درخت حوزه‌های تخصصی

This article delineates the core duties of a teacher as articulated within Nel Noddings' ethics of care, a relational philosophy that fundamentally reconceptualizes education. Moving beyond conventional models of instruction, Noddings positions the teacher as a "carer" whose primary ethical obligation is to foster authentic, reciprocal relationships that support holistic student development. The teacher's responsibilities encompass authentically modeling care through daily actions; engaging in open, exploratory dialogue; creating opportunities for students to practice caring; confirming students' best moral motives and potential; responsively attending to expressed and inferred needs; cultivating an overarching classroom climate of care; prioritizing caring relations over systems of control and standardization; and practicing engrossment and motivational displacement. These interconnected duties collectively reorient pedagogy from a focus on authority and curricular delivery to one centered on ethical encounter, responsiveness, and the nurturing of students' capacity to care. The argument demonstrates that in Noddings' framework, the caring relation is both the essential means and a paramount end of education, wherein academic learning and moral development are inextricably linked within a context of trust and mutual respect. The teacher's ultimate aim is to educate individuals capable of sustaining caring relationships throughout their personal, civic, and intellectual lives.

This paper examines the contemporary comprehensive crisis of legitimacy in the United States as a collapse of ethical life (Sittlichkeit), the historically constituted unity between individual will and the objective institutions that structure social existence. It begins by tracing Hegel’s critique of Kant’s moral formalism (Moralität), showing that freedom must be grounded not in abstract autonomy but in the rational institutions through which individuals recognize themselves in society. Following Hegel and scholars such as Terry Pinkard, Charles Taylor, Robert Pippin, Michael Lazarus, Karen Ng, and Slavoj Žižek, the paper argues that ethical life is actual when individuals experience their belief, purpose, and actions as continuous with the shared ideals and practices of the community. When this alignment fractures – when institutions are no longer experienced as rational or authoritative – a crisis of ethical life emerges. Drawing from Hegel’s account of Sittlichkeit and a Marxist critique of capitalist political economy, the paper contends that the United States is in the midst of such a crisis. What persists is not an actual ethical life organically grounded and necessary, but a hollowed-out structure experienced as arbitrary and artificial, sustained through mutual misrecognition rather than genuine belief. The result is widespread alienation, distrust, and disunity between people and dominant institutions. The paper concludes by arguing that the only path forward lies in constructing new institutions – dual power formations – grounded in collective freedom, mutual recognition, and human flourishing, which can serve as the basis for a renewed ethical life.

This article offers a philosophical analysis of G. W. F. Hegel’s conception of music as articulated in his lectures on aesthetics, with a focus on music’s unique ontological and speculative status within absolute spirit. It argues that, for Hegel, art functions as a practice of truth by supplementing empirical reality through productive semblance (Schein). Rather than representing reality, art condenses it in a way that renders its constitutive principles intelligible. Music realizes this function in its most radical form. The study demonstrates that Hegel understands music as the paradigmatic romantic art, distinguished by the negation of spatial objectivity and the primacy of intensity, vibration, and interiority. By abolishing stable external form, music transforms sensuous material into oscillation and movement. Central to this transformation is the speculative concept of Ton, which unites sound, tone, and materiality. Ton exists only insofar as it vanishes, giving music the structure of a double negation through which being appears as trembling and persistence in dissolution. Moreover, the article shows that music produces a distinctive temporal order by interrupting homogeneous duration through rhythm and cadence. This interruption renders time structured and countable, enabling the emergence of subjectivity as self-relation rather than substance. Finally, it is argued that music occupies a privileged position within absolute spirit because it makes audible the immanence of subjectivity and the inner movement of thought itself. By rendering disappearance perceptible, music provides a non-representational yet rigorous access to the truth of subjectivity and temporality.

This article examines a particularly influential development in medieval political philosophy.  This development ensued during the liminal period of the late medieval era’s transition to the modern era.  In the Greco-Islamic tradition of this transition, the Arab philosopher and theologian Averroës (Ibn Rushd) wrote insightful commentaries on the works of logic in Aristotle’s Organon.  From his scholarly studies, Averroës developed a unique approach to advancing the use of inductive logic in dialectical syllogisms.  Among his discoveries, Averroës had identified a rather vague reference in one of Aristotle’s works that suggested the possibility of modifying the logically deductive structure of demonstrative syllogisms.  After further reflection on Aristotle’s reference, Averroës developed the possibility of an “inductive turn” to transform the syllogistic structure of deductive logic into the syllogistic structure of inductive logic.  Averroës contended that an interchange of the major premise with the conclusion of a logically deductive structure of a demonstrative syllogism would result in the transformation of the logically deductive structure into a logically inductive structure and thus into a dialectical syllogism.  By the end of the liminal period, Averroës’s inductive turn had been influential with many scholars in the Latin West, including Christian theologian Thomas Aquinas, analytical philosopher John Buridan in his approaches to understanding science, and the acceptance of the hypothetico-deductive analyses of natural philosophy of Francis Bacon and Thomas Hobbes.