PHILOSOPHY OF LANGUAGE, CHINESE LANGUAGE, CHINESE PHILOSOPHY: CONSTRUCTIVE ENGAGEMENT. Edited by BoMou. Philosophy of History and Culture, 37. Leiden and Boston: Brill, 2018. Pp. xviii + 552. Hardback, $288.00.

Can History and Philology Competently Address Their Tasks without a Close Connection with Philosophy, Namely Philosophy of History and Philosophy of Language? The thesis by Jan Baudouin de Courtenay published here is probably the oldest of the texts by the Polish linguist. The text was submitted in 1864 as a part of the logic and philosophy course taught at the Warsaw Main School by Henryk Struve. It clearly shows an attempt by the young researcher to embark on a scholarly path, which turns out to be far from the one Baudouin de Courtenay took later in his academic activity. The future linguist argues here in defence of linguistics as a so-called physical science (a natural skill, as he often calls it in his dissertation), thus contrasting it with philology and history.

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Bahasa dan Kekuasaan dalam Historiografi Islam Marshall G.S. Hodgson

ISLAM NUSANTARA: Journal for Study of Islamic History and Culture ◽

10.47776/islamnusantara.v2i1.104 ◽

2021 ◽

Vol 2 (1) ◽

pp. 41-70

Author(s):

Greg Soetomo

Keyword(s):

Social Structure ◽

Michel Foucault ◽

Philosophy Of Language ◽

Philosophy Of History ◽

Analytical Philosophy ◽

History Of Knowledge ◽

The Social ◽

History Of ◽

Archaeology Of Knowledge ◽

Developing System

Historian has been preserving a historical unity and continuity as a truth. There is an assumption that history has a ‘constant’. This paper explains and proves otherwise. This writing understands history is in fact filled with various ruptures, differences, and deviations. This uncertainty has taken place when ‘language’ becomes a focus of the study of history. In his L’Archeologie du savoir (1969), Michel Foucault (1926-1984) rejected the preconception of history as unity and continuity. He believed the history as a journey with various ruptures, differences, and irregularities that reveal uncertainty. This reversal has taken place when language as the focus’ study in the history of knowledge. Foucault has called this method as the Archaeology of Knowledge. This is the question which this paper is going to respond: “How does Michel Foucault’s archaeology of knowledge, the analytical philosophy of language, elucidate the diversity within Marshall G.S. Hodgson’s history of Islam?” These three below mentioned questions respectively reflect a three-fold dimension of the diversity in Foucault’s thoughts as explained in his L’Archeologie du savoir (poststructuralism-structuralism, postmodernism, and philosophy of history). First, how does Hodgson, as a structuralist, write the history of Islam by way of developing system of discourses to reveal meaning; at the same time, as a poststructuralist, he reveals incoherence of discourses and its plurality of meanings? Second, how do we understand that the social structure in the history cannot be simply detached from the chains of power as a constitutive dimension of discourse? Third, how do we comprehend, that in every stages of history, they have its distinctive episteme and diversity of thoughts that support the formation of discourses? This research is essentially to explain the three perspectives of Foucault’s philosophy. At the same time, the three approaches in Hodgson’s writing on the history of Islam are also being explored. Both points of convergence and of divergence have become the whole study of this paper.

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Husserl's phenomenological philosophy in Russia

Theoria Beograd ◽

10.2298/theo0304059d ◽

2003 ◽

Vol 46 (1-4) ◽

pp. 59-68

Author(s):

Radomir Djordjevic

Keyword(s):

Philosophy Of Language ◽

Early Period ◽

Philosophy Of History ◽

Theory Of Knowledge ◽

Direct Influence ◽

Philosophical Thought ◽

Phenomenological Philosophy ◽

Intuitionistic Theory

The paper reviews phaenomenological influences on Russian philosophical thought. Before the bolyshevique revolution of 1917, Husserl's ideas had attracted the attention of many Russian theoreticians, and during the last two decades effects of this impact are closely investigated. First of all there were several philosophers under very direct influence of phenomenology: N. O. Lossky, the author of numerous books, in his work on logic; S. L. Frank, who had developed an intuitionistic theory of knowledge Gustav Spet, logician, aesthetician, linguist etc, who accepted Husserl's conceptions in his books on interpretation, philosophy of history and philosophy of language; Alexiy Lossev, who wrote some thirty books, and in his early period (works on ancient dialectics, philosophy of language and logics) was phenomenologically oriented; etc. Husserl's philosophy has traced or affected the ideas of several other Russian thinkers, so in USSR as in exile throughout Europe (for instance, Georges Gurvitch).

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Benjamin’s Profane Uses of Theology: The Invisible Organon

Religions ◽

10.3390/rel10020093 ◽

2019 ◽

Vol 10 (2) ◽

pp. 93

Author(s):

Francisco Naishtat

Keyword(s):

Literary Criticism ◽

Philosophy Of Language ◽

Jorge Luis Borges ◽

Philosophy Of History ◽

Language Theory ◽

Historical Time ◽

Theological Perspective ◽

Theory Of History ◽

The One ◽

Historical Past

Invisible, but suggestive and fruitful; deprived of any reference to doctrine or ultimate assertive foundations, but nevertheless used in Benjamin like written images, crystallized as “images of thought”; as doctrinally mute as it is heuristically audible, Benjamin’s use of theology reminds us of the ironical use that Jorge Luis Borges himself made of theology and metaphysics as part of his own poetic forms. As such, these images of thought are located both in the place of philosophical use and in the one of methodological cunning or Metis, across the various levels of the corpus: a metaphysics of experience, literary criticism, philosophy of language, theory of history and Marxism. Therefore, accepting that criticism (Kritik) is the visible organon and the object of Benjaminian philosophy, is not theology, then, its invisible organon? What seems to be particular to Benjamin, however, is the agonistic but nevertheless heuristic way in which he intends to use theology in order to upset, disarray, and deconstruct the established philosophy, and specially its dominant trends in the field of the theory of history: historicism, positivism, and the evolutionary Hegelian–Marxist philosophy of history. In this article we try to demonstrate how this theological perspective is applied to a Benjaminian grammar of time. We conclude agonistically, confronting the resulting Benjaminian notion of historical past against Heiddeger’s own vision of historical time.

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Hegel’s Orientalist Philosophy of History and its Kantian Anthropological Legacy

Journal of Chinese Philosophy ◽

10.1163/15406253-0440304007 ◽

2017 ◽

Vol 44 (3-4) ◽

pp. 175-192

Author(s):

Jean-Yves Heurtebise

Keyword(s):

Strong Influence ◽

Turning Point ◽

Chinese Philosophy ◽

Philosophy Of History ◽

Edward Said ◽

Post Colonial ◽

Anthropological Research ◽

Definition Of

This paper aims to shed new light on Hegel’s rather problematic statements about Asian thinking and Chinese philosophy by disclosing the Orientalist antecedents found in Kant’s anthropological works. First, the notion of Orientalism will be defined with reference to Orientalism (1977) and “Orientalism Reconsidered” (1985) by Edward Said. Second, an exploration of Kant’s anthropological research will show that this constituted the turning point in the Western Orientalist perception of China which had a strong influence on Hegel Finally, it will be claimed that Hegel’s Orientalist perception of China rests on a definition of culture as the expression of the “spirit of a people” (Volksgeist) that has recently been revised by contemporary post-colonial anthropologists.

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