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Philosophy for the Soul

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Rosensweig J. P.
Eidos. A Journal for Philosophy of Culture
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2021
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vol. 5
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issue 2
112-125
EN
Among the themes this article explores are the following: Can philosophy truly help us in times of crisis? What are the distinctive ways in which philosophy can be therapeutic and provide solace? What possible barriers exist to a person being able to be helped by philosophy? What is it to be genuinely open, to ideas, to life? What are the dynamics of pain and struggle in authentic searching? What is it to see yourself in such searching? What ways of teaching philosophy can allow students to derive maximum sustenance from philosophy?
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Philosophy Plays: A Neo-Socratic Way of Performing Public Philosophy

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Spence E. H.
Eidos. A Journal for Philosophy of Culture
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2021
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vol. 5
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issue 2
35-57
EN
This paper provides an explanatory rationale within a theoretical philosophical framework for the Philosophy Plays project as a call to public philosophy, conceived as a way of life and a form of communal therapy for the mind. The Philosophy Plays aim is to introduce philosophy to the general public through philosophical presentations by professional philosophers incorporating drama. Like Plato’s dialogues, the Philosophy Plays, that combine dialectic (the philosophical talk) with rhetoric (the drama) seek to engage their public audiences in a realistic and shared lived experience, rendering philosophy a practical and meaningful applied activity for all participants, conceived as a way of life.
3
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Make comedy matter: Ernst Cassirer on the politics and morality of humor

100%
Marra J.
The European Journal of Humour Research
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2018
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vol. 6
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issue 1
EN
Many of Ernst Cassirer’s later works are concerned with the dangers of political myth. His analysis speaks at length about the role of philosophy during the rise of the Third Reich, and Cassirer argues that philosophers failed to combat the dominant ideology. Today, philosophers struggle to explain their relevance to greater public and governmental powers that see no intrinsic value. Given the current political situation in the US, we find ourselves at a crossroads as philosophers. We can either retreat and remain within the comforts of academia, or we can take up arms against dangerous and divisive political forces. If we take Cassirer’s prescriptions seriously, we must choose the latter. Fortunately, philosophy has not disappeared from public consciousness completely. An emerging theme in contemporary cultural studies is the exploration of connections between humour and philosophy. I argue we ought to take advantage of the status of the comedian as public philosopher, and for philosophers to take seriously the political power of comedians. To do this responsibly, I analyse a portion of Cassirer’s work that has been widely ignored in scholarship – his understanding of the politics and morality of humour. By analysing these passages in relation to Cassirer’s later works, we are given the tools to understand the power of humour in political discourse, as well as the responsibility of that power. I argue that “joking responsibly”, for Cassirer, means to reveal the motives and values which underlie sophistry, particularly the sort which lends itself to political manipulation.
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Państwo prawa, filozofia publiczna i odpowiedzialność moralna naukowców

84%
Morawski L.
Archiwum Filozofii Prawa i Filozofii Społecznej
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2014
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vol. 2(9)
85-94
PL
The paper discusses some relationships between the rule of law and the public philosophy. It is unquestionable that nowadays the scientism has become one of the dominant ideologies of industrial and post-industrial societies. Scientists and researchers take an active part in public life, are advisors to governments and corporations, comment in the media important public events. Thus, the problem arises of their moral and legal responsibility for what they say and do in public life. In my opinion, we may distinguish two different models of responsibility, which I call a model of scientist as an ordinary citizen and model of scientist always on duty. To put it another way, we may ask, whether the scientist in public life like an ordinary citizen can act in accordance with his political, economic or religious sympathies and preferences or just like a judge, priest or a physician is always „on duty” and always must follow all the rules of his profession. I defend the view that the adoption of the second model is one of the necessary preconditions of the existence of informed and rational public opinion and thus, the informed and rational rule of law.
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