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Karen Ng sheds new light on Hegel's famously impenetrable philosophy. She does so by offering a new interpretation of Hegel's idealism and by foregrounding Hegel's Science of Logic, revealing that Hegel's theory of reason revolves around the concept of organic life. Beginning with the influence of Kant's Critique of Judgment on Hegel, Ng argues that Hegel's key philosophical contributions concerning self-consciousness, freedom, and logic all develop around the idea of internal purposiveness, which appealed to Hegel deeply. She charts the development of the purposiveness theme in Kant's third Critique, and argues that the most important innovation from that text is the claim that the purposiveness of nature opens up and enables the operation of the power of judgment. This innovation is essential for understanding Hegel's philosophical method in the Differenzschrift (1801) and Phenomenology of Spirit (1807), where Hegel, developing lines of thought from Fichte and Schelling, argues against Kant that internal purposiveness constitutes cognition's activity, shaping its essential relation to both self and world. From there, Ng defends a new and detailed interpretation of Hegel's Science of Logic, arguing that Hegel's Subjective Logic can be understood as Hegel's version of a critique of judgment, in which life comes to be understood as opening up the possibility of intelligibility. She makes the case that Hegel's theory of judgment is modelled on reflective and teleological judgments, in which something's species or kind provides the objective context for predication. The Subjective Logic culminates in the argument that life is a primitive or original activity of judgment, one that is the necessary presupposition for the actualization of self-conscious cognition. Through bold and ambitious new arguments, Ng demonstrates the ongoing dialectic between life and self-conscious cognition, providing ground-breaking ways of understanding Hegel's philosophical system.
The Parmenidean Ascent is a full-throated and wide-ranging defense of an extreme form of monism or the denial of all distinctions, a form of monism rarely seen since the time of the pre-Socratic philosopher, Parmenides. At once historically sensitive and deeply engaged with trends in recent and contemporary metaphysics, philosophy of action, epistemology, and philosophy of language, The Parmenidean Ascent aims, on rationalist grounds and in a skeptical spirit, to challenge the content of-and to overturn the methods of much of contemporary philosophy.
An examination of current methodologies for writing Israel's history.
John Steinbeck wrote The Grapes of Wrath during an astonishing burst of activity between June and October of 1938. Throughout the time he was creating his greatest work, Steinbeck faithfully kept a journal revealing his arduous journey toward its completion. The journal, like the novel it chronicles, tells a tale of dramatic proportions—of dogged determination and inspiration, yet also of paranoia, self-doubt, and obstacles. It records in intimate detail the conception and genesis of The Grapes of Wrath and its huge though controversial success. It is a unique and penetrating portrait of an emblematic American writer creating an essential American masterpiece.
Lectures delivered as a series at Johns Hopkins University during 1982-83.
This book presents an original worldview, Homo risibilis, wherein self-referential humor is proposed as the path leading from a tragic view of life to a liberating embrace of human ridicule. Humor is presented as a conceptual tool for holding together contradictions and managing the unresolvable conflict of the human condition till Homo risibilis resolves the inherent tension without epistemological cost. This original approach to the human condition allows us to effectively address life’s ambiguities without losing sight of its tragic overtones and brings along far-ranging personal and social benefits. By defining the problem that other philosophies and many religions attempt to solve in terms we can all relate to, Homo risibilis enables an understanding of the Other that surpasses mere tolerance. Its egalitarian vision roots an ethic of compassion without requiring metaphysical or religious assumptions and liberates the individual for action on others’ behalf. It offers a new model of rationality which effectively handles and eventually resolves the tension between oneself, others, and the world at large. Amir’s view of the human condition transcends the field of philosophy of humor. An original worldview that fits the requirements of traditional philosophy, Homo risibilis is especially apt to answer contemporary concerns. It embodies the minimal consensus we need in order to live together and the active role philosophy should responsibly play in a global world. Here developed for the first time in a complete way, the Homo risibilis worldview is not only liberating in nature, but also illuminates the shortcomings of other philosophies in their attempts to secure harmony in a disharmonious world for a disharmonious human being.
Conventional wisdom suggests that the Platonist philosophers of Late Antiquity, from Plotinus (third century) to the sixth-century schools in Athens and Alexandria, neglected the political dimension of their Platonic heritage in their concentration on an otherworldly life. Dominic O'Meara presents a revelatory reappraisal of these thinkers, arguing that their otherworldliness involved rather than excluded political ideas, and he proposes for the first time a reconstruction of theirpolitical philosophy, their conception of the function, structure, and contents of political science, and its relation to political virtue and to the divinization of soul and state.Among the topics discussed by O'Meara are: philosopher-kings and queens; political goals and levels of reform: law, constitutions, justice, and penology; the political function of religion; and the limits of political science and action. He also explores various reactions to these political ideas in the works of Christian and Islamic writers, in particular Eusebius, Augustine, Pseudo-Dionysius, and al-Farabi.Filling a major gap in our understanding, Platonopolis will be of substantial interest to scholars and students of ancient philosophy, classicists, and historians of political thought.
Preface Sources 1 Death 2 The absurd 3 Moral luck 4 Sexual perversion 5 War and massacre 6 Ruthlessness in public life 7 The policy of preference 8 Equality 9 The fragmentation of value 10 Ethics without biology 11 Brain bisection and the unity of consciousness 12 What is it like to be a bat? 13 Panpsychism 14 Subjective and objective Index.