"Prolegomena filozofii pracy" Stanisława Brzozowskiego w kontekście naszych morderczych zmagań dla przyszłych pokoleń

Author(s): Katarzyna Popek / Language(s): Polish / Issue: XXVI/2014

Without doubt “Prolegomena filozofii pracy” by Stanislaw Brzozowski sets in a historical perspective the trail which we can go through not only thanks to our serious effort, but also to the intangible internal gesture. According to this philosopher, the work irreversibly determines the shape of our lives; it creates a world of culture. What is more, life is its purpose in the sense that it makes permanent transformations in the world that protects human life – not necessarily our own! According to this new logic, man creates his life and the cognition of himself. Reconstruction of murderous mental rite of work is impossible, because living matter wears just down through the work. However, according to Brzozowski, we cannot know anything except our own life. We constantly think about it, we give it some shape. The author passionately draws from Hegel’s philosophy of process, but he arrives at his own implications. Brzozowski has made a specific identification of consciousness with a deep philosophy. In his opinion, our fear of the future would not be justified if we could rely on the work of our ancestors. However, work remains our constant challenge. In general, a person is very weak and fragile in the face of the world of nature. We are weak when we are subordinated to the objective rules. If a human develops in the work – he and she protects and cares for their truly human dignity. Brzozowski was a rebelious thinker. He believed in the cause of the working class even more than their own strength. I would like to dedicate my article to Stanislaw Brzozowski to demonstrate what a piercing philosopher and a theorist of social thought he was.

A fenomenológia és az analitikus filozófia metszéspontjain

Author(s): Lajos András Kiss / Language(s): Hungarian / Issue: 09/2012

Szigeti Attila: A testet öltött másik. Kortárs fenomenológiai tanulmányok, Pro Philosophia Kiadó, Kvár, 2011.

A gonosz arcai a szcientológiában

Author(s): Izabella Demeter / Language(s): Hungarian / Issue: 07/2012

„A Szcientológia egy vallás, amelyet L. Ron Hubbard fejlesztett ki, és amely az ember való- di szellemi természetének és önmagához, családjához, csoportokhoz, az Emberiséghez, minden életformához, a fizikai univerzumhoz, a szellemi univerzumhoz és a Legfelsõbb Lényhez való viszonyának teljes és biztos megértéséhez kínál pontos útvonalat”1 – válaszolja a Mi a szcientológia? kérdésre a nemzetközi hivatalos honlap tájékoztató része. Napjaink egyik leggyorsabb ütemben terjeszkedõ egyházáról lévén szó, jelen írásban nem vállalkozom a kérdésre adott feleletek átfogó összegzésére – maga az egyház több ezer kötetet jelentetett meg, az ellene felszólalók is majdnem ugyanennyit –, ehelyett a vallás kialakulása és meghirdetett alapelvei kerülnek e gondolatmenet fókuszába, Alain Badiou Etikájának2 lencséjén át szemlélve.

A határhelyzet mint létélmény

Author(s): Zsuzsa Tapodi / Language(s): Hungarian / Issue: 09/2012

Bányai Éva: Térképzetek, névtérképek, határidentitások, Komp-Press, Kvár, 2011.

A PLEA FOR THE PLURALITY OF FUNCTION

Author(s): Tony Cheng / Language(s): English / Issue: 15/2016

In this paper I defend a pluralistic approach in understanding function, both in biological and other contexts. Talks about function are ubiquitous and crucial in biology, and it might be the key to bridge the “manifest image” and the “scientific image” identified by Sellars (1962). However, analysis of function has proven to be extremely difficult. The major puzzle is to make sense of “time-reversed causality”: how can property P be the cause of its realizer R? For example, “pumping blood” is a property of hearts, but a property of hearts cannot be the cause of the presence of hearts, since properties cannot predate their realizers and be causes of them. In section 2 I discuss Wright’s etiological analysis, Cummins’ causal-role analysis, and their critics. In section 3 I defend a version of the “consensus without unity” strategy proposed by Godfrey-Smith from Christopher Boorse’s recent critique (2002). In Section 4 I conclude by reflecting on the relation between functional discourses and physicalism.

Adorno: elementi intelektualne biografije

Author(s): Hans-Günther Holl / Language(s): Bosnian / Issue: 6/1983

Historijski razvoj interesovanja za Adomovo djelo, gotovo zaboravljeno u Njemačkoj nekoliko godina poslije smrti autora Negativne dijalektike, svjedoči pouzdano o važnosti te filozofije — po suštini protivnoj »integraciji« a osuđenoj na »izolovanost« — od oduševljenog ali površnog pristajanja koje je najprije doživjela.

Aesthetics and the Feminine. Conference Report

Author(s): Mary Edwards / Language(s): English / Issue: 2/2016

AGAINST EXTRINSIC DISPOSITIONS

Author(s): Seungbae Park / Language(s): English / Issue: 16/2017

McKitrick (2003) proposes that an object has a disposition if and only if there are a manifestation, the circumstances of the manifestation, a counterfactual true of the object, and an overtly dispositional locution referring to the disposition. A disposition is extrinsic if and only if an object has it, but a perfect duplicate of the object might not have it. I present an alternative definition that an object has a disposition if and only if a counterfactual is true of the object that, under a certain condition, it would interact with another object in a certain manner. There are three reasons for thinking that my definition is better than her definition. 1. Ockham’s razor favors my definition over McKitrick’s definition. 2. My definition is consistent, while her definition is not, with Lewis’s and her definitions of intrinsic and extrinsic properties. 3. My definition goes well, while her definition does not, with our intuition that an object has a disposition even in a possible world where there is nothing but that object.

Alexandre Kojève: Moskovska mandarinska marksistička krtica u Francuskoj

Author(s): Keith Patchen / Language(s): Croatian / Issue: 20/2015

Tko je bio Aleksandar Vladimirovič Koževnikov? Kako bismo shvatili Koževnikova, Rusa koji je preuzeo francusko državljanstvo i promijenio ime Aleksandar Koževnikov u Alexandre Kojeve, trebamo za misliti utjecajnoga agenta ruske obavještajne službe, KGB-a, koji je djelovao u središtu Europe i francuske ekonomske i međunarodne ekonomske politike.

AN AUTO-ETHNOGRAPHY OF VEGAN PRAXIS AND ENCOUNTERS WITH THE MEAT-EATING CYBORG

Author(s): Lynley Tulloch / Language(s): English / Issue: 15/2016

This paper is an experimental auto-ethnography based on an explication of my personal journey and vegan praxis as an academic, poet and writer. Through narrative, poetry and short stories it explores the cultural phenomena of institutionalized forms of animal use in late-stage capitalism. Donna Haraway’s notion of the cyborg – a cybernetic organism that is both a human and a machine – is used to argue that in fusing the human body with the cultural inscriptions of science, capitalism and modernity, meat-eating fails to become a simply “natural” process (i.e. personal body and the body politic are one). Our bodies become culturally inscribed with the technological codes that become our very flesh. When meat-eating is considered in terms of the meat-eating “cyborg” it can be regarded as central to the Western plot of ever escalating domination of animals/nature. It is argued that through processes of bio-power, the categorization of certain animals constitutes a form of “framing” as “animals-becoming-meat” which renders them legitimately “killable” (Giraud, 2013; Rowe, 2011). In addition, through vivisection animals become the mere material fodder for experiential analysis without due attention being paid to their subjectivity.

AN EXISTENTIAL ERRAND: SCHOLARSHIP, AUTHORSHIP AND THE CRISIS OF REPRESENTATION

Author(s): Thomas Basbøl / Language(s): English / Issue: 6/2015

Since 1968, at least, academia has been subject to the “crisis of representation.” This essay explores the consequences of the “postmodern condition” for the identity formation of academics. It is informed by Foucault’s and Deleuze’s understanding of the pivotal intellectual developments in the late 20th century, which are taken to challenge Wittgenstein’s presumption that language is essentially about the assertion of facts. Instead of abandoning representation, however, it proposes to meet this challenge squarely, proposing a disciplined engagement with its particular difficulty. Facts are deployed in academic writing, it argues, through the act of scholarship. The ability to represent a fact is at the core of the knowledge that is implicit in the self-formation of the scholar.

Analiza krytyczna Bernarda Williamsa koncepcji filozofii

Author(s): Pawel Pijas / Language(s): Polish / Issue: 1/2012

The aim of this text is to reconstruct metaphilosophical standpoint of Bernard Williams. According to presented interpretation his stanpoint consists of following theses: (1) Science has privileged cognitive access to the reality. Two arguments are given to support the claim: (1a) the argument from convergence, and (1b) the 'error theory' argument. (2) From (1) follows that Williams' basic standpoint in metaphysics is naturalism. (3) From (1) and (2) together follows that Williams' concept of philosophy is non-autonomous one. (4) The aim of the philosophy according to that concept is to make sense out of human intellectual and practical activities. (5) Williams accepts and uses three philosophical methods in his programme: the method of a conceptual analysis, the method of genealogy, so-called quasi-phenomenological method. At the end of text there are critical remarks on Williams' naturalism and on arguments that are supporting this standpoint.

Analiza krytyczna podstaw teorii wielości rzeczywistości Leona Chwistka

Author(s): Gabriel Bednarz / Language(s): Polish / Issue: 1/2017

The aim of the article is to present a few criticisms of the foundations of Leon Chwistek’s philosophy. Completeness postulate, imposed on all correct philosophical systems by Chwistek, and which is supposed to be in conflict with conventionalism, is criticised. Correctness of some Chwistek’s axioms is called into question. Axioms for six intermediate realities are given. I argue in favour of model theory interpretation of manifold reality.

An–arhé kao glas naroda

Jacques Rancière i dosezi politike nesuglasnosti

Author(s): Žarko Paic / Language(s): Croatian / Issue: 04-06/2015

Zašto govorimo da je danas sve postalo političko i da se sve odvija u znaku estetskoga? Nisu li ta dva naizgled suprotstavljena pojma možda ipak samo Janusovo lice iza čije se maske skriva praznina drugih određenja osim onoga što suspendira svako moguće (nad)određenje? Govori se, naime, da je politika moć vladanja ljudima u zajednici (politeia, civitas dei, republika, monarhija, demokracija). Estetika se, pak, označava područjem čiste tjelesnosti iskustva onoga što pripada jeziku i slici u doživljaju ljepote. Nije riječ o osjećaju, već o doživljaju. Razlika je u tome što je osjećaj predmet psihologije. Usto je i pokretač umjetnosti kao odnosa između djela i promatrača. Doživljajem imenujemo refleksiju osjećaja na višoj razini opažaja. Politika kao moć i estetika kao doživljaj nisu u suprotnosti s obzirom na određenje onoga što ih omogućuje. Nemoguće je provoditi vladavinu moći bez podražaja u osjetilnome doživljaju. Odnos između tog dvojega čini se uzročno–posljedičnim. Ipak, problem nastaje kada se postavi u pitanje njihova veza. Ono što više ne određuje politiku kao moć niti estetiku kao doživljaj osjetilnosti u svijetu zacijelo dolazi s nastankom neke posve drukčije »politike« i »estetike«. S onu stranu »moći« i »osjetilnosti« prebiva njihovo mjesto. Očito je riječ o drukčijem odnosu. To je događaj djelovanja bez–temelja. Grci su ovo imenovali riječju an–arhé. Suvremeno mišljenje nakon Heideggera, otpočevši s etičkim obratom u djelu Emmanuela Lévinasa, može se otuda nazvati post–fundacionalizmom ili rastemeljenjem bezuvjetnoga načela »prirode«, bitka kao prisutnosti, ideje Boga i svega što je imalo značajke onto–teologijske tradicije.

Antagonističko, agonističko i singularno pluralno političko

Author(s): Nada Harbaš,Bernard Harbaš / Language(s): Bosnian / Issue: 1-2/2011

This article is an attempt to present historical development of the concept of the political. Through positions of Carl Schmitt, Chantal Mouffe and Ernesto Laclau, Jean-Luc Nancy and Philippe Lacoue-Labarthe, this article demonstrates three different understandings of the relations between politics and the political. While Carl Schmitt understands the political as the precondition of a state and defines it through the antagonistic relation friend/enemy, Mouffe and Laclau determine the political as agonistic, transforming at the same time the enmity into the relations between adversaries. Instead of Schmitt’s idea of enmity, as well as Habermas’s deliberative definition of democracy, the two theoreticians suggest a concept of agonistic pluralism should be introduced which would, along with the agreement, necessarily include disagreement on political matters. Nancy and Lacoue-Labarthe, similarly to Mouffe and Laclau, and following Heidegger, bring the political into relation with philosophical and define it as a constant questioning of current politics. They believe that every agreement necessarily leads to totalitarianism so that the political thus always needs to be opposed to power and government.

Antropologia filozoficzna Stanislava Grofa wobec problemów współczesnego człowieka

Author(s): Dawid Fijol / Language(s): Polish / Issue: 5/2016

The aim of this article is to demonstrate the basics of Stanislav Grof’s philosophical anthropology. Grof’sreflections are focused on the attempt to answer the question about human nature and human’s placein the world. Grof’s aims to grasp the essence of a human being by referring to the Eastern and Westernphilosophical and psychological cultural heritage, in addition to religious mystical experiences, psychotherapy,his own experiences and introspection. Grof offers an innovative approach, as his views are notlimited merely to theoretical reflections. This is a proposal of self-development and a therapeutic exploration,which, correspondingly to Plato’s philosophy, can be treated as a type of ‘way up’.

Arhepolitika, parapolitika, metapolitika

Author(s): Bruno Bosteels / Language(s): Croatian / Issue: 04-06/2015

Arhepolitika, parapolitika i metapolitika tri su neologizma s kojima Jacques Rancière, u središnjem poglavlju svoje knjige Disagreement: Politics and Philosophy objavljene 1995. (engleski prijevod objavljen 1998.) promišlja dominantne likove onoga što je nazvao »politikom filozofa«, od Platona do Hobbesa i od Marxa do Bourdieua. U tom promišljanju na kocki je, zbog toga je to poglavlje središnje u knjizi, pitanje odnosa između politike i filozofije, a to je samo jedan od primjera za odnos između realnog i mišljenja o realnom.

Ateizm praktyczny czy a-teizm metodologiczny? Problem Boga w dziele Bycie i czas Martina Heideggera

Author(s): Maciej Malyga / Language(s): Polish / Issue: 3/2015

In his famous work from 1927, Being and time, Martin Heidegger remains noticeably silent on the subject of God. His silence may be interpreted as a form of atheism, more methodological than dogmatic, which excludes the question of God from the methods of phenomenology. The fundamental ontology, which Heidegger wanted to expand upon in Being and Time, is based upon a theological distinction between Being and God. Although his atheism must be classified as being of a methodological nature, the events which occurred following the publication of Being and Time can be accounted for, to some extent, by the view held by Catholic theologians, that Heidegger was a philosopher who denied God’s existence. He had accepted Nietzsche’s diagnosis that God was dead and had developed a vision for the intellectual renewal of mankind based on the ideology of National Socialism. Catholic theology initially considered his work to be a crude argument in favour of atheism. Only later was a more positive assessment of his philosophical work generally accepted.

Az "élő kultúra" és a rejtőzködő élet

Author(s): Árpád Péter / Language(s): Hungarian / Issue: 10/2012

Az élõvilág néhány milliárd éves léptékben gondolkodik, míg emberi kultúráról csak pár százezer esztendeje beszélhetünk. A kultúra definíciója megengedi, hogy gyö- kereit leengedjük a majomszerû õsökig, épp ezért a fogalom jelentésösszetevõi implikálnak olyan pozitivitásokat is, amelyek mentá- lis megragadásában nemcsak a fogalmakat, hanem az empíria segítségét is igénybe kell vennünk. Emiatt a kultúra nemcsak nyelvi konstituáltságában definiálódik, hanem megtapasztaltként, megéltként is, és ezen minõségében a szükségszerûen csak önmagán belül történõ értelmezéséhez hozzáadó- dik az ‘élet’ jelentésösszetevõ is.

BENDRINIS INTELEKTAS IR PASIPRIEŠINIMAS KAPITALUI SOCIALIZUOTO DARBO EPOCHOJE

Author(s): Kasparas Pocius / Language(s): Lithuanian / Issue: 89/2016

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.