Spaces can make certain forms of philosophical activity more likely or more fruitful among the people who occupy them, and many public philosophers aim to promote one or another form of fruitful philosophical activity. It's helpful to distinguish four ways in which spaces can facilitate philosophical reflection and interaction: domain‐general cognitive facilitation, domain‐specific cognitive facilitation, affective facilitation, and relational facilitation. This chapter shows how philosophical spaces shape the activity of their occupants in ways of interest to (...) public philosophers. Groups can be unjustly excluded from philosophical communities for any number of reasons, but some of that exclusion is territorial. There are a number of challenges facing the would‐be designer of a philosophical space. The chapter presents three such challenges and offers some suggestions for how designers of philosophical spaces might address them. These include: the problem of rapport, the problem of urban social psychology, and the problem of the outsider. (shrink)

Presenting the history of space-time physics, from Newton to Einstein, as a philosophical development DiSalle reflects our increasing understanding of the connections between ideas of space and time and our physical knowledge. He suggests that philosophy's greatest impact on physics has come about, less by the influence of philosophical hypotheses, than by the philosophical analysis of concepts of space, time and motion, and the roles they play in our assumptions about physical objects and physical (...) measurements. This way of thinking leads to interpretations of the work of Newton and Einstein and the connections between them. It also offers ways of looking at old questions about a priori knowledge, the physical interpretation of mathematics, and the nature of conceptual change. Understanding Space-Time will interest readers in philosophy, history and philosophy of science, and physics, as well as readers interested in the relations between physics and philosophy. (shrink)

I respond to Jonathan Chimakonam’s paper in which he presents an approach to dialogue in philosophical space, and raises questions about my own approach. I raise four questions to his understanding of conversation. First, I ask him for more details on his conception of conversation. Second, what happens if not everyone cares to enter into conversation? Third, is conversation a prerequisite to philosophy, or a part of philosophy? And fourth, how does wonder fit into conversation in and about (...) place? (shrink)

This original and accessible text is more than an introduction to comparative philosophy in the East and West. It is also a guide to 'philosophizing' as a thinking process. In addition to outlining the presuppositions of different traditions, it discusses their methods and techniques for reasoning in what the author calls four dimensions of 'philosophical space': object, subject, the situational and the aspective/perspective dimension.

In recent years (since the 1980s) we have witnessed growth in the practical application of philosophy. Some authors talk about a so-called “shift in philosophical counselling” or “philosophical practice” taking place chiefly in western countries. Some Slovak authors also discuss the application of philosophy in practice but this issue is only in its infancy here. The author of this paper seeks to establish the boundaries of understanding the possibilities philosophy has to offer in practical life and to formulate (...) an opinion on the competency of philosophy in this area. The author believes that it is the “good life” that is central to the agenda of philosophical practice. The aim of philosophical counselling is to advise people through their personal life philosophy. It is a conversational process that controls dialectic thinking and reflects the fears and questions that arise in everyday life as well as questions about the meaning of life as a whole. The author understands philosophical dialogue as a space for seeking a good life, identity and critical thinking. (shrink)

philosophers have been largely indifferent to questions about their own means of expression. It is as though they had tacitly established a distinc- tion between form and matter, and had also asserted an order of priority between them: the "matter" was what they would deal with-the form of its expression being an accidental feature of the acts of conception and communication. To be sure, there is a method, or at least a dogma, behind this inclination.

At first glance, the formulation of the principle of inertia—not. yet complete with Galileo, more precise with Gassendi, finally systematic with Newton—seems to constitute but one of the aspects of a process of deep transformations at the end of which traditional cosmology was replaced by various world systems. These transformations—or, to use a more classic term, this “ scientific revolution” —have been the object of numerous works, a list, of which would alone fill the pages of a thick volume. But (...) the principle of inertia itself, a principle about which can be said without exaggeration that it expressed the essence of this revolution at the same time as it stimulated it, has perhaps not received all the attention it deserves. And especially the impact of this principle on Western culture has not been fully measured. True, Alexandre Koyré has always insisted on the fact that, by reducing movement to a state like that of the state of rest, the principle of inertia expressed a new vision of the world more than a scientific result. But his admirable analyses deal more with the slow advent of the priciple of inertia among the natural philosophers who preceded, accompanied and then followed Galileo than with the theological, philosophical and literary impact of this principle. Moreover, by examining this impact, we discover that it is necessary to make a distinction between Euclidian space and absolute space, a distinction which is frequently implicit with certain scientific historians, but, and this must be emphasized, is more often ignored. (shrink)

20세기 초 등장한 상대성 이론은 혁신적인 물리학 이론으로서, 물리학의 발전뿐만 아 니라 철학적 사유의 발전을 그 배경으로 삼고 있다. 실제로 뉴턴이 17세기 말 고전역학을 제시한 이후 시간과 공간의 본성에 관한 철학적 문제가 본격적으로 제기되었다. 흄은 시 간과 공간에 대해 인간의 지각에 기초한 경험주의적인 해석을, 칸트는 시간과 공간이 외 부 세계에 존재하는 실체가 아니라 인간의 감각 경험을 가능하게 하는 일종의 인식 형식 이라는 해석을 제시했다. 19세기 전반기에 발견되어 체계적으로 개발된 비유클리드 기하 학은 시간과 공간의 본성에 대한 인간의 이해에 중요한 변화를 가져왔다. (...) 리만과 헬름홀 츠는 기하학의 기초가 되는 가정들이 칸트가 말하는 선험적 종합 명제가 아닌 일종의 경 험적 가설들이며, 물리 세계에 적용되는 기하학의 핵심에는 길이 단위를 측정하는 도구 가 공간 속을 이동하면서 보이는 행태에 대한 가설이 놓여 있다고 보았다. 푸앵카레는 리 만과 헬름홀츠가 제시한 논의의 연장선상에서, 물리학에서 사용되는 기하학과 물리학의 가장 기초적인 법칙들은 필연적 법칙도 아니고 경험적 사실도 아닌 일종의 규약이라는 관점을 제시했다. 마흐는 뉴턴이 제시한 절대적 시간 및 공간 개념을 경험주의적 관점에 서 강하게 비판하고 관계론적 관점에 기반하여 뉴턴에 대항하는 사고 실험을 제시함으로 써, 향후 경험적 사실들에 기초한 관계론적 물리학이 발전할 수 있는 방향을 제시했다. 아인슈타인의 상대성 이론은 전자기학의 발달 및 전자기적 관점과 역학적 관점 사이의 모순이라는 물리학적 맥락뿐만 아니라, 이상과 같은 시간과 공간에 관한 철학적 논의의 맥락 속에서 등장할 수 있었던 물리학 이론이었다. 따라서 상대성 이론의 철학적 의의를 이해하기 위해서는 이상과 같은 이 이론의 철학적 배경을 정확하게 점검할 필요가 있다. (shrink)

_Purpose._ The study aims to substantiate philosophical anthropology as a space for the development of biopolitics, which is a relatively new synthetic scientific knowledge of the political in the biological and the biological in the political, which, however, has its roots in the era of antiquity. The analysis of biopolitics in the context of contemporary global challenges, in particular the COVID-19 pandemic, is carried out, which allows to actualize a new direction of biopolitics – microbiopolitics. _Theoretical basis._ The (...) study is based on an understanding of the initial, in relation to biopolitics, the nature of philosophical anthropology. While philosophical anthropology seeks an answer to the question – who is _Homo sapiens_, given the biosocial nature of man, biopolitics specifies the question in the form – who is _homo politicus_ in modern socio-political space with a focus on the imperative of a human-centred approach in the social sciences. The study is based on scientific works by specialists in philosophical anthropology and biopolitics. _Originality._ The authors substantiate the expediency and relevance of considering philosophical anthropology as a contextual space for the evolution of biopolitical knowledge from the natural philosophy of Antiquity to modern microbiopolitics. _Conclusions._ Philosophical anthropology is seen as a specific epistemological landscape in which fields of scientific knowledge are formed and developed that are in one way or another involved in the philosophical problems of man: philosophical psychology, social anthropology, philosophy of medicine, humanology, philosophy of education, ethics, as well as biophilosophy, bioethics, and, in particular, biopolitics. (shrink)

Across Black Spaces gathers a diverse array of essays and interviews by American philosopher George Yancy. Within this multidisciplinary framework are a series of public intellectual essays that drew international media acclaim for their spotlight on vicious racial tensions in American academia and society at large.

The article presents a philosophical understanding and real interpretation of the existence and evolution of pedagogical (educational) discourse in the postmodern space. The results of scientific research are analyzed and the structural-semantic relationship of the concepts, terms and categories associated with the terminological field “discourse” is defined. The authors raise the problem of the postmodern significance of discourse in the period of the global transformation of the educational environment, caused by the pandemic COVID-19, which has put humanity before (...) the fact of actualization of remote communication and receipt of educational services. The authors believe that distance learning should be provided with strong technical and technological support on the one hand and the use of this vector set of educational, pedagogical, learning and development technologies in the preparation of future specialists in the system of higher education on the other. The article deals with new approaches to the application of discourse-supporting technologies and methods. Thus, the emphasis is placed on the relevance of an open informational and educational environment of higher education institutions in the postmodern space where the role of discourse as a constructive tool of postmodernism is determined by the new interpretation, and the teacher becomes a generator of innovations in this context. (shrink)

Taking Culture Seriously in Community Mental Health is a community-based participatory action research project in Ontario devoted to developing, pilot testing, and evaluating mental health service models grounded in the concept of "cultural empowerment." To ensure that the knowledge generated in the project is shared and used, the research collaborative places a heavy emphasis on communicating with stakeholder groups. This paper provides an overview of a communications policy designed to facilitate such sharing and use. It describes the development and key (...) features of the policy, focusing on the broad issues of principles, authorship and acknowledgment, and planning and procedures. (shrink)

“노화”나 “노년” 개념이 철학적 탐구의 대상이어야 하는 까닭은 무엇인가? 노화를 본격적으로 다룬 철학 작품은 생각보다 그 수가 훨씬 적다. 근대 이전까지 철학자들은 노화보다는 죽음을 더 보편적이고 심각한 철학적 문제로 간주했기 때문이다.BR 그러나 어느 시대에서나 노년에 대한 이해 그리고 인간 삶 전체의 의미를 이해하려는 노력은 존재했다. 예컨대 인생을 “탄생, 성장, 성숙, 쇠퇴, 죽음” 등 시기별로 나누거나 일종의 순례 여행에 비유하여 인간적인 삶의 “전체성과 통일성을 직관적으로 파악”하고자 한 시도에 관한 기록은 고대에까지 거슬러 올라간다. 이 같은 전통은 19세기 이후 서구 사회에서 인구의 급속한 (...) 고령화 그리고 제2차 세계 대전 이후 노인학과 노인 의학의 등장으로 오히려 위축되는 양상을 보인다. 노화 과정에 대한 과학적 관리나 제어에서는 상당한 진전을 이루었으나, 늙는다는 것이 무엇을 뜻하며 어떻게 늙어야 하는지, 더 나아가 노년을 인생의 정점으로 볼 수 있는지 아니면 그저 쓸쓸한 종말에 불과한지, 노인의 권리와 책임 그리고 미덕은 무엇인지, 또 “좋은” 노년이란 무엇을 말하는지 등과 같은 철학적 질문들은 여전히 별 주목을 받지 못한다.BR 이 글은 먼저 현대 노화 관련 담론에서 주류로 받아들여지는 생물학적 노화 개념의 한계를 간략히 살펴본다(2.1). 이어서 인구 구조의 변화, 의학의 비약적인 발전, 에이징 산업화 과정 등에 의해 왜곡된 노인의 정체성 문제를 검토하고, 소포클레스의 비극 『콜로누스의 오이디푸스』에서 만날 수 있는 고대인의 대안적 관점을 요약해 본다(2.2). 본론의 나머지 부분은, 개인이 노화 과정을 겪으며 자기 삶의 의미와 정체성을 규정하는 데 있어 결정적인 역할을 하는 시간·공간에 대한 철학적 이해의 필요성에 할애된다(3). (shrink)

This volume is dedicated to the centennial anniversary of Minkowski's discovery of spacetime.

This book, outstanding in its field, presents in a clear, impressively thorough way the philosophical problems concerned with relativity theory and the topology and metrics of space and time. Many of the author's points will be familiar to the readers of his earlier articles, some of which this work is meant to supersede. Unifying all the many discussions is a rigorous and thorough-going empiricism that relies heavily on the results of investigations of physicists and mathematicians and that masterfully (...) clips the wings of those who would take flight from these results into the airy realms of speculative cosmology.—A. E. F. (shrink)

The origin of McLuhan’s notion of acoustic space is described. It is shown that his definition of acoustic space as having its center everywhere and its margin nowhere can be traced back to the Christian mystics of the Middle Ages and the early Renaissance dating as far back as the 12th Century.

A partire dalla seconda metà del Novecento la questione della mostruosità è stata oggetto – insieme a quella del prodigio, da cui si differenzia soltanto parzialmente – di un crescente interesse accademico. Gli studi riguardanti la funzione antropologica, cosmologica, estetica e naturalistica dei mostri, sono oramai tanto numerosi e tanto vari nell'approccio da renderne ardua anche solo una parziale enumerazione. Difficilmente potremmo esimerci dal menzionare un autore come Jurgis Baltrušaitis, che così acutamente ha posto il tema della funzione estetica del (...) mostruoso e del deforme, e allo stesso modo non potremmo dimenticare gli ormai classici studi storici e interpretativi di Claude-Claire Kappler, Jean Céard, Jacques Le Goff, Leslie Fiedler o David Williams, la cui scelta di prender parte alla nostra rassegna ci ha sinceramente onorati. Così facendo, tuttavia, trascureremmo lavori davvero pregevoli, come (solo per dirne alcuni) il poderoso tomo prodotto da Lorraine J. Daston e Katharine Park, il prezioso volumetto di José Gil, la ricca raccolta a cura di Charles T. Wolfe, la voluminosa storia della teratologia di Olivier Roux e le profonde riflessioni di Richard Kearney. Sarebbe possibile proseguire con un elenco di molte pagine, che includerebbe senz'altro i molti e altrettanto degni di nota lavori di alcuni degli autori di questa raccolta, che, con gli altri, ringraziamo: Albrecht Classen, Peter G. Platt, Maddalena Mazzocut-Mis, David Gilmore... (shrink)

chapter 7. How DNA became an important molecule: Controversies at the origins of molecular biology Eleonora Cresto José María Gil Contributors Author index ...

ABSTRACT While—as Yancy himself reminds us regularly in this book—philosophy may begin in wonder, it cannot end there. Philosophical thought must move from wonder to commitment, whether that commitment is to something as abstract as the nature of numbers or as morally pressing as the response to racism. Philosophy, however intellectual an exercise it may be, is only worth pursuing if it addresses what is important to us, and only if in philosophizing we commit ourselves to making a difference, (...) to transforming ourselves and to benefiting our fellows. I was particularly struck when reading Across Black Spaces by Prof. Yancy’s project of recovery, specifically his recovery of the work of Thomas Nelson Baker, Gilbert Haven Jones, and Joyce Mitchell Cook—three profoundly original African American philosophers whose achievements are largely ignored in America today. My interest in this section of the book was piqued in part because of my own experience, in close collaboration with my colleague Nalini Bhushan, in a recovery project. In that case we were working to recover the work of Indian philosophers of the late 19th and early 20th century whose work had fallen into obscurity. That project led us to reflect on our own reasons for engaging in this kind of history of philosophy. John Makeham’s work recovering the work of the early 20th‐Century New Confucians, who fused Buddhist Yogācāra, Confucian ethics, and Pragmatist philosophy of science provides another example of this kind of enterprise. Reflection on these projects constitutes the background for my own thoughts about Prof. Yancy’s similar project. (shrink)

Paul Ricœur’s recourse to the metahistorical categories, space of experience and horizon of expectation, invites an inquiry into geography’s role as the guarantor of history. The ontology of the flesh provides the first indication of how one’s body is implicated in the sense of one’s place in the world. In turn, narrative inscriptions of events on the landscape transform the physical topography of a place into an array of sites where memories of ancestral wisdom and historical traumas endure. By (...) anchoring historians’ representations of the past in the places and locales in which events took place, geography constructs a third space analogous to the third time of history. The aporias engendered by the phenomenology of time, however, have no equivalent in the phenomenology of space. The dissymmetry between the dialectic that informs the discourse of space and the one that informs the discourse of time thus keeps in place the reciprocal relation between geography and historiography. (shrink)

The subject of this research is the philosophical conceptualization of evil in the Confucianism. This goal is achieved by solving the following tasks: 1) assessment of Confucianism as a synthesis of the philosophical views of Confucius and Mencius; 2) determination of good and evil as the contrasting concepts in the ethical space, which is based on the ideal of a “person of high nature” Junzi and the real world of a “petty person"; 3) evaluation of evil as (...) the antipode of good, which is based on the sense of duty and regard of moral rules. The novelty of this research consists in the first within the Russian historical-philosophical literature comparative analysis of the views of Confucius and Mencius upon the nature of evil, examination of the genesis of such representations, and their relevance for modern philosophy. Representations on the nature of good and evil of Confucius and Mencius are based on the contrast within the ethical space of the ideal of a “gentleman” (due) and the reality of a “petty person”. The virtue of a “gentleman” is a means of achieving good; and the virtuous life leads to prosperity of the country. Evil of a “petty person” captured by selfish motives, leads to social demise and political disintegration. Mecius applies same moral principles, which govern the individual’s everyday life, to the political sphere of social existence. The thinker underlines circumscription of the monarchs, indicating that even the monarch – if not a “gentleman”, but merely a “petty person” – can be corrupted by evil, in which case the country faced demise. (shrink)