Filosofihistorie, filosofiske traditioner

"The seventeenth-century philosophers known as the Cambridge Platonists were recognised in their time as some of England's most influential and controversial philosophers. In this study, Samuel M. Kaldas explores the intellectual contributions of the group, which serve as the foundation for the modern field of philosophy of religion"--

YOGA OG SJÆLENS MØRKE NAT HANDLER OM SJÆLENS REJSE FRA FRYGT, BEKLAGELSE OG FORVIRRING TIL HELLIG KÆRLIGHED! Baseret på Bhagavad Gitas tidløse lære viser denne nutidige vejledning til yogaens gamle visdom os, hvordan vi kan overkomme livets største udfordringer, hvordan vi følger vores formål med livet, hvordan vi engagerer vores hjerte i vores yogapraksis, og hvordan vi skriver vores livshistorie med kærlighed og medfølelse.Udtrykket “sjælens mørke nat” er benyttet siden sekstenhundredetallet og anvendes til at beskrive et tab af livsmening. I denne bog anvendes begrebet til at beskrive en personlig livskrise, som den Arjuna oplevede i Bhagavad Gita, og som næsten alle mennesker vil gennemgå i løbet af deres liv. Yoga og sjælens mørke nat giver et bud på, hvad sådan en krise i virkeligheden indebærer, hvordan den udvikler sig, hvad dens gængse kendetegn er, hvordan vi kommer helskindet igennem oplevelsen og hvordan vi kan lade os transformere af den. Ved denne tilgang fokuserer bogen specifikt på Indiens ældgamle yogalære. Denne bogs formål er at gøre Bhagavad Gitas praktiske visdomslære lettilgængelig for nutidens læsere og yogaentusiaster. Simon Haas trækker både på eksempler fra yogateksterne og nutidige eksempler fra almindelige folk, som du og jeg, der enten befinder sig, eller tidligere har været, i en eksistentiel krise. Disse eksempler taget fra almindelige nutidsmenneskers liv vil hjælpe med at danne et billede af sjælens mørke nat, samt gode, og mindre gode, måder at håndtere livets udfordringer på. OM FORFATTEREN: Simon Haas, som er født i 1975, blev interesseret i at studere gamle visdomstraditioner for mere end femogtyve år siden. Allerede som dreng begyndte han at studere de urgamle indiske sanskrittekster og boede i mange år i tempelklostre i Indien. Han gik i lære hos en ældre mester indenfor Bhakti-traditionen; en ubrudt række af lærere, der tusinder af år tilbage i tiden. Simon dimitterede med udmærkelse fra University of Cambridge. I øjeblikket fokuserer han på at gøre læren fra det gamle Indien tilgængelig for nutidige læsere og publikum. Han holder foredrag og tilbyder seminarer og workshops over hele verden om yogafilosofi og Indiens ældgamle lære.

In The Contemplative Self after Michel Henry: A Phenomenological Theology, Joseph Rivera provides a close and critical reconstruction of the philosophical anthropology of Michel Henry (1922-2002) while also addressing the question of how theology contributes to Henry's phenomenology. In conversation with other French figures such as Derrida, Marion, Lacoste, and Barbaras, Rivera undertakes a global thematic study of Henry's work. He shows how, for Henry, the theological debate is shifted onto a phenomenological problem, with a coincident will to pursue the epistemological efforts of Husserl and Heidegger.The chapters tackle some of the most pressing debates in contemporary Continental philosophy, such as the "e;modern ego,"e; the nature and experience of temporality, and the constitution of the body and otherness, and how a theological discourse may illumine those anthropological structures. The book expands on the modern narrative of the self from Descartes to Nietzsche, opens up the particular lines of inquiry Henry advances in dialogue with those figures and phenomenology in particular, and highlights the surprising theological turns in Henry's late work on Christianity.Because Henry's work is difficult, it is often misunderstood; Rivera's own vision of the self, one that is shaped by Henry but not in full agreement with him, advances insights internal to Henry but also brings into sharp focus many problematic points in Henry's phenomenological theology. An array of classical theological voices appear in the final chapters, such as St. Augustine, Tertullian, Irenaeus, Pseudo-Dionysius, and Gregory of Nyssa, all of whom are set in dialogue with Henry. A fresh and creative articulation of contemplation and selfhood, the volume is a valuable addition to the continuing conversation that seeks to build bridges between phenomenology and theology.

This volume contains for the first time in English, Jan Patökäs seminal essay ¿The Phenomenology of Afterlife¿, as well as contributions surrounding and analyzing this text. In his essay, Patöka reflects on our relation to the dead and on how the departure of a loved one affects our continued existence. The premise of Patökäs investigation is that our existence always takes place by and through an originary and reciprocal ¿being for others¿.The contributors in the volume extend the field of inquiry into the wider phenomenological and post-phenomenological discussion of death by being cognizant of how works of literature can broaden our understanding of the care of death, grief, forgiveness and non-reciprocal love. Also included are reflections on issues of philosophical anthropology, community, collective memory, and the ecstatic nature of life ¿ issues that can all be related back to Patökäs initial reflections, but which nonetheless radiate intoa myriad of directions. This volume appeals to students and researchers in the field.

A reassessment of the controversial, yet still influential nineteenth-century German philosopher that explores the contentious issue of whether he was, as his critics frequently claim, a nihilist.

Explores the various ways in which poetic and philosophical writing meet in texts by, and on, Paul Celan.

Argues that Daoism and dandyism, linked by likeminded philosophies of "carefree wandering," deconstruct the puritanism and political correctness sought by Confucianism, Victorianism, and contemporary neoliberal culture.

Revisits Julia Kristeva's magnum opus on the fiftieth anniversary of its original publication to open up new paths of interdisciplinary inquiry.

Argues that the modern practice of critique emerged out of religious traditions and can in many ways be traced back to them.

Argues that humans are animals that philosophize about their condition by fictionalizing other animals.

Investigates, through a critical exploration of Derrida's political thought, the foundations of modern secular discourse in relation to issues of race and colonialism.

Applies a method of comparative cultural hermeneutics to let the tradition speak on its own terms.

The first standalone edition of Aquinas's ground-breaking treatment of the passions (Summa 1-2.22-48): indispensable for students, teachers and scholars.

The author discusses why the presence of evil does not contradict the existence of God.

The arguments of this essay cover three broadly related topics. The first is concerned with ontological thinking as it has evolved over the last 900 years under the pressure of scientific and technological development.This historical sketch provides the background and context for a re-examination, in the second part, of the nature of conceptual thinking, intuition, the role of heuristic modelling, the function of language, and the fallibility of the human mind, and, in the third, of the interiority of human experience, subjectivity, self-awareness, personal identity, jeopardy, autonomy, and freedom.By re-analyzing these concepts, we can hope to create better maps of the complex inter-dependencies between the structures of conceptual thinking and the experience of an inner life that determine the human condition.

De foreliggende digte handler i høj grad om sprog og især om ”det sprog, som hænder, der møder hænder, har i behold”. Flere steder refereres der – med afstandtagen – fra filosoffen Wittgensteins kendte tese, ”at grænserne for mit sprog er grænserne for min verden”. Hermed tænker forfatteren bestemt ikke på noget metafysisk, men snarere på noget eksistentielt. Hensigten med digtene er primært at gøre opmærksom på menneskets konkrete, oprindelige forhold til sin historie og til naturen som alternativ til tidens overfladelige og rastløse medievirkelighed. Sideløbende hermed er der mange digte, der udtrykker en hvas samfundskritik, ikke mindst i relation til eliternes ideologi.I mange digte, måske mest i dem, der handler om natteregnen, antydes tilstedeværelsen af en anden person end den, der skriver digtet. Og måske er det netop denne tilstedeværelse af en livsledsager, som digtet handler om.

"The Way of Initiation" is a book written by Rudolf Steiner, an Austrian philosopher, esotericist, and founder of anthroposophy. The book was first published in German in 1904 under the title "Wie erlangt man Erkenntnisse der höheren Welten?" ("How to Attain Knowledge of the Higher Worlds"). In "The Way of Initiation," Steiner explores spiritual development and the path to higher knowledge. He provides guidance and insights for individuals seeking a deeper understanding of the spiritual dimensions of existence. The book is a foundational text within the broader anthroposophical movement, which emphasizes the development of the human spirit and the connection between the spiritual and material worlds. Key themes in the book include: Self-Development: Steiner discusses the importance of inner development and self-transformation as a means to attain higher knowledge. This involves cultivating one's spiritual faculties and overcoming personal limitations. Esoteric Practices: The book outlines various esoteric practices and exercises intended to awaken higher spiritual faculties. These practices may include meditation, concentration, and the development of inner perception. Understanding the Spiritual World: Steiner provides insights into the nature of the spiritual world, including the existence of higher spiritual beings and the interconnectedness of all existence. Moral and Ethical Development: The path to spiritual initiation, according to Steiner, is closely tied to moral and ethical development. He emphasizes the importance of cultivating virtues and a sense of responsibility. Initiation: Steiner describes the stages of initiation and the transformative experiences that individuals may undergo on the path to higher knowledge. "The Way of Initiation" is written in a style that combines philosophy, mysticism, and practical guidance. It serves as a guide for individuals interested in exploring the deeper dimensions of human consciousness and spirituality. Keep in mind that Steiner's teachings are associated with anthroposophy, a spiritual philosophy that has its own set of principles and practices.

Conceptual engineering has taken off as a philosophical methodology. This book asks what happens when conceptual engineering is applied to philosophy of education. The first section of the book deals with the question of whether conceptual engineering is a suitable methodology for philosophers of education. Arguments for and also some critical arguments against this method are presented. The second section comprises of chapters that illustrate what conceptual engineering looks like in practice, when applied to educational issues. The end result is an exploration of conceptual engineering in relation to education and simultaneously of what it means to engage in analytic philosophy of education more generally.With contributions from philosophers of education and from other related fields, this book provides an in-depth exploration of the nature and value of conceptual engineering in education. It touches on applied questions about mental health, indoctrination, safety in the classroom and educational justice.

Dieses Buch untersucht den Wert von Wissen aus zweiter Hand aus epistemischer Sicht. Die Autorin kommt zu dem Schluss, dass Wissen aus zweiter Hand unter sonst gleichen Umständen epistemisch weniger wertvoll ist als Wissen aus erster Hand. Die Analyse der Funktion beider Begriffe zeigt, dass es fundamentale strukturelle Unterschiede zwischen Wissen aus erster Hand und Wissen aus zweiter Hand gibt, die dazu führen, dass Wissen aus zweiter Hand in das Wissensnetz der Besitzerin schlechter integriert wird. Wissen aus zweiter Hand muss von einem epistemischen Standort zum anderen transportiert werden. Hierbei geht die domänenspezifische Evidenz verloren. Die Besitzerin von Wissen aus zweiter Hand ist daher bezüglich der Einbettung ihres Wissens auf die Erstbesitzerin angewiesen. Sie befindet sich in einer epistemischen Abhängigkeit, die den Wert ihres Wissens mindert. Diese Unterscheidung kann vielfältige Phänomene in der Erkenntnistheorie und der Epistemologie testimonialen Wissens erklären.

Der vorliegende Band beschäftigt sich mit den Bedeutungen, Ausprägungen und Dynamiken des Rechtfertigens und Überzeugens. Es ist eine gängige Annahme, dass man eine (rationale) Person von einer Sache überzeugt, indem man einen guten Grund für die Sache nennt. Doch so einfach scheint es nicht. Überzeugungsarbeit wird auf den unterschiedlichsten Wegen geleistet; etwas überspitzt ließe sich vielleicht behaupten: Häufig sind sogar diejenigen überzeugend, die am Anliegen sauberer Rechtfertigung vorbei zielen. Es scheint evident, dass Akteure in verschiedensten Kontexten "überzeugt" werden, obwohl ihnen keine guten Gründe angeboten wurden; andere wiederum scheinen sich angesichts von Kritik mit guten Gründen zu "rechtfertigen", ohne dabei aber überzeugend zu sein. Auf diesen Problemkomplex möchte der vorliegende Band Schlaglichter werfen und thematisiert dabei grundlegende Fragen, bezieht sich aber auch auf Anwendungsfelder wie heterodoxe Diskurse, politische Kommunikation oder Didaktik.

Atheistic Platonism is an alternative to both theism and nihilistic atheism. It shows how any jobs allegedly done by God are better done by impersonal Platonic objects. Without Platonic objects, atheism degenerates into an illogical nihilism.  Atheistic Platonism instead provides reality with foundations that are eternal, necessary, rational, beautiful, and utterly mindless. It argues for a plenitude of mathematical objects, and an infinite plurality of possible universes. It provides mindless rational grounds for objective values, and for objective moral laws for the persons who evolve in universes. It defines a meaningful way of life, which facilitates self-improvement. Atheistic Platonists argue for computational theories of life after death. Atheistic Platonism includes a rich system of spiritual symbols. It values transformational practices and ecstatic experiences. Where atheisms based on materialism fail, atheisms based on Platonism succeed.