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In this text the author emphasised the following: introducing the dimension of the historic perspective in the observation of the scientific game, and thereby inevitably the moment of relativism, Kuhn definitely questioned the approach to these problems from the standpoint of the absolute which was a ruling principle for so long and a dominant feature of the most viewpoints in theory of science. Therefore, his contribution to the constitution of the so-called »new image of science« is very significant today.
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Podnaslov K. Löwithove knjige glasi: Revolucionarni prijelom u mišljenju devetnaestog stoljeća: Marx i Kierkegaard. Prema tome, podnaslov izričito kaže da su Marx i Kierkegaard napravili prijelom u mišljenju devetnaestog stoljeća. No, taj se prijelom zapravo, prema Löwithu, sastoji u preokretanju i transformiranju Hegelove filozofije. Dakle, Marx je transformirao Hegeiovu filozofiju apsolutnog duha u marksizam, a Kierkegaard u egzistencijalizam. Da bismo vidjeli postoji li zaista obrat između Hegela na jednoj strani, Marxa i Kierkegaarda na drugoj strani, potrebno je navesti kakav položaj zauzima čovjek u filozofiji spomenutih filozofa, jasno slijedeći Löwithovu interpretaciju njihove filozofije.
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Jedan od pouzdanih svjedoka Löwithovog života ii njegov savremenik, Hans-Georg Gadamer, u jednoj kratkoj filozofsko-karakterološkoj skici kazuje, između ostalog, kako je Löwithovo mišljenje i osjećanje svijeta obilježeno jedinstvenom sposobnošću za distancu u kojoj je on svijet prihvatao bez iluzija, sposobnost koja je određena kao »prihvatanje stvari onakvima kakve one jesu, priznavanje prirodnosti prirodnog, ali i istrajnost u svemu onome što mu je svagda bilo blisko.« U ovoj opasci kriju se neke indikacije koje premašuju puku karakterizaciju Löwithove osobe. Meni se čine zanimljivim dva akcenta ove karakterizacije.
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Još jedanput se potvrdila stara istina da knjige imaju svoje sudbine na ≫Teoriji komunikativnog djelanja≪ Jurgena Habermasa (2 toma, Frankfunt am Main 1981, Suhrkamp, 534, 633 S.), koja se pojavila ravno prije godinu dana. Desilo se ono što se, zapravo, moglo očekivati: ponovo je pokušano da se podupre jedna važna knjiga na putu ka svojim čitateljima i da ispred nje ide određena povijest recepcije posredstvom pogodnih komentara.
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U svojoj ≫Estetičkoj teoriji≪ Th. W. Adorno govori o umjetničkim djelima koja ne streme za varavim idealom bez vremenosti već se sasvim predaju sadašnjosti i upravo se u njoj dokazuju kao otpornija nasuprot toku vremena nego djela koja neposredno ciljaju na trajnost. Slično je on razumio i svoje filozofiranje: sa jasnom svijesti o podložnosti ideologiji duhovnih proizvoda i nesmanjenom upečatljivošću pokušavao je dešifrovati znake vremena u svim oblastima kulture i umetnuti ih u okvire obuhvatne filozofijske teorije.
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Misao Jürgena Habermasa predstavlja trostruk interes: ona pokušava da analizu je neke nezaobilazne činjenice naše aktuelne situacije, ona mobilizuje da bi se u njoj domogla obnovljene konceptualizacije proizašle iz frankfurtske škole i konačno, ukoliko bi se ta odgovornost mogla još preuzeti, ona predstavlja pokušaj filozofskog mišljenja te situacije, što znači da su njene granice takođe granice svakog pokušaja te vrste.
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Tradicija dolazi od tradere, davati dalje. Misli se na tradicijsku spregu, na ono što se nasljeđuje s koljena na koljeno; bit će i na zanatsku predaju. U slici davanja dalje izražava se tjelesna blizina, neposrednost, jedna ruka treba to što se daje dalje primiti od druge. Takva neposrednost je neposrednost manje ili više izvornih odnosa, primjerice, obiteljske vrste. Kategorija tradicije u bitnome je feudalna, kao što je Sombart feudalno gospodarstvo nazvao tradicionalističkim. Tradicija je u suprotnosti s racionalnošću, iako se oblikovala u njoj. Njezin medij nije svijest, nego skrivena, nereflektirana obvezatnost socijalnih formi, sadašnjost prošloga; to se nehotice prenijelo na duhovno. S građanskim društvom tradicija u strogom smislu nije poveziva.
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According to Chantal Mouffe’s conception of agonistic pluralism I will analyse the role which one of Jenny Holzer artwork plays in hegemonic struggle. Lustmord. is the work produced in 1993 as an example of undermining the memory discourse about military action during Bosnian War. The artist places violence against women into the centre of war strategy thereby giving voice to the victims rather than to the winner. I hope to find out if Lustmord creates an agonistic dimension of public space.
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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.
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In Czechoslovakia of the 60s, thanks to the unique constellation of many factors a real “film miracle” could have come into being. New Wave brought primarily focus on the human being, man’s living conditions and self-fulfillment. One of the major issues undertaken by the cinema was the question of the truth. Showing the truth of life has become a kind of manifesto especially for directors like Štefan Uher, Jaromil Jireš, Miloš Forman, Ivan Passer, Jaroslav Papoušek. A great individuality was Pavel Juráček. Věra Chytilová however followed the way of the aesthetic revolt.
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The article deals with the analysis of the ludic and mechanical aspects of the video games using Levi Bryant’s notion of onticology. It expands the Bryant’s idea that the being is composed entirely of machines or processes, and treats a video game as a collective of objects that communicate with each other through various codes. The main focus of this approach is to analyze the instances in which the said objects present a certain type of self-alienation, independency and agency that allow for a continuous reconfiguration of the states in which a video game object can be found. The various scripts and their role in altering the communication patterns within the game mechanics are investigated in the context of bots, regarded as both automatic prothesis of the human agents and autonomous interpreters of the games’ implicit rules. Cases of speedruns, glitches and particular uses of the basic C++ language syntax are also considered as the examples of events in which the hidden properties of the objects form a collective process of a video game. On such grounds, this paper discusses the possible removal of distinct ontological domains of subject and object in the context of object-oriented philosophy, taking into account the fluid hierarchy of beings and their mutual inaccessibility
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This article relates about the thought of some of the representatives of traditional school within perennial philosophy regarding the phenomenon religious plurality, focusing upon observations of Frithjof Schuon and S.H. Nasr, two most prominent representatives of this philosophy or this school of thought. Discussions concerning the issue of religious diversity became especially relevant in 20th century, at the time of mutual “discovering” of different religions and rising awareness of pluralistic religious universe. It is the time of disintegration of traditional, singular and confined religious universes wherein an individual rarely had an experience of other and different. Religious diversity of 20the century posed the questions of the significance of religion as such and of the truth as such. Some have even drawn such conclusions that presented religious truth as an essentially relative term. Arguing that since there exist many religions each of which can be evaluated as potentially true, therefore it can be concluded that none is true. Thus religious pluralism served ever growing nihilism and atheism. As a possible solution to this problem of religious pluralism, Frithjof Schuon and S. H. Nasr are proposing a traditional approach to the study of religious phenomenon as a unique perspective within the philosophy of religion. Viewed from within this perspective each religion is the Religion and living one religion fully, means living the Religion as such.
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The author uses the Nietzschean metaphor of the death of God to depict the condition of modern jurisprudence, which, hitherto based on the positivist paradigm, must now deal with anti-foundationalist and sceptical tendencies in contemporary philosophy.
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The point of departure of this study is marked by the question of Husserl’s Cartesianism. We provisionally assume that it can be confirmed by Husserl’s adoption of a notion of subjectivity clearly inspirated by the French philosopher and particularly evident in the Husserlian reformulation of methodical doubt. Such subjectivity may be defined as a first-person operator performing the reduction and opening the way to the sphere of phenomena. J.-L. Marion takes back and extends the Husserlian undertaking in a double sense. Firstly, inspired by Levinas, he defines subjectivity as an instance which emerges as an answer to an originary call preceding it (here we name it the ‘interlocutive model’). Secondly, with reference to Michel Henry’s Cartesian analyses, Marion advances another description of subjectivity as based on the experience of autoaffection (we call it the ‘flesh model’). Both models, apart from the problem of their mutual compatibility, are formulated as an outcome of phenomenological readings of some decisive fragments from Descartes’ Meditations on the first philosophy and Passions of the soul. This is why we feel justified to determine theses concepts as Cartesian.
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The article argues that although Antonio Gramsci did not define a new field of research that we could call security studies, his views and ideas on international rela-tions presented in the Prison Notebooks focused around security issues. It may be even stated that his writings anticipated to some extent the birth of security studies after the Second World War – or even the modern theorizing on economic and cultural security.
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