Introductory Textbooks in the Philosophy of Science: The Transformation of the Study Curriculum From 1937 to 2017
The main idea of the article written in the genre of the philosophical satire is the search for an answer to the question of the possibility of theories in an age of a triumph of empiricism and positivism. Reflecting on the problems of education in the modern world, the author refers to the recently published book of Richard Pohl «Plato as a teacher. Plato’s Renaissance and Antimodernism in Germany (1890–1933)». The book tells how, while solving the tasks of a nation building and the transformation of Germany into the intellectual and cultural center of all mankind, the state educational machine of the German Empire used Plato and his doctrine of «eternal forms» for the needs of education. In addition, the book analyzes a very noteworthy phenomenon of «German neo-Platonism», which arose in the late XIX – early XX century and represented by a variety of schools – from the neo-Kantians to the circle of Stefan Gheorghe, each of which had its own concept of Plato. The author notes that Plato’s philosophy is also actualized in the modern times. But does this mean that Plato can become a «staple» for culture and a symbol of education in the current conditions? And is it possible today to restore the authentic image of Plato, or does each era re-imagines the philosopher in its own way?
Carnap took Heidegger to task for the production of ‘philosophical nonsense’. Carnap’s criterion for classifying Heidegger’s assertions as nonsense is rooted in the Logical Positivists' 'principle of verification’. According to this principle, a sentence has literal meaning if and only if the proposition it expresses is either analytic or empirically verifiable. The most obvious (or ironic) criticism of the verification principle is the extent to which it is nonsense on its own terms (i.e. it is neither analytic nor empirically verifiable), but from a Heideggerian point of view the most fruitful critique of the verification principle comes from WVO Quine and Wilfird Sellars: namely, that the verification principle assume words and sentences have a direct relation to a given empirical reality without explaining how that reality is given. And in this essay, I argue that Heidegger's so-called 'philosophical nonsense' represents a concrete attempt to explain the conditions through which empirical reality is presented to human beings such that our signs can meaningfully correspond to it.
In theory of art of the second half of XX century we see a conflict between two approaches, anti-essentialism and institutionalism. But if we will redefine essentialism in the way Karl Popper did, the opposition between this approaches will turn out to be false. In this context, comparing the positions of Morris Weitz and George Dickie, we try to provide a kind of working synthesis of the both approaches.
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.
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.
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.