beyond Autism: Multiple IdentitiesMany parents commented on how their child was more than just autism or Asperger’s; they reflected on the strengths, unique experiences, and perspectives of their child. The narratives are rich in their desire to see the whole being of their children. Anonymous One writes:Another thing, and I think every parent will agree with this—teachers, school staff, health care industry staff, doctors and every one that comes into contact with an ASD individual—take the time to get to know them. It may be difficult and some may appear non–caring and rude. You must overlook this and look to the person underneath. They are great people. They have been through stuff and it means so much to them. Like I said—parents, you know this. Please remember it when times get tough. [End Page 189]Mark Osteen wrote about his son Cameron as they were making the decision to place their son in a residential placement: “I felt proud. It was like he was being recruited for college. And I am just as proud of him, and love him just as much, as if he were. What I hate is talking only about his ‘disability.’ I hope they see his good qualities. How smart he is. How funny he is. How charming he is. How strong he is.”Understanding the multiple identities of individuals with ASDs is important for parents so that they are not solely focused on the autism diagnosis. The talents and skills of the young adults described are remarkable. Anonymous One’s son David became a computer engineer at 13, reportedly “he was the youngest person in the United States to do so at such a young age.” Lori Centineo’s son Nathaniel is a poet, a rock climber, and skilled at sailing. Virginia Clapp’s son Nathaniel is a “chess genius”, a talented juggler “with the ability to juggle seven balls, which he told me is ‘insanity in a nutshell’,” and an origami expert. David McDonald’s nephew grew from a teenager who spoke only 30 words to speaking thousands of words and ultimately becoming a world traveler. Anonymous Four’s son Sam is “practically an expert” in earth sciences.Seeing beyond the autism is not always easy. Given the serious challenges... (shrink)

Comenzamos con una cuestión general: ¿puede el arte moderno ser entendido como una vía de salvación como lo señala Schopenhauer?Con el apoyo de varios textos, como los de Arthur C. Danto, Después del fin del arte: El arte contemporáneo y el linde de la historia, se contrastará lo que se considera como arte moderno contextualizándolo a la idea de Arthur Schopenhauer expresada en su libro El mundo como voluntad y representación. Arthur Danto explica y ejemplifica los conceptos moderno, (...) contemporáneo y posmoderno, que se vuelven bastante importantes pues son el apoyo para lograr contrastar el texto de Schopenhauer y saber si el arte moderno puede ser vía de salvación. (shrink)

la juventud se ha convertido, desde el inicio de la crisis en 2008, en un tema mediático y objeto de estudio e investigación así como de diseño de políticas públicas que incluyan el objetivo de paliar la situación de dificultad y precariedad en la que se encuentran muchos jóvenes en la actualidad. Jóvenes con una gran formación y que tienen que abandonar el país por no encontrar empleo adecuado en españa; jóvenes que abandonaron el sistema educativo para incorporarse al mercado (...) laboral y que con la crisis se han quedado sin empleo; jóvenes que no pueden emanciparse por carecer de medios y que como consecuencia de ello, alargan la permanencia en casa de sus padres. Jóvenes que en definitiva ven un futuro incierto en sus vidas. el objetivo de esta introducción es ofrecer una breve panorámica y una presentación de los diferentes artículos incluidos en el presente número de la revista.Youth has become since the beginning of the crisis in 2008, a media subject and also an object of study and research as well as an object of design of public policies with the aim of alleviating the difficult and precarious situation in which many young people are today. Young highly educated who have to leave the country because they don’t find suitable employment in Spain; young people who left the education system to enter the labor market and lost their jobs with this crisis; young people who can not emancipate for lack of means and as a result, extend the stay at their parental home. Young ultimately see an uncertain future in their lives. The purpose of this introduction is to provide a brief overview and presentation of the different articles in this issue of the magazine. (shrink)

El artículo estudia la relación entre realidad, pensamiento y lenguaje en la filosofía de Arthur Schopenhauer a la luz de la noción de fragmento. Explora, primero, lo que se ha dado en llamar una “escritura fragmentaria”, i.e. un género literario propio del Romanticismo que Schopenhauer practica especialmente en su legado manuscrito. En segundo lugar, trata la noción de fragmento a la luz del problema general de la representación, esto es, la condición fragmentaria del pensamiento. En tercer lugar, muestra (...) la presencia del concepto de fragmento en el contexto de la metafísica de la voluntad. Por último, a partir del desarrollo previo, ofrece una consideración de conjunto sobre el sentido de la relación entre realidad, pensamiento y lenguaje en la obra de Schopenhauer a partir del concepto de fragmento. (shrink)

Baudrillard's remarkably prescient meditation on terrorism throws light on post-9/11 delusional fears and political simulations. Published one year after Forget Foucault, In the Shadow of the Silent Majorities may be the most important sociopolitical manifesto of the twentieth century: it calls for nothing less than the end of both sociology and politics. Disenfranchised revolutionaries hoped to reach the masses directly through spectacular actions, but their message merely played into the hands of the media and the state. In a media society (...) meaning has no meaning anymore; communication merely communicates itself. Jean Baudrillard uses this last outburst of ideological terrorism in Europe to showcase the end of the "Social." Once invoked by Marx as the motor of history, the masses no longer have sociological reality. In the electronic media society, all the masses can do—and all they will do—is enjoy the spectacle. In the Shadow of the Silent Majorities takes to its ultimate conclusion the "end of ideologies" experienced in Europe after the Soviet invasion of Hungary and the death of revolutionary illusions after May 1968. Ideological terrorism doesn't represent anything anymore, writes Baudrillard, not even itself. It is just the last hysterical reaction to discredited political illusions. (shrink)

Entre octubre de 1867 y abril de 1868 Nietzsche escribe una larga anotación en donde consigna toda una serie de importantes reparos al sistema filosófico de Schopenhauer. Estos apuntes gozan de significativa importancia ya que, vistos desde una amplia perspectiva, muestran la preocupación del joven filósofo por clarificar a partir de esa temprana época el horizonte conceptual del cual parte; a su vez, desde un punto de vista más específico, nos permiten rastrear algunos de los elementos iniciales que motivarán (...) la posterior crítica radical a la filosofía schopenhaueriana. En este ensayo se analizan los distintos cuestionamientos formulados por Nietzsche frente a la homologación de la voluntad como cosa en sí y la argumentación con la que se define su tránsito hacia el plano de la representación. (shrink)

Després del centre de El polític, dedicat a la justa mesura, el diàleg imposa el «retorn al polític» i ja no se separarà més d’aquesta comesa. Es procedirà, en primer lloc a depurar les arts concausants; després se separaran les diferents menes de servidors de la ciutat, per tal d’arribar a veure que els rivals del polític conformen un conjunt de difícil separació. Caldrà, abans de prosseguir amb la divisió, atendre als tipus de règim polític per veure quin paper hi (...) juga el saber polític. El resultat d’aquest primer moment del retorn al polític pren la figura de la descoberta dels fonaments de la ciutat. (shrink)

Tercer i últim volum de les memòries lliures i impertinents d’un dels filòsofs i educadors més influents de Catalunya En els dos primers volums de les seves memòries, el filòsof i pedagog Octavi Fullat s’ha revelat per a molts lectors com un dels intel·lectuals de referència del segle XX català. El seu estil, hereu de la profunda senzillesa d’Albert Camus, combina de manera inconfusible la memòria, l’assaig i la narració. Després de La meva llibertat i La meva veritat , en (...) aquest tercer i últim volum Octavi Fullat ens condueix pels secrets de l’art i la bellesa: l’emoció que pot despertar el cos d’una dona, la conversa a l’entorn d’un diàleg platònic acompanyat amb un bon vi francès o la rememoració d’una màgica nit africana. Per les pàgines d’aquest llibre hi transiten pensadors com Schopenhauer o Hegel, pintors com Van Gogh o Tintoretto, escriptors com Dante o Rilke, músics com Mozart o Beethoven i, com calia esperar, punyents al·lusions al nostre país i als seus polítics. Així, es tanca l’obra més personal d’un home que mai no ha buscat recer i que sempre ha viscut per la llibertat, per la veritat i per la bellesa. Compra La meva bellesa en E-book Web d'Octavi Fullat Octavi Fullat Nascut a Alforja (Baix Camp) el 1928, és doctor en Filosofia per la Universitat de Barcelona i catedràtic de Filosofia de l’Educació de la Universitat Autònoma de Barcelona des de 1986. Ha rebut diversos premis i, des de 1996, és membre numerari de l’Institut d’Estudis Catalans. Ha estat deixeble de Lévi-Strauss, Michel Foucault i Jean Wahl, i doctor honoris causa a Mèxic i Xile. Ha impartit cursos a diferents universitats d’Europa i Amèrica. Ha estat president del Consell Escolat de Catalunya i del Consell Superior d’Avaluació del Sistema Educatiu de Catalunya. És autor de nombrosos estudis sobre pedagogia, filosofia, ètica, antropologia i història, entre els quals destaquen, La moral atea de Albert Camus (1963), Marx y la religión (1974), Filosofías de la educación (1992), Política de la educación (1994), Antropología y Educación (1997), Els valors d’Occident (2001), El siglo postmoderno (1900-2001) (2002), L’autèntic origen dels europeus (2005), La meva llibertat (2006) i La meva veritat (2008), aquests dos últims publicats per Angle Editorial. (shrink)

In this long-awaited treatise, the pre-eminent scholar Muhsin Mahdi gathers the finest findings of four decades of path-breaking research and teaching to reveal Alfarabi as a great philosopher who founded political philosophy in Islam. Mahdi’s impeccable analysis brings to light the principal dimensions of Alfarabi’s intriguing contributions to political thinking and its compelling manifestation in the form of a philosophy of religion that is partly instructed by the Platonic and Aristotelian traditions. A doyen in his discipline, Mahdi eschews the conventional (...) scholarly appeal to secondary literature by refreshingly concentrating his persuasive philosophical effort on textual interpretations of primary sources and recovered manuscripts, and ultimately approaching Alfarabi by way of a measured thinking that investigates the plausible links between revealed religion and political philosophy. (shrink)

The study of emotional phenomena such as Sympathy and Compassion opens a path to the reflection on the possibility of Intersubjectivity. Scheler’s Phenomenology of Feelings, moving away from others phenomenological analyses on the Empathy and the Understanding of the Others as others Ego, presents Sympathy Phenomena as basic ways in which the Interpersonal Link is constituted. At the same time, this constitution sends back to a radical intersubjective encounter in the spatiality in between the psychophysical corporalities. Compassion is this kind (...) of fundamental intersubjective encounter, which one was sharp analyzed by Schopenhauer, even if he did it within the frame of a Metaphysics of Will. An overlap between Schopenhauer and Scheler thoughts over human life of human beings gives the clue for a reflection on how the phenomenon of Sympathy between persons takes place in the intersubjective space laid bare in the compassionate link in psychophysical and corporal life. (shrink)

This paper proposes to analyze Schopenhauer’s methodological and hermeneutical considerations regarding the knowledge of the thing-in-itself. For this purpose, I explain the nature of the philosophical abstraction in light of the primacy of the metaphysics of the Will. I argue that the possibility of the philosophical research is rooted on the interpretation of self-knowledge as an instance of the Will’s objectivation. In this regard, I will plead that the definition and criteria developed by Schopenhauer for his philosophy are (...) established at the expense of deductive demonstration, in favor of a peculiar and particular form of abstraction fitted for the philosophical enterprise and subject matter. Finally, I will present an interpretation of the epistemological basis of reflection in line with schopenhauerian philosophy. (shrink)

El objetivo de este ensayo es presentar de un modo coherente el sentido y significado del artículo polémico de Carl Schmitt La filosofía del derecho de Schopenhauer fuera de su sistema filosófico (1913) como respuesta a Das Problem des natürlichen Rechts (1912) de Erich Jung. Primero, ofreceremos una imagen contextualizada de esta última obra atendiendo a sus deudas con la filosofía del derecho de Arthur Schopenhauer y, después, presentamos los argumentos esgrimidos por Carl Schmitt en ese texto y (...) mostramos cuáles eran los rasgos generales del pensamiento schmittiano de aquellos años para poner de relieve, en último lugar, su significado filosófico como un ataque a la tecnificación junguiano-schopenhaueriana del derecho y del Estado. (shrink)

El presente artículo ha sido pensado como un análisis introductorio que explora la presencia de Schopenhauer en la novela filosófica Rupertine del Fino del filósofo y literato alemán Philipp Mainländer, debido a la exigua investigación que se ha realizado al respecto y a la ineluctable influencia que desplegó el filósofo pesimista en la obra de Mainländer, asimismo, dicho análisis se entreteje con algunos puntos de la Filosofía de la redención de Mainländer. El esquema que se sigue es, primero, desarrollar (...) una reflexión en torno a la búsqueda de sentido, relacionando esto con las diferentes posiciones que asumen los personajes de la novela filosófica ante la vida, los modos en que se desenvuelven en el mundo, entre otros aspectos, centrándonos en el personaje de Rupertine con el propósito de entrever otros aspectos que no se limiten a presentarla simplemente como una mujer apasionada, puesto que nos proponemos resignificar y repensar al personaje. Por último, ahondar en las antípodas de estas filosofías, en las que la constatación de los avatares de la existencia humana y el desenvolvimiento del mundo son el referente principal de este análisis. (shrink)

Endometriosis, a chronic inflammatory condition affecting 10% of biological women, is widely understudied and particularly overlooked in later life. Discussions surrounding endometriosis predominantly centre on medical gender bias during reproductive years, with limited attention to intersecting factors of discrimination and the impact of ageism on affected individuals. As endometriosis is framed as a disease of reproductive age, research is lacking when it comes to the effects of the illness on the older population. Symptoms in (post)menopausal individuals are frequently misattributed to (...) other ailments due to ageist and sexist preconceptions, leading to prolonged diagnoses and mistreatment. This is a social justice issue in which age and sex contribute to the discrimination of a certain population – namely older biological women living with endometriosis. In this paper, we approach this issue from the perspective of epistemic justice. The experiences of the affected persons are shaped by a lack of knowledge about endometriosis among both the healthcare personal and the affected person, as well as a lack of acknowledgement and consideration of the persons experiences. Using the lens of epistemic justice, we develop an analytical model to understand the intersection of age and gender in the experiences of endometriosis patients. This article contributes to ongoing debates on epistemic injustice and intersectionality within medicine and healthcare, offering an analytical model that connects the critical approaches of epistemic injustice and intersectionality to address health injustice. Ultimately, this work advocates for a comprehensive, lifespan approach to endometriosis that acknowledges and addresses intersecting forms of discrimination. (shrink)

El siguiente trabajo estabelece un análisis sobre la Filosofía de la Música. Su propósito principal es exponer la materialización de elementos musicales como melodía, armonía y ritmo expuestos por Arthur Schopenhauer en el parágrafo 52 de El Mundo como Voluntad y Representación, a través de la implementación de tales conceptos filosóficos en el cuarteto de flauta y cuerdas K285, compuesto por W.A Mozart. Ambos humanistas aportan ideas fundamentales que influyen en el modo de pensar, comprender, interpretar y ejecutar tanto (...) la filosofía como la música: representando esto una contribución a la reflexión artístico-ontológica desde el siglo XX hasta la actualidad. (shrink)

En este artículo buscamos mostrar que, tanto en la filosofía de Schopenhauer como también en la de Bergson, la experiencia estética se constituye como el paradigma del conocimiento intuitivo. A diferencia de lo que establece la teoría kantiana, para Schopenhauer y Bergson la intuición no sólo es la única forma de conocimiento inmediato, sino que no necesita de conceptos para aprehender aquello dado en la sensibilidad. Asimismo, puesto que actualmente no encontramos demasiada literatura sobre la influencia de (...) class='Hi'>Schopenhauer en la filosofía de Bergson, dicho análisis pretende contribuir al establecimiento de los posibles vínculos entre ambas teorías. (shrink)

Schopenhauer repeatedly claims that suicide is both foolish and futile. But while many commentators have expressed sympathy for his charge of foolishness, most regard his charge of futility as indefensible even within his own system. In this paper, I offer a defense of Schopenhauer’s futility charge, based on metaphysical and psychological considerations. On the metaphysical front, Schopenhauer’s view implies that psychological connections extend beyond death. Drawing on Parfit’s discussion of personal identity, I argue that those connections have (...) personal significance, such that suicide does not allow one, as Hamlet hopes, simply “not to be.” On the psychological front, I argue that a distinction between agents’ intentions and underlying desires makes room for Schopenhauer to claim that paradigmatic suicidal agents ultimately desire the opposite of what suicide accomplishes. I conclude by showing how the resulting account of futility can buttress the charge of foolishness as well. My interpretation still leaves Schopenhauer vulnerable to certain objections, but shows that his account is significantly more defensible than previous commentators have realized. (shrink)

Los científicos tratan de persuadir a sus colegas y, en última instancia, al conjunto de la sociedad, para que acepten sus tesis, descubrimientos y propuestas. Desarrollan para ello una serie de estrategias que pueden ser estudiadas como un"juego de persuasión" en el que intervienen, además de los procesos de argumentación formal e informal típicamente estudiados por la lógica y metodología de la ciencia, aspectos tradicionalmente considerados "sociológicos". En este artículo se analiza el debate sobre la ciencia del cambio climático como (...) un juego de este tipo, desde un enfoque inferencialista, sobre la base del esquema presentado en Zamora Bonilla (2006a).Scientists try to persuade their colleagues, and ultimately the whole society, of the acceptability of their claims, discoveries and proposals. In order to reach that goal, they develop a number of strategies that can be studied as a 'game of persuasion', in which, beside the processes of formal and informal argumentation typically studied by logic and methodology of science, there are also 'sociological' aspects intervening. This paper analyses the debate on climate change science as a 'persuasion game', from an inferentialist point of view, according to the lines of Zamora Bonilla (2006a). (shrink)

Se busca mostrar la diferencia, según Schopenhauer, entre la filosofía y las religiones, en relación con los límites del lenguaje. Se examina primero la diferencia entre las religiones, que pretenden satisfacer la necesidad metafísica inherente al ser humano, y la filosofía de la ciencia, que aspira a develar relaciones causales entre fenómenos. Se muestra cómo el límite para los conceptos es el mundo de los fenómenos, de modo que expresar una realidad que lo sobrepasa exige una metáfora o una (...) caracterización negativa. Finalmente, se concluye que la diferencia buscada es una “prudencia” de la filosofía y una “temeridad” de las religiones, ya que estas presentan sensu proprio lo que solo se puede expresar sensu allegorico. (shrink)

RESUMEN Este artículo intenta mostrar cómo ciertas categorías del feminismo actual nos permiten "decolonizar" lo más propio del mundo griego, esto es, los dioses en general, y en especial el dios Diónysos. De esta manera, lo señalado por Nietzsche respecto del dios cobra un matiz más innovador y, a la vez, dionisíaco. Y, por ejemplo, podemos entender al dios Diónysos de mejor manera con la categoría de Queer. Esa categoría nos visibiliza cómo el dios opera performativamente, y en ello lo (...) que está en juego es cómo entendemos el cuerpo, y en definitiva, lo humano articulado con las cosas. ABSTRACT This article tries to show how certain categories of current feminism allow us to "decolonize" what is most characteristic of the Greek world, that is, the gods, in general; and, especially, the god Diónysos. In this way, what Nietzsche pointed out about the god takes on a more innovative and, at the same time, Dionysian nuance. And, for example, the god Diónysos would be better understood if categorized as Queer. That category makes visible the way the god operates performatively, and what is at stake here is how we understand the body; and, ultimately, the human, as articulated with things. (shrink)

At first glance, Schopenhauer’s account of human freedom looks strikingly similar to Schelling’s account of formal freedom in the Freiheitsschrift. Despite the clear similarities, I argue that there is a decisive difference between the two accounts—a difference that has to do with the ultimate grounding of freedom. For Schelling, the intelligible deed is a radical self-grounding of the eternal essence of the human being. For Schopenhauer, the eternal essence of the human being is groundless. Moreover, I argue that (...) this difference has decisive consequences for two sets of issues. On the one hand, Schelling’s concept of self-grounding allows him to preserve the universal application of the principle of ground. On the other hand, self-grounding is the only way that human beings can be responsible for who they are. Schelling thus anticipates a key insight of Galen Strawson: ultimate moral responsibility is only possible for a causa sui. (shrink)

En este artículo se analiza la posición de Madame de Staël sobre la búsqueda de la felicidad, el tratamiento de las pasiones y el papel de la compasión, tres temas centrales en Schopenhauer, pero con los cuales ella articula un camino diferente a la negación de la voluntad y a la mera afirmación de la voluntad. Madame de Staël interpretó la compasión, esa pasión femenina por excelencia en Schopenhauer, también de una manera más amplia y en la que (...) la ética y la política se combinan en relación con el arte de vivir en lugar de negar la voluntad. (shrink)

Arthur Schopenhauer’s Mirror: the Will, the Suffering, the Compassion as Philosophical Challenges. In philosophy, the celebration of Arthur Schopenhauer has already ended. Only the last year was anniversary (of his birth and of the publication of the first volume of The World as Will and Representation), but the importance of this non-conformist creator is never superfluous to highlight. In this article, there is, certainly, a very limited/selective focus on the thinking of Schopenhauer, and no biographical approach: the (...) goal is only to stress two aspects of his philosophy in their logic. Schopenhauer was an enthusiastic Kantian: first of all, by taking over his maestro’s seminal paradigm, the constructivism (that does not pertain only to the theory of knowledge, but marks the entire existence analysed at different philosophical levels). Secondly, by the ethical focus and accent, continuing Kant’s exceptional emphasis of the ultimate reason of the tableau of the world, the human reason and its power to treat the others in a moral manner. And certainly, Schopenhauer was not an epigone, but a creator, using and at the same time giving other content to the Kantian form of ethical revolution. Schopenhauer had, obviously, contradictory ideas – as that between his constructivism and his metaphysical treatment of the will, i. e. as the only principle explaining the world – and also with disputable significance, including for the actual life and thinking. But he had a bad publicity from the dominant philosophy – namely, some of his ideas (as that of the moral of compassion) were, and still are, absolutely ignored, while other ones were simplified or transformed in the conception of Schopenhauer, reducing this one to some ideas out of context – and even nowadays this tradition is dominant. And it’s pity, because Schopenhauer’s philosophy was and represented a dramatic moment in the history of the 19th century thinking and culture: as it is a strange mirror for the present much graver situation. In order to critique the present it’s not necessary to do it from Schopenhauer’s perspective. However, just his contradictory ideas and pathetic accent on compassion show better than ever that neither philosophy – as theoretical position – nor the urging for moral activism are more than vox clamantis in deserto: if the historical facts, which include this urging and the spring of thinking but are not confined to them, are missing. (shrink)

Research has shown high levels of housing precarity among government-assisted refugees connected to difficult housing markets, limited social benefits, and other social and structural barriers to positive settlement. The COVID-19 pandemic has likely exacerbated this precarity. Research to date demonstrates the negative consequences of the COVID-19 pandemic for refugees and low-income households, including both health-related issues and economic challenges, that may exacerbate their ability to obtain affordable, suitable housing. In this context, we examined Syrian government-assisted refugees’ experiences during the pandemic, (...) asking: how the COVID-19 pandemic has impacted Syrian refugees’ experiences of housing stability. To examine this issue, we interviewed 38 families in Calgary, London, and Fredericton. Using a qualitative descriptive methodology for analysis and interpretation, we found the liminality of settling as a GAR has been compounded by isolation, further economic loss, and new anxieties during the pandemic. Ultimately, for many participants, the pandemic has thwarted their housing stability goals and decreased their likelihood of improving their housing conditions. Based on our findings, we discuss potential policy and practice relevant solutions to the challenges faced by refugees in Canada during the pandemic and likely beyond. (shrink)

The Epistles of the Brethren of Purity' is an encyclopedic compendium, probably composed in tenth-century Iraq by a society of adepts with Platonic, Pythagorean, and Shi'i tendencies. Its 52 sections ('epistles') are divided into four parts (Mathematics, Natural Philosophy, Sciences of the Soul and Intellect, and Theology). The current volume provides an edition, translation, and notes to Epistle 3 ('On Astronomia'), which forms one of the 14 sections on Mathematics. The content is a mixture of elementary astronomy and astrology, but (...) it is not a beginner's textbook. Rather, the purpose is to use examples from those disciplines to provide spiritual, moral, and soteriological guidance. Thus the Epistle uses the argument from design to show the necessity for a Creator who made the harmonious universe; this wondrous design is then employed by the authors as a model, providing humans with a paradigm for proper ethical, political, and even economic conduct; and the study of Astronomia helps the soul achieve ultimate happiness as it seeks to throw off the shackles of this mundane world and oppressive body in favour of the purity of the celestial realm.0Although by no means typical of Islamic astronomical literature, Epistle 3 of the Brethren of Purity gives a window into a fascinating and intriguing group operating during the early period of Islam who sought to continue and adopt one of the esoteric strands of Hellenistic philosophy within an Islamic context, meshing astronomy, astrology, Platonic-Pythagorean philosophy, Quranic and Biblical quotations, and anecdotes from the lives of the Abrahamic prophets. (shrink)

Schopenhauer asserts that ‘the will, which is objectified in human life as it is in every appearance, is a striving without aim and without end’. The article rejects some recent readings of this claim, and offers the following positive interpretation: however many specific aims of my specific desires I manage to attain, none is a final aim, in the sense that none terminates my ‘willing as a whole’, none turns me into a non-willing being. To understand Schopenhauer’s claim (...) we must recognize his central contrast between happiness and will-lessness. Happiness is the satisfaction of individual desire, but no act of will that succeeds in satisfying individual desire is the attainment of a final aim, in that none brings about a conscious state in which the subject experiences no more unfulfilled desires. Such a state is the ultimate goal of existence, in Schopenhauer’s view, but happiness does not provide a route along which it can be attained. (shrink)

El presente artículo tiene como propósito poner de relieve el contraste trágico entre la afirmación de una teleología natural y la ausencia de teleología moral en el pensamiento de Schopenhauer. Se comprenderá su gesto filosófico como el vaciamiento de la finalidad. Concretamente, se examinará cómo el absurdo que tiene lugar en virtud del contraste mencionado, sumado a la concepción de vida que late en el proyecto schopenhaueriano, conduce a una consideración necesariamente irracionalista y pesimista de la existencia. Desde la (...) perspectiva del autor, ante la ausencia de una finalidad racional del mundo no existe otra vía más que el pesimismo. En esta dirección, quisiera centrarme en una de las consecuencias más profundas de las premisas mencionadas (a saber, la carencia de finalidad final, apariencia de ajuste teleológico, pesimismo, irracionalidad, concepción de vida, etc). Me refiero a la imposibilidad de la historia y, con ella, a la imposibilidad de cualquier clase de cambio o transformación. Por último, intentaré despejar dos posibles suspicacias en relación con la irracionalidad y ausencia de fin final en la filosofía de Schopenhauer. (shrink)

Este escrito examina el particular enfoque dado por Arthur Schopenhauer a la cuestión de la libertad y su relación problemática con la voluntad humana, la causalidad y el conocimiento. Dicha interacción se enjuicia al no presentar la claridad y suficiencia teórica pretendida por el alemán para tal conjunto teórico. Para esto, se estudia el escrito Sobre la libertad de la voluntad premiado por la Real Sociedad Noruega de las Ciencias en 1839, recogido en el primer capítulo del texto Los (...) dos problemas fundamentales de la ética en la edición española. (shrink)

How to live meaningfully in the face of the unknowable We human beings had no say in existing—we just opened our eyes and found ourselves here. We have a fundamental need to understand who we are and the world we live in. Reason takes us a long way, but mystery remains. When our minds and senses are baffled, faith can seem justified—but faith is not knowledge. In Ultimate Questions, acclaimed philosopher Bryan Magee provocatively argues that we have no way of (...) fathoming our own natures or finding definitive answers to the big questions we all face. With eloquence and grace, Magee urges us to be the mapmakers of what is intelligible, and to identify the boundaries of meaningfulness. He traces this tradition of thought to his chief philosophical mentors—Locke, Hume, Kant, and Schopenhauer—and shows why this approach to the enigma of existence can enrich our lives and transform our understanding of the human predicament. As Magee puts it, "There is a world of difference between being lost in the daylight and being lost in the dark." The crowning achievement to a distinguished philosophical career, Ultimate Questions is a deeply personal meditation on the meaning of life and the ways we should live and face death. (shrink)