Displaying: 41-50 of 408 documents

0.039 sec

41. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 1
Ieva Lapinska Philosophical Knowledge in the Context of Emmanuel Levinas's Ethics
abstract | view |  rights & permissions
Considering world problems in a context of inter human relationship, I refer to the approach developed in Emmanuel Levinas' ethics. This approach encourages raising a question about the potential usefulness of knowledge in solving problems of human relationship. The fundamental trait of the human condition face-toface with the other is, according to Levinas, unrestricted responsibility of the I about the other. The other has ethical, not ontological, authority, which explains why observable deafness to one's responsibility can not serve as a proof against its absolute nature. Consequently, whatever one's judgement on the current situation, moral requirements are valid. The relationship between the I and the other comes before any theory and there is no need for the help of knowledge. However, the multiplicity of human beings demands a solution to problems involving many people. There arises a need for theoretical thought—its aim is to pose a question of justice. Ethical knowledge for Levinas is primary. Ethically motivated thought can seek knowledge as received from the other. Such knowledge can help to conceive of just action, if there is a wish to perform it. But it is not knowledge that motivates one to act morally and it is not argument that can convince one to act this way.
42. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
Ahmet Ulvi Türkbağ From the Evening of the East to the Dawn of the West: The Birth of the Concept that Created Modern Europe
abstract | view |  rights & permissions
Why did philosophy and the sciences in the East lose their momentum and enthusiasm in the 12th century, leaving the West to take the most importantprogressive steps from the 17th century up to the present day? Can these two intellectual traditions be separated from each other to such an extent as to justify today's theses of conflict? If they cannot be separated, how can the historical events that place these theses on the agenda can be explained? The aim of this short study is to try to find answers to the above questions within the context of two representative philosophers, and to reveal the extent to which the easternand western traditions are implicated with each other, contrary to some claims, by examining the 17th century, which as a turning point is a very important historical period.
43. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
Pinar Canevi Volume Introduction
44. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
Ioanna Kuçuradi Series Introduction
45. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
David Evans Aristotle on the Relation between Art and Science
abstract | view |  rights & permissions
Aristotle assigns positive value to artistry and its skills, placing them below science but nearby. Fuller content for this view of art can be garnered from his technical treatises, especially the accounts of rhetoric and dialectic, where the subjectivity imported by the role of audiences is explored with subtlety. These ideas have influence on later philosophy of aesthetics and of technology, and they need to be pondered by those engaged in current debate in these areas.
46. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
Fatma Pinar Canevi The Conception of Logos as the Foundation of Human Dignity
abstract | view |  rights & permissions
Ancient Greek culture and its crown jewel philosophy grew out of a distinct realization that life is precarious. In order not to perish, humankind needs art {poiesis). With art human beings can live well and rise above the forces of destruction. Art in all of its forms proceeds by receiving guidance from logos, the principle of metron. Mythos is logos enacted. Through logos as art human beings can create value and be a value unto themselves.
47. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
Kostas Kalimtzis Philosophical Foundations of Praxis in Poiesis
abstract | view |  rights & permissions
The thesis that I will present in this paper is that tragic and epic poi sis contain a philosophical dimension that provided the poets with principles for exploring the passions and that these, in turn, served as foundations for the philosophical analyses of human praxis. To identify some of these principles I will first turn to Homer, who established this framework, and then turn briefly to Euripides' Medea to show continuity and enrichment, and finally touch upon several elements of Aristotle's psychological theory to show ethical philosophy's debt to poiesis.
48. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
Aikaterini Lefka L'actualité de la philosophie de Socrate pour nos questionnements éthiques et politiques
abstract | view |  rights & permissions
In our essay we try to define the main lines of the Socratic thought and activity that offer subjects for reflection, in order to make a better choice of what could help us lead a better life in the contemporary world, such as, for example, modesty and intellectual honesty, detachment from unlimited material enrichment, liberty and ethical responsibility, respect of all differences, critical dialogue and cooperation, active participation by everyone in political well-being, and courageous but non-violent denunciation of every injustice.
49. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
Anton Stengl La Mettrie und der falsche Traum der Aufklaerung
abstract | view |  rights & permissions
Eine zu einheitliche Vorstellung der historischen Aufklaerung wird in diesem Text kritisiert. Um die gegensaetzlichen Strömungen dieser Epoche aufzuzeigen, wird der weitgehend unbekannte Philosoph La Mettrie vorgestellt und die negative Reaktion der bekannten Aufklaerer auf ihn. La Mettrie ging weit über die 'offizielle' Aufklaerung hinaus. Seine Analyse des Schuldgefühls und seine Ethik scheinen parallell zu zu sein. Alle Probleme der aktuellen > aufgeworfen worden.
50. The Proceedings of the Twenty-First World Congress of Philosophy: Volume > 10
Hye-Kyung Kim Aristotle on Substance and Unity
abstract | view |  rights & permissions
In this article I argue that in H 6 Aristotle's main concern is to explain both the unity of form and the unity of composite substance. Commentators have taken H 6 as concerned with either the unity of form or the unity of the composite substance, but not with both. But there is no exclusive "either/or". The correct position is "both/and". I argue that proper identification of the aim of the inquiry of H 6 indicates that Aristotle is concerned with both the unity of form and the unity of composite substance. On my interpretation, Aristotle's intention is to defend the theory of substance-as-cause by dealing with a possible problem. The possible problem arises from a combination of (a) speaking about the parts of form and the parts of composite substances and (b) the principle that parts of a whole need a unifying cause in order to be one and not many. Aristotle has (a') spoken about the parts of form and the parts of composite substance. He has also (b') claimed that the parts of a whole have to have a unifying cause in order to be one and not many. Do form and composite substance, then, have a unifying cause for their unity? Aristotle sees a possible problem arising from thinking that they do. If both form and composite particulars need a unifying cause, form cannot be substance, and composite substances, as composites of form and matter, cannot be unities, but must be mere heaps of matter. The problems of theunity of form and the unity of composite substance are similar, then; and the unity of each must be accounted for. Not surprisingly, the problems being similar, the solutions to those problems, the accounts of the unity of form and composite substance, are similar as well. The two are thus discussed together in H 6. It is there that Aristotle provides such accounts. H 6, then, concerns both the unity of form and the unity of composite substance.