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The article is a confrontation with Robert Brandom’s reading of Hegel’s Phenomenology of Spirit, his attempt to systematically “renormalize” Hegel, i.e., to reduce his extravagant formulations to the criteria of common sense. The article analyses a number of Brandom’s “domestications” of Hegel’s speculative concepts: self-relating, determinate negation, mediation, In-itself, action, knowledge, Spirit, reconciliation, history. On the basis of the examples from Marx, Freud, structuralism, Lévi-Strauss, Althusser, Lacan, Adorno, the text defends Hegel’s “madness”, the irreducible speculative, non-interpretable core of his philosophy. Hegel’s statements have to shock us, and this excess cannot be explained away through interpretation since the truth they deliver hinges on that.
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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 article asks what is new in new materialism and in what ways it is related to the philosophical ideas of Gilbert Simondon, Gilles Deleuze and Félix Guattari, and Manuel De Landa. The article argues that new materialism should be traced to the critique of hylomorphism elaborated by Simondon: Simondon denies any defined entity or individual, as well as matter and form, and replaces them with the process of individuation or ontogenesis. The process of individuation is considered to be primary, whereas individuals are interpreted as temporary and provisional points of fixation, which reduce both the previous stages and the future possibilities of development. In other words, Simondon creates a material ontology of becoming, which later becomes the central topic for Deleuze and Guattari. Following the Simondonian critique of hylomorphism, they deny matter and form dualism and replace it with the notion of matter-energy. This flow of matter-energy can be considered as a vitalist principle which is proper to physical, biological, social and psychical systems. Deleuze and Guattari’s vital materialism is revisited by De Landa, who points out that the notion of materialism cannot be sufficiently explained without the concepts of intensity and intensive multiplicity. It is precisely intensive multiplicity which engenders a qualitative change and gives energy to the process of individuation.
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Rektorski govor je otišao u vjetar i bio zaboravljen već sutradan nakon ceremonije u rektoratu. Riječ je bilo o pokušaju da se slijedi politika fakulteta, a desetljeća su prošla o d kada je odbačena, reći će Heidegger u tekstu svoje obrane iz 1945. godine, Činjenice i misli? Ustvari, rektorski govor nije bio tako brzo zaboravljen. Objavljen kao separat, doživio je dva izdanja tokom vladavine nacionalsocijalista; partijska štampa ga je veličala. Naprimjer, u jednom članku iz 1938. godine, koji je izašao u Kieler Blaetter, može se pročitati osvrt na postignuća ostvarena u znanstvenoj politici za vladavine nacionalsocijalizma: "Poput Baeumlera, Martin Heidegger u svom rektorskom govoru definira suštinu znanosti kao temeljno aktivistički i herojski stav.
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U ovom poglavlju razmatraću ono što smatram najgorim konsekvencama Heideggerovog esencijalizirajućeg, mitologizirajućeg mišljenja, tj.krajnjoj mistifikaciji koju ono vrši kada je u pitanju sudbina stvarnih ljudskih bića, blagostanje onih čije je mjesto u poznim spisima zamijenio grandrecito mitskom putešestviju bitka. Ovo je Heideggerova najgora strana koja se ponekad graniči s bestidnošću, strana koja zahtijeva najnemilosrdniju kritiku, najsuptilniju dekonstrukciju, najrigorozniju demitologizaciju.
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This article concerns fragmentary writing of Emil Cioran. The author tries to show that the fragment is a specific type of artistic creativity that is situated between literature and philosophy. The initial part of the article deals with the problem of modern fragmentarism that was born in the times of German romanticism. Then, the author investigates the causes of Cioran’s fragmentary writing, which are: the opposition to systematic philosophy, the opposition to modern idea of a literary „work” and the intellectual honesty which shows heterogeneity of life. All this makes the fragment very difficult to interpret: we wish to adopt the whole sense of it, but we cannot do this. Also, the title issue turns out to be unsolvable. Cioran escapes fixed categories. And fragment, as an unsuccessful, fractured discourse, can be both literature and philosophy, or none of them. That makes it similar to Jacques Derrida’s ideas of farmakon, aporia or différance.
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Debata između liberala i komunitarista je ključna debata unutar novijih tokova etike i političke filozofije. Ona je nastupila na filozofsku scenu u trenutku kada se činilo da su kantijanski liberali stekli prednost nad utilitarizmom. Rawlsova teorija pravde kao nepristrasnosti, u razvijenom obliku u kojem je predstavljena čitalačkoj publici sedamdesetih godina u Teoriji pravde, ne samo da je definitivno potakla napuštanje isključive orjentiranosti na meta-pitanja u prilog gradnji apstraktnih normativnih teorija, već se ukazala kao nadmoćna alternativa i kritika utilitarističkih teorija, što je tradicionalno bila Kantova teorija. Rawlsova teorija, koja hoće objasniti našu intuiciju da prava pojedinca ne mogu biti predmet političkog kalkulusa, da se mora respektirati odvojivost osoba, da su neke sklonosti (poput mučenja drugog) i neke institucije (poput ropstva) loše po sebi, ukazuje na neadekvatnost utilitarizma koji se svojim neutralnim kalkulusom najprije činio pogodnim za liberalne svrhe.
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Kad neko ko je već sam u stotoj godini života, čestita 60. ili 70. rođendan jednom od svojih učenika, tada se u sjećanju živo javlja određena faza vlastitog života. Takoreći, vidi se da je rani početak vodio dobrom kraju. Ako sada Jurgen Habermas slavi svoj 70. rođendan, moja je zadaća svakako posve druga. Ovdje se ne radi o mome učeniku, a izvjesno ne o učeniku koji je moje vlastite pokušaje filozofskog rada uzeo kao mjerodavne i koje je dalje razvijao. On je, naprotiv, u svakom pogledu krajnja suprotnost onoga što se tiče mojih vlastitih sposobnosti i granica. U jednom članku u pogledu na Heideggera i na Platona nisam uzaludno nedavno pisao o temi “nedostatka kompetencije filozofije za politiku” i pri tome također mislio i na samog sebe. Za razliku od toga Jurgen Habermas je čovjek koji skroz naskroz misli politički.
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The article deals with the consideration that in spite of the fact that artistic creation is firstly an active work, the artist sometimes is not the only determinant factor of the value of the artwork, therefore some senses of the work that have not been predicted or consciously embodied by the artist might emerge. Creative inspiration, which creates the conditions for the appearance of something unpredicted, has been usually explained as the highest form of the creativity of the artist. We reconstruct Heidegger’s innovative thought about the creativity as a partly passive attitude of the artist in the first chapter of the article. The second part deals with the development of the ideas of creation as a specific form of inactivity of the artist in the works of Hans-Georg Gadamer, Maurice Merleau-Ponty, Theodor Adorno and later French philosophers Gilles Deleuze, Felix Guattari, and Alain Badiou. We look into their concepts that are formulated on purpose to explain the possibilities of the artistic creation, which might interrupt the standardized, stereotypical life, to promote the appearance of something unplanned and unforeseen.
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The author of this paper proves and shows that meticulous investigations of contemporary history by Dr Andrej Todorović also included investigations of contemporary culture (art, religion, science and philosophy), particularly of contemporary European painting, literature and film. In doing so, Kolarić proves that Andrej Mitrović is an heir of the classical philosophical and aesthetic standpoints: 1. He overreaches both historicism and historism, i.e. he believes that history does not recur, but that only individual historic phenomena are the ones that recur; 2. For him aesthetics is a “science about the beautiful”, thus being callistica, not philosophy of art; 3. A famous historian has no explicitly developed theory, yet he does possess an implicit theory, i.e. his aesthetic ideal is the unity of beauty and goodness (“kalokagathia”); and 4. In his interpretation of art, it also manifests non-artistic purposes (involvement). The author points out that Andrej Mitrović, by discovering important meeting points between a historian and an artist, formed an authentic standpoint, which states that it is not sufficient for the history to be the “life’s teacher” and that it is necessary to convert the classic maxim into the direction of existentialism and involvement, i.e. towards life which is and is supposed to be the “history’s teacher”.
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Početkom osamdesetih godina [20. st.] američki investitor mađarskoga porijekla George Soros osnovao je svoj prvi Open Society Institute. Nakon raspada Istočnoga bloka slijedili su u devedesetim godinama daljnji Sorosovi instituti i zaklade osobito u Centralnoj i Istočnoj Europi. Ti su instituti uz pomoć odgovarajućih novčanih sredstava podupirali osnivanja sveučilišta u Budimpešti, Pragu i Varšavi. A već su se sredinom sedamdesetih godina zastupnici triju stranaka Savezne Republike Njemačke izjašnjavali za ideje otvorenoga društva kao smjernice [Leitbilder] u njihovoj politici: savezni kancelar Helmut Schmidt, vođa oporbe Helmut Kohl i zastupnik FDP [= Liberalna demokratska stranka]. A u zemljama Centralne i Istočne Europe već su u doba komunističke vladavine kolali tekstovi o otvorenom društvu u obliku samizdata – dok su istodobno u službenim bibliotekama ovih zemalja takvi rukopisi čuvani pod čvrstim bravama.
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Sabahattin Eyuboğlu (1908–1973) is a remarkable character of the intellectual world in terms of his opinions on universality, nationalism and locality. He is interested in various areas such as art, literature and translation, and benefits from Humanism, Village Institutes, Westernization and Blue Anatolia. Eyuboğlu takes reason and science as the basis for his works believing that people should be the criteria for the political and social life. His articles, essays and criticisms were published in Ağaç, İmece, İnsan, Kültür Haftası, Tan, Tıpta Yenilikler, Ufuklar, Ulus, Ülkü, Varlık, Yaprak, Yeditepe ve Yeni Ufuklar. According to him, chronological transfer isn’t useful in history. The history should raise the awareness of public. Therefore, the past should live in mind; but it should never prevail at present. Eyuboğlu wrote not only a lot of literary texts but also on history. He thinks that historians should avoid from anachronisms and memorizing. As for Anatolian’s cultures, holistic view are cruces his history idea. Eyuboğlu claims that western world’s cultures heritage exist in Anatolia defends people and humans concept.
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In the article it is claimed that the demand of sincerity and authenticity in art could be explained within Kant’s aesthetic theory, namely in terms of disinterestedness and universal communicability of the beautiful. The distinction between beautiful and agreeable is carried out and it is shown that the “pathological” pleasure in the last, conceived in all its range (including the snobbery), can rob the art of its authenticity and unaffectedness. The authenticity in the dimension of the authorship and the publicity is to be understood as non-psychological existential sincerity and in the dimension of the work of art as its organic character.
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Review of Hristo Stoev's book, From the Non-posibility of One Transcendental Anthropology, 2015
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The subject of this article consists of an etude on the meaning of esotericism within the esoteric environment. In this regard Anna Teresa’s view of “esoteric passion for space” is compared with Edmund Husserl’s thought of phenomenological cosmic space. And the chronotopical contents in both of authors’ thought are presented as an outward extrapolation of the same idea. The author of this article presents Edmund Husserl’s thought of “non-self” and inter-subjectivism as a categorical version of Sartre’s moralspiritual quest which is unified with Rokanten. Thereby, in terms of Anna Teresa’s view of “esoteric passion for space”, the article describes that how is the space enough even for weeds. Likewise, in the context of Abu Turkhan’s “space of idea” doctrine, the views of cosmic space and “space of idea” are discussed in parallel and the meaning of chronotope in the philosophical and esthetical thought is explained.
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Phenomenology is the existential philosophizing of the twentieth century which includes the using of the term "existence" that accumulates in it. The shifts are connected with critical rethinking of the classical rationalist tradition in contrast between subject and object and disregard to everything sensual and individual, trying to find new grounds of human existence. In such case the person is not an isolated being, but always stays in relations with people, nature and life. The person doesn’t have only existence, but also shapes its attitude to it, that’s why it is the unique and the only possible existent which seeks existence and its rootedness in it. In this context Heidegger’s philosophical heritage be-comes significant and relevant.So M. Heidegger, being armed with a phenomenological method, created the fundamental ontology as the hu-man existence phenomenology, "existential analysis of Dasein". Thus he made a radical turn in the modern philosophical thought. Basing not on the classical ontology but on the existential ontology with a focus on the problem being what needs the human being, he founded a new phenomenological existential trend in philosophy which heavily influenced the formation of anthropological, existentialist, hermeneutic and philosophical studies. That is why good prospects are being laid for further development of a new ontological reorientation with legitimization of the human inner world problems in the plane of the meaning of its existence, the justification of personal presence in the world and responsibility facing life. So the M. Heidegger’s fundamental ontology and late existentialism appear as extension of Husserl’s concept of func-tional intentionality, which has ontological existential characteristics.In this regard, human existence is unlocked and opened to the world and appears as "being-in-the world". This open-ness to the world is caused by three basic categories. They are the "mood", "understanding" and "language". These categories are constitutive existential modes. According to the German philosopher understanding is identical to the openness of Dasein, because to exist in the world and to understand are same. Thus, according to M. Heidegger, E. Husserl, analyzing the subject in the surface of sequence of the consciousness and constitution of meanings acts, does not resolve the problem of the onto-logical status of the transcendental Ego. Therefore, in the meaning of Dasein there is available indication of the ontological in-terpretation of the being. It helps to deploy the problem of its existence from the existentionalism of its existence. Therefore, intentionally indifferent attitude changes ontological existential nature of caring contemplation. The intentionality from the way of relationship with the act of consciousness turned into a way of Dasein attitude to life. In such way, E. Husserl’s reduction and intentionality transforms into the ability of Dasein. It is always directed to nothingness until death. But if Husserl’s sense is de-rivative from universal "logical" structures of pure consciousness, M. Heidegger’s meaning appears implicated to existence. Therefore to understand the meaning of life we should discover the meaning of human being as a temporary process of the existence, and update the understanding of the life sense.However, even in the presence of significant differences of wide semantic range between early and late M. Hei-degger the main problem of the research "Being and Time" remains a leading orientation and the subject of the constant philosophical appeal. You can agree with the philosopher, as before and after his turning, the center of the author's re-flection is the problem of "the life sense", that in the horizon of "Being and Time" explicates by the existential analytics of Dasein. After the "rotation" is interpreted as the truth of existence and the possibility of being closer to the sense of being in its close association with a man.In early M. Heidegger the problem of the sense of being is tracked through the prism of being in its own experi-ments considering own variants of its implementation. This is a reason of dynamic Dasein, which has never been what it is and that is why it is always a project, outline due to this the existence is the openness. The prerequisite of the open-ness is temporality, interpreted as historicity. The "Me" is the existence. Its essence lies in the historicity being, man is opened to the destiny of life.The late M. Heidegger develops the concept of the human existence humanism in the sense of being, question-ing and finding meaning of personal presence in the world, dialogue with being, listening, care and staying in proximity and being opened towards it.On the grounds of carrying out the comparative analysis of the problems of human existence in M. Heidegger’s works "before" and "after" the turn, the theoretical thesis were motivated which permit to do phenomenological and onto-logical rethinking of the traditional ethic and aesthetic categories and to realize the role and place of nonclassical pat-terns of philosophical discourse of the ontological reflection of the end of the XIX-XX centuries in the modern field of hu-manitarian knowledge.
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In dieser Arbeit befasst sich der Autor weder mit der detaillierten Analyse noch mit den bibliographischen Einheiten. Es geht bei ihm vor allem um einen Zugang zum Problem der Perzeption Walter Benjamins in Jugoslawien. Im ersten Teil werden das Problem des Kunstwerkes wie auch die Begriffe »Technik « und »technische Reproduktion« in zwei bis jetzt von Autoren Danko Grlić und Mladen Labus veröffentlichen Büchern analysiert. Zweiter Teil umfasst eine Analyse des Problems der Geschichte und der Erfahrung, die in kürzeren Beiträgen von einigen Autoren herausgearbeitet worden sind. Der Autor führt die Ueb er Setzungen von kürzeren Benjamins Beiträgen wie auch die Namen der Autoren nicht an die über die in Jugoslawien übersetzten und veröffentlichen Benjamins Bücher geschrieben haben.
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It seems that Harre's reference to Kant starts from the presupposition that categorical imperative is only a formal principle whose content is separable from it. If one takes the pattern of the natural law as adequate for interpretation of the fundamental pattern of categorical imperative, then it can be equated with Harre's principle of universibility. However, the pattern of autonomy is fundamental for the explication of categorical imperative because it points out the origin of categorical imperative, and the issue of the acquired universality. Also, it can be proved that the fundamental pattern of the categorical imperative is equivalent to the pattern of purposfullness, namely that the formal formulation of the categorical imperative cannot be separated from the content. On the other hand, since Kant took categorical imperative as a cryterion for moral evaluation of maxim of acting, the author reconsiders the possibility of utilitarian interpretation of Kant's test of universalism. If that could be possible then Harre's thesis on the synthesis of utilitarianism and dentic ethic would not be surprising but rather found in Kant's works. However, the categorical imperative cannot be equated with the argument of generalization (what would happen if everyone did that?) nor with the argument of the golden rule, because they examine only the legitimacy of action and Kant's test of universality on the other hand, refers to morality of maximes. Harre's utilitarian strategy, defined by an argument of the golden rule, aims for the general, but this generality is not Kantian,
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Ono što Löwithovo filozofsko mišljenje izražava višestruko je. U filozofiji 20. stoljeća to je, čini nam se, bdio u sjeni drugih, značajnijih filozofskih ili društvenih pitanja. U sjeni je pitanja koje otvara filozofski diskurs modeme, koja liiteramokritički, esejistički, kritičko-estetički, filozofsko»antropološki, slavi samo pobjedu jednog principa, jedne logike. Tu logiku danas vidimo u vladavini principa subjektivnosti koja stiče svoju samosvijest u procesu subjektiviranja, potčinjavanja svega što se može potčiniti.
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