The inability of traditional Shi’a jurisprudents to respond to the challenges in the field of human rights and the rights of religious minorities, which is rooted in the denial of human dignity and the emphasis on religious dignity, has led to the emergence of a new discourse among contemporary Shi’a jurisprudents in Iran in recent years. This group of jurists known as reformist jurists seeks to re-evaluate the jurisprudential laws, re-interpret the Shari’a and find a way out of the religion (...) to reduce the existing conflict with the universal human rights standards. The opinions of this group of jurists, albeit criticized by the traditional scholars, have been welcomed by young clerics. To understand the main aspects of this jurisprudential dispute, two main questions have been considered by the researchers: What are the main principles of human rights in the thoughts of traditionalist and reformist jurists in Iran? And how differently have the reformist jurists conceptualized the subject of human rights? To answer these questions, the impact of traditional jurisprudents on the formulation of the current constitution of Iran is studied and the main differences between the views of traditional and modern jurists are evaluated. (shrink)

Environmentalism is usually thought to be a liberal political position, but the two primary schools of thought within the conservative intellectual movement support environmentalism as well. The free market perspective has received considerable attention for its potential contributions to environmental protection, but the traditionalist perspective has not. In this essay, I consider several important principles of traditionalist conservatism. The traditionalists are not materialists and are highly critical of our consumer culture. They reject ideology and stress piety toward nature, the (...) intergenerational character of society, and prudence in political and social action. These basic principles are a solid foundation for environmentalism. (shrink)

By the time of the Russo-Ukrainian War, the Russian political activist Aleksandr Dugin was known as an ultra-nationalist, a fascist, a geopolitician, a Eurasianist, a Heideggerian, and sometimes also as a Traditionalist in the school established by René Guénon. Some, however, hold that Dugin had left Traditionalism far behind, or perhaps had never really been a Traditionalist in the first place. This article examines the extent to which Dugin’s engagement with Traditionalism has persisted throughout his intellectual and political career. It (...) begins with Dugin’s formative years in the late-Soviet Iuzhinskii Circle, where he first encountered Traditionalism, and explores his adaptations of Guénon’s views. The article argues that Dugin’s works, including his best-seller The Fundamentals of Geopolitics (1997), reflect his continued commitment to Traditionalist principles, despite significant modifications. The article thus challenges views that dismiss Dugin’s Traditionalism as superficial or abandoned. It concludes that Dugin’s enduring adherence to Traditionalism is essential to understanding his influence on Russian political thought and his broad appeal. (shrink)

The last couple of decades has brought a renewed interest in American conservatism among historians. Yet most recent studies have focused on the emergence of neoconservatism after World War II and virtually no recent scholarly work has pursued the history of conservatism before the 1920s. Both Richard Hofstadter and Clinton Rossiter agreed that the late nineteenth century was an important watershed in the evolution of American conservative thought. Hofstadter argued that the new laissez-faire conservatism that became dominant during the Gilded (...) Age was remarkable in that “it lacked many of the signal characteristics of conservatism as it is usually found.” Yet some conservatives refused to accept key features of what Clinton Rossiter once branded this new “contradictory conservatism.” This essay focuses mostly on Protestant clerical intellectuals who dissented from the new orthodoxy and attempted to preserve older conservative principles. Against the laissez-faire conservatives' hyperindividualism, these dissenting conservatives stressed an organic view of the social order and the importance of mediating institutions such as family and church. To the others' secularism, they offered a social theory suffused with evangelical Protestantism. This analysis highlights where these dissidents differed from their fellow conservatives and seeks also to elucidate their alternative conservative vision of the American republic. Such a study serves to clarify just how profound an ideological shift occurred among conservatives during the Gilded Age and illuminates some of the persistent tensions within American conservatism still evident today. (shrink)

Recent advances in biomedical technology and therapeutic procedures hace generatad a moral crisis in modern medicine. The cast strides made in medical science and technology have creatred options which only a few decades earlier would have been relegated to the realm of science fiction. Man, to a significant degree, now has the ability to exercise control not only over the stages of disease but even over the very processes of life and death, With the unfolding of new discoveries and techniques, (...) the sceintific an dintellectual communities have developed a keen awareness of the ethical issues which arise out of man's enhanced ability to control his destiny. In response to the concern over questions of this nature, there has emerged the rapidly developing field of bioethics. Jews, to whomall such questions are quests not only for applicable humanitarian principles but for Divine guidance, must, of necessity, seek answers in the teachings of the Torah . "The Torah of God is Perfect" ( Psalms 19:8), and in its teachings the discernign student will find eternally-valid answers to even newly-formulated queries. As Physicians and patients turn to Rabbinic authorities for answers, Jewish scholars seen to elucidate and expound the teachings of the torah in these vital areas of concern. The present essay hgihlights some of the ethical issues faced by the Jewish physician who faithfully observes his tradition in all matters including his daily practise of medicin. Although more questions are raised than answered, the aim of this essay will have been achieved if the reader is stimulates to pursue these issues in the extensive writings on the subject now available in English CiteULike Connotea Del.icio.us What's this? (shrink)

The post-New Order Indonesian politics has provided a political opportunity structure for the state towards democratization. It has a double-edged sword whatsoever: on the one hand democratization could lead to the civic engagement, but on the other hand, it provides a hot bed for the flourishing of anti-civic organization. As for the latter, following the fall of authoritarian regime of new Order in 1998, Indonesians have also witnessed the birth of transnational Islamist and radical organizations threatening the state’s integrity and (...) peaceful coexistence of the citizens. Amid the public appearance of these radical organization, an issue of ideological infiltration and sabotage of radical organization upon mainstreaming moderate Muslim organizations, such as Nahdlatul Ulama and Muhammadiyah do exist. This article tries to reveal the impacts of a such infiltration practices and the extent that radical narratives win the minds and hearts of important Muslim leaders. Taking a closer a look to Muslim leaders in Sampang district in the island of Madura, the centrum of traditionalist Muslim in Indonesian Islamo-landscape, finds out that intolerant and radical ideologies do resonate clearly among the leaders. This finding resort as an alarm and counter-narrative to the long-admired Islamic traditionalism as an important backbone for moderate Islam in Indonesia. (shrink)

Contemporary just war theory is divided into two broad camps: revisionists and traditionalists. Traditionalists seek to provide moral foundations for something close to current international law, and in particular the laws of armed conflict. Although they propose improvements, they do so cautiously. Revisionists argue that international law is at best a pragmatic fiction—it lacks deeper moral foundations. In this article, I present the contemporary history of analytical just war theory, from the origins of contemporary traditionalist just war theory (...) in Michael Walzer's work to the revisionist critique of Walzer and the subsequent revival of traditionalism. I discuss central questions of methodology, as well as consider the morality of resorting to war and the morality of conduct in war. I show that although the revisionists exposed philosophical shortcomings in Walzer's arguments, their radical conclusions should prompt us not to reject the broad contemporary consensus, but instead to seek better arguments to underpin it. (shrink)

ABSTRACT The use of social media by extreme right groups and the self-proclaimed formation of the ‘alt-right’ in recent years have been linked to the rise in US white nationalism. Against a backdrop of widespread concern regarding the growing nature of the ‘alt-right’ phenomenon, this article responds to the pressing need to understand its appeal. Specifically, we examine the discursive means by which a hitherto unexamined US ‘alt-right’ group, the Traditionalist Worker Party, constructs its group identity and ideology online. Corpus (...) assisted discourse analysis of this group’s blog reveals that the Traditionalist Worker Party regularly mobilises five discourses in order to assert subject positions of victimhood for its members, alongside recurrent use of explicit out-grouping strategies. The out-groups are blamed for a general malaise – an uncertain, chaotic reality that can and must be changed through affiliation with the Traditionalist Worker Party. The study also shows that the Traditionalist Worker Party constructs itself a highly entitative group as a means to enhancing its recruitment appeal. (shrink)

The French Revolution swept away the Old Regime along with many of its ideas about epistemology, history, society, and politics. In the intellectual ferment that followed, debates about religion figured prominently as diverse thinkers grappled with the philosophical and civil status of religion in a post-revolutionary age. Arthur McCalla demonstrates the central place of religion in the intellectual life of post-revolutionary France in Religion and the Post-Revolutionary Mind. Certain questions--What is the nature of religion? Does society rest on religious foundations? (...) What ought to be the place of religion in society?--drew sustained attention from across the political spectrum. Idéologues viewed religion as error and sought to eradicate it through the promotion of secular values. Catholic Traditionalists understood religion as a body of revealed truths of supernatural origin that ought to be authoritative in all aspects of life. Liberals sought to replace Christian orthodoxy with a new public faith consonant with liberal values. But these blocs were not monolithic, and McCalla reveals the complexities of each one, as well as the dialogues and rivalries among them. The categories established by the concepts of religion these thinkers constructed continue to shape debates over liberationist critiques, liberal pluralism, laïcité, and political theology. The place of religion in civil society is again a matter of urgent debate. Religion and the Post-Revolutionary Mind provides essential historical context for thinking about the status of religion in the contemporary world. (shrink)

In this essay, I outline fundamental anthropological and moral principles related to human sexuality and gender identity and then apply these principles to analyze and evaluate the views of several authors who attempt to carve out a “middle way” between liberal and traditionalist approaches to these issues. In doing so, I engage especially with the claim that gender dysphoria, rather than being a psychological issue, is a type of biological intersex condition in which one’s “brain sex” is out of line (...) with one’s genital and chromosomal sex. I argue that understanding the human person as a unity of body and soul and recognizing human sexuality as ordered toward the human good of marriage understood as inseparably unitive and procreative reveals the flaws in this position and helps to show why hormonal or surgical gender reassignment therapy is not a medically or ethically appropriate response to gender dysphoria. I also offer an alternative characterization of gender dysphoria and suggestions for responding with true compassion to those who suffer from it. (shrink)

In this paper, I examine the deep theological faultline generated by divergent understandings of the divine attributes among two early antagonistic Muslim groups – the traditionalists (main...

In recent years an uneasy peace has descended in U.S. academe between those who feel research universities have done too little to advance the representation of minority groups and women and those who feel that the administrative policies developed to improve representation can and sometimes do come into conflict with core intellectual commitments of universities. Using quantitative and qualitative evidence from interviews with 47 natural sciences, engineering, and mathematics faculty members at a U.S. research university, the paper examines the background (...) characteristics of three sets of protagonists - academic progressives, academic traditionalists, and those whose views bridge the divide - and the way respondents discussed and justified their viewpoints. The paper draws on the theory of strategic action fields to illuminate the structure and dynamics of the conflict and suggests modifications to the theory that would improve its explanatory power for this case. (shrink)

The traditionalist interpretation of Kant's idealism reads his Critical philosophy as a version of traditional idealism, à la Berkeley. By contrast, a revolutionary account of Kant will assert the threefold distinction between states of mind, external objects of the world and things in themselves, and will reject the attempt to reduce external objects to states of mind. In this paper, I argue that, while Caird's interpretation is clearly not traditionalist, nor is it obviously revolutionary: he is critical of Kant's threefold (...) distinction, although he fully acknowledges Kant's attempt to uphold this distinction. While arguing for this claim, the paper will examine several classical objections to Kant's Critical philosophy, including the view that things in themselves should be rejected and that Kant's system lacks the unity necessary to account for the variety of distinctions he introduces, including the distinction between phenomena and noumena. (shrink)

Traditionalists affirm that in self-deception I intend to deceive myself; but, on the standard account of interpersonal deception, according to which deceiver intend to make their target believe a falsehood, traditionalism generates paradoxes, arising from the fact that I will surely know that I want to make myself believe a falsehood. In this thesis, I argue that these well-known paradoxes need not arise under my manipulativist account of deception. In particular, I defend traditionalism about self-deception by showing that what (...) causes paradoxes is not the idea that self-deception is an intrapersonal analogue of interpersonal deception but rather our incorrect conceptions of deception, interpersonal deception, and lying. I show, by way of counterexamples, that the essence of deception is not ending up epistemically worse off but rather being intentionally manipulated into forming or retaining a certain truth-evaluable mental state. Vitally, contra the standard view, the deceiver need not hold that the mental state he intends to produce in the deceived involves a falsehood; in fact, the targeted effect may involve a proposition believed by the deceiver to be true or about whose truth the deceiver suspends belief. Any phenomenon rightly called self-deception, I argue, involves an action in which the person intentionally manipulates (by way of a trick) her own way of forming or retaining some truth-evaluable mental state of her own (belief or a belief-like thought). Thus, on the manipulativist view, a self-deceiver may non-paradoxically intend to deceive himself: the relevant intention is to affect a particular truth-evaluable thought by way of non-deviantly manipulating his agential use of his own cognitive capacities. While all cases of self-deception involve intentional manipulation of the self by the self, how this manipulative trick works out varies in different kinds of cases. In some cases, the self-deceptive manipulative trick is not intentional under that description, a description that captures the so-called deflationary view. Although the manipulativist account allows for numerous different strategies of self-deception, and is consistent with both traditionalism and deflationism, it cannot, by itself, vindicate the idea of lying to oneself. On the standard conception, lying to myself is practically impossible (if the mind is not partitioned) and this is because the very forming the intention to lie to myself – as including the intention to make myself believe my own lie – seems very unlikely. Arguably, people will not φ if they think that φ-ing is impossible. I argue that some kinds of behaviour typically understood as self-deception are actually cases in which the person is lying to herself without the intention to deceive herself; rather, she avoids legitimising an unfavourable state of affairs by openly affirming its contrary. It may also be the case, however, that some lies to oneself are aimed at deceiving – this is because, as I argue, liars need not assert what they believe is false; hence, by lying to myself, I may intend to increase my confidence in the belief I already hold. Finally, the motive for self-deception is always a matter of preserving the person’s endorsed idealised picture of reality. This account allows me to explain all possible cases of self-deception. In the last chapter, I apply my theory to some paradigmatic cases first outlined in my introduction. (shrink)

Sacred Science is one of the traditionalists' principles among them some philosophers like Sayyed Hossein Nasr, Frithjof Schuon, and Rene Guenon can be noted. Having this principle, a theory of science, and a religious theory in general an Islamic one in particular, can be explained and reconstructed. This reconstruction reveals that traditionalists can be considered as advocates of religious science. In this paper, concepts like sacred science, and tradition and traditionalism are explained, criteria of classification of religious science's (...) theories are mentioned, and theories of religious scienceare analyzed as minimal, maximal, and median ones, and also as reductive, established, and mixed theories. Reconstruction of traditionalists' account shows despite of differences among scholars' view, it is possible to accept religious science in a reductive approach based on sacred science, and traditional sciences can be shown as examples of religious science. Particularly, it can be said, in Sayyed Hossein Nasr's view, sciences with Islamic attributes are realized, and they have to be recognized in contemporary age; in other words, Islamic sciences must be revived. (shrink)

In this article, the subject of the study is the philosophical ideas of traditionalism, which were considered by writers-villagers and, in particular, by the writer A. Onegov. Russian people have these values, such as the cult of the family, the idea of a collective beginning in Russian society, the priority of the general over the private, a special attitude to work. These cultural values sharply distinguish the Russian civilization from the Western one, which is built largely on other grounds opposite (...) to these. Unfortunately, those value foundations inherent in the Russian civilization and which were described by A. Onegov are largely lost. However, it is time to study and revive them. The main conclusions drawn by the authors should be considered that it is time to return to their Russian traditional values, especially since this is being talked about today from the highest tribunes in Russia. Summing up, we can confidently state the fact that the traditionalist ideas of A. Onegova, expressed by him in his work "Dialogue with Conscience" will be in demand today. He managed to grasp the necessary factors, the conditions without which modern Russian society cannot develop. The study of A. Onegov's literary heritage is important not only from an artistic but also from a philosophical point of view. (shrink)

Muslim al-Naysābūrī (d. 261/875): The Sceptical Traditionalist. By Pavel Pavlovitch. Islamic History and Civilization, vol. 196. Brill, 2023. Pp. xvi + 480. $179.

One of the more recent pedagogical debates confronting university instructors is whether liberal education should be replaced with multiculturalism. John Searle has labeled these positions as “traditionalists” and “challengers,” respectively. While not finding “much that is objectionable in the [traditionalists’] assumptions,” Searle argues that the challengers’ assumptions are “weak” and “fallacious.” This negative outcome for the challengers however, is due in large part to Searle’s misrepresentation of their position. Searle presents a flawed, straw-man argument; he unfairly and inaccurately (...) presents the challengers’ assumptions as inadequate. In this paper I shall address some of the assumptions Searle raises on the challengers’ side and offer further elucidation of their position where he fails to do so. (shrink)

Arthur McCalla's Religion and the Postrevolutionary Mind is an erudite as well as innovative study on the philosophical reflection on the problem of religion in postrevolutionary France. McCalla is...

This chapter examines traditionalists’ arguments why Dungeons Dragons (DD) is good for us first, and then discusses the cases where it could be bad for us. The irony for Christian critics of DD, such as Schnoebelen, is that the philosophical and theological arguments of Christian traditionalists, such as Thomas Aquinas and J.R.R. Tolkien, provide some of the strongest arguments in favor of DD role‐playing. However, to be fair, these same arguments can be used to argue that a particular (...) DD game, under certain circumstances, can be bad. “Postmodernists” refers loosely to a group of philosophers and thinkers who question, if not outright reject, the core tenets of the traditionalists. If the traditionalists have the correct metaphysics about the real world, then it follows that DD is good, but that care must be taken to make sure the game does not become morally objectionable. (shrink)

Throughout human history, the quest for truth has not been confined solely to the realm of reason. Man's relationship with the spiritual and the divine has been shaped within the framework of tradition-based knowledge and revelation. Fritjof Schuon's ideas offer important clues for understanding the rupture experienced by humanity in its search for truth in the modern world, where the relationship with divine knowledge based on tradition has been destroyed. In this context, the concept of eternal wisdom lies at the (...) heart of Schuon's ideas. On the one hand, Schuon highlights the support of eternal wisdom in man's spiritual journey, while on the other hand, he attempts to explain the obstacles that secularisation presents to this process. According to Schuon, contemporary man, shaped by the conceptual framework of modernism, has severed his connection with the sacred. This disconnection has led to alienation on an individual and societal level, causing an existential crisis. According to him, human nature requires contact with the transcendent, but with modernity, this contact has weakened and humans have become limited to the material, sensory, and temporary. Schuon states that alienation and crises began both individually and socially when man became estranged from the spiritual and was condemned to the worldly. Modern thought lacks the power to produce solutions to these alienations and crises. Therefore, Schuon argues that spiritual disciplines rooted in metaphysical traditions can provide solutions to the problems of individuals and society. According to him, when a person builds a life based on traditional teachings, both their inner world will be illuminated and their spiritual journey will be facilitated. Schuon argues that, based on the theses of mystical thought on the one hand and the tenets of traditionalist understanding on the other, it is possible to counter the negative effects of secularization, and that this can only be done within the framework of eternal wisdom. This study aims to examine, from a philosophical perspective, how the concepts of eternal wisdom and worldliness are shaped within opposing structures in Fritjof Schuon's thought, the effects of these concepts on humans and society, and how they explain the epistemological-ontological fractures of the modern world. Therefore, the philosophical background of these concepts, which form the basis of Schuon's thought, is examined in detail, and the solutions the thinker offers to these problems are discussed in historical and contemporary contexts. Based on analytical methods and conceptual analysis, the historical and philosophical origins of the concepts of eternal wisdom and worldliness are examined, followed by Schuon's original interpretations and proposed solutions to the problems. In this context, Schuon's fundamental ideas have been analyzed in their most general sense and interpreted in depth from a hermeneutic perspective. However, these interpretations strive not to stray from the systematic coherence of meaning presented by the thinker. The process of deep interpretation and conceptual analysis that we methodologically follow in this study has progressed with due consideration for the internal consistency and conceptual patterns in Schuon's thoughts. (shrink)

Points-based grading, though now traditional, faces powerful critiques: Such grading creates a low road to passing, it undermines motivation, it wastes time, and it causes stress. It creates an illusion of mathematical precision. It is unfriendly to necessary conditions for satisfactory performance. This paper defends the alternative of specifications grading. Specifications grading grades only on whether work meets a set of expectations for satisfactory performance, with the expectations set at a high but reachable level. With a high bar also comes (...) opportunities to revise unsatisfactory work. I summarize arguments from the literature in support of the system, but I also give account of my two-year experiment in philosophy courses with specifications grading. Compared with points-based grading, specifications grading appears to motivate students better and helps them learn more. I consider objections from both traditionalists and so-called ‘ungraders.’ The former hope to secure the benefits of specifications grading while still keeping points. The latter favor eliminating grading altogether. (shrink)

According to J=K, only beliefs that qualify as knowledge are epistemically justified. Traditionalists about justification have objected to this view that it predicts that radically deceived subjects do not have justified beliefs, which they take to be counter-intuitive. In response, proponents of J=K have argued that traditionalists mistake being justified with being excused in the relevant cases. To make this response work, Timothy Williamson has offered a dispositional account of excuse which has recently been challenged by Jessica Brown. (...) She has presented cases in which Williamson’s account excuses subjects believing things in an epistemically reckless fashion. To steer clear of Brown’s counterexamples, I argue for a modification of Williamson’s account that employs a more fine-grained notion of the dispositions involved. (shrink)

I argue that we can cease to be human by losing the imago Dei. Such a view has profound implications for how we understand hell, offering a fresh perspective on the debate between traditionalists, annihilationists, and universalists.

Keywords Harold Stewart - Peter Kelly - Traditionalist circle in Melbourne PETER KELLY, Buddha in a Bookshop. North Fitzroy, Vic, Australia: Ulysses Press, 2007, 176t viii pp., ISBN: 9780646469775, pb.

The notion of authority in education has become an increasingly negative concept, regarded by some as championed only by rigid traditionalists and those who cling on to outdated educational theory and philosophy. Authority and the Teacher seeks to overturn the notion that authority is a restrictive force within education, serving only to stifle creativity and drown out the voice of the student. William H. Kitchen argues that any education must have, as one of its cornerstones, a component which encourages (...) the fullest development of knowledge, which serves as the great educational emancipator. In this version of knowledge-driven education, the teacher's authority should be absolute, so as to ensure that the teacher has the scope to liberate their pupils. The pupil, in the avoidance of ignorance, can thus embrace what is rightfully theirs; the inheritance of intellectual riches passed down through time.By invoking the work of three major philosophers - Polanyi, Oakeshott and Wittgenstein - as well as contributions from other key thinkers on authority, this book underpins previous claims for the need for authority in education with the philosophical clout necessary to ensure these arguments permeate modern mainstream educational thinking. (shrink)

Recent Arab intellectual debates are often described as revolving around Arab-Islamic cultural heritage (turāth) and the role that it ought to play in modern society. This debate is standardly characterized as a confrontation between traditionalists and modernists, the former idolizing an 'authentic' heritage, the latter blaming traditionalism for Arab society's inability to 'modernize'. This study argues that this standard narrative has become overly dominant, making it impossible for different perspectives to be either voiced or heard. It calls for a (...) critical review of how we think about contemporary Arab thought through an analysis of the progressive-linear temporal structure underlying the authenticity-modernity dichotomy. Looking in detail at three Arab intellectuals of the last fifty years - Zakī Najīb Maḥmūd, Adonis, and ʿAbd al-Raḥmān Ṭāhā - the study shows how this temporal structure underlies their thinking, but also how their efforts to break away from it build on a critique of its temporal basis. This analysis in turn enables an overhaul of the authenticity-modernity paradigm, which not only leads to a richer, critical engagement with contemporary Arab thought, but also brings out its moral dimensions. (shrink)

The article explores the digital innovations that are being used in a folk performance in West Bengal, namely the Chhau dance. The COVID-19 pandemic foregrounded the relevance of digital space across disciplines. Being an expression of the collective experience of the people of the Purulia district, Chhau dance is commonly associated with fostering and perpetuating folk and mythical beliefs through its extensive use of masks and dance movements steered by the Jhumur songs. While the common urge to archive the traditional (...) dance-drama form in its ‘authentic’ essence precipitates a digital turn within the performance, the digital contact paradoxically reorients the ‘authentic’ identity of this cultural practice. The present study seeks to use the ‘identity–authenticity’ interplay in the context of globalization as the crux of the article. Within this framework, the article analyses how a folk cultural practice like Chhau dance, with its recent innovations in masks and performances mandated by the pandemic, problematizes the debate. It further strives to recognize the implications of the digital presence of the performances as well as the performers, which, for many of the traditionalists, might have jeopardized the ritualistic practices that were considered the ‘essence’ of the performance. The research was conducted through ethnographic methods gathered through fieldwork to gain first-hand knowledge of the ground reality. (shrink)

ABSTRACT This study analyses the impact of Oswald Spengler’s (1880–1936) work in Spain during the interwar period. It proceeds with three steps as follows: The first part (II) investigates the reception of Spengler’s historic morphology of cultures in the so-called circle of the Revista de Occidente. The second part (III) delves into the early echo of Spengler’s work among the Spanish left up to the Second Spanish Republic. The third part (IV) focuses on the impact of Spengler’s historic morphology among (...) conservative traditionalists and members of the radical right prior to the Spanish Civil War. This analysis point towards broad, transideological debate on Spengler in Spain that the Spanish right then usurped and radicalised during the 1930s. (shrink)

Traditionalist and radical orthodox critiques of the Enlightenment assert that the modern discourse on moral self-government constitutes a radical break with the theocentric model of morality which preceded it. Against this view, this paper argues that the conceptions of autonomy emerged from the effort to reconcile commitments within the Christian tradition. Through an analysis of the moral thought of the Cambridge Platonist Ralph Cudworth, this paper contends that distinctively Christian theological concerns concerning moral accountability to God and the character of (...) divine-human moral relationships produced a theory of moral autonomy which anticipates that of Kant. This paper highlights the role of anti-voluntarism in the creation of this moral standpoint, and argues that the resultant moral view is an “internalization” of the voluntarist model of sovereignty. (shrink)

This paper examines one of the factors of the Scientific Revolution (SR) of the early Modern period, namely, the role of Aristotelianism in the formation of the paradigm of modern science. For more than a century, the view of SR has prevailed in the literature as an anti – Aristotelian coup: philosophy of novatores came on, replacing Aristotelian one, and “modern science” succeeded Aristotelian scientia. This work highlights the importance for SR of both the ideas of Aristotle himself and the (...) late Aristotelian tradition, as well as the degree of its influence as the dominant philosophical paradigm until the middle of the 17th century on the intellectual life of the epoch. It is shown that SR included not only a radical novelty in understanding nature and ways to know it, but also the transformation of a number of teachings and ideas that had been formed earlier, including Aristotelianism, and therefore it is wrong to present medieval Aristotelian scholasticism only as a background on which new theories (say, Copernican heliocentrism and Galilean kinematics) acquired the status of a new science, ignoring the potential of Aristotelianism as a common resource of knowledge for both innovators and traditionalists. Neither the experimental philosophy of F. Bacon and R. Boyle, nor the mathematics of G. Galileo, neither the mechanics of R. Descartes, nor, in a certain sense, even the physics of Newton were able to completely displace Aristotelianism. Of course, the influence of Aristotelian physical ideas at the first (natural philosophical) stage of development of SR gradually weakened over time (especially among researchers working outside the university tradition), but it did not exhaust itself completely. Using the theories and concepts developed by N. Copernicus and G. Galileo as an example, the article examines the influence of the Aristotelian tradition on them. It is shown that Aristotle’s natural philosophical ideas and approaches became an important source for the development of natural science in the early modern era. (shrink)