Zbłąkany Eros? Freud i mesjański witalizm
Review: Agata Bielik-Robson Erros: Mesjański witalizm i filozofia [Erros: Messianic Vitalism and Philosophy], Universitas, Cracow 2012
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Review: Agata Bielik-Robson Erros: Mesjański witalizm i filozofia [Erros: Messianic Vitalism and Philosophy], Universitas, Cracow 2012
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This article focuses on the role of the ancient Greek tragedy in the formation of a speculative philosophy. The author argues that the tragedy model is a prototype for the Schelling’s and Hegel’s speculative metaphysics. Its dialectical structure acts as the general means of resolving the philosophical contradictions between dogmatism and criticism, freedom and necessity, the subjective and the objective. The speculative system restored the identity of freedom and necessity through conflict. The comparative analysys of the idealistic “philosophical tragedy” and ancient Greek tragedy revealed their deep internal relationship. Based on Szondi, Lacoue-Labarthe and Bataille, the author argues that the speculative tragedy, based on the principles of Aristotle’s theory of catharsis, and the mimetic nature of dialectical thinking are closely linked with the poetics of the tragic action, recreating the ritual forms of sacrifice.
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Sophists and rationalists that constitute the foundation of enlightenment philosophy, who were named as first age proponents of the enlightenment, must be mentioned before we talk about 18. Century’s “Enlightenment Age” thinkers. Sophists, who are B.C. V. and IV. Century thinkers, placed the human at the center of their philosophic thoughts therefore nature philosophy was brought to second place of importance in Greek philosophy and human philosophy obtained the first place. Sophists, the thinkers of Greek enlightenment, followed the way of filtering everything with their minds against the traditional Greek thinking based on beliefs. Protagoras who said “Man is the measure of all things”, Gorgias who said “Nothing exists; even if something exists, nothing can be known about it; and even if something can be known, knowledge about it can't be communicated and explained to others”, Antiphon who said “Naturally we are all created same in everything” and Thrasymakhos who said “Justice is the advantage of the stronger” and Kallikles who had ideas that remind “Übermensch” doctrine of A.D. 19. Century thinker Nietzsche are the most significant representatives.
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In 1904, Paul G. Natorp (1854—1924) published his lectures on general psychology. This article shows that this purely philosophical, yet systematic work describes those issues of psychologism and psychology which would prove most important to the intellectual life of Europe at the turn of the century, and which Natorp interprets in accordance with the provisions of transcendental philosophy. From the perspective of a representative of the Marburg School of Neo-Kantianism, he outlines the philosophical profile of the subject and the method of psychology. He focuses his discussion on the problem of understanding consciousness and highlights the following elements: the content of consciousness, the consciousness of Ego and the relationship between the content of consciousness and the conscious Ego. His analysis is performed from the bottom up (physiology), depicting the mechanics of the operation of the human nervous system. The article addresses the question of the critical interpretation of Paul Natorp’s general psychology, with emphasis on cognitive and relational functions of consciousness (Bewusstsein).
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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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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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Lektira njemačkog idealizma — poglavito Hegela, Schopenhauera i Kanta — koju sugerišu Horkheimerovi tekstovi koji obilježavaju nastupanje prve Kritičke teorije ostaje, bar prividno jako, ovladana utjecajem jedne epistemologije koja se još nije istinski distancirala prema marksizmu. Otuda ≫simptoma tsko≪, filološki malo zadovoljavajuće čitanje djela. Jedino razjašnjavajući takvo čitanje koje dovodimo u vezu sa teorijskim projektom koji je izradio Horkheimer tokom tridesetih godina moguće je zapaziti značenje u njemu i ≫istinu≪ u hegelovskom smislu.
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Vladimir Solovyov has his own unique presence in the philosophical discourse of beauty and love. His endeavor to achieve integrity and completeness in the reincarnation of nature and man is reflected in the presented article.
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Adam Schaff was at the front of the ideological campaign organized in post-war Poland during the wave of Stalinization. By attempting to adapt the Soviet “model” of public discussion to Polish academia, Schaff wanted to teach the representatives of the Lvov-Warsaw School of logic how to lead a scholarly debate. Schaff ’s group consisted of young scholars from the Instytut Kształcenia Kadr Naukowych [Institute for Education of Scientific Staff] and with critical reviews on the works of Polish logicians they tried to force their opponents to change the basic principles of their academic practice under the new circumstances. Nevertheless, Schaff ’s project failed since, unlike Soviet scholars, the participants in the discussion referred to different academic virtues that made the adaptation of the Soviet model of public discussion impossible.
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This article interprets the concepts of the origin of the world and of two kinds of darkness – one that is visible due to the presence light, and one that is invisible due to the absence of light. It also examines the relations between these philosophemes and some mythical narratives dating back to Thracian-Hellenic antiquity.
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Le blason du postmodernisme est le fragment. Et sur les fragments on ne peut écrire qu’en miettes. On peut écrire des fragments d’un discours postmodeme, où l’obsession de l’unité est subvertie par le scepticisme logique et moral. Un théoricien du roman, Antonio Blanch, remarquait au cours du symposium « Roman 87 » de Bratislava: « le discours postmoderne accepte plus que jamais les jeux de la pensée et du langage, dévoilant aussi les grandes pulsions du désir qu’impliquent ces modes d’expression».
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This chapter seeks to define and demonstrate the development of the concept of enchantment in semiotic and culture-studies terms. Enchantment is examined in a literature review of prominent classical and contemporary views on the subject, especially in regards to rationalization, consumerism, and meaning-making. The concept is then viewed in relation to ritual and social dramaturgy on micro and macro levels. Creighton concludes by noting that enchantment is both a product of ritual and social performances, as well as ingrained in these processes themselves, and furthermore, that enchantment is linked to obscenity and the loss of referents. Basic academic interests are rationalization, consumerism, semiotics of emotions, enchantment, ritual, and critical methods (see “Umwelt, enchantment, and McDonaldization”, 2022; “Postemotionalism, McDonaldization, and transmedial worlds as commodifying mechanisms in fan fiction communities”, 2022).
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The author explores the meaning of the term culture in Ignacy Lubicz Czerwiński’s Rys Dzieiow Kultury i Oswiecenia Narodu Polskiego [Outline of the History of Culture and Enlightenment of the Polish Nation]. This was one of the first proposals for an orderly reflection on culture in Polish writing at a time when it was still dominated by the use of the word ‘civilisation’. Czerwiński’s understanding of culture and the Enlightenment, as well as his explanation of these concepts, is based on Enlightenment theories of progress and physiocratic ideas, as well as the theory of three or four stages, which was then widely discussed. In doing so, he draws on the Statutes of Casimir the Great, noting the existence of cultural practices associated with customary law. Czerwiński, however, announces a shift from an attributive understanding of culture to discussing it from a distributive point of view: as Polish culture, the culture of the Polish nation. This is a concept worthy of attention and a further, broader and more detailed discussion.
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Reality and fiction build a binary which shared the fate of dualist thinking in general in the postmodernist age, dominated by deconstruction. The climactic point was probably reached by the fabrication of lens which magnify reality. The fabrication of virtual reality lens was meant to augment reality, virtual reality meaning less or a deformed reality show. Science and technology have thus reified the philosophical battle over positivist taxonomies and classifications that first came under the philosophical onslaught of Søren Kierkegaard and Friedrich Nietzsche. The “either/ or” dichotomy of the former ended up in the latter’s “beyond”, which, in quantum language, is a superposition of opposite states. Although the bulk of fantasy and science-fiction still capitalizes on the distinct ontologies of reality and fiction, the literature of late modernity (modernism and postmodernism) speculated on an ontological hybrid bridging the ontological gap between the two of them. Such are the modernist novel, “Isabel and the Devil’s Waters” by Mircea Eliade, and the postmodernist story, “Schrödinger’s Cat,” by Ursula K. Le Guin read in the key of an ontological poetics in the present paper.
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Differentiating „man” from „animal” has never been a simple task of classification. Maintaining a clear and unbridgeable gulf between the two has always been an important condition for domination. Apart from making it „only too natural” for humans to rule over all other beings, this „anthropological difference” can also be used as a powerful mechanism for the subjugation of one group of people to another. Last but not least, the abyss between „animal” and „human” can serve as a guarantee for the existence of higher ontological dimensions beyond the „simple” physiological realm, revealed and/or functioning through human thoughts, words, properties and actions. The early twentieth century marked an interesting watershed in the way humans related themselves to animals. Two leading motifs could be discerned there. On the one hand, there was the burgeoning epistemological pluralism, which couldn't just be brushed aside, but at the same time, the strife for a unifying vision and stable reference points was still alive and well. One of the forms in which these two opposing tendencies found common expression was the philosophical anthropology of the first half of the 20th century in Germany. A meeting would be arranged between biology and metaphysics around the question „What is man?” providing plenty possibilities in an arguably final attempt at co-existing. One of the driving forces of this endeavor would be the restating of the anthropological difference, with a major factor of making it possible to appear as the prodigious ability called „self-consciousness” or „self-reflection”
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The crucial thesis of Schelling’s philosophy of nature, according to which the matter could be understood as the „extinct mind“, Peirce understands as the only reasonable theory concerning the solution of the problem of the relation between mind and matter and considers it as the center of his synechism. American philosopher develops his synechistical standpoint within the series of articles which he wrote for the journal The Monist and defines synechism as the tendency to conceive every being as something continuous. The author interprets Peirce’s project as the part of the discussion about the mind-body problem which characterizes the so-called contemporary philosophy of mind, but by investigation of its Schellingian motives he tries to explain the comprehensive meaning of Peirce’s attempt. The last chapter of the paper aims to approach Schelling’s and Peirce’s consideration of the mind-body relation from the perspective which finds in them attempts of philosophical integration of the un-consciousness. Two idealistic strivings are implicitly demarcated with the regard to the mode of defining the place of the concept of self-consciousness.
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In Considerations on Representative Government Mill argues that representative democracy is the best form of the state organisation for societies which fulfil necessary conditions for maintaining it. In favour of his thesis, Mill offers two arguments. One of them shows that rights and interests of citizens are best guaranteed when they are protected by citizens themselves. He uses the other (educational) argument to show that representative democracy is the best state organisation, since it offers greatest opportunities for citizen education. In this paper, I will defend only the educational argument in favour of (representative) democracy from Arneson`s criticism. Arneson tries to show that the main source of paternalism in Mill`s theory of government lies in the education of citizens as the main criteria for the good government. Arneson argues that non-democratic societies can equally well educate citizens as democratic societies, which shows that the main goal of Mill`s government is paternalistic. Also, Arneson argues that even if non-democratic societies couldn’t educate citizens equally well as democratic one, educating citizens cannot be the main government goal, since it decreases liberties which are guaranteed by harm principle. I will defend Mill`s main goal of government from both lines of Arneson`s argumentation.
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The unity of freedom, science and nation, viz. liberalism, positivism and nationalism, as well as his belief in two fundamental principles – freedom and justice, were the two lodestars and credo of Vladimir Jovanović`s entire political work and view of life. Although he was strongly inclined to the continental liberalism, he corrected it with Millian liberalism and embracement of the Westminster system, thus avoiding the radicalism of the French role model, which was followed by the prevalent majority of socialist and Marxian-oriented Serb intelectuals in the second half of the XIX century and the first half of XX century. Vladimir Jovanović firmly belived that liberty was the right exercise of which must not be blocked out by the ideal of equality. As a positivist, he appreciated Herbert Spencer’s theory of evolution, organic interpretation of society and analogy between the natural and social domains, according to which social phenomena could be reduced on natural laws. Under Mazzini’s influence he made a synthesis of liberalism and nationalism. Vladimir Jovanović`s son Slobodan Jovanović pointed out that unity of freedom, science and nation was not founded in sciences itself, but in rationalist philosophy. Liberalism, positivism and patriotism were not only concepts of Vladimir Jovanović`s political theory, but also ideological basis for his active political work.
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The question of the importance of education in democracy is as old as democracy itself. Greek thinkers devoted much of their fruitful oeuvre to the concept of education, aiming at realization of better and more just life in the community. Modern thinkers, especially Locke, Rousseau and Mill, showed great interest for the issue of education of citizens in the democratic societies of their time. Dewey emphasized the importance of education in democracy like no one before, or after him. He devoted a significant part of his extensive work to the question of the role of and the kind of education that is fundamental for the members of community who want to prepare for participation in public life, in the best possible way. The issue of interrelation of democracy and civic education completely neglected after Dewey, again become relevant with appearance of deliberative democracy. Following Dewey’s tradition, I will argue that the form of democracy that calls for broad participation of citizens in solving public problems requires some education. The ability of people to participate in public deliberation depends on whether they have acquired certain skills, values and knowledge.
More...Метафизиката е „първа наука“ защото е и „последна наука“
The article highlights the main points of the specificity of metaphysics in the European philosophical tradition. The division of wisdom as a unity between knowledge and practice in ancient philosophy is emphasized. Kant's thesis that metaphysics is possible only in the realm of practical reason and only as a metaphysics of freedom is recapitulated. The forms of transcendence are revealed. Two approaches regarding metaphysics are analyzed – as a metaphysics of “questioning”, the logos type, and of a metaphysical act as overcoming causal dependencies in human individuality and truly achieving freedom.
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