Pub Date : 2022-08-29DOI: 10.32591/coas.ojsp.0601.03021r
N. Rozov
Studies of the origin and early evolution of language are undergoing rapid development. New directions, topics and methods of research are appearing. It becomes necessary to structure the research field, as the formation of a single space of intellectual attention contributes to a more productive communication between different groups of scientists, better mutual understanding, and strengthened arguments. The article proposes the grounds for typologizing the concepts of the origin of language and identifies three main paradigms on the basis of these typologies. The sharpest disputes are between Continualism (“human language is only quantitatively different from animal language”) and Saltationism (“human language is so fundamentally different from the communicative systems of animals, that it could only appear as a result of some amazing leap or unique mutation”). Continualists usually focus on the communicative and cognitive abilities of different species (with a clear preference for apes). Saltationists focus on the linguistic, mental and cognitive structures of humans. Both of these polar approaches are opposed by the Multistage ecosocial paradigm, which emphasizes a long, multistep process of glottogenesis with behavioral adaptations of hominid groups to the changing natural and social conditions of their existence. A list of the most plausible, theoretically substantiated propositions is given, as well as research results supported by a variety of circumstantial data. The theoretical and methodological perspectives of the multistage ecosocial paradigm related to overcoming from its drawbacks are presented. A generalizing conceptual framework corresponding to the basic principles of evolution, the laws of social interaction should be constructed. The extremely heterogeneous arsenal of methods should also be structured in a single scientific logic.
{"title":"The Language Origin Paradigms: Conceptual Typologies, Results Accumulation, and Theoretical Perspectives","authors":"N. Rozov","doi":"10.32591/coas.ojsp.0601.03021r","DOIUrl":"https://doi.org/10.32591/coas.ojsp.0601.03021r","url":null,"abstract":"Studies of the origin and early evolution of language are undergoing rapid development. New directions, topics and methods of research are appearing. It becomes necessary to structure the research field, as the formation of a single space of intellectual attention contributes to a more productive communication between different groups of scientists, better mutual understanding, and strengthened arguments. The article proposes the grounds for typologizing the concepts of the origin of language and identifies three main paradigms on the basis of these typologies. The sharpest disputes are between Continualism (“human language is only quantitatively different from animal language”) and Saltationism (“human language is so fundamentally different from the communicative systems of animals, that it could only appear as a result of some amazing leap or unique mutation”). Continualists usually focus on the communicative and cognitive abilities of different species (with a clear preference for apes). Saltationists focus on the linguistic, mental and cognitive structures of humans. Both of these polar approaches are opposed by the Multistage ecosocial paradigm, which emphasizes a long, multistep process of glottogenesis with behavioral adaptations of hominid groups to the changing natural and social conditions of their existence. A list of the most plausible, theoretically substantiated propositions is given, as well as research results supported by a variety of circumstantial data. The theoretical and methodological perspectives of the multistage ecosocial paradigm related to overcoming from its drawbacks are presented. A generalizing conceptual framework corresponding to the basic principles of evolution, the laws of social interaction should be constructed. The extremely heterogeneous arsenal of methods should also be structured in a single scientific logic.","PeriodicalId":173672,"journal":{"name":"OPEN JOURNAL FOR STUDIES IN PHILOSOPHY","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-08-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128946872","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-14DOI: 10.32591/coas.ojsp.0601.02013m
F. Merawi
The inception of the project of modernity resides in the projection of a self-fulfilling subjective rationality that leads both to better self-understanding as well as a control of the environment. Still, failing to serve a truly universal human agenda, modernity narrowly propagated the values of Western culture. Part of justifying such an ideological status quo is made possible by the colonial sciences that ascribed reason, logic and objectivity to Westerners and emotion, affection and oneness to the “other”. Operating within a binary framework of tradition and modernity and emotion and rationality, the colonial sciences like anthropology and ethnology created the notion of an indigenous culture and knowledge that is strictly traditional, static, oral and non-progressive. As such, rather than studying others in their entire milieu, the colonial sciences propounded an antithesis between traditional indigenous culture which is a seat of mythology, and scientific modernity that is empirical and technical. Such a quest systematically degrades indigenous knowledge, culture and philosophy for the paradigm of scientific and technological rationality. This paper argues that the solution to such Westernization of all human knowledge resides in the concept of multiple modernities which situates alternative movements in the world of globalization as attempts to contextualize modernity in different sites of knowledge and also allows for different cognitive dimensions that are mutually incommensurable. This allows for the contestation of indigenous, scientific, secular and other modes of knowledge.
{"title":"Indigenous Philosophy and Multiple Modernities","authors":"F. Merawi","doi":"10.32591/coas.ojsp.0601.02013m","DOIUrl":"https://doi.org/10.32591/coas.ojsp.0601.02013m","url":null,"abstract":"The inception of the project of modernity resides in the projection of a self-fulfilling subjective rationality that leads both to better self-understanding as well as a control of the environment. Still, failing to serve a truly universal human agenda, modernity narrowly propagated the values of Western culture. Part of justifying such an ideological status quo is made possible by the colonial sciences that ascribed reason, logic and objectivity to Westerners and emotion, affection and oneness to the “other”. Operating within a binary framework of tradition and modernity and emotion and rationality, the colonial sciences like anthropology and ethnology created the notion of an indigenous culture and knowledge that is strictly traditional, static, oral and non-progressive. As such, rather than studying others in their entire milieu, the colonial sciences propounded an antithesis between traditional indigenous culture which is a seat of mythology, and scientific modernity that is empirical and technical. Such a quest systematically degrades indigenous knowledge, culture and philosophy for the paradigm of scientific and technological rationality. This paper argues that the solution to such Westernization of all human knowledge resides in the concept of multiple modernities which situates alternative movements in the world of globalization as attempts to contextualize modernity in different sites of knowledge and also allows for different cognitive dimensions that are mutually incommensurable. This allows for the contestation of indigenous, scientific, secular and other modes of knowledge.","PeriodicalId":173672,"journal":{"name":"OPEN JOURNAL FOR STUDIES IN PHILOSOPHY","volume":"467 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-08-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133159738","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-08DOI: 10.32591/coas.ojsp.0601.01001e
Yohannes Eshetu
This paper examines how the concept of dialectical materialism has evolved in the history of philosophy and its distinct features based on the work of Marx and Engels. Dialectical materialism, as a fundamental philosophical outlook of Marxism, is one of the greatest contributions of Marx and Engels in the history of philosophical discourse. The importance of dialectical materialism is far beyond imagination in analyzing the nature of things and human social development in a manner that conceiving social development against a linier and disconnected mode of cognition and things. As being foundational to Marxian thought, dialectical materialism deal in wide range of subjects, such as understanding of the nature of things and change, the nature of man and also the nature of social development. The aim of this paper is, therefore, to critically analyze the concepts of dialectical materialism in terms of its origin, evolution, and how it was understood by Marx and Engels in connection with its divergence from both mechanical materialism and metaphysical conception of the nature of things.
{"title":"A Critical Analysis of Marx’s Dialectical Materialism","authors":"Yohannes Eshetu","doi":"10.32591/coas.ojsp.0601.01001e","DOIUrl":"https://doi.org/10.32591/coas.ojsp.0601.01001e","url":null,"abstract":"This paper examines how the concept of dialectical materialism has evolved in the history of philosophy and its distinct features based on the work of Marx and Engels. Dialectical materialism, as a fundamental philosophical outlook of Marxism, is one of the greatest contributions of Marx and Engels in the history of philosophical discourse. The importance of dialectical materialism is far beyond imagination in analyzing the nature of things and human social development in a manner that conceiving social development against a linier and disconnected mode of cognition and things. As being foundational to Marxian thought, dialectical materialism deal in wide range of subjects, such as understanding of the nature of things and change, the nature of man and also the nature of social development. The aim of this paper is, therefore, to critically analyze the concepts of dialectical materialism in terms of its origin, evolution, and how it was understood by Marx and Engels in connection with its divergence from both mechanical materialism and metaphysical conception of the nature of things.","PeriodicalId":173672,"journal":{"name":"OPEN JOURNAL FOR STUDIES IN PHILOSOPHY","volume":"79 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-08-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127188514","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-31DOI: 10.32591/coas.ojsp.0502.03063s
Georgi Shavulev
Philo of Alexandria can hardly be called a philosopher, especially given a certain speculative or systematic philosophy. But also, contrary to the prevailing opinion in contemporary research, it could hardly be defined as an exegete, especially given the modern content of the term. At the same time, the impression remains that the most often associated concept with his name – allegory (allegorical interpretation) is usually perceived too narrowly, and not enough attention is paid to the actual literary and hermeneutical skills of the author. Modern translations of his works often do not reflect the symbolism used by Philo at all, as is the case with music imagery in the opening paragraph of De Posteritate Caini. The musical theme and symbolism in Philo's work undoubtedly deserve a special and thorough study, which would go far beyond the scope of this article.
{"title":"Some Remarks on Musical Symbolism of Philo’s Hermeneutics in “De Posteritate Caini”","authors":"Georgi Shavulev","doi":"10.32591/coas.ojsp.0502.03063s","DOIUrl":"https://doi.org/10.32591/coas.ojsp.0502.03063s","url":null,"abstract":"Philo of Alexandria can hardly be called a philosopher, especially given a certain speculative or systematic philosophy. But also, contrary to the prevailing opinion in contemporary research, it could hardly be defined as an exegete, especially given the modern content of the term. At the same time, the impression remains that the most often associated concept with his name – allegory (allegorical interpretation) is usually perceived too narrowly, and not enough attention is paid to the actual literary and hermeneutical skills of the author. Modern translations of his works often do not reflect the symbolism used by Philo at all, as is the case with music imagery in the opening paragraph of De Posteritate Caini. The musical theme and symbolism in Philo's work undoubtedly deserve a special and thorough study, which would go far beyond the scope of this article.","PeriodicalId":173672,"journal":{"name":"OPEN JOURNAL FOR STUDIES IN PHILOSOPHY","volume":"27 2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114146879","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-27DOI: 10.32591/coas.ojsp.0502.01041c
Vladimir Stefanov Chukov
This study aims to present the emergence of the Islamic Messiah Al Mahdi and his “ideal” state. Many modern preachers, clerics and thinkers are trying to find the signs of the appearance of the expected messiah given by Sharia tests and their interpretations by Islamic legal authorities. Thus, they create their own geopolitical versions, explaining modern political dynamics, based on their aspirations to build the ideal state formed under the light of the crescent. The dispositions of the Sharia norms are explained in a way that forms a logical-looking version of the emergence of a universal just state, led by the expected savior – Imam Mahdi. Muhammad ibn al-Hasan al-Mahdi (Arabic: مُحَمَّد ابْن ٱلْحَسَن ٱلْمَهْدِي, Muhammad ibn al-Hasan al-Mahdi) is believed by Twelver Shia to be the Mahdi, who has two other eschatologists with Jesus (Jesus) to fulfill their mission to bring peace and justice to the world. The Shivers of Twelver believe that al-Mahdi was born on the 15th of Sha'ban in 870 AD / 256 AH and adopted the Imam at the age of almost four after the assassination of his father, Hassan al-Askari. In the early years of his Imam, he is believed to have had contact with his followers only through the Four Deputies. This period was known as the Small Occult (ٱلْغَيْبَة ٱلصُّغْرَىٰ) and lasted from 873 to 941. A few days before the death of his fourth deputy Abu al-Hasan Ali ibn Mohammed al-Samari in 941, he is believed to have sent a letter. to his followers. In this letter from Al-Samari, he announced the beginning of the main occult (ٱلْغَيْبَة ٱلْكُبْرَىٰ), during which the Mahdi was not to have direct contact with his followers, but had instructed them to follow the pious high clergy he had mentioned. some distinctive merits.
{"title":"The Emergence of the Islamic Messiah Al Mahdi and his “Ideal” State","authors":"Vladimir Stefanov Chukov","doi":"10.32591/coas.ojsp.0502.01041c","DOIUrl":"https://doi.org/10.32591/coas.ojsp.0502.01041c","url":null,"abstract":"This study aims to present the emergence of the Islamic Messiah Al Mahdi and his “ideal” state. Many modern preachers, clerics and thinkers are trying to find the signs of the appearance of the expected messiah given by Sharia tests and their interpretations by Islamic legal authorities. Thus, they create their own geopolitical versions, explaining modern political dynamics, based on their aspirations to build the ideal state formed under the light of the crescent. The dispositions of the Sharia norms are explained in a way that forms a logical-looking version of the emergence of a universal just state, led by the expected savior – Imam Mahdi. Muhammad ibn al-Hasan al-Mahdi (Arabic: مُحَمَّد ابْن ٱلْحَسَن ٱلْمَهْدِي, Muhammad ibn al-Hasan al-Mahdi) is believed by Twelver Shia to be the Mahdi, who has two other eschatologists with Jesus (Jesus) to fulfill their mission to bring peace and justice to the world. The Shivers of Twelver believe that al-Mahdi was born on the 15th of Sha'ban in 870 AD / 256 AH and adopted the Imam at the age of almost four after the assassination of his father, Hassan al-Askari. In the early years of his Imam, he is believed to have had contact with his followers only through the Four Deputies. This period was known as the Small Occult (ٱلْغَيْبَة ٱلصُّغْرَىٰ) and lasted from 873 to 941. A few days before the death of his fourth deputy Abu al-Hasan Ali ibn Mohammed al-Samari in 941, he is believed to have sent a letter. to his followers. In this letter from Al-Samari, he announced the beginning of the main occult (ٱلْغَيْبَة ٱلْكُبْرَىٰ), during which the Mahdi was not to have direct contact with his followers, but had instructed them to follow the pious high clergy he had mentioned. some distinctive merits.","PeriodicalId":173672,"journal":{"name":"OPEN JOURNAL FOR STUDIES IN PHILOSOPHY","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130795135","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-27DOI: 10.32591/coas.ojsp.0502.02051n
Antoaneta Nikolova
One of the main features of the European perception of reality is that it is understood in terms of Parmenides’ wondering that “there is Being”. This concept is crucial for the Western tradition. In Western thought, the issue of Being is presented in pairs with two possible opposites: becoming and non-being. In this article, the concept of Being as it is presented in the Ancient Greek thought will be presented in comparison with similar concepts in Indian and Chinese traditions. The main aim of the paper is to outline the peculiarities and importance of each tradition.
{"title":"The Question of Being: Greece, India and China","authors":"Antoaneta Nikolova","doi":"10.32591/coas.ojsp.0502.02051n","DOIUrl":"https://doi.org/10.32591/coas.ojsp.0502.02051n","url":null,"abstract":"One of the main features of the European perception of reality is that it is understood in terms of Parmenides’ wondering that “there is Being”. This concept is crucial for the Western tradition. In Western thought, the issue of Being is presented in pairs with two possible opposites: becoming and non-being. In this article, the concept of Being as it is presented in the Ancient Greek thought will be presented in comparison with similar concepts in Indian and Chinese traditions. The main aim of the paper is to outline the peculiarities and importance of each tradition.","PeriodicalId":173672,"journal":{"name":"OPEN JOURNAL FOR STUDIES IN PHILOSOPHY","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128662497","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-14DOI: 10.32591/coas.ojsp.0501.03033t
Nikolay Angelov Tsenkov
The article focuses on the types of masses and their symbols according to Elias Canetti, which he presents in his large-scale work Masses and Power. The main forms of the masses are classified, according to their functional characteristics. Various natural phenomena and clusters are natural combinations of symbolic significance, carried away from ancient times to the present day through myths, traditions, dreams, speech. Analogies are examined between the natural symbols of masses, which are absorbed and carried by man as attributes of the masses in the social reality.
{"title":"Classification and Symbols of Masses in the Conception of Elias Canetti","authors":"Nikolay Angelov Tsenkov","doi":"10.32591/coas.ojsp.0501.03033t","DOIUrl":"https://doi.org/10.32591/coas.ojsp.0501.03033t","url":null,"abstract":"The article focuses on the types of masses and their symbols according to Elias Canetti, which he presents in his large-scale work Masses and Power. The main forms of the masses are classified, according to their functional characteristics. Various natural phenomena and clusters are natural combinations of symbolic significance, carried away from ancient times to the present day through myths, traditions, dreams, speech. Analogies are examined between the natural symbols of masses, which are absorbed and carried by man as attributes of the masses in the social reality.","PeriodicalId":173672,"journal":{"name":"OPEN JOURNAL FOR STUDIES IN PHILOSOPHY","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-11-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129567470","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-05-01DOI: 10.32591/coas.ojsp.0501.02019a
Daniel Anderson, Susan K Gardner
That the world is awash with resentment poses a genuine question for educators. Here, we will suggest that resentment can be better harnessed for good if we stop focusing on people and tribes and, instead, focus on systems: those invisible norms that often produce locked-in structures of social interaction. A “systems lens” is vast, so fixes will have to be an iterative process of reflection, and revision toward a more just system. Nonetheless, resentment toward the status quo may be an important element in keeping that otherwise tedious process going, with the caveat that resentment is only productive when it is combined with reason, and that, therefore, educators, rather than privileging participant reactive attitudes, ought, instead, to promote participant reactive reasoning, as the latter can be a genuine force for both personal and interpersonal growth, while the former might very well do the reverse.
{"title":"Education and Resentment","authors":"Daniel Anderson, Susan K Gardner","doi":"10.32591/coas.ojsp.0501.02019a","DOIUrl":"https://doi.org/10.32591/coas.ojsp.0501.02019a","url":null,"abstract":"That the world is awash with resentment poses a genuine question for educators. Here, we will suggest that resentment can be better harnessed for good if we stop focusing on people and tribes and, instead, focus on systems: those invisible norms that often produce locked-in structures of social interaction. A “systems lens” is vast, so fixes will have to be an iterative process of reflection, and revision toward a more just system. Nonetheless, resentment toward the status quo may be an important element in keeping that otherwise tedious process going, with the caveat that resentment is only productive when it is combined with reason, and that, therefore, educators, rather than privileging participant reactive attitudes, ought, instead, to promote participant reactive reasoning, as the latter can be a genuine force for both personal and interpersonal growth, while the former might very well do the reverse.","PeriodicalId":173672,"journal":{"name":"OPEN JOURNAL FOR STUDIES IN PHILOSOPHY","volume":"61 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126302144","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-15DOI: 10.32591/COAS.OJSP.0501.01001Y
Mostafa Younesie
Parmenides as a knowing mortal (F I. 3) writes a philosophical-poetic account of a travelogue in which distinctive voices (F. 2) that are a mixture of myth and logos come out of an unnamed goddess (F I. 23) who didactically speaks with an unnamed young man as her direct listener and addressee (F II. 1) in order to reveal for him different spheres and routes (F II. 2) of inquiry about a specific referent. In the hybrid and tailored account of the immortal about a specific subject-matter, such as being, we can read different approaches of the thoughtful mortals through the narration of the goddess, and the idea of the immortal herself. And exactly when thoughtful mortals want to introduce their thinking and understanding of the “referent” in human lingual terms they appeal to the act of naming and making names, though there is no explicit account by the immortal about her approach for lingual expressing of the referent. Such an account gives us some useful and distinctive hints about Parmenides’ conception as a mortal about naming/names which makes his conception in a specific position in regard to the other pertinent and close words, such as ἔπος/ἔπεα, ῥῆμα, ἔργον, καλεῖν, λόγος and Presocratic thinkers like Heraclitus, Democritus, and Empedocles. According to the immortal’s account, in relation to naming and names thoughtful mortals can be classified mainly into two groups: (1) Those who are in Aletheia are informed of the distinctive features of the referent that is a “totality” and should be able to make “true” names for it but fail (F8. 38-39). If they succeeded, then their naming and names are true/ ἀληθῆ; and (2) those who are in Doxa think to know the features of the referent that is a “dual” and accordingly thoughtful mortals make names. Though all of names that are made are not unacceptable, one set is acceptable/χρεών (F 8. 54). As a result, we can infer that if Parmenides as a thoughtful mortal wants to express his thought about eon in lingual terms, he should appeal to naming and making names for they have specific dynamis (F IX. 2—a term that appears in Plato’s Cratylus 394b) in communicating the nature of any specific referent. The first best situation or Aletheia is where on the basis of his “knowledge”, he can communicate the distinctive features of eon in names and thereby make “true” names. Besides, there is the second best or Doxa, where he can communicate his “beliefs” about the essence and essential features of eon in names and make “acceptable” names.
巴门尼德作为一个博学的凡人(F. 3)写了一篇哲学诗意的游记，其中一个不知名的女神(F. 23)发出了独特的声音(F. 2)，混合了神话和逻各斯，她说教地与一个不知名的年轻人交谈，作为她的直接听众和听众(F. 2)。1)为他揭示不同的领域和路线(F II。2)对特定所指物的询问。在神仙对存在等特定主题的混合剪裁叙述中，我们可以通过女神的叙述和神仙自己的想法来阅读深思熟虑的凡人的不同方法。当有思想的凡人想要用人类语言来介绍他们对“指涉物”的思考和理解时，他们求助于命名和命名的行为，尽管这位不朽的人没有明确地说明她用语言表达指涉物的方法。这样的叙述给我们提供了一些有用的和独特的线索，关于巴门尼德作为一个凡人的命名概念，这使得他的概念在其他相关的和相近的词中处于一个特定的位置，如:ο πος/ ο πεα， ο μα， ο ργον， καλε ε ν， λόγος和前苏格拉底思想家，如赫拉克利特，德谟克利特和恩培多克勒斯。根据不朽者的叙述，在命名和名字方面，有思想的凡人主要可以分为两类:(1)那些在真理论里的人知道指称物的独特特征，即一个“整体”，应该能够为它起“真实的”名字，但却失败了(F8)。38-39)。如果他们成功了，那么他们的命名和名字是真的/ ν ληθ τ;(2)在Doxa里的人想知道作为“对偶”的指涉物的特征，因而有思想的人就命名。虽然所有的名字都不是不可接受的，但有一组是可以接受的/χρεών (f8)。54)。因此，我们可以推断，如果巴门尼德作为一个有思想的凡人，想要用语言来表达他对永恒的思考，他应该求助于命名和命名，因为它们具有特定的动力。(这个词出现在柏拉图的《克拉提罗斯》394b)中，用来表达任何特定所指物的本质。真理论的第一种最佳情况是，在他的“知识”的基础上，他可以用名字来传达永恒的独特特征，从而做出“真正的”名字。除此之外，第二好的是Doxa，他可以用名字传达他对eon本质和本质特征的“信念”，并做出“可接受的”名字。
{"title":"Parmenides on the True and Right Names of Being","authors":"Mostafa Younesie","doi":"10.32591/COAS.OJSP.0501.01001Y","DOIUrl":"https://doi.org/10.32591/COAS.OJSP.0501.01001Y","url":null,"abstract":"Parmenides as a knowing mortal (F I. 3) writes a philosophical-poetic account of a travelogue in which distinctive voices (F. 2) that are a mixture of myth and logos come out of an unnamed goddess (F I. 23) who didactically speaks with an unnamed young man as her direct listener and addressee (F II. 1) in order to reveal for him different spheres and routes (F II. 2) of inquiry about a specific referent. In the hybrid and tailored account of the immortal about a specific subject-matter, such as being, we can read different approaches of the thoughtful mortals through the narration of the goddess, and the idea of the immortal herself. And exactly when thoughtful mortals want to introduce their thinking and understanding of the “referent” in human lingual terms they appeal to the act of naming and making names, though there is no explicit account by the immortal about her approach for lingual expressing of the referent. Such an account gives us some useful and distinctive hints about Parmenides’ conception as a mortal about naming/names which makes his conception in a specific position in regard to the other pertinent and close words, such as ἔπος/ἔπεα, ῥῆμα, ἔργον, καλεῖν, λόγος and Presocratic thinkers like Heraclitus, Democritus, and Empedocles. According to the immortal’s account, in relation to naming and names thoughtful mortals can be classified mainly into two groups: (1) Those who are in Aletheia are informed of the distinctive features of the referent that is a “totality” and should be able to make “true” names for it but fail (F8. 38-39). If they succeeded, then their naming and names are true/ ἀληθῆ; and (2) those who are in Doxa think to know the features of the referent that is a “dual” and accordingly thoughtful mortals make names. Though all of names that are made are not unacceptable, one set is acceptable/χρεών (F 8. 54). As a result, we can infer that if Parmenides as a thoughtful mortal wants to express his thought about eon in lingual terms, he should appeal to naming and making names for they have specific dynamis (F IX. 2—a term that appears in Plato’s Cratylus 394b) in communicating the nature of any specific referent. The first best situation or Aletheia is where on the basis of his “knowledge”, he can communicate the distinctive features of eon in names and thereby make “true” names. Besides, there is the second best or Doxa, where he can communicate his “beliefs” about the essence and essential features of eon in names and make “acceptable” names.","PeriodicalId":173672,"journal":{"name":"OPEN JOURNAL FOR STUDIES IN PHILOSOPHY","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-04-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128118867","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-10-26DOI: 10.32591/coas.ojsp.0401.03025d
Megh Raj Dangal, Rupendra Joshi
This article shows how and why hermeneutic phenomenological research can promote knowledge and understanding in research practices in education. The main focus of the article is aimed to provide rich textual descriptions of the experiencing of selected phenomena in the life world of individuals that are able to connect with the experience of all. It gives a brief overview of hermeneutic phenomenology and discuss its use in research work in education. The paper also presents on the diverse field of application, recent developments and the essence of hermeneutic phenomenological in education research. The article further examines the philosophical standpoint and establishes its linkages with various other methodologies. Finally, paper concludes with Clark Moustakas phenomenological data analysis for the analysis of the gathered data consisting three main components: phenomenological reduction, imaginative variation, and synthesis to come to the conclusion. This article demonstrates and explores the value of hermeneutics as a credible, rigorous, and creative way to address the different aspects of professional practices and how hermeneutic phenomenology is useful in studying the personal and social facets of making psychological knowledge and searching for philosophical truth as a research methods in educational research.
{"title":"Hermeneutic Phenomenology: Essence in Educational Research","authors":"Megh Raj Dangal, Rupendra Joshi","doi":"10.32591/coas.ojsp.0401.03025d","DOIUrl":"https://doi.org/10.32591/coas.ojsp.0401.03025d","url":null,"abstract":"This article shows how and why hermeneutic phenomenological research can promote knowledge and understanding in research practices in education. The main focus of the article is aimed to provide rich textual descriptions of the experiencing of selected phenomena in the life world of individuals that are able to connect with the experience of all. It gives a brief overview of hermeneutic phenomenology and discuss its use in research work in education. The paper also presents on the diverse field of application, recent developments and the essence of hermeneutic phenomenological in education research. The article further examines the philosophical standpoint and establishes its linkages with various other methodologies. Finally, paper concludes with Clark Moustakas phenomenological data analysis for the analysis of the gathered data consisting three main components: phenomenological reduction, imaginative variation, and synthesis to come to the conclusion. This article demonstrates and explores the value of hermeneutics as a credible, rigorous, and creative way to address the different aspects of professional practices and how hermeneutic phenomenology is useful in studying the personal and social facets of making psychological knowledge and searching for philosophical truth as a research methods in educational research.","PeriodicalId":173672,"journal":{"name":"OPEN JOURNAL FOR STUDIES IN PHILOSOPHY","volume":"58 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122828017","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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