Characteristica universalis: Лайбниц и Декарт

Author(s): Kamen Lozev / Language(s): English,Bulgarian / Issue: 1/2017

The paper discusses Leibniz’s project for a lingua universalis undertaken in his first period, 1666- 1679, when he was enthusiastic about the possibility of creating a universal language based on the “alphabet of human thought”, which he viewed as the “most important instrument for the perfection of the human mind”. The article analyzes the main issue confronted by the young Leibniz, i.e., the creation of a list of “primitive notions”, also discussed by Descartes in his letter to Mersenne from 20th November 1629. Leibniz’s response to the issues raised by Descartes is outlined together with how he resolved them by means of the theory of so-called “blind thought” (cogitatio caeca). The article concludes with a brief account of the influence these ideas in Leibniz’s work had on the 19th century pioneers of modern logic.

Da li je Petrić bio sofist?

Author(s): Željko Škuljevic / Language(s): Bosnian / Issue: 3-4/2001

Kada Platon u Sofistu kaže da je “teško i mučno uloviti rod sofista (218 d) onda se on, ne htijući, negativno određuje od brzopletih i jednoznačnih interpretacija. Nije s toga čudno što, shvatajući kompleksnost (za)datog, sugeriše Teetetu da, ponajprije, okušaju metodu istraživanja na drugom lakšem predmetu... Bez obzira, dakle, što ih izrijekom naziva majstorima u protivurječenju (225b), šesti oblik u kojem se manifestuje sofističko umijeće, iako prijeporno, kao da protivurječi Platonovoj osnovnoj nakani.

Europska paradigma bosanskoga franjevaštva

Author(s): Dubravko Lovrenovic / Language(s): Croatian / Issue: 2/1994

Usprkos golemoj i teško savladivoj poteškoći—slaboj očuvanosti izvorne građe — što se još uvijek postavlja kao prepreka konačnoj ocjeni franjevačke djelatnosti, osnovni sud, da su franjevci srednjovjekovnu Bosnu oplemenili zapadnoeuropskim kulturnim sadržajima, i pored toga ne može biti doveden u pitanje.

Filozofia i koniunktura

Author(s): Antonio Negri / Language(s): Polish / Issue: 19/2016

In the text, which consists of the first two parts of the second chapter of Descartes Politico, Antonio Negri defines the change in the thought of René Descartes which took place at the end of the third decade of the 17th century. A crucial category in Descartes’ thought –conjuncture — is connected closely with the economic downturn and deep crisis of the Renaissance project. Negri tries to capture the moment of birth of the “baroque” Descartes and points to a dynamic tension between Descartes’ philosophy (at that particular moment) and a libertine worldview. This ambiguous relation with libertinism (which is the answer to the decline of Renaissance hopes and aspirations) is, according to Negri, the starting point for the Cartesian search for a way to overcome the crisis.

Filozofijski ulomci i zapamćenja

Author(s): Zdravko Kordic / Language(s): Croatian / Issue: 91/2016

Ovi tekstovi su predviđeni kao zapisi, zapamćenja i ulomci koji su predavani još 1979./80. godine, kao i tekstovi prisjećanja i elemenata koje sam zapamtio predajući niz godina filozofiju u srednjim školama te na sveučilištu Hercegovina (Fakultetu društvenih znanosti). Naravno, nije riječ o povijesti filozofije, već o tekstovima koji su zapisani, zacrtani u mnogim udžbenicima i hrestomatijama, pa je tako ovaj tekst – čitateljski, koji može poslužiti u pojedinim slučajevima kao podsjećanje na izvođenje nekih nastavnih jedinica.

Iisus Hristos – Plinirea Revelaţiei Dumnezeieşti

Aspecte Moderne Dogmatice Şi Misionare

Author(s): Tudor Cosmin Ciocan / Language(s): Romanian / Publication Year: 2012

Autorul a reuşit să surprindă în mod panoramic, cu o profunzime deosebită a cercetării raportul dintre Revelaţie şi inspiraţie, arătând în primul rând că acestea sunt lucrări iconomice cu finalitate soteriologică atât a Persoanei dumnezeieşti a Fiului, cât şi a Persoanei dumnezeieşti a Duhului Sfânt; în al doilea rând, autorul prezintă relaţia dintre Revelaţie şi inspiraţie ca o relaţie dintre întreg şi parte, cele două manifestări fiind în mod cert indisolubile şi unitare. De asemenea, autorul demonstrează că Revelaţia nu poate fi confundată cu vreun act derulat în planul secundar al viitorologiei; prin Revelaţie se descoperă voia şi planul iconomic al Sfintei Treimi şi nu neapărat viitorul interpretabil de omul desacralizat. În acelaşi timp inspiraţia nu trebuie să fie circumscrisă „cultului alesului”, nici redusă la subiectivitatea autonomă şi superficială post-modernă, ci ea este – în evaluarea misionară ortodoxă – o sacramentală iluminare a aghiografului de către Duhul Sfânt, fără ca raţiunea, voinţa sau libertatea acestuia să fie în vreun fel afectată.Autorul are meritul de a fi accentuat – într-o viziune profund ortodoxă – centralitatea Mântuitorului, atât în actul Revelaţiei, cât şi al inspiraţiei şi deopotrivă de a opune – în mod salutar – misiunea profetică a Bisericii ocultismului contemporan cu nocivele sale consecinţe. Mai mult, autorul prezintă cu deosebită competenţă cadrul eterodox ce raţionalizează actul inspiraţiei dumnezeieşti prin intermediul ipotezelor: ipoteza instrumentului, a dictării, a mesagerului şi nu în ultimul rând, cea a extazului.Autorul denunţă falsa religiozitate – cu privire la Revelaţie şi la inspiraţie – atât în interiorul creştinătăţii, cât şi în exteriorul acesteia. Astfel, pseudo-religiozitatea creştină occidentală – complet diferită de cea ortodoxă răsăriteană – este redată prin aşa-numita „revelaţie deschisă” şi este fundamentală pentru tot ceea ce numim neo-protestantism; în egală măsură, pseudo-religiozitatea seculară se manifestă printr-o neo-gnoză sau un neo-gnosticism, ce ocultează în tipurile noastre vechiul gnosticism păgân din perioada primară a Bisericii, în fapt fiind o pseudo-cunoaştere ce are un fundament ne-revelat şi se plasează în exteriorul spaţiului ecclesial

Limits of freedom concerning the ‘semper morimur’ motif in Petrarch’s Epistola XXIV, 1

Author(s): Savina Petkova / Language(s): English,Latin / Issue: 21/2015

In order to demonstrate that a certain unease can be found in the general perception of a Renaissance author such as Petrarch, the text follows one of his letters written in Latin, On life’s brevity. On a larger scale, this letter is representative for an upcoming change within the mental structures corresponding to a feeling of loss and fragmentation as a result of partializedtime. Days are divided into hours, hours into minutes and seconds and, as the gap of measurement becomes smaller, it makes room for a painful realization: life is brief, even shorter than we think. Death becomes a greedy enemy as well as fleeing time does. It is crucial to point out that a heightened consciousness of time is relevant to a Renaissance author such as Petrarch and through a closer read of the cited letter, we can find an example of this conjunction of past ‘have-been’ and future ‘yet-to-be’ that is creative work to outdate a person’s earthly existence.

Manifest ateizma

Author(s): Željko Škuljevic / Language(s): Bosnian / Publication Year: 2012

The very title of the book, its polemical structure as well as the introductory assumptions, could seem rather proscriptive and exclusivistic to delicate readers. Regardless of the first part of preliminary jigsaw, Manifest (additional confusion and dilemma are derived from etymology of the Latin word manifestus meaning obvious, lucid, plain), doesn’t have aspiration to express the integral program neither certain rigid rules which atheists should accept and follow in an organized way. The core of the issue is more adequately reflected in the debate atheism vs. theism, namely philosophy and / or theology which requires “altercation” (understandably not in the strict juridical meaning) as a sort of dialogic agonistic or “competition” in the most positive sense of the word: sophistic. Apart from controversy which is embedded in the philosophy of religion as eminently philosophical discipline, the second chapter (Atheism of reason) to certain degree suppresses her “theological (half) sister”, namely “religious philosophy of religion”. Arguing with some of prominent connoisseurs of Greek philosophy related to the a/theology of Greek thinkers I don’t find pretentious or scandalous. The critical perception of religion and religious phenomenon, apart from partially paradoxical notions; “polytheistic monotheism”, “scholastic nonscholastics”, “Christian atheism”, “priests nonbelievers” etc, is not something unknown or unprecedented in this type of literature. Enlightenment doesn’t imply, as many authors claim, the equality between atheism and enlightenment. With the exception of Holbach, who is, not utterly unjustified and with the certain amount of cynicism, called “divine”, the rest didn’t transcend deism including Francois-Marie Arueta, alias Voltaire according to whom this turbulent period is named. Then we must mention Ludwig Feuerbach (I’m not certain that he deserves to be qualified as “left Hegelian” bearing in mind that he treated idealistic philosophy substantially as a sort of theology) and his idea of “manlike god”, then Marx who, opposing his predecessor, the genesis of religious alienation reveals in the pragmatic (social) alienations. Mentioning the notorious critical-religious sentence “religion is opium of the people” not “opium for the people”, I assume that theological and dialogical perception of Marx is significant for this dialogue, which is rather unpleasant – from theological point of view.- The bewilderment, dismay and consternation of most theologians triggered by New Atheism served as inspiration for the third and the last chapter of the book. Namely, New Atheism and old theologies initiate renewed reassessment of what is verily new or old. With a kind of inversion (or replacement) it would be appealing to become participant in debate between representatives of old atheism and new theologies. If we agree that, barring few exceptions, the time of the onomies is over (which is replaced by inevitable substitutes - so-called “secularized societies”), let us conclude that while endeavouring to learn and accept (not only for cognitive reasons) Other and Different it is possible for both sides to “ mutually respect their own contribution to controversial topics in public life”. (Habbermas). Denying intention to convert violently and without arguments anyone to “true (a)theism”, atheist and theists, in a Socrates sense, “are divided only by their ignorance”… Digna cum reverentia, to potential collocutors.

Metafizyczne założenia koncepcji prawdy w "Logice" Marcina Śmigleckiego

Author(s): Tomasz Pawlikowski / Language(s): Polish / Issue: 1/2015

The central element of the concept of truth in Smiglecki’s Logica (1618) is his approach to formulating definitions. Where the establishing of the truth is concerned, he always points to compliance at the level of the community (conformitas) in respect of whether the intellectual recognition of a thing or things is in accordance with its intellectual equivalent, or the principles behind the latter, where these are understood as designating the corresponding idea inherent in the intellect of God. This is a form of the classical definition of truth --- similar to that used by St. Thomas Aquinas --- with a wide scope of applicability: to the field of existence (transcendental truth), to cognition and language (logical truth), and even to moral beliefs (moral rightness). Smiglecki distinguishes three types of truth: truth assigned to being, truth assigned to cognition, and truth assigned to moral convictions. Of these, the first is identified with transcendental truth, while the second is attributed not only to propositions and sentences, but also to concepts. The truth of concepts results from compliance with things by way of representation, while the truth of propositions and sentences issues from a compliance with things involving the implementation of some form of expression or other. Logical truth pertains to propositions rather than concepts. The kind of moral truth he writes about is what we would now be more likely to call “truthfulness”. With the exception of moral truth, which he defined as compliance of a statement with someone’s internal thoughts, Smiglecki considers every kind of truth to be a conditioned state of the object of knowledge. He says (a) that the ultimate object of reference of human cognitive functioning is a real being, absolutely true by virtue of compliance with its internal principles and their idea as present in the intellect of God, and (b) that the compatibility of human cognition with a real being is the ultimate basis for the truth of human cognition itself. Just knowing the real truth of a being furnishes us with an absolute form of truth, whereas merely knowing the default character of purely fictional objects can be true at most in relative terms. This pattern certainly also holds for sentences about what does not exist, and for sentences about future events whose truth or falsity is a contingent affair. Truth is of particular importance in science (scientia), although its scope covers a wider area than the area of scientific knowledge itself. It thus reaches to the very essence of scientific excellence. On the other hand, scientific knowledge is by its very nature always true. Therefore, truth is derived from our possession of its essence.

Mileny Rudnickiej próba rekonstrukcji systemu estetyki... Leona Battisty Albertiego

Author(s): Stepan Ivanyk / Language(s): Polish / Issue: 12/2013

This paper is aimed to present and give a critical analysis of content of type- script The role of mathematics in the aesthetics of Alberti (Lvov, 1918) written by famous Ukrainian scientist and social activist Milena Rudnicka. The author reconstructs Alberti’s theory of beauty in a speci c way, based on an analysis of the major aesthetic concepts that Italian philosopher used in his main three tre- aties: Della pittura (1435), De re aedi catoria (1450–1452) and De statua (1464).

Myśl Michela de Montaigne’a a idea tolerancji

Author(s): Jakub Kwak / Language(s): Polish / Issue: 19/2016

Artykuł podejmuje problem tolerancji i jej znaczenie w świecie społecznym. Punktem wyjścia jest próba odwołania się do koncepcji Michela de Montaigne’a jako jednego z prekursorów nowożytnego postrzegania wspomnianej problematyki w kulturze europejskiej. Uwzględnione zostało tło historyczne, szczególnie okres wojen religijnych we Francji XVII wieku oraz ich konsekwencje społeczno-polityczne. Pokrótce zaprezentowana została również geneza pojęcia tolerancji na naszym kontynencie wraz z kluczowymi momentami jej formowania od czasów starożytnych do XVI stulecia.

Oligarchie: wymienianie, wyliczanie, obliczanie

Author(s): Jacques Derrida / Language(s): Polish / Issue: 17/2010

The following text is the first chapter of Jacques Derrida’s book Politiques de l’amitié [The Politics of Friendship], being the exemplary and standard case of deconstruction, in this particular case, of philosophical texts (Cicero, Plato and, notably, Aristotle). The starting point for the discussion is the performative contradiction inscribed in the wellknown fragment On friendship from Essays by Michel de Montaigne: “O mes amis, il n’y a nul amy” (O my friends, there is no friend). Apparently, everything here is well-known and obvious, even the very notion of friendship, but as we proceed in the argument provided by Derrida, the obvious becomes less obvious to us and takes on new shades and hues in meaning, acquires new values. What is objective mixes in this fascinating argument with what is subjective. What is friendship? What is friendship today? Is friendship limited to just private sphere of interpersonal relations? The answer to the latter question is, according to Derrida, clearly negative. In the course of his argument he states: “There is no democracy without a community of friends”. This argument provides clues to understand a particular archeology of the notion, revealing oblique senses and contexts of the word “friendship”, its history shown from the antiquity to the present day.

Osioł Kyleński

Author(s): Giordano Bruno / Language(s): Polish / Issue: 19/2016

Podrijetlo vrijednosti: Machiavelli versus Kant (i obratno)

Author(s): Ivan Milenkovic / Language(s): Croatian / Issue: 1-2/2016

Već na prvoj stranici svog remek-djela o Nietzscheu Gilles Deleuze ubada Kanta tamo gdje se čini da je ovaj najtvrđi: Kant ≫nije proveo istinsku kritiku, jer problem nije znao postaviti u terminima vrijednosti≪. Drugim riječima, Kant nije postavio pitanje vrijednosti samih vrijednosti.

Podziemny nurt materializmu spotkania

Author(s): Louis Althusser / Language(s): Polish / Issue: 19/2016

The fragment of The Underground Current of the Materialism of the Encounter presented below offers a draft of philosophical trajectory named „Materialism of encounter” or „aleatory materialism”. Its characteristic feature is the focus on contingency of preliminary constellation that organizes the very possibility of an event and its duration. The text takes as its goal the critique of the philosophical tradition that sees in materialism merely a negative of idealism that duplicates its structure and logic. The text starts with an analysis of philosophical consequences of Epicurean atomism and moves towards the discussion of a recurrent theme of void and contingency of the origin appearing in the works of such authors as Machiavelli, Spinoza, Rousseau, Marx or Heidegger. The Underground Current of the Materialism of the Encounter was published posthumously, and is based on materials that were supposed to become a basis of an unfinished book by Louis Althusser. The translation was possible thanks to courtesy of l’Institut Mémoires de l’édition contemporaine (IMEC).

Przedmowa tłumacza

Author(s): Jedrzej Brzezinski / Language(s): Polish / Issue: 19/2016

Osioł kyleński, wydany w 1585 roku w Londynie, stanowi dodatek zamykający w formie miniatury główne myśli zawarte w innym z dialogów włoskich Giordana Bruna, opublikowanej tamże Cabala del cavallo Pegaseo (Kabały Pegaza). Ten ostatni tekst można natomiast czytać jako dopełnienie poprzedniego dzieła – Spaccio de la Bestia Trionfante (Wypędzenia triumfującej bestii) – traktatu moralno-politycznego ujętego w alegorycznej, dramatyzowanej formie (jak twierdzi wielu badaczy, londyńskie wydania tekstów Bruna stanowić miały ważną inspirację dla samego Szekspira), w którym bogowie Panteonu projektują niezbędną reformę konstelacji niebieskich.

PUŁAPKI PRACY NAUKOWEJ – REFLEKSJE METODYCZNE

Author(s): Jacek Szoltysek / Language(s): Polish / Issue: 4/2016

A publishing fashion to create new notions, to define such notions and to classify them without any apparent need, that is being observed nowadays (especially in the context of logistics and transportation), frequently results in generation of unnecessarily complex and inconsistent theories, which leads to numerous misunderstandings. This probably stems from intensive post-PhD efforts that are characterised by some domination of the will to develop a particular scientific domain over common sense. It often proves methodological gaps, that can also be understood to be a non-economic approach to science. The article aims at providing readers with some insights into different traps that may be encountered by individuals who follow the above-mentioned pattern.

Renesansna poetika: Podražavanje i imaginacija

Author(s): Una Popovic / Language(s): Serbian / Issue: 26/2016

Renaissance conception of poetics is discussed in this paper with respect to emphasized importance of imagination and innovation in the process of creation of the work of art. The importance of imagination is directly opposed to the Aristotelian concept of imitation, and its primacy shows the Aristotle’s influence on Renaissance understanding of poetics, as well as its specific character made possible through the rejection of Aristotle. The development of an understanding of imagination as the origin of poetry in this paper is, in addition to the consideration of the concept of imitation, discussed with respect to the question of aesthetic pleasure, and to the issues of truth and morality.

Social Histrionism: a Historical- Materialist Explanation of Theatricality

Author(s): Maja Breznik / Language(s): English / Issue: 8/2015

The article examines theatricality which ‘escaped’ from the theatrical institution: what Octave Mannoni referred to as histrionism, with the focus on collective histrionism. Thorough research into festivals in Early Modern Europe, the ideal place for such an undertaking, has led to several conclusions. 1. The festival is a “formative whole” of the theatre. 2. Festivals were much more than entertaining idleness with no purpose in itself – they figured as an ordal (i.e. God’s verdict) or the enactment of otherwise suppressed social issues which habitually could not be addressed and were to be normalized through “social histrionism”. 3. Contrary to common beliefs, due to works by Bakhtin and Bataille, the study shows that the carnival transgression was an enjoyment for the popular classes as much as it was for the affluent classes, but on a strictly divided basis. 4. The historical examination indicates the progressive evolution of festivals from bloodshed to the culturalization of festivals, although in terms of content the former may display as much class violence as the latter.