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Luke Arredondo, “Beauty: The Path to Transcendence.” Notre Dame Seminary, New Orleans, LA. In this paper, I examine the relationship between beauty as experienced through the senses and the encounter with beauty in the mystery of human love. Utilizing the work of Dietrich von Hildebrand and Fulton Sheen, I argue that the principle of superabundance and the transfiguration of human love into divine love through marriage gives modern man access to beauty in a way perhaps even more transforming than the experience of beauty through the senses in art and nature.
An analysis of Dietrich von Hildebrand's Aesthetics Volume I. Presented at the 2014 Annual Conference on Christian Philosophy at the Franciscan University of Steubenville. Sponsored by the Dietrich von Hildebrand Legacy Project.
Phenomenologist Dietrich von Hildebrand argues that many properties of the material world only exist in relation to persons, that sense perception is not merely a bodily act, but a properly spiritual, personal act, and that our highest act is not purely intellectual but involves bodily sense perception. By his own assertion, his philosophy must be understood in the context of the Catholic philosophical tradition; here, I consider his account of the material world and of sense perception in comparison to two strands of the Aristotelian tradition in Catholic philosophy, represented by Thomas Aquinas and Gregory Palamas. I show how von Hildebrand's views on the material world and sense perception can be better understood, their phenomenological bases defended, and their deficiencies corrected, by drawing on the notion of energeiai from Palamas' thought, and of participation and obediential potency from Aquinas' thought.
Mouseion: Journal of the Classical Association of Canada, 2018
This article asks whether we can say something philosophical about the trajectory that leads Socrates to stand trial. It investigates whether Socrates’ comportment as a philosopher constitutes a necessary threat to established political authority, and whether there is something intrinsic in being a philosopher that makes one especially vulnerable to political authority. The question is addressed within the context of the Hippias Major, which pits Socrates against a man who is both a sophist and a politician, and which contains a foreboding speech about the possible trouble that Socrates might run into at the hands of the state.
Dietrich von Hildebrand denominated the generation of new human life as the " superabundant end " of the spousal act not to deny but to refine the scholastic view that the child is the " end of the act, " simply. The act at the source of human generation is not straightforwardly generative; rather, its generativity is metaphysically grounded in it as a concrete act of union between the spouses. There are thus in some sense two finalities structuring the act, with a specific order between them: union and the fruitfulness following superabundantly from it. In this essay I bring to evidence the framework underlying von Hildebrand's position by examining love as the forma of the spousal act and the significance of sexuality as an embodied act. I will conclude with some thoughts on how the concept of superabundance accommodates certain truths about the spousal act more readily than does the simple notion of finality.
The present work is an excerpt of my original dissertation which is divided into two parts, each consisting of four chapters. For the purposes of this extract, I have included chapters 1, 7 and 8, along with substantial portions of the dissertation’s conclusions. Part I focuses on the problem; part II, on solutions to be derived from Hildebrandian value theory. Chapter 1 introduces the reader to value theory as a philosophical discipline, offers the theoretical apparatus necessary for understanding the ensuing discussion in the following chapters, and articulates in greater detail the nature of popular value subjectivism. The problem must be understood within a historical framework and in light of the overwhelming tendency within the philosophical discipline to favor subjectivist conceptions of value. Chapter 1 explains the crucial concepts of value ontology, value subjectivism and value objectivism. The following chapters engage in an historical synopsis of value theory from its inception to the present. Chapter 2 offers a brief historical overview of value philosophy on the Continent, including Herbart, Windelband, Rickert, Lotze, Brentano, Meinong, Ehrenfels, Nietzsche, Hartmann and Scheler. Chapter 3 continues this survey with a more in-depth glance at value philosophy in the Anglo-American world. It begins with Alasdair MacIntyre’s account of the genesis of the notorious fact/value distinction, and the impact it has had on value theory in the form of Emotivism. It then continues with an account of Moore’s non-naturalism, and the naturalism of the two most prominent American value theorists, Wilbur Urban and Ralph Barton Perry. The chapter closes with a summary of the historical overview which suggests the nature of the peculiar dynamics by which theoretical value subjectivism engenders its popularized counterpart. Chapter 4 considers the status-quo of contemporary North American value language and value theory. After a brief consideration of three recent theoretical works (McShea, Goldthwait, and Bok), the chapter brings into sharper focus the contemporary crisis in value language. It then closes with a summary of criticisms which value language—and particularly its employment in moral discourse—has drawn from a number of academics in recent years (Warren Murray, Iain Benson, Gertrude Himmelfarb, Allan Bloom, and George Parkin Grant). In one way or another, their criticisms respond to the many pernicious consequences of popular value subjectivism outlined above, and invite us to look, in Part II, to the value philosophy of Dietrich von Hildebrand for possible solutions. After a biographical introduction to von Hildebrand in chapter 5, chapter 6 introduces us to his philosophical presuppositions and method. Von Hildebrand is a phenomenologist. Consequently, the solutions to be gathered from his value theory are ultimately rooted in his philosophical method and his conception of the nature of philosophical knowledge. And only in light of both of these will we be able to readily grasp his objectivist account of value. Von Hildebrand’s conception of the nature of philosophical knowledge—to which we will dedicate a detailed study—is by far one of his most outstanding contributions to philosophy. His phenomenology stands as a sign of contradiction in the face of establishment philosophy stagnated, more often than not, by analytic and linguistic deconstructionist agendas—a stagnation not unlike that wrought by neo-Kantianism a century earlier, and which brought von Hildebrand and companions flocking to Edmund Husserl in the hopes of discovering new avenues for fecund thought under the maxim: “Back to things in themselves!” The present dissertation proposes to evidence the manner in which Hildebrandian phenomenology (the phenomenology of the early Husserl and which contemporary phenomenologists such as Josef Seifert refer to as realist phenomenology) offers a valid, thorough-going challenge to all forms of philosophical idealism, relativism, and linguistic reductionism. It seeks to evidence furthermore, how phenomenology offers a philosophically convincing groundwork for a realist epistemology and ontology. Above all, through von Hildebrand’s phenomenology we will discover and articulate the ontological status of value and its place in the order of reality. Chapter 7 engages us in a detailed account of von Hildebrand’s conception of value. Here we will discover a second of von Hildebrand’s most outstanding contributions to philosophy, namely, his articulation of the distinction between the category of the important-in-itself, and the subjectively satisfying—terms already familiar to us. Indeed, it is to von Hildebrand’s great merit to have diagnosed several decades ago the pathology which is the central concern of this dissertation. Although he did not employ the term, von Hildebrand understood popular value subjectivism as that modus vivendi which takes as its point of departure for practical and moral endeavors the dynamic of subjective satisfaction. While the category of importance is certainly a basilar notion in any person’s life, von Hildebrand engages in a phenomenological analysis of this datum which parses importance into three categories: the subjectively satisfying, the objective good for the person, and the important-in-itself. This latter category, and only this one, does von Hildebrand term value. Finally, in chapter 8, we evaluate the precise manner in which von Hildebrand’s value theory suggests solutions to the overwhelming problem of value subjectivism, specifically in terms of reforming our contemporary subjectivist notion of value. Any proposed reform of the concept of value must begin on the level of theory, and Hildebrand’s value theory contains a core of theoretical applications which form an effective starting point for such a reform. In chapter 8, I elucidate four such applications. Hildebrand’s value ontology a) instructs us in rendering a philosophically rigorous account of the ontological objectivity of value; b) it constitute’s a sound theoretical basis for inculcating and inciting the North American populace to living examined moral lives and engaging in an examined moral discourse; c) it offers a theoretical medium for aiding individuals to discover or rediscover the category of the important-in-itself in their practical living; and d) it provides, in turn, a theoretical medium for revealing a road to authentic human fulfillment.
Öz Türk edebiyatının modernizm serüveninde İkinci Yeni şiir hareketi bir döne-meçtir. Türk edebiyatı, daha önce Cenab Şahabettin, Ahmet Haşim, Yahya Kemal, Na-zım Hikmet, Orhan Veli gibi isimlerin eserlerinde modernizmi kısmen tecrübe etmesine rağmen gerçek anlamda modernizmi İkinci Yeni şiirinde deneyimler. Yerleşik şiir esteti-ği algısını yıkan İkinci Yeni şairleri dadaizm, varoluşçuluk, sürrealizm gibi modernist akımlardan etkilenerek irrasyonalist bir dil geliştirirler. Şiiri, ahlak ve mantık gibi sınır-layıcı unsurlardan uzaklaştırarak marjinal kişiliklerini esere yansıtırlar. İkinci Yeni şiiri hakkında araştırma yapanların ortak düşüncelerinden biri bu şiir hareketinin modernist olduğudur. Fakat son zamanlarda yapılan çalışmalarda, postmodernizm ile ilişkilendi-ren birtakım özelliklerin İkinci Yeni şiirinde mevcut olduğu ileri sürülmüş ve İkinci Yeni şiir hareketinin postmodern karakterde olduğu iddia edilmiştir. İkinci Yeni şairlerinin yansıtıcı poetikadan vazgeçmeleri, yerleşik şiir algısına muhalefet etmeleri, anlamın metnin kendi iç işleyişi ile ortaya çıktığını iddia etmeleri, marjinalliğe vurgu yapmaları gibi nedenlerden ötürü postmodern sanat estetiğine yakın durdukları bazı araştırmacılar tarafından son dönemlerde sıkça dilendirilmektedir. Türkiye'de henüz postmoderniz-min şiirdeki etkileri yeterince irdelenmediği gibi postmodern denilen şiirin özelliklerini belirlemek için gerekli kuramsal altyapı bulunmamaktadır. Bundan dolayı İkinci Yeni şi-irinin postmodernizm ile olan ilişkisi tartışmalı bir zeminde ele alınır. Bu çalışmanın amacı İkinci Yeni şiirinin postmodernizm ile olan ilişkisini ortaya koymak ve İkinci Yeni şiirinin postmodernist olup olmadığını belirlemektir. Abstract Second New poetry movement is a turning in modernism adventure of Turkish literature. At first, although Turkish literature partly experienced modernism in Cenab Şahabettin, Ahmet Haşim, Yahya Kemal, Nazım Hikmet, Orhan Veli's works, it actually experiences modernism in Second New poetry. Second New poets, who demolish poetry aesthetic perception, develop an irrationalist language as affected modernist movements such as dadaism, existentialism, surrealism. They reflect their marginal personalities on work as poetry removed from restrictive elements such as morality and logic. One of the
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