This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

본 연구는 생명력이 쇠약해진 나약한 자들이 어떤 병든 감정에 사로잡히며, 그 병든 감정의 근저에 전제된 잘못된 신념이 무엇이며, 왜 그것이 문제인지를 니체 철학에 입각해 살펴본다. 이를 통해 니체의 감정에 대한 전반적인 이해와 그가 강조하는 건강한 감정이 무엇인지를 해명한다.BR 이를 위해 니체의 다양한 감정 분석을 탐색하며, 니체가 건강한 삶과 병든 삶을 어떻게 규명하는지 알아본다. 구체적으로는 삶을 약화하는 병적 감정으로는 어떤 것이 있으며, 그런 감정은 왜 발생하였으며, 삶에 어떤 부정적인 결과를 가져오는지를 살펴본다. 병적 감정에 대한 근본적인 극복을 위해 병적 감정이 무의식적으로 전제하고 (...) 있는 특정한 세계관, 인간관, 윤리관을 니체가 어떻게 비판하는지도 추적할 것이다. 이를 통해 삶을 성장시키는 건강한 감정은 어떤 것이며, 왜 니체가 그러한 감정을 건강한 감정이라고 강조하는지를 알아본다. 병든 감정과 건강한 감정을 구분 짓는 기준인 니체의 핵심 개념인 “힘에의 의지”와 연관해서 감정 활동과 감정 형성 과정도 살펴본다. 궁극적으로는 니체의 감정론을 그의 핵심 철학적 신념과 연관지어 알아보며 감정과 관련해 규정되는 건강한 삶이란 어떤 것인가를 본 논문은 모색한다. (shrink)

The business of philosophy is “to think things together,” so far as the reality of things and the capacity of thought allow. That reality presents many contrasts, physical, ethical, metaphysical, light and darkness, life and death, good and evil, right and wrong, the One and the many, the Infinite and the finite, the Eternal and the temporal, and what we mention as last, but not least, for our immediate purpose, Being and Becoming, the Constant and the Contingent. The (...) contrasts need not be regarded as contradictions, negations one of another, as thought the Eleatics with their emphasis on Being, or the Heraclitics with their preference for Becoming. To our immediate scrutiny all stands and all flows may be irreconcilable oppositions; but Einstein is teaching us that there is relativity in all our interpretations of reality. We need not with Indian thought declare Brahma alone real, and all else Maya , illusion. (shrink)

구봉 송익필(1534-1599)은 조선 중기를 대표하는 성리학자요 예학자이다. 그는 율곡 이이, 우계 성혼 등과 도의지교를 맺었을 뿐만 아니라 그들과 필적할만한 학문적 능력을 갖추었던 인물이다. 그런데 구봉집에는 유교지식인들에게는 특이하게 비쳐질 수밖에 없는 도가적 사유의 스펙트럼을 통해 해석된 세계와 인간에 대한 다수의 시선들이 확인된다.BR 특히 구봉은 『장자』의 내편, 외편, 잡편의 전편에 걸쳐있는 주요 철학개념들을 자유롭게 원용하여 자신의 삶의 지평을 이상적으로 설계해보고자 한 특징이 확인된다. 그는 논문의 형식보다는 자유로운 형식의 문학 장르의 하나인 시의 양식을 통해 자신과 세계에 대한 내면적 심상을 피력하는 모습을 보여준다. 이는 (...) 장자가 성리학이나 예학의 범주로부터 독립된 문학적 지식인임을 은연중 드러냄으로써 문학적 장르에 어느 정도 허용되고 있던 자유로운 삶의 이념에 대한 문제의식을 피력해보고자 한 이유와 무관하지 않다.BR 이 글은 구봉의 도가철학적인 사유방식에 주목하면서, 구봉이 본 이상적 인격과 삶의 지평에 대한 문제를 구체적으로 조명해본 것이다. 이 글은 다음과 같은 세 가지 주제를 논의의 대상으로 삼는다. 첫째, 구봉의 도가사상에 나타난 성인의 이상적 인격과 무정의 미학적 의의가 무엇인지를 확인한다. 둘째, 빈 배의 은유와 물아상망의 이상적 삶의 지평의 문제에 대해 검토한다. 셋째, 장자가 주목하는 안시처순(安時處順, 태어나는 것과 죽는 때를 편안하게 여기는 태도) 또는 자족안분의 이상적 삶의 형태가 구봉에게서 어떻게 이해되고 있는지를 확인한다.BR 이 글은 이와 같은 논의를 통해 구봉이 도가철학적인 사유방식을 통해 기존의 이분법적 세계인식과 사적 욕망의 굴레로부터 벗어나 개체인격을 해방시키자 한 인간학적 의의를 확보할 수 있었음을 확인하였다. 그리고 우리는 결론적으로 이 글의 논의를 통해 조선중기 유교지식인의 내면세계에 조응된 도가철학의 풍경 하나를 새롭게 발견하여 해석할 수 있는 연구사적 계기를 확보한 의의가 있다. (shrink)

이 논문의 목적은 ‘대행(大行)스님(1927-2012)의 한마음 사상에서 개인의 삶이 결정되어 있다는 것인지, 결정되어 있지 않다는 것인지’를 묻고, 이에 대해 답을 찾는 것이다.BR 논문의 진행은 세 부분으로 나뉜다. 첫째, 개인의 삶이 결정되어 있어 선택할 수 없는 것처럼 보이게 하는 내용들을 살펴본다. 둘째, 개인의 삶이 결정되어 있는 것이 아니기 때문에 자신의 선택에 의해 바뀔 수 있다는 것처럼 보이는 내용들을 살펴본다. 셋째, 앞의 두 내용이 서로 어긋나는 바, 이 어긋나는 것들이 병존하는 이유가 무엇인지, 그리고 어떻게 이 어긋난 바들을 회통할 수 있는 것인지, 회통의 근거는 (...) 무엇인지 등의 내용들에 대해 한마음 사상 안에서의 해결 가능성을 밝힌다. (shrink)

Available for the first time in English, Roger's masterwork of intellectual history situates the life sciences within the larger context of French Enlightenment thought and the history of institutions.

익분(益奮) 최영대(崔永大, 1903-1981)는 간재(艮齋) 전우(全愚, 1841∼1922)의 재전문인으로 격랑의 20세기를 살다간 유학자이다. 조선시대 말엽부터 제5공화국까지 살았는데, 조선 유가의 정신을 오롯이 간직한 채 최근까지 우리의 주변을 지킨 거유다. 개인 문집으로는 총 4권으로 된 『익분재사고(益奮齋私稿)』가 있다. 익분의 사상은 존화양이(尊華攘夷), 보도척속(保道斥俗), 위정벽이(衛正闢異)로 구분하여 설명할 수 있다. 위정벽이(衛正闢異)의 학문관은 간재학의 심성론인 성사심제학(性師心弟學)을 계승하였다. 존화양이(尊華攘夷)의 강상론은 익분사상(益奮思想)의 핵심을 차지하는데, 그의 강상론은 조선시대라는 외피를 벗어나지는 못했지만 유교의 보편적 진리가 빛을 발휘하고 있다.

In this book Karin Fry frames Hannah Arendt’s political thought within her biography, focusing on those aspects of Arendt’s life that have received less attention in the existing literature. Arendt...

Modern, science-centered naturalisms can be charged with a certain moral laxity, according to S. T. Coleridge. This fault reflectsnbsp; a devitalizing, materialistic metaphysics informed by a narrow and self-serving conception of reason. Thus seeking a remedy that can bring justice to the spiritual as well as the physical aspects of experience, Coleridge envisages a lsquo;true naturalismrsquo; that will not only address the question lsquo;What is Life?rsquo; but also frame a lsquo;true realismrsquo; that includes what might be called a lsquo;true (...) moralismrsquo;. This calls, however, for a Heraclitean metaphysics capable of linking lsquo;goodnessrsquo; in both thinking and acting to a *Logos*mdash;that is, an essentially nonmodern theory of actuality that can do justice at once to the quicknesses and the uniformities of both Life and Thought. Coleridgersquo;s thus presents an outline of how one might respond to a challenge that can be best met, I argue, with the help of certain insights of Maurice Merleau-Ponty, A. N. Whitehead, Gilles Deleuze, and C. S. Peirce. By enlisting Hannah Arendtrsquo;s individual-centered conception of morality, which ties ethics to public concerns, it is also possible to sketch a metaphysically grounded response to Friedrich Nietzschersquo;s call for a lsquo;healthy moralityrsquo; capable of overturning the nihilistic values entrenched in modern thought. br /. (shrink)

Philosophy typically ignores biographical, historical, and cultural aspects of theorists' lives in an attempt to take a supposedly abstract and objective view of their work. This book makes some new conclusions about Arendt’s theory by emphasizing how her experience of the world as displayed in her archival materials impacted her thought. Some aspects of Arendt’s life have been examined in detail before, including the fact she was stateless as well as her affair with Heidegger. Instead, this work explores (...) different topics including the biographical and narrative moments of Arendt's own work, the role of archiving in her thought, pivotal events that have not been archived, her understanding of her own identities, and how it affected the role of identity politics in her work. Typically, group action is underemphasized in Arendt scholarship in comparison to individual action and often identity politics questions are considered to lie within the realm of the private. Although Arendt’s theory is problematic when discussing issues concerning identity politics, she did think identity politics could be public and political and that effective political actions may occur within groups. What makes this project unique are the innovative conclusions made by moving the archival and biographical evidence to the center in order to understand her theory more accurately and within its historical and cultural context. (shrink)

The distinction between persons and things reflects the opposition between reason and nature that is characteristic of modern thought: persons are constituted by rationality, self-consciousness, free will, and moral agency; things are taken to be merely natural or material beings, devoid of reason and the products of entirely mechanistic forces. Persons, as ends in themselves, alone deserve moral consideration; things (including all plants and animals) deserve no moral consideration. Accordingly in much modern thought, nature, including the human body, (...) becomes a mere object to be manipulated for human use. This paper challenges this narrowly anthropocentric idea by outlining a view, grounded in classical philosophical and Christian thought, called the “analogy of personhood.” This view offers a hierarchical but non-dichotomous approach to reality that rejects any radical opposition between reason and nature. The philosophical basis of this approach is developed as found in Aristotle, Plotinus, Proclus, and finally, the Christian Neoplatonist Pseudo-Dionysius. (shrink)

In this book, Gerhard Richter explores the aesthetic and political ramifications of the literary genre of the Denkbild, or thought-image, as it was employed by four major German-Jewish writers and philosophers of the first half of the ...

This collection of essays by one of the best known contemporary Muslim scholars writing in English covers many facets of Islamic life and thought. The author has brought together studies dealing with the practical as well as intellectual aspects of Islam in both their historical and contemporary reality. The contemporary significance of themes such as religion and secularism, the meaning of freedom, and the tradition of Islamic science and philosophy is given particular attention.

This collection of essays by one of the best known contemporary Muslim scholars writing in English covers many facets of Islamic life and thought. The author has brought together studies dealing with the practical as well as intellectual aspects of Islam in both their historical and contemporary reality. The contemporary significance of themes such as religion and secularism, the meaning of freedom, and the tradition of Islamic science and philosophy is given particular attention.

1, this article chooses three famous sayings, discusses the laozi philosophy the dialectical thought and its modern significance. And the suggestion, the philosophy needs to make the contribution for the world peace 2, the atomic bomb and the violence, threaten humanity's life, is this century characteristic. The science is developed, the humanity has not obtained the perfect happiness, on the contrary actually is the threat which the world trend perishes. Take this fact as the example, has proven the (...) Laozi "为学日益,为道日 损." Dialectical thought. 3, "民不畏死,奈何以死惧之" Laozi speech, its meaning is, regarding the death, feared with did not fear, is relative, may transform. Resolves the contradiction with the military force, died threatens others, if others do not fear death, you do not have themeans. Explained person's will, it cannot use the military force to conquer. Must solve the various countries dispute, is impossible with the military force. 4, the Laozi thought what the world is weakest is the water, it may have the flood tremendous strength, is because has an invariable intention. Always unceasingly flows, achieved the horizontal position, or the condition is tranquil, only then stops. But the humanity similarly has one forever invariable intention, is requests the equality, request peace. Therefore people's intention, is the invincible tremendous strength. This is a truth. (shrink)

“Here is the first Kant-biography in English since Paulsen’s and Cassirer’s only full-scale study of Kant’s philosophy. On a very deep level, all of Cassirer’s philosophy was based on Kant’s, and accordingly this book is Cassirer’s explicit coming to terms with his own historical origins. It sensitively integrates interesting facts about Kant’s life with an appreciation and critique of his works. Its value is enhanced by Stephen Körner’s Introduction, which places Cassirer’s Kant-interpretation in its historical and contemporary context.”—Lewis White (...) Beck “The first English translation (well done by James Haden) of a 60-year-old classic intellectual biography. Those readers who know Kant only through the first _Critique_ will find their understanding of that work deepened and illuminated by a long explication of the pre-critical writings, but perhaps the most distinctive contribution is Cassirer’s argument that the later _Critiques_, and especially the _Critique of Judgment_, must be understood not as merely applying the principles of the first to other areas but as subsuming the latter into a larger and more comprehensive framework.”—Frederick J. Crown, _The Key Reporter_ “_Kant’s Life and Thought_ is that rare achievement: a lucid and highly readable account of the life and work of one of the world’s profoundest thinkers. Now for the first time available in an admirable English translation, the book introduces the reader to two of the finest minds in the history of philosophy.”—Ashley Montagu. (shrink)

This fifth and final installment from the author's book‐length study of Ralph Wendell Burhoe's life and thought covers the period 1966–1987, and it concludes with a summary of his thought. Zygon: Journal of Religion and Science began publication in March 1966, the same year in which the Center for Advanced Study in Theology and the Sciences (CASTS) was founded. Both the journal and the center were made possible by Meadville/Lombard Theological School. After a brief period of flourishing, (...) CASTS was succeeded in 1972 by the Center for Advanced Study in Religion and Science (CASIRAS). Burhoe married Calla Butler in 1969, two years after his first wife, Frances, had died. He retired from Mead‐ville in 1974. The Templeton Prize for Progress in Religion was awarded to Burhoe in 1980. His thought is summarized under the topics of values, thermodynamics, the evolution of religion, the concept of soul, God, enculturation and freedom, and the Lord of History. (shrink)

David McLellan's balanced and comprehensive biography presents to the English-speaking reader for the first time a full picture of Marx - in his private life, as a political activist and as a thinker. A full range of sources is drawn upon and the reader can follow the fascinating story of Marx's marriage and family life amid extraordinary privations, his activities in the Communist League and the First International, and the ful extent and subtlety of his thought as (...) it developed. (shrink)

Acknowledgement -- Contents -- General introduction -- Part I. The Vedic religion -- Part II. The Hindu philosophical schools -- Part III. Bhagavad-Gītā and its influence -- Part IV. Religious Hinduism -- Part V. The neo-Hinduism: the reform movements -- General conclusion -- Selected Bibliography -- Index of selected terms.