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Displaying: 61-80 of 90 documents

a renaissance of myth?
61. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Russell Ford A Fabulous Interruption: Towards a Mythic Politics
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The aim of this essay is to specify the chief concern for post-Marxist political strategy as the discovery or invention of a new political logic. Beginning with Laclau and Mouffe’s influential Hegemony and Socialist Strategy: Towards a Radical Democratic Politics, this essay extends Lyotard’s well-known diagnosis of the status of metanarratives to a consideration of the conditions for political resistance and dissent. Using concepts drawn from the work of Althusser, Nealon, and others, it reworks Laclau and Mouffe’s appropriation of Gramsci’s concept of hegemony in order to separate it from any foundational, normative political identity. In conclusion, the essay uses Bergson’s discussion of intuition and fabulation in order to begin to articulate the concepts of a democratic politics.
62. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Paul G. Muscari A Plea for Mythos
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Since of much of modern discourse, extending from cognitivism to connectionism to deconstructivism, has been greatly inclined to look at reality in relation to processes where the personal factor plays little if any causal role, the pursuit of wisdom today has become primarily identified with the logos or the pursuit of a rational account of reality and the rule governing principles behind it. Although there is not space enough to traverse all that is involved here, it will be argued in this paper that the secrets of wisdom will never be revealed if its nature is limited to a singular description of just one function of thought. What is needed if the love of wisdom is to be regained is a more dynamic and symmetrical account—one that considers the reconstructive e nature and generative e capabilities of the human mind as well as the flexibility and complexity of thought; one that realizes that the end stages of logos are only the by-product of insight obtained from more personal and emotionally charged meaning; and one that takes seriously the role of mythos in the thinking process.
the first turn: from mythological wisdom to philosophy
63. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Leonidas C. Bargeliotes, Penelope Triantou The Cognitive Role of Plato’s Use of Mythos
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The paper refers to the contribution of myth to Plato’s cognitive theory. Primarily, it is epigrammatically pointed out the existing difference between Mythos and Logos, on the one hand, and Plato’s attitude towards the myths as well as their use and incorporation into his cognitive model, on the other hand.
64. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Silvia Benso The Wisdom of Love or Negotiating Mythos and Logos with Plato and Levinas
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Inverting the sequence of the traditional terms, in Otherwise than Being or Beyond Essence Levinas redefines philosophy as the “wisdom of love”. Through an intertwining of Platonic motifs and Levinasian inspirations, the essay argues for a mutually regulated interplay of mythos and logos as a way to regain a sense of wisdom that remains respectful of the elements of otherness in reality-in particular, respectful of the otherness of the Third who, for Levinas, constitutes the ground for politics. That is, the interplay of mythos and logos results into a mytho-logy in which the logos directing the mythos is the voice of the other which imposes not only the preservation (ethics), but also the institutionalization (politics) of the differences, alterities and incommensurabilities that constitute reality. The consequence of this differently negotiated notion of wisdom is a reconfiguration of philosophy in terms of a mythological politics of bodily, economic testimony in the service of the Third.
65. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Stephanie Theodorou Rethinking the Relation between Mythos and Logos: An Aristotelian Reappraisal of Paul Ricoeur’s Theory of Metaphor
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In this essay, I will show one way in which Ricoeur utilizes Aristotle’s discussions in Rhetoric and Poetics; I will take my point of departure from his hermeneutic theory of metaphor. Here, he reverses the Aristotelian intention by blending the domains of discourse we call mythos and logos in a way which suggests that the latter is subsumed by the former. While one can argue that the two are co-emergent processes, Ricoeur’s formulation undermines one side of the dialectic between them.
not all interpretations are “footnotes to plato”
66. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Sharon M. Kaye Buridan’s Ass: Is There Wisdom in the Story?
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This paper discusses Buridan’s Ass as a thought experiment that has been misunderstood. First, the thought experiment is presented in its traditional form and typical objections to it are discussed. Then the author argues that William of Ockham supplies the background necessary for a more meaningful formulation. Buridan’s Ass is designed to show that each individual must choose how to value the value we discover in the world and that, in so doing, we create individual preferences.
67. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Brian Seitz The Who Has Lost Something but Knows Where to Find It: Iroquois “Law” and the Withdrawal of the Origin
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Inspired by Nietzsche’s insistence that we exploit actual history and Foucault’s extrapolation of Nietzsche’s project, my explication of the logic of originary withdrawal is centered around an analysis of an historical account of origin; here, we turn to the image of the original lawgiver, as depicted in the Iroquois foundation narrative, the narrative that serves to constitute their political community. This analysis helps to cultivate an alternative understanding of political necessity by starting with the traces of a material discourse from the past and, more important, about the past rather than starting with theory.
68. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Ray Munro Liminal Performances: Unveiling the Logos, Revealing the Mythos
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In this paper I will attempt to show that the next step in acting methodology is to move from psychological cognition to meditative thinking—Logos, giving examples of how that Logos becomes word and is then revealed in the text, play or story—Mythos.
69. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Dictionary of Dialogue and Universalism (Draft)
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70. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Władysław Tatarkiewicz — On Perfection (J.K.)
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71. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Selected Contributions on Wisdom as Published in Dialogue and Humanism (1990–1995) and Dialogue and Universalism (1995–2005)
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72. Dialogue and Universalism: Volume > 15 > Issue: 3/4
Our Contributors
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73. Dialogue and Universalism: Volume > 15 > Issue: 1/2
Editors Wisdom: Systemic Research and University Education
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74. Dialogue and Universalism: Volume > 15 > Issue: 1/2
Steven V. Hicks Mythos, Logos and the Love of Wisdom
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75. Dialogue and Universalism: Volume > 15 > Issue: 1/2
Charles S. Brown Overcoming Boundaries of Wisdom: From Eco-phenomenology to Eco-logos
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This paper explores the contribution that a Husserlian inspired phenomenology can make to environmental philosophy. In particular I argue that Husserl’s phenomenological critique of naturalism liberates thinking from its metaphysical naïveté thereby opening thought to a new conception of nature, while his theory of intentionality can be adapted to provide new directions for developing an account of axiological rationality which is open to claim that there is goodness and value within non-human nature. Such a form of rationality, based in the dialectic of empty and filled intentions, would begin to provide a discourse in which the goodness and value of non-human nature could be registered, expressed, and articulated in a rational manner. The result will be an experiential grounding for environmental ethics.
76. Dialogue and Universalism: Volume > 15 > Issue: 1/2
Sonja Servomaa Nature of Beauty—Beauty of Nature
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In this essay I wish to discuss the theme of wisdom from within the field of aesthetics and to present the aesthetics of Japanese flower art of ikebana, kadô, as an example. Concepts of nature, beauty and wisdom will be related to each other: we have plenty of knowledge of nature, but we need deep wisdom to understand nature of beauty, and spiritual wisdom to see and enjoy beauty of nature. Through flower art of ikebana I search to discover the essence of beauty of nature, a path to wisdom within the saying “See beauty in nature, cultivate elegance in spirit”.
77. Dialogue and Universalism: Volume > 15 > Issue: 1/2
Nicholas Maxwell A Revolution for Science and the Humanities: From Knowledge to Wisdom
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At present the basic intellectual aim of academic inquiry is to improve knowledge. Much of the structure, the whole character, of academic inquiry, in universities all over the world, is shaped by the adoption of this as the basic intellectual aim. But, judged from the standpoint of making a contribution to human welfare, academic inquiry of this type is damagingly irrational. Three of four of the most elementary rules of rational problem-solving are violated. A revolution in the aims and methods of academic inquiry is needed so that the basic aim becomes to promote wisdom, conceived of as the capacity to realize what is of value, for oneself and others, thus including knowledge and technological know-how, but much else besides. This urgently needed revolution would affect every branch and aspect of the academic enterprise.
78. Dialogue and Universalism: Volume > 15 > Issue: 1/2
Beata Stawarska Philosopher and Dispassionate Scientist
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Philosophia means love of wisdom. If the way of access to wisdom is love, then the quest for wisdom does not appear as a purely cognitive enterprise but also and primarily as an affective one. Rather than reducing the one who searches for wisdom to a pure contemplative mind, it engages the entire person in the inquiry; the affective, and correlatively, sensitive and corporeal being of the self are put into play. Put simply and naïvely, one needs to be implicated in the philo-sophical quest with one’s heart and one’s body. Still, does not such implication prevent this quest from being “scientific”? Should not the inquiry be dispassionate if it is to remain “objective”, for otherwise it may obscure the hypotheses we formulate and the experiments we perform with subjective, personal input and cloud them with a halo of affective indeterminacy? After all, the thesis of objectivism stipulates that we should efface not only all preconceptions andpresuppositions in order to have an unprejudiced view of the matter in hand, but also dispose of the entire affective baggage of the individual engaged in a scientific enterprise. This procedure of bracketing of affectivity allows one to scrutinize the object of study from the standpoint of an external observer who adds nothing to the object in order to let its inherent character manifest itself. Hence the supposed detachment and disinterest typical of the strategies employed by science, living and inanimate beings alike being all ranked amongst possible objects for study.
79. Dialogue and Universalism: Volume > 15 > Issue: 1/2
Art Stawinski Truth in Myth and Science
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We humans are a curious species. Of all the life forms that inhabit the earth, we alone strive to make sense of the world in which we find ourselves. For thousands of years we understood the world through stories. Our ancestors told stories of how the world began, how our people originated and came to be at this place, and how those people across the river or beyond the mountains came to be where they are. Some stories were of animals and plants in our neighborhood, and their powers to help us, feed us, or cure our ailments. But in the last few centuries, starting in Europe and spreading throughout the world, a new way of understanding began competing with storytelling as a means of comprehending our world. Science supplanted storytelling largely because it empowered us to transform the world in ways that were unimaginable to our ancestors. We understand the world scientifically by describing the world instead of by telling stories about it. The stories our ancestors told no longer explain the world, but are data within the world, part of the world that science (i.e. cultural anthropology) describes. Our stories have become myths, cultural artifacts that may be interesting and a subject of study, but cannot possibly be true. Yet even in societies that have thoroughly embraced science as a means of understanding the world, myths remain a powerful force. Myth and science exist side by side, often creating confusion and conflict.
80. Dialogue and Universalism: Volume > 15 > Issue: 1/2
Paul M. Schafer After Darwin: Myth, Reason, and Imagination
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This paper argues that Darwin’s theory of evolution by natural selection offers the tools to break free from the present impasse in order to rebuild philosophy and regain the love of wisdom. Indeed, I want to suggest that evolutionary theory provides the basis for a new, demythologized rationality, and opens the door to the wonder of human imagination.