327,172 research outputs found
The Philosopher\u27s Stone
Who is Responsible for the Negative Consequences of Technology
What is Love? On Love, Lust, and Limerence
What is Love? On Love, Lust, and Limerenc
The Philosopher\u27s Stone
How Can A Divided Self Be The Same Person: Who is The Real Me
PEMIKIRAN PHILOSOPHER- PHILOSOPHER ALIRAN PRAGMATISME DAN KRITIK TERHADAP PENDIDIKAN NASIONAL
Pragmatisme merupakan gerakan filsafat Amerika yang begitu dominan mencerminkan sifat-sifat kehidupan Bangsa Amerika. Demikian dekatnya pragmatisme dengan Amerika sehingga Popkin dan Stroll menyatakan bahwa pragmatisme merupakan gerakan yang berasal dari Amerika yang memiliki pengaruh mendalam dalam kehidupan intelektual di Amerika. Bagi kebanyakan rakyat Amerika, pertanyaan-pertanyaan tentang kebenaran, asal dan tujuan, hakekat serta hal-hal metafisis yang menjadi pokok pembahasan dalam filsafat barat dirasakan amat teoritis. Rakyat Amerika umumya menginginkan hasil yang kongkrit. Sesuatu yang penting harus pula kelihatan dalam kegunaannya. Oleh karena itu,pertanyaan âwhat isâ harus dieliminir dengan âwhat forâ. Menurut teori pragmatis tentang kebenaran, suatu proposisi dapat disebut benar sepanjang proposisi itu berlaku [works] atau memuaskan [satisfies](Tauhid Bashori). Berikut disajikan pemikiran enam philosopher pragmatisme dan kritisi terhadap kebijakan pendidikan di Indonesia
The Philosopher and The Dancer
The Philosopher and The Dancer is an act of spontaneous, solo, movement improvisation; offered here as one particularized instantiation and re-enactment of the corporeal situatedness and interrelatedness of self and world that characterizes Merleau-Pontyâs philosophy.
The improvisation can take place in any indoor studio/space, ideally with a suitable floor - the ostensibly static nature of an indoor space/place serving as a clear context for the embodiment and modeling of some of Merleau-Pontyâs core philosophical constructs. As an improvised event, The Philosopher and The Dancer can last for a few minutes (6 or 10) or for longer (15 or 20) and is unaccompanied by music; it is the embodied weave of dancer and immediate environment - a cultivated sensitivity and practised responsiveness to oneâs spatial and temporal inherence in a particular world - that is foregrounded. This demonstration/performance is offered as a place in which an alternative articulation of Merleau-Pontyâs thought will be evident
Nietzsche\u27s Recommendations for the Philosopher
Nietzscheâs philosophical endeavor can be broadly characterized by two complementary ambitions acting throughout his corpus: a relentless critique of traditional metaphysics, epistemology, and axiology; and an effort to confront the nihilistic predicament which seems to result from these negations. Nowhere are these ideas more directly relevant and their implications more dramatic than in the discipline of philosophy itself; the task of the philosopher must be transformed by these revaluations of its tools and subject matter. Accordingly, Nietzscheâs writings ought to recommend a sort of thinker fitted to the pursuit of this task, but owing to his literary style there exists in his works no list of definite prescriptions for philosophical practice nor a simple portrait of such a philosopher. The aim of this paper is to interpret Nietzscheâs writings and extract from them a coherent position on this question. I look mainly to his numerous and varied explorations of the pursuit of knowledge in order to seek out the considerations that shape his normative conception of the philosopher; these largely take the form of case studies of hypothetical truth-seekers. I do not intend to address Nietzscheâs practice as a philosopher himself, only his prescriptions â in general it cannot be assumed that he obeys his own recommendations. It should also be noted that I attend to his descriptive claims only insofar as they relate to this topic, as this is a discussion of prescriptions and not ontology, psychology, etc., and that I limit myself to the published works
Jesus Christ the philosopher: An exposé
Rarely do philosophers and scholars endeavour to examine Jesus Christâs teachings from the perspective of philosophy this is because it is presumed that Christâs teachings fall within the ambience of religion and theology.Philosophy as a discipline of study has been misunderstood and most times characterized by abstract considerations. This article titled: Jesus Christ the Philosopher:An Expose'brings out the fact that some teachings of Jesus Christ are and ought to be understood as being philosophical. The article looks at Jesus as a historic person, exclusive of post-resurrection Jesus Christ which is fundamentally an issue of faith. The main objective of this work is to uncover, expose and write on the teachings of Jesus Christ which are philosophical. Certain areas of philosophy inherent in Christ teachings are in the areas of Social Philosophy viz: Leadership Philosophy, Philosophy of Peace and Conflict Resolution, Ethics and Virtue Ethics and Law. The conclusion of this article is that Jesus Christâs teachings are philosophical and thereby captures Jesus Christ as a philosopher
Plotinus: The First Philosopher of the Unconscious
Plotinus is sometimes referred to as âthe first philosopher of the unconscious.â In his 1960 essay âConsciousness and Unconsciousness in Plotinus,â Hans Rudolph Schwyzer called Plotinus âthe discoverer of the unconscious.â What exactly was Plotinusâ unconscious? In the Enneads, Plotinus asks about soul and intellect: âWhy thenâŠdo we not consciously grasp themâŠ? For not everything which is in the soul is immediately perceptibleâ (V.1.12.1â15).[i] In the De anima of Aristotle, âMind does not think intermittentlyâ (430a10â25).[ii]We cannot remember eternal mind in us, because passive mind is perishable. Is the productive or active intelligence in our mind that of which we are not conscious? Can productive intelligence be compared to unconscious thought? Plotinus suggests that we do not notice the activity of intellect because it is not engaged with objects of sense perception. The intellect must involve an activity prior to awareness. Awareness of intellectual activity only occurs when thinking is reflected as in a mirror, but knowledge in discursive reason, reason transitioning from one object to the next in a temporal sequence, is not self-knowledge. Only in the activity of intellect inaccessible to discursive reason is thinking as the equivalent of being. The intellectual act in mind is only apprehended when it is brought into the image-making power of mind through the logos or linguistic articulation; âwe are always intellectually active but do not always apprehend our activityâ (IV.3.30.1â17). If the Intellectual is the unconscious, then unconscious reason is superior to conscious reason. The inability of conscious reason to know itself in the illusion of self-consciousness is the premise of psychoanalysis in the twentieth century
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