Из чего «сделаны» истинностные значения?
Author shows how and why the method of radical interpretation proposed by D. Davidson can solve the problems that are ormulated in a variety of skeptical scenarios. In particular, the method of radical interpretation renders the Cartesian skeptical scenario (both in its traditional and recent versions) obscure and even deprives it of its status of a philosophical problem as such. Appealing to the diberence between intended and unintended lies, one can see how the global skeptical scenario gets solved in both cases. This paper also extends Willard Van Orman Quine’s argument for an expanded version of a naturalized epistemology by introducing social factors to this approach. In addition, there are always at least two necessary limitations imposed by communication on our hypotheses about knowledge and delusion.
This paper presents principal elements of Bourdieusian epistemological project and focuses on the idea of objectivation. Review of key features of Bourdieus reflexive sociology is followed by discussion of main criticisms aimed at Bourdieus epistemology. The paper argues that Bourdieus critics fail to do justice to his efforts because they tend to believe that operation of reflexive objectivation is meant to bring about a specific version of objectivity, which is called here panoptical objectivity. By tracing Bourdieus epistemological views back to early writings of his teacher Gaston Bachelard, this paper demonstrates that the main purpose of reflexive sociology is to provide tools for breaking with doxa and producing the cognizing subject. Bourdieus methodological prescription of participant objectivation should be interpreted within this epistemological framework.
The present catalogue contains abstracts for some 150 volumes, among which books, periodicals, miscellanies, published by the Institute of Philosophy of the Russian Academy of Sciences, the principal institute in Russia for academic research in all kinds of philosophical knowledge. These works, written by eminent Russian scholars, cover such fi elds as the history of Russian, Western and Oriental philosophy, ethics and aesthetics, synergetics and epistemology, social and political philosophy and concentrate on problems that have attained particular importance in the age of globalization and growth of national self-consciousness.
The article considers the Views of L. N. Tolstoy not only as a representative, but also as a accomplisher of the Enlightenment. A comparison of his philosophy with the ideas of Spinoza and Diderot made it possible to clarify some aspects of the transition to the unique Tolstoy’s religious and philosophical doctrine. The comparison of General and specific features of the three philosophers was subjected to a special analysis. Special attention is paid to the way of thinking, the relation to science and the specifics of the worldview by Tolstoy and Diderot. An important aspect is researched the contradiction between the way of thinking and the way of life of the three philosophers.
Tolstoy's transition from rational perception of life to its religious and existential bases is shown. Tolstoy gradually moves away from the idea of a natural man to the idea of a man, who living the commandments of Christ. Starting from the educational worldview, Tolstoy ended by creation of religious and philosophical doctrine, which were relevant for the 20th century.
This important new book offers the first full-length interpretation of the thought of Martin Heidegger with respect to irony. In a radical reading of Heidegger's major works (from Being and Time through the ‘Rector's Address' and the ‘Letter on Humanism' to ‘The Origin of the Work of Art' and the Spiegel interview), Andrew Haas does not claim that Heidegger is simply being ironic. Rather he argues that Heidegger's writings make such an interpretation possible - perhaps even necessary.
Heidegger begins Being and Time with a quote from Plato, a thinker famous for his insistence upon Socratic irony. The Irony of Heidegger takes seriously the apparently curious decision to introduce the threat of irony even as philosophy begins in earnest to raise the question of the meaning of being. Through a detailed and thorough reading of Heidegger's major texts and the fundamental questions they raise, Haas reveals that one of the most important philosophers of the 20th century can be read with as much irony as earnestness. The Irony of Heidegger attempts to show that the essence of this irony lies in uncertainty, and that the entire project of onto-heno-chrono-phenomenology, therefore needs to be called into question.
The article is concerned with the notions of technology in essays of Ernst and Friedrich Georg Jünger. The special problem of the connection between technology and freedom is discussed in the broader context of the criticism of culture and technocracy discussion in the German intellectual history of the first half of the 20th century.