Još o neopozitivizmu kod nas
article from iussue 1/1938 of the journal »ŽIVOT. ČASOPIS ZAPOPULARIZACIJU NAUKE«, there pp. 37 to 51
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article from iussue 1/1938 of the journal »ŽIVOT. ČASOPIS ZAPOPULARIZACIJU NAUKE«, there pp. 37 to 51
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The study presents a brief biography of university teacher, scientist and intellectual Carl Johannes Zinner († around 1810). His activities are connected in a special way with Košice, he worked at the Royal Academy. Interest in the modern history of the United States led him to make contact with Benjamin Franklin. In consideration of this he obtained a special position in the history of Hungary and belonged to the important persons of history at the late 18th century. The study maps Zinner's life, work as well as scientific and political thoughts of Zinner to the recent or past events.
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The philosophical tradition of the world famous Bulgarian philosopher Prof. Dimiter Mihalchev is considered in the paper. The author’s approach is theoretical – he would like to analyze the basic character of philosophy as regards sciences.
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In this paper I shall try to present the role of analytical tradition in the development of Bulgarian philosophical thought – the critical attitude to it, the acceptance of its results of importance and the sizing of its typical problems. My main thesis is that at present the ideas and problems of analytical philosophers going through a veritable revival in my country.
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Freedom, in the context of the ethical views of the Russian classics – Berdyaev, Solovyov, Dostoevsky and others, is examined. Emphasis is placed on freedom and the enormous challenges to achieve it. The faith in Man and the possibility for divine incarnation is a distinctive characteristic of Russian religious philosophy. The first part discusses Berdyaev’s statements about God and unbridled freedom. He regarded Christianity as a new beginning in the understanding of freedom. Berdyaev highly appreciates the contribution of Dostoyevsky to this topic. Freedom and related suffering are the big themes of Dostoyevsky. The battle between Christ and the Antichrist is studied.
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The book focuses on three major French philosophers of the 18th and 19th centuries: Ch.-L. Montesquieu, Voltaire and E. Durkheim. The selection show the continuity of the author’s interest in French historiographic school – Annales, which frequently referred to Voltaire and Durkheim as scholars who focused on history in a wider, socio-cultural sense. Although Montesquieu is not considered as predecessor of Annales, it would be a mistake to read Voltaire without the context of his great contemporary. Besides that, we can see Montesquieu as a social-political thinker, whom some consider to be a predecessor of sociology and who pointed out deeper foundations of historical events. We must not forget about his introduction of the concept of objective law society and its history, which relates him with Durkheim.
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The article compares various interpretations of Dostoevsky's theodicy (“The Karamazov Brothers”) by Russian philosophers of the Silver Age generation. The focus of the research interest is focused on the views of Nikolai Lossky. A brief analysis of his philosophy – metaphysical personalism – is made, with particular attention being paid to the idea of the over-time of substantive agents. It is shown how this idea, borrowed from Leibniz, plays a decisive role in explaining the origin of evil and the meaning of the suffering of the innocent. A comparison is made between metaphysical personalism and Christian personalism, and the essential difference between them is indicated. Thus, the discrepancy between Lossky's approach and Dostoevsky's attitudes was also highlighted. The main idea of the article is to show the fundamental inability of rational solution of this problem.
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The intense and dichotomous relationship between orientalism and classicism that has been created over the last decades of the XX century, reaches new dimensions through the rapid scientific growth, the discoveries of new historical sources and artifacts, and, most importantly, through the paradigms change in many scientific disciplines. This development is also influenced by the rapid and multifaceted societal transformations in the intensively globalizing world of the new millennium. In this context, the paper explores the new understandings of these two important conceptions in the research of the past, and their redefined scope and relation in the light of the globalization theories and through the paradigm of ancient globalization.
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This article aims to analyze the beginning of the transition from logos to myth. To incorporate the religious into his Enlightenment philosophical system, Schelling presents a reconstruction of myth. The conceptions of the religious consciousness of the Self from antiquity as presented. The myth embodies cultural reality and the history of self-consciousness, an idea that was later considered by Mircea Eliade. Myths evolve in parallel with human evolution. The need for the development of abstract thinking and the complex social environment presuppose the new mythology. Christianity in history appears as part of the mechanism of human development, which generally symbolizes the transition from mythology to Christianity. Theology must abstract mythologies from the purely divine, but together they participate in the formation of human consciousness.
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Analytic description, according to members of the Lvov-Warsaw School (LWS) like Czeżowski, Ajdukiewicz, Ossowska, Tarski is a powerful and an indispensable tool, not only in philosophy but also in any natural science – in psychology especially. It should be equally respected together with empirical analysis and even it is recommended that it should precede any further research. Therefore, the book Analiza i konstrukcja: o metodach badania pojęć w Szkole Lwowsko-Warszawskiej [Analysis and construction: on the methods of researching concepts in the Lvov-Warsaw School] can be recommended to philosophers as well as scientists.
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This text is part of a book with fragments to be published. The fragments touch on the figure of Nietzsche, although in a casual, relatively free way, and are mainly selected to characterize “his” themes or biographical plots (including the fragmentary metanarrative itself).
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The present article examines Józef Tischner’s idea of upbringing (wychowanie) in establishing the new awareness of solidarity among the Polish workers and people through an awakening to conscience. The present moment served as a revolutionary alternative to socialism. I look at Tischner’s critique of Marxism and the central issue surrounding base and superstructure. Then I turn to his recovery of the Polish tradition of ethical ideals, especially in the person of Maximilian Kolbe and John Paul II. The text provides a detailed analysis of the chapter on upbringing in The Spirit of Solidarity. Tischner’s notion that upbringing is a personal bond established in trust to live in hope for improvement in mind and heart is placed in the context of the solidarity as a social bond establishing an ethical community transcending the political quest for power and the need to find an enemy. The text analyzes the various counterfeit forms of education in order to deepen our awareness of the meaning of authentic upbringing. Salient points of his teaching are discussed in conclusion.
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The aim of the study is to investigate the fight against infant mortality in the second half of 19-th century till the 1930-s, by examining it in four selected countries, significantly different in rates of the indicators and development of the healthcare system – France, Great Britain, Russia, USA. Methodology A historical documentary method is applied for achieving the aim. There are some common features of the fight against infant mortality for the defined period in the four countries – recognition of infant mortality as a socially important problem, expansion and enrichment of the statistics, and on their basis development and implementation of measures for its reduction. Risks related to the mother, low socio-economic status, bad hygiene, especially in urban environments are the main reasons for the high infant mortality rates. Physicians and social reformers are the main actors in the development of organizations fighting infant mortality. Charity has a leading role in improving child health in the lack of social policy. During the first half of the 20th century legislation was passed in many countries on the protection of motherhood and childhood, aimed at all regardless of their socio-economic status. Specific structures and organizations for prevention mothers and children are established, good practices such as health-visitors are applied, medical and social approaches are integrated. The fight against infant mortality entered a new stage after the Second World War, grounded on the concept of the development of maternal and child healthcare, when the major scientific inventions in medicine contribute to its successful realization.
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Jorge Carrión’s novel Membrana represents itself as a leaflet for the “21st Century Museum”. This intriguing premise produces in the contemporary reader a state of cognitive estrangement, as she needs to contemplate his present as the past. However, Carrión’s repertory of disconcerting strategies does not end here. His narrator is a female artificial intelligence that uses plural pronouns to identify herself (or themselves). Coming to terms with this machine will be the main purpose of the exhibition’s visitor, forced to make sense of an entangled history created by someone with a different sense of time, different ideas about cause-effect relations, and a different understanding of what truth is. This article’s aims is to describe the mechanisms used by Carrión to build the algorithm’s voice while exploring its political and epistemological possibilities.
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In the article, Anna Musioł, by referring to the assumptions of Marian Massonius’s doctoral dissertation and taking into account the assumptions of his several smaller works, considers Massonius’s approach to the Kantian system of critical philosophy. Analyzing, inter alia, the problem of analytical and synthetic judgments, and a priori synthetic judgments, Musioł addresses the issue of the possibility of pure mathematics. She considers the problem of time and space and analyzes the ways of presenting Kantian antinomies and the theory of cognition developed in the context of idealism and realism as well as the realism of time and space. Additionally, Musioł focuses on the problem of Massonius’s moderate agnosticism and his scientific approach to philosophy. Finally, she proposes an answer to the fundamental question, Why did Massonius, like the early neo-Kantist Liebmann in 1865, challenge a return to Kant (Zurück zu Kant!) and advocate as necessary the development of a critical formula of the a priori forms of the mind?
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The article presents one of the components of the intellectual legacy of Polish positivism, a philosophical position which proposed a new attitude towards ethical issues. Its representatives put forward the notion of scientific ethics, reducing moral philosophy to it. They strongly emphasized their critical attitude towards traditional ethics, for which there was no place in the positivist model of science, and proposed a distinction between theoretical and practical ethics. Their project was motivated by an ambition to make ethics into jurisprudence, a discipline whose accuracy would make it similar to other sciences. Their efforts were consistently motivated by the idea of making ethics into an empirical and applied science. This scientific ethics would fulfill the important task of forming a set of moral requirements, which, by referring to moral knowledge (“ethology”), would have a chance of influencing the conduct of individuals and society. The new ethics was expected to contribute to the change in social morality and thus greatly support moral progress, an issue which was hotly debated. All positivists subscribed to the idea of progress, including that of morality; however, some differences can be discerned in how they defined progress. Some defined it in realistic categories, while others focused on optimistic visions of the future. Among the first advocates of scientific ethics and of the idea of moral progress, differences notwithstanding, were Aleksander Świętochowski, Julian Ochorowicz, Feliks Bogacki, Władysław Kozłowski, and Bolesław Prus. The article gives an overview of some of their views.
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In his article, Kacper Tochowicz analyses and interprets the ending of Margaret Atwood’s MaddAddam Trilogy. He focuses on the idea of utopia in postapocalyptic literature as a method of negating the systemic assumptions of late capitalism. Taking this context into account, Tochowicz reads the trilogy in the perspective of posthumanist discourse’s search for human and non-human subjectivity. In terms of methodology, Tochowicz’s analysis is based, on the one hand, on the critique of capitalism and, on the other, on the philosophy of posthumanism. Hence, the most important sources of this approach are Fredric Jameson’s reflections of on the place of utopia in the contemporary world and the philosophical theories of Rosi Braidotti and Bruno Latour. Tochowicz’s main goals are, first, to show how Atwood’s novels can be considered as posthumanist utopias, and, to inquire about the role non-human beings in MaddAddam in relation to Homo sapiens. The interpretation’s aim is to describe the mechanisms governing a world in which man no longer occupies a central position.
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The purpose of this article is to trace the behaviour of a traumatic affect based on the reading of Yusef Komunyakaa’s “Facing It,” a poetic ekphrasis of the Vietnam Veterans Memorial. Tracing the manners in which war trauma is worked through and acted out by the speaker, this paper discusses how trauma eludes both compensating processes. At the same time, the nonhuman or inhuman features of trauma are analysed alongside the nonhuman agency of the memorial. The intersection of both nonhuman modes of being makes it possible to align the trauma discourses with materialist criticism. In addition, the traumatic experience is discussed through its tactile connotations following Komunyakaa’s poem and Maya Lin’s commentaries to her monument. Touch turns out to be a potent category capable of capturing the dynamics of a traumatic affect and a promising trope on which new ethical modes of being together in trauma might be founded. Hence, the aim of this article is fourfold; it attempts to: (1) analyse how Komunyakaa’s poem, informed by the selected developments in materialist criticism and trauma studies, might illustrate and expand the affect of trauma; (2) deepen our understanding of the intersections of the material and the traumatic; (3) investigate how the speculative reorganisation of human and nonhuman boundaries, inspired by “Facing It,” might help in assessing trauma, which necessarily resides at the edges of subjectivity; and (4) propose how the figure of trauma based on vulnerable and transformative limits might revise our understanding of community and formulate an ethical obligation for the traumatic times we live in.
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Размышления наши о религии перешли в философское рассуждение, а оно вернуло нас слова к религиозной идее. Теперь станем опять на философскую точку зрения: мы ее не исчерпали. Рассматривая религиозный вопрос в свете чистого умозрения, мы религией лишь завершаем вопрос философский. К тому же, как бы ни была сильна вера, разум должен уметь опираться на силы, заключенные в нем самом. Есть души, в которых вера непременно должна в случае необходимости найти доводы в разуме. Мне кажется, это как раз ваш случай. Вы слишком сроднились со школьной философией, вера ваша слишком недавнего происхождения, привычки ваши слишком далеки от той замкнутой жизни, в которой простое благочестие само себя питает и собой довольствуется; вы поэтому не сможете руководствоваться одним только чувством. Вашему сердцу без размышлений не обойтись. Правда, в чувстве таится много озарений, сердцу несомненно присущи великие силы; но чувство действует на нас временно, и вызываемое им волнение не может длиться постоянно. Наоборот, добытое рассуждением остается всегда с нами. Продуманная идея нас никогда не покидает, каково бы ни было наше душевное настроение, между тем как идея, только прочувствованная, все время убегает от нас и изменяется: все зависит от силы, с какой бьется наше сердце. А сверх того, сердца не даются по выбору: какое уж у тебя есть, с тем и приходится мириться, разум же свой мы сами постоянно сознаем.
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