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In this paper I try to sketch a brief history of new realism. Starting from nineteenth century idealism, I then move on to discuss twentieth century postmodernism, which, I argue, is the heir of idealism and the theoretical enemy of new realism. Finally, I offer a reconstruction of how and why contemporary new realism came into being and propose a few remarks on its future perspectives.
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This article interprets Eckhart’s contradictions by presenting them as a result of an existential search for salvific power. It is shown that power is ambivalent in nature: it is the power of what is and the power of (self)overcoming (of what is). Just because power is in itself ambivalent and the process of searching for it existentialist (so not completely conscious), Eckhart’s mystical texts are full of contradictions and the German mystic is apparently not aware of it. The sample of them is shown in this article with regard to his ideas on God and man. Three other interpretations of Eckhart’s (“apophatic,” “educational,” “methodological”) are presented and argued against.
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The article discusses the issue of possibilities in the context of Abbagnano’s perspective on traditional philosophy. Following the founder of the philosophy of possibilities, certain philosophers were selected who in the opinion of the Italian existentialist had a significant impact on culture and philosophical tradition. Therefore, only three figures are discussed: Augustine, Descartes and Kant.
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Makale, ünlü sufi ve düşünür Celalaeddin Rumi’nin XIX yüzyıl Azerbaycan düşünürü A. Bakıxanov’la ilgili edebi konuların ilmi tahlilini konu edinir. Yazıda, Azerbaycan’dakı ilim adamları ve eleştirmenlerin konu ile ilgili düşünceler üzerinde durulmuş, A. Bakıxanov’un eserlerinde Mevlana’dan yapılmış alıntılar tespit edilmiştir. Her iki düşünürün eserlerinde konu, yapı ve didaktik amaç bakımından benzerlikler araştırılmıştır. Manevi sansür karşısında Bakıxanov’un Mevlana sanatından nasıl faydalandığı üzerinde durulmuştur.
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Prikaz / The review of: Trond Berg Eriksen, Niče i moderna / Nietzsche and Modernity, Karpos, 2014, sa norveškog prevela Jelena Loma.
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The article examines the fundamental premises of Alexandre Kojeve’s interpretation of Hegel’s philosophy, the source of his views on the genesis of humanity and history. The paper is focused on the French philosopher’s attempt to explain how Homo sapiens becomes a human being. This explanation can only be understood within the framework of his dualistic anthropology, which is reconstructed in the article. Kojeve’s philosophy of history is discussed only in so far as it helps to understand his anthropology. The article reveals the paradoxes of Kojeve’s dualistic anthropology. According to his provocative assertions, at the end of history human beings will return to the state of animality. Kojeve left us with only short fragmentary assertions about the idea of the end of history, however, today he is most widely known for this provocative idea.
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Mintis arba siekis sukurti žmogiškojo pažinimo sistemą, arba kitaip ir tiksliau tariant – siekis į žmogiškąjį pažinimą žvelgti kaip į sistemą ir vienovę, be abejonės, iš anksto numato tai, jog pirmiausia ir pats savaime žmogiškasis pažinimas nėra sistema – ἀσύστατον – tai, kas nėra vienovėje ir veikiau yra vidujai susipriešinęs pats su savimi. Norint suvokti šį nesistemiškumą, šį nepastovumą ir nevientisumą, tai, kas yra tarsi žmogiškojo pažinimo bellum intestinum (kadangi šis vidinis susipriešinimas turi būti atskleistas), žmogaus protas turėjo būti išmėgintas visomis galimomis kryptimis.
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Kritika, kad ir kokioje meno ar mokslo srityje būtų taikoma, reikalauja kriterijaus, kuris būtų nepriklausomas nei nuo sprendžiančiojo, nei nuo paties dalyko, apie kurį sprendžiama.Ji reikalauja tokio kriterijaus, kuris būtų išvestas ne iš kokio nors paskiro reiškinio arsubjekto ypatybės, bet iš nekintančio ir amžino paties dalyko provaizdžio (Urbild). Kaip kad vaizduojamojo meno idėja nėra sukuriama ar atrandama meno kritikos dėka, o veikiau yra jos suponuojama, taip ir filosofinės kritikos atveju pačios filosofijos idėja yra jos pirminė prielaida ir sąlyga. Be šiosidėjosji vieną subjektyvybę tik supriešintų su kita ir niekad patį absoliutą su tuo, kas sąlygota.
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This paper is dedicated to the interpretation of the works of Leonarda Jekentaitë (1946-2008), in which she analyses the views of non-classical philosophers. They speak about the reality and the human existence and the style of their writings is more artistic than theoretical. The first article is about the philosophy of Kant. Although it has been two hundred years since this thinker, the main ideas of his anthropology continue to be urgent, makes us to go back to the categorical imperative of Kant and rethink it in the epoch of jazz. The impact of A. Schopenhauer's philosophy is felt in the writings of contemporary French postmodernists, particularly in those of Gilles Deleuze. As most important among the non-classical philosophers is considered S. Kierkegaard. One of the most significant trends of Lithuanian art can be characterised using Kierkegaardan terminology, as demonic aestheticism. The force of expression rises from mental experiments and self-destruction which are signs of longing after the lost sense of the certainty of reality and faith in God. Interpreting F. Nietzsche's philosophy she emphasizes the uncompromising critique by him of the theoretical attitude to life and proclamation of the will to power. Nietzsche saw a descrepancy between two levels of consciousness in European mentality: the superficial level of Judeo-Christian virtues and Pagan values, authentic but condemned.
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The paper’s point of departure are Nietzsche’s lectures prepared for the students of classical philology. While scrutinizying them I am trying to demonstrate that Nietzsche drew far more from the ancient philosophy than we usually assume. I believe he had a good reason to be concerned with rhetoric, even if the subject was considered of lesser importance in his days and downplayed. By asking about the importance of rhetoric he could, in anexemplary manner, realize the program delineated in his „Untimely Meditations” – he showed certain historical phenomenon, firmly rooted in the past, and confronted it with the contemporary situation; his lectures on the history of rhetoric are used to confront the modernity, as evidenced in his criticism of Victor’s Hugo left -wing demagoguery. Preserved notes and lectures show how young professor worked and the list of those subjectshe was focusing on and those he omits clearly illustrate his philosophical and aesthetic preferences. Fragments of translations of Rhetoric of Aristotle, his way of reasoning and peculiar lack of dispute with the Sophists prove that Nietzsche „enters”, so to speak, in the language of Stagirite, thus taking over his valuation of rhetorical enthymem. Consistent with the intuitions of Aristotle is Nietzsche’s assessment of the social role of the rhetoric itself. In the ideal case it is intended to establish consensus in the situations where it is impossible to know something for certain, in the case of abuse – rhetoric boils down to plain cheating. Nietzsche develops the issue of working out decision by asking about the talk itself and more precisely – about the cognitive status of the language. Lectures also shed new light on Nietzsche’s style, or, if you want, Nietzsche’s styles. On the one hand, they reveal his appreciation for the simplicity and clarity (as evidenced by the attic style preference), on the other hand – they demonstrate his knowledge of the classic figures of thought which means that the so-called „great”, bombastic style was for him a sign of irony. If you follow this path of interpretation, „Zoroaster” would be a reflection of his teachings i.e. as ironic, it would instruct to keep the distance.
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Duh to nije izvršio. Zna se da pojam sistema u svojem emfatičkom hegelovskom slogu, koji, dabogme, ne odgovara deduktivnom pojmu pozitivnih znanosti, zahtijeva da bude shvaćen organski kao međusobno urašćivanje i međusobna urašćenost svih djelomičnih momenata snagom cjeline koja je već sadržana u svakom od njih.
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Kronologijski povod kao što je stodvadesetpeta godišnjica Hegelove smrti mogao bi navesti na ono što se naziva ocjenjivanjem. Ali je pojam ocjenjivanja, ako je uopće ikada nešto vrijedio, postao nesnosan.
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The goal of this paper is to present aspects of the problem of theoretical and practical in the philosophy of Hegel and Kangrga. The presentation is focused primarily on Hegel, but also on practical action of individual (individuality and subjectivity) from the standpoint of universality, which is fundamental for Hegel’s thought. For Hegel, reality is logic. Path to Hegel is thus shorter via Spinoza, than any other philosopher. However, Spinoza’s pantheism remains in the field of theoretical, that is, it has no subjectivity. The level of mind is reached via self-consciousness. This cancels otherness. In his work, Hegel primarily relied on ethical-practical thought in Kant and Fichte. Kangrga’s partical critique of Hegel, because of the identification of speculation with dialectics, mostly refers to Ficthe’s disposition regarding the spontaneous identity of subject and object. Thus, according to Kangrga, after Fichte, mind is by its essence practical.
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In the present paper two issues are enunciated. The first part consists brief analysis of Soloviov’ s metaphysics. In the second one, main aspects of Russian philosopher’s legal theory and the relation between his metaphysical and legal conceptions are presented. The aim is to indicate originality of Soloviov’ s thought, especially in the context of the paradigm which ruled in Russia in 19th century.
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Review of: Nietzsche, Theories o f Knowledge, and Critical Theory, zv. I. Nietzsche, Epistemology, and Philosophy o f Science, zv. H. Edited by Babette Babich and Robert S . Cohen, Kluwer Academic Publishers, Dordrecht/Boston /London, 1999, Vol. 2 0 3 , 339s.; V o l . 2 0 4 , 371s.
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This article discusses the influence of Marx’s labour theory for contemporary social thought. While his conceptions of machine work, formal and real subsumption influenced the mainstream of class struggle in the 20th century, his theoretical framework was recently refreshed both by poststructuralist and Italian autonomist authors, who discuss Marxian conception of general intellect. It is difficult to argue about general intellect and its liberation from capitalist relations while having in mind the condition of contemporary labour power in the contemporary stage of capitalist production, which autonomists define as social factory and which is based on immaterial labour and precarity. However, an alliance between the living labour (or multitude) and technologies which embody the power of capital must be based on the will of this labour power (or forces) to get rid of capitalist relations. General intellect itself can be created only along with the strategies of resistance against exploitation. Finally, the perspective of general intellect allows to argue about building communist society within the capitalist empire and to change the dialectical Marxist revolutionary paradigm with the non-dialectical paradigm of liberation and heterogenization of social forces. However, is only possible to do it by gradually removing the chains of capitalist relations and developing mutual relationship of free singularities. Therefore it is worthwhile to argue about the individual and collective singularities, their environment and the new subjectivities that they would create.
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The article considers how the concept of “positive” metaphysics of Henri Bergson is related to the tradition of classical as well as non-classical philosophy. It also analyzes the leading ideas and doctrins of intuitivistic philosophy. The influence of the main leading philosophers on Bergson’s thinking and teaching is concisely discussed, focussing attention on such non-classical thinkers as Arthur Schopenhauer and Friedrich Nietzsche. Relaying on the analysis of Bergson’s philosophical texts, the peculiarities of his “positive” metaphysics is shown.
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The text is a part of the chapter from Silvia Federici’s book Caliban and the Witch: Women, the Body and Primitive Accumulation, in which the Italian philosopher describes the history of the rise of capitalism from the angle of social struggles, autonomist organizations created between the 12th and 17th centuries, and the vast contribution of women into the resistance in those days. Through polemicizing with the linear concept of history supported by many Marxists, Federici indicates that the capitalist revolution was indeed a counter-revolution, not only by causing more violence, repression and real subordination than feudalism, but also by cooperating with the forces of the old world in order to maintain the social and economic status quo. Such point of view allows Federici to see the Middle Ages very differently than the one we know from the textbooks. That is why the vision of the world that emerges from her work is free from the view that no alternative existed to Church domination, or from the view that social life was completely subordinated to feudal authority. Instead, Federici presents an era of real resistance, countless social movements and heresy as well as class struggles of the same intensity as the struggles of proletariat in 19th or 20th centuries.
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Through an original and extraordinarily fruitful reading of the Hegelian conception of negativity, Catherine Malabou developed the concept of plasticity which she keeps working on as one of her cardinal concepts even to this day. Engaging in the problematic of unity in Hegel, the paper takes on the task of trying to answer the question whether plasticity is one or are there several plasticities. The author argues that one must be careful not to reduce the inherent multiple of plasticity to a single plasticity which becomes plasticity par excellence: the plasticity of plastic explosion, of an abrupt and absolute break, to be distinguished from a creative or productive plasticity of habit. Malabou claimed that Hegel was – contrary to what Deleuz read in him – a philosopher of conceptual multitude as a multitude which cannot be reduced to only one image, the image of unity. If this is true, then the concept of plasticity itself with which she grasped the essence of Hegel’s dialectics, should be understood at least as a “unity in conflict”, if not as an inorganic, inhomogeneous, composed unity – and perhaps even as a unity of the pack.
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The most recent discussions about centric discourses can well baffle the uninformed reader. On the one hand, post-war European cultural development was marked by attempts to overcome the ethnocentric and nationalist paradigms which had made European history into a history of wars, conflicts and intolerance.
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