The shadowy figure of Pyrrho has been intriguing modern scholars ever since the outlines of his thought were rediscovered in the sixteenth century, most notably by Michel de Montaigne. The academic ...approach to the Pyrrhonian legacy has been complicated, however, not only by the difficulties of reconstructing Pyrrho’s philosophy from particularly fragmentary evidence, but also by the fact that it was not conceived as an academic exercise, but rather as a practical guide to life—or as a Taoist or Buddhist might put it, a Way or Path. The analogies with Eastern teachings should not be taken too far, of course, as if Pyrrho had been literally a Buddhist, let alone a practitioner of Zen; but the parallels are still helpful for “untangling the tangle” and making more vivid and credible a philosophical way of life that was by no means dull and disengaged, as it has sometimes been understood, but on the contrary, loving and joyfully equanimous.
Desde que Michel de Montaigne publicase sus Ensayos se han sucedido las interpretaciones sobre el sentido de su obra. Especialmente a mediados del siglo XX empezó a ser apreciado como filósofo, pero ...su adscripción a una escuela de pensamiento u otra ha sido motivo de una disputa interminable, aunque mayoritariamente hoy se lo considera un escéptico, principalmente por su actitud. Quizá la razón de esta controversia hermenéutica resida en el carácter de los Ensayos, alejados del pensamiento sistemático y centrados en el autor y su arte de vivir, que cada lector es invitado a imitar libremente. Sea como sea, en eso coincidían, de acuerdo con Pierre Hadot, muchos pensadores y escuelas de la Antigüedad, que Montaigne cita profusamente en su libro. No obstante, Montaigne cuestiona los rasgos compartidos de las formas de vida propuestas por griegos y romanos: la trascendencia de la existencia ordinaria, el perfeccionamiento humano y el logro, o la aspiración, a una vida serena, plena, sabia. Los Ensayos no son principalmente una obra escéptica, mucho menos estoica o epicúrea, ni tampoco una versión remozada del arte de vivir clásico. La suya es otra manera, ecléctica y moderna, de aprender por fin a vivir.
Leo Strauss is well known for his thesis that there is an irreconcilable conflict between philosophy and “revelation,” i.e. monotheistic revealed religion, which cannot be harmonized. The philosopher ...qua philosopher cannot be a believer, while the believer qua believer cannot be a philosopher. However, it is less widely recognized that Strauss’ thought about religion as the fundamental alternative to philosophy follows two divergent trajectories. The first emphasizes the unique importance of revealed religion, while the other emphasizes the conflict between philosophy and what he calls “religion in general.” Sometimes, Strauss suggests that revelation poses a unique “challenge” to philosophy, such that the philosopher must refute the mere possibility of revelation in order to justify the legitimacy of philosophy itself. Sometimes, however, he suggests rather that revelation is a religion like any other, not essentially different from e.g. ancient polytheism, which would seem therefore to pose no unique “challenge.” I argue that Strauss ultimately fails to reconcile these two strands of this thought and that this failure is related both to tensions internal to his positive conception of philosophy itself as a middle path between dogmatism and skepticism and to the fact that he begs the question by assuming, rather than proving, that it follows necessarily from “the very idea of revelation” that it cannot be harmonized with philosophy.
Leo Strauss jest autorem znanej tezy o istnieniu nierozwiązywalnego konfliktu między filozofią a „objawieniem”, tj. monoteistyczną religią objawioną. Filozof jako filozof nie może być osobą wierzącą, zaś osoba wierząca jako wierząca nie może być filozofem. Mniej znane jest natomiast to, że myśl Straussa o religii jako podstawowej alternatywie dla filozofii podąża dwiema rozbieżnymi torami. Pierwszy z nich podkreśla wyjątkowe znaczenie religii objawionej, podczas gdy drugi kładzie nacisk na konflikt między filozofią a tym, co nazywa on „religią w ogóle”. Czasami Strauss sugeruje, że objawienie stanowi szczególne „wyzwanie” dla filozofii i filozof musi podważyć samą możliwość objawienia, aby uzasadnić prawomocność filozofii. Czasami jednak sugeruje on, że objawienie jest po prostu jedną z religii, nie różniącą się w swej istocie np. od starożytnego politeizmu i w związku z tym nie stanowi, jak się wydaje, szczególnego „wyzwania”. Twierdzę, że Straussowi ostatecznie nie udaje się pogodzić tych dwóch wątków i że to niepowodzenie jest związane zarówno z napięciami wewnątrz jego pozytywnej koncepcji samej filozofii jako drogi pośredniej między dogmatyzmem a sceptycyzmem, jak i z tym, że przesądza on z góry sprawę, zakładając bez uzasadnienia, że z „samej idei objawienia” wynika w sposób konieczny, iż nie da się jej zharmonizować z filozofią.
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<p class="x---" xml:lang="en-US">The article presents the results of a study aimed at research of the characteristics of personification as the substantive characteristic of each type of the way of ...life ideals (matrimonial, bohemian, health, career, community, social, social-protection, gnostic) of young men and women – graduates of the university.
<p class="x---" xml:lang="en-US"> Research methods: survey (questionnaire for study the way of life ideal), a content analysis of the open questions of the questionnaire, expert evaluation categories, methods of nonparametric statistics.
<p class="x---" xml:lang="en-US"> Results. The article presents ideas about the way of life ideals, discloses its components and characteristics. In the article designated types of way of life ideals: matrimonial, bohemian, health, career, community, social-protection, gnostic. Established the features of personification of each type of boys and girl’s ideals (who are graduates of the university). The results show that all kinds of way of life ideals are personified; that there are attractive to young people personality traits of real people (or groups) whose way of life influences on the construction of their own ideals of life. It is shown that the differentiation of male and female personification of ideals occurs on different parameters: for the ideals of «matrimonial life» and «career life» appears only in the parameter singularity / community; for the ideal of «social life» – in the parameters singularity / community, the psychological portrait, similarities; for the ideal of «health life» – in the parameters singularity / community, the psychological portrait, a means of implementing, similarities.
<p class="x---" xml:lang="en-US"> Application of the results: psychological services in high schools and personnel services in different companies.
The main source for the preparation of the article was the field materials collected by the authors in Taimyr in April ― May 2021. The in-depth interviews obtained during the expeditionary research, ...coupled with a blitz sur-vey, reveal the problems and reasons for the difficult economic and ethno-cultural situation of indigenous peoples in their own interpretation. For a long time, inaccessibility of Taimyr contributed to the preservation of its surface and underground resources, which supported the existence of the traditional economic complexes of five indige-nous peoples (Dolgans, Nenets, Nganasans, Evenks, Enets). The beginning of the active development of the Taimyr Arctic by industrial companies in the last decade has become a challenge for the indigenous population: all ethno-preserving industries ― hunting for wild reindeer, fishing, reindeer breeding ― have been threatened. The sharp decline of wild reindeer population in Taimyr is perceived by local residents as a catastrophe. Among the main reasons, along with the deterioration of the environmental situation associated with the accidents at the Norilsk Mining and Metallurgical Plant and the appearance of new subsoil users in the Taimyr tundras, poaching and shooting of wild reindeer by local residents that significantly exceeds the quotas are listed. The measures taken by the state (quotas for hunting wild deer and fishing, social benefits) do not solve the problems of preserv-ing the traditional nature management and lifestyle, with which the indigenous population of Taimyr is directly connected by the ideas of “the right to work”, “the right to live on one's own land” and “the right to identity”. De-spite the insignificance of the preferences, benefits for people leading the traditional way of life are causing dis-content in the ethnic communities. The growth of social tension is also due to the chronic problem of unemploy-ment and a deplorable state of many Taimyr villages, the prospect of preserving of which directly depends on the state of the biological resources.
The welfare of human kind in individualand collective live is in believing and following Islamic way of life. Islamic code of life exalts the human kind to new dimentions. It has a code of life ...for all times and universal, not subservient to time and space. On the contemporary, Islamic code of life with all its manufestation is as much work-able and needed today as it was it was in the early glorious period of Islam. Allah, in all His mercy has made the "Islam" simple, workable with exceptions and relief where ever one feels difficulty, danger or deprivation. Based on the Quran, the Holy Prophet guided the followers on such matter where exceptions or relief was needed. After ther Holy Prophet, the reponsibility of guidance was taken out by his companions, after their period the Imams coded all the problems in "fiqah". Today the human kind, particulary Muslims face new chalangesregardingdifferent problems in the matter of practice. This study has established guidance and solutions in the form of exceptions and relief given in Sharia. The hall-mark of it is that Allah and his Prophet has provided relief where ever it is needed.
Richard Shusterman's Philosophy and the Art of Writing suggests something vital about the tension between philosophical discourses that cannot capture or be the full meaning of living a life in ...relation to wisdom, and lived philosophies that cannot do away with discourses to deepen a lived experience beyond them: that philosophy as “an embodied way of life” is a sub‐creation that emerges from the tension between them. This paper uses several different moments and ideas from Philosophy and the Art of Writing as points of departure for further inquiry. Some “memories,” repurposed, reorganized, and manipulated, take up these starting points to further the investigation. The present work was a spiritual exercise for the author and, one hopes, will be for the reader in what it means to practice philosophy as a way of life. By doing so, we may find more forgiveness and appreciation for our philosophical vocation that creates something more than what we say or are now.
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The main aim of this paper is to advance knowledge and (especially) theories about developmental and life‐course criminology (DLC). First, I review the widely accepted DLC findings that all DLC ...theories have been designed to explain. Second, I review more contentious and unresolved empirical DLC issues that might present challenges to DLC theories. Third, I describe my own DLC theory and specify how it addresses key empirical and theoretical questions. Fourth, I summarize five important DLC theories, by Catalano and Hawkins, Sampson and Laub, Moffitt, LeBlanc, and Thornberry and Krohn. Fifth, I identify differences in assumptions and predictions between my theory and the other five theories. Finally, I recommend a detailed comparison of the key features of all DLC theories, of their answers to key empirical and theoretical questions, and of their predictions regarding key unresolved empirical DLC issues.
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Political and economic transformations in the 1980s in Chile produced an increase in exports of valuable fishery resources over the last 30–40 years. In order to improve or resolve problems, the ...state implemented diverse interventions and changes in the administrative and cultural processes in artisanal or small-scale fisheries. Nevertheless, the results were not as expected, and diverse problems become evident. This study tries to explain the failures of state interventions in artisanal fisheries, studying the motivations of small-scale fishers to start, stay or abandon the activity. Based on 473 structured interviews in the Regions of Antofagasta, Atacama and Coquimbo (ca 1800 Km of coast) in Chile, we evidenced that fishers’ main motivation to carry out small-scale fishing, is the way of life it allows, mainly the independence and the dynamic relation with the environment and their fishery resources. This logic does not adjust to the logic of state interventions, which pursue increased production, to serve unlimited international markets with the aim of economic profit. The intention to transform the way of life of fishers will put at risk the global sustainability of the system. The failures of state interventions are understandable and welcome because they should make way to a necessary discussion about policies that favor the conservation of the logic of the way of life of the majority of fishers, that properly adjust to environmental dynamics, leading to a conservative use of fishery resources.
•Small-scale fisheries in Chile show problems in spite of novel management tools.•State interventions are implemented following a market economy.•Fishers’ way of life values independence and freedom.•Fishers’ adaptation to nature may be disrupted by state interventions.•Policy design needs to consider fishers’ motivation for sustainable fisheries.
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Paul’s address to the ekklesia in Philippi evidences an ideological conflict within the community. The letter encourages the community to persevere in a prescribed philosophy while simultaneously ...recognizing the presence of “opponents” (Phil 1:28) and “enemies” (Phil 3:18) against whom the community must “stand firm” (Phil 4:1). Building on Pierre Hadot’s work in identifying ancient philosophy as a “way of life”, this article examines the nature of this ideological conflict by reading Philippians in light of the conventions of ancient philosophical dialogue. While the letter does not take the strict literary structure of a formal dialogue, it can rightly be understood as a philosophical text that is engaging in a critical conversation about competing philosophical “ways of life”. In this philosophical dialogue, Paul critiques the alternative way of life on offer to the Philippian ekklesia by portraying it as an insufficient way of life that will lead to destruction. He simultaneously presents his own philosophy as the one that is consistent with the appropriate “goal,” the right “mind,” and a consistent “way of life” that will help the community attain their ultimate telos.
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