T. 1. Entwicklung und Leitung des socialtischen Bewubtseins.--T. 2. Gemeinschafts- und Persönlichkeitsentwicklung im Sozialismus.--T. 3. Die Leninische Weiterentwicklung der marxistischen Philosophie.--T. 4. Wissenschaft und Socialismus.--T. 5. Leninsche Prinzipien der Auseinandersetzung mit der burgerlichen und revisiontischen Ideologie.

Der Autor stellt die Geschichte des "Klassik-Seminars", einer philosophiehistorisch angelegten Veranstaltung der Philosophie-Sektion an der Universität Jena in den Jahren 1975-1990 zur Erforschung der Philosophie der deutschen Klassik vor. Er analysiert die Konzeption und präsentiert eine Bibliografie der veröffentlichten Beiträge. Die Präsentation auf der WEB-Seite des Autors geht dadurch über die gedruckte Fassung hinaus. -/- The author presents the history of the "Classic Seminar", a philosophical-historical event organized by the Philosophy Section at the University of Jena (...) in the years 1975-1990 to research the philosophy of German Classicism. He analyzes the conception and presents a bibliography of the published contributions. The presentation on the author's website goes beyond the printed version. (shrink)

U članku se rekonstruira politički i duhovni kontekst osnivanja Hrvatskoga filozofskog društva kao i temeljna motivacija njegovih utemeljitelja. Nakon Drugoga svjetskog rata iz Sovjetskog je Saveza importiran marksističko-lenjinistički dogmatizam staljinističkog tipa te je uspostavljen kao obvezatan okvir svake filozofije. Mlađi utemeljitelji usredotočili su svoje filozofske napore na kritiku i delegitimiranje dogmatizma. Ukazali su na unutarnje protuslovnosti i na neodrživost marksističko-lenjinističkog dogmatizma, te na njegovu nespojivost s Marxovim mišljenjem. Time su stvorili pretpostavke za razvitak jedne međunarodno priznate filozofije u šezdesetim godinama (...) prošlog stoljeća.In diesem Aufsatz werden den politischen und geistigen Kontext der Begründung als auch die Grundmotivation der Begründer der Kroatischen Philosophischen Gesellschaft rekonstruiert. Nach dem Zweiten Weltkrieg wurde aus Sowjetunion einen marxistisch-leninistischen Dogmatismus stalinistischer Prägung importiert und als obligatorische Umrahmung irgendeiner Philosophie instaliert. Die jüngere Begründer konzentrierten ihren philosophischen Bemühungen auf die Kritik und Delegitimierung des Dogmatismus. Sie hinwiesen auf die innerlichen Widersprüchlichkeiten und Unhaltbarkeit marxistisch-leninistisches Dogmatismus, als auch auf seine gründliche Unvereinbarkeit mit dem Marxschen Denken. Damit schufen sie die Voraussetzungen für die Entwicklung einer international anerkannten Philosophie im sechzigen Jahren letztes Jahrhunderts. (shrink)

This paper develops a structural parallel between the maternal/feminine body in Greek mythology and the figure of the body in Plato’s Timaeus. HistoricallyPlato is often portrayed as a thinker who is concerned with the corporeal only insofar as philosophy is engaged in transcending bodily limitations. Yet the Timaeus is not engaged in producing a dualistic opposition between the intelligible and the sensible, nor is Platonic philosophy a rejection of life in favor of the perfect wisdom that comes with death. The (...) following work will suggest that the Timaeus is a dialogue deeply concerned with the question of birth and corporeality and that this concern is disclosed (and not repressed) in and through Timaeus’s evocation of the body. (shrink)

ABSTRACTBuddha’s fundamental philosophy mainly addresses the issue of suffering and the ways of preventing suffering in life. Accordingly, his commendable stance on the protection of animals is und...

This paper reflects on the contrast between the individualistic philosophical underpinnings of positive psychology and the relational underpinnings of a particular indigenous philosophical framework: that of Anishinaabe (North American Indigenous peoples) philosophy. The salience of the global loneliness epidemic and the fact that positive psychology, constrained by its existing assumptions, has struggled to address it effectively make such an exploration of alternatives timely (Van Zyl et al., 2023). Traditional positive psychological tools may be iatrogenic by perpetuating an isolated view of (...) the self, particularly when imposed on individuals and groups that value interconnectedness. Thus, we advocate for expanding positive psychology to reflect culturally diverse perspectives, especially non-individualistic perspectives that emphasize the relational nature of the person. Further, we propose a contextualistic approach to the problem of loneliness, one where we challenge and reposition assumptions to improve outcomes, avoiding the pitfalls of cultural relativism or the blind spots of universalism. Drawing on Anishinaabe philosophy, we show how three principles—relationality, process, and reciprocity—and their alignment with mino-bimaadiziwin (the good life) might inform a different inflection of positive psychology that would be better equipped to address loneliness. We provide preexisting and underutilized analogs of Anishinaabe relational approaches within psychology that are adaptable to more diverse worldviews to address the human problem of loneliness. (shrink)

Psychology as a distinct scientific discipline originated within Western contexts, predominantly serving and studying Western populations (the United States, Canada, Australia, New Zealand, and Western Europe). Likewise, dominant theories of well-being revolve around Western ideals such as individualism, self-actualization, personal achievement, and the pursuit of happiness (Krys et al., 2024; Seligman & Csikszentmihalyi, 2000). Furthermore, psychological theories of ‘the good life’ are mostly Aristotelian and Western (Ratchford et al., 2023). Even the selection of what virtues constitute ‘the good life’ reflects (...) preferences and personality traits that are adaptive and socially desirable in Western contexts but not necessarily in other Majority World Contexts (i.e., people from contexts outside of Western localities) (Wilson et al., 2024; Yu & Xie, 2021). The prevailing frameworks of well-being reflect culturally specific ideals of self-actualization and independence, often neglecting broader relational and ecological dimensions. In contrast, communal well-being, as central to many Indigenous philosophies, features relational harmony across generations, interconnectedness with others and the environment, and transcends individual concerns. This distinction underscores the need for communal perspectives to enrich and diversify well-being paradigms toward a truly global science of personality. In response, we present a Majority World perspective of communal well-being that has been largely overlooked in the literature: the Anishinaabe concept of Mino-Bimaadiziwin, or “living in a good way.” Mino-Bimaadiziwin is a philosophy of well-being rooted in the rich teachings, practices, and values of the Anishinaabeg, a particular North American Indigenous group. The Anishinaabeg are Indigenous peoples consisting of the Ojibwe (Chippewa), Potawatomi, Algonquin, Saulteaux, Nipissing, and Mississauga First Nations. We highlight this Indigenous perspective because the lead author is a descendant of the Bois Fort Band of Chippewa. Thus, the purpose of this article is to present insights into the process and content of Mino-Bimaadiziwin and the pursuit of harmony as a First Nations Majority World approach to well-being. Mino-Bimaadiziwin emphasizes the interconnectedness of all life, offering a relational, ecological, and spiritual framework for well-being (Nelson et al., 2024). Central to this framework are the Seven Grandfather Teachings—Truth, Humility, Respect, Love, Courage, Honesty, and Wisdom. These interdependent virtues guide individuals and communities towards harmony—the telos of Anishinaabe flourishing. Moreover, in contrast to empirical epistemologies, Anishinaabe do not view causal relationships as linear, so we present the Seven Grandfather Teachings or virtues as both a process and outcome of Mino-Bimaadiziwin. Because of these distinctions, this dynamic perspective of well-being is best portrayed through the Indigenous methodology of storywork (Archibald, 2008; Smith, 2012). Thus, we employ a narrative approach in the posture of a pluralistic scientific perspective, layering Anishinaabe teachings with Western psychological theories to diversify the discourse of human flourishing. (shrink)

In thirteen essays from different aesthetic traditions, Aesthetic Apprehensions: Silences and Absences in False Familiarities problematizes our habituated customs of seeing and reading the familiar to focus on that which cannot easily be comprehended but may be sensed through encounters with the ruptures and gaps that quietly beckon our attention.

Das "Kleine Worterbuch der marxistisch-Ieninistischen Philoso­ phie", das 1966 in erster Auflage, 1974 in zweiter und 1975 in dritter Auflage erschienen ist, wird nun in einer vierten, iiberarbei­ teten und erweiterten Auflage herausgegeben. Die Tatsache, dal3 die hohe Auflage der zweiten und dritten Ausgabe vergriffen ist und die Nachfrage unvermindert anhalt, zeigt, da/3 dieses Nach­ schlagewerk sich inzwischen einen festen Platz im geistigen Leben erobert hat. Das wachsende Interesse breiter Kreise an der marxi­ stisch-Ieninistischen Philosophie ist als ein (...) Ausdruck des geistigen Reifeprozesses un serer Gesellschaft objektiv bedingt: Die weitere Gestaltung der entwickelten sozialistischen Gesellschaft in der DDR entsprechend dem Programm der SED und den Beschliissen des IX. Parteitages der SED, die sich vertiefende Zusammenarbeit der sozialistischen Gemeinschaft und auch der sich verscharfende ideo­ logische Kampf zwischen Sozialismus und Imperialismus erfordern einen hoheren Grad an theoretischen Kenntnissen, ideologischer Klarheit und politischer Bewul3theit. Immer mehr Menschen machen sich aus diesen Griinden in den verschiedensten Studienformen mit dem Marxismus-Leninismus und seinen philosophischen Grund­ lagen vertraut, um sich die Weltanschauung des Sozialismus anzu­ eignen, ihre Personlichkeit geistig zu bereichern und die vor ihnen stehenden Aufgaben mit grol3erer Sachkenntnis zu meistern. Mit der vorliegenden vierten, iiberarbeiteten und erweiterten Auf­ lage des,. Kleinen Worterbuchs der marxistisch-Ieninistischen Philo­ sophie" versuchen Autoren und Verlag, diesem wichtigen geseIl­ schaftlichen Bediirfnis noch besser zu entsprechen. (shrink)

Ayn Rand's first novel, We the Living, offers an early form of the author's nascent philosophy—the philosophy Rand later called Objectivism. Robert Mayhew's collection of entirely new essays brings together pre-eminent scholars of Rand's writing. In part a history of We the Living, from its earliest drafts to the Italian film later based upon it, Mayhew's collection goes on to explore the enduring significance of Rand's first novel as a work both of philosophy and of literature.