Philosophy

Permanent URI for this collectionhttps://hdl.handle.net/10464/6815

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    Drives as Inverted Forms: Nietzsche’s Correction of Socrates’s Philosophical Psychology (As pulsões como formas invertidas: a correção de Nietzsche à psicologia filosófica de Sócrates)
    (Kalagatos 21 (2):1-28 (2024), 2024-07-08) Brian Lightbody
    A recent paper by Tom Stern suggests that Socrates’s philosophical psychology, which emphasizes rational reflection, is superior to Nietzsche’s drive model when explaining human behavior. I argue that Stern’s analysis is wrong on three fronts. First, the models share common, though inverted, features. Second, Stern fails to consider the role of Socrates’s daimon when evaluating Socrates’s philosophy of mind; third, Nietzsche’s model is more warranted. In sum, Nietzsche’s philosophical psychology is a correction of the Socratic.
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    Contextualising Postmodernity in Daoist Symbolism: Toward a mindful education embracing eastern wisdom
    (Educational Philosophy and Theory (EPAT) under the Philosophy of Education Society of Australisa (PESA), 2016-07-12) Blom, Rob; Lu, Chunlei
    In cultivating a Western inclination toward Eastern wisdom, it is important to seek the foundations that sustain traditional practices toward such end. In a secularised and modern world view, the tendency has been to extract and abstract foundational practices such as mindfulness meditation and contemplation within an objectivist or scientistic prejudice. While leading to interesting results, it cannot ascertain a wisdom that is quantified and decontextualised. In response, contextual effort in postmodern pedagogical literature—while well placed—is often marred with confusions concerning Eastern and metaphysical foundations. As a result, one is led away from the very wisdom being qualified; furthermore, conceptual and theoretical paradoxes arise and consequently elude those that formulate them. Thus, in feeling secure in response to a particular ‘yáng’ world view of modernity, many postmodern criticisms suffer an exclusively ‘yῑn’ character. For us, imbalance in any direction forfeits the path Eastern education approaches wisdom. In our conceptual analysis, we contextualise that modernity was never too yáng, but too yáng-in-yῑn. Therefore, what is missing in pedagogical theory is not the yῑn element, as presumed by postmodern critique, but the yáng element, in continual balance with the yῑn, and vice versa.