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Lost in the Funhouse is like textbook illustration of Derrida’s views on language and writing. The book is both a guide for “how not to write” and “how not to define” writing, thus defying an ultimate center. Although the lack of a “proper” theme and heavy metafictional structure makes it “difficult to read”, it is a struggle to subvert the definitions of writing. The author deconstructs the conventional form and theme that is believed to be necessary for writing. In this respect, Barth operates through the narratives like Derrida moves through ideas in history, and ending up with the conclusion that interplay is what matters rather than a fixed meaning.
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While writing this article, the author was inspired by “Między chwilą a pięknem. O sztuce w rozpędzonym świecie” by Zygmunt Bauman. Following Baumanian diagnosis of the contemporary art we are faced with the condition of our contemporary world. The main feature we can observe in both areas seems to be their ‘liquidity’. In this liquid context the author of the article focuses on contemporary architecture, which was omitted by Zygmunt Bauman. It appears that the most fixed, palpable and sturdy type of art also may assume a kind of liquid form – as in the case of so called ‘folding’, ‘downy’, or ‘pleated’ architecture proposed by Bernard Tschumi or Peter Eisenman who are strongly inspired by philosophical thoughts of Friedrich Nietzsche, Gilles Deleuze, or Jacques Derrida.
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Majakowski was a typical, masterful Utopian, a spiritual type of heroic, revolutionary hero. The sources of his utopianism were out of total disapproval of the world's current order, with the need to happiness and to make others happy. In Majakowski's work all elements of the modern Communist, Marxist-Leninist utopia are celebrated: praise of absolute equality for all, social property, collectivism, central planning, governance and organization of life, industrialism, communist education and secular, Soviet messianism. Being aware of the impossibility of fulfilling the requirements of utopia: crossing the limits of what is possible, the condition of the human being, the awareness that he becomes merely an apologist of "utopian power", who must "kill himself by the throat of his song", has probably become his cause of death.
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The present paper examines the applicability of paranoia and its ensuing effects on individuals in Ken Kesey’s One Flew over the Cuckoo’s Nest (1962). It is significant to analyze and discuss how authorities in a given culture impose controls on mavericks so as to forestall possible threats. Paranoia in the above-mentioned work, it is argued, engenders a perennial phobia on sufferers which brings about an identity crisis exerting influence over the temperament and conduct of them. Kesey’s work indeed perfectly exemplifies the sort of treatment undergone by those suffering from mental illness and the way they are mistreated. McMurphy, the protagonist, being cognizant of the way authorities codify stringent regulations on their subjects seeks to exhort those confined in the hospital to extricate themselves from their pathetic and deplorable condition and to disabuse them of the wrong notions instilled into them.
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Alasdair MacIntyre criticizes the modern morality for having emotivist features and in his central book After Virtue he points out that David Hume is the main personality who provides these emotivist contents to the modern morality. According to MacIntyre, Hume’s and the modern emotivist moral philosophy include fundamental contrasts generally with the classical moral tradition particularly with Aristotle’s moral philosophy. However, MacIntyre underlines these contrasts in After Virtue, he in his other texts out of After Virtue, distinguishably brings Hume and Aristotle together as they both have similar standpoints about how to understand morality. Therefore, MacIntyre’s interpretation on Hume needs to be examined with a perspective pointing these two different and seemingly mutually exclusive aspects. Putting together these two perspectives, this article aims to construct a holistic comprehension about MacIntyre’s placing Hume in the modern emotivism.
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The term «phenomenology» is equivocal, since it refers either to the philosophical tradition developed as the phenomenological movement that originates with cooperation of Edmund Husserl (1859–1938) with the Munich Circle, or to a specific method of doing philosophy that consists in describing given phenomena in their essences. Herbert Spiegelberg (Spiegelberg, 1975, 20) calls the latter form «first-hand phenomenology», because it is about the phenomena, and he contrasts it with studying of texts as texts that are elements of the phenomenological movement; if one investigates texts, however, he or she does not do — as Spiegelberg (Spiegelberg, 1975, 20–21) states — «phenomenology proper» but rather phenomenology «in a sense of meta-phenomenology». The present issue of the «Horizon. Studies in Phenomenology» can be regarded as an attempt to bridge the gap between the two meanings with regard to the phenomenological movement in Central and Eastern Europe. For this reason, the main aims of the issue are twofold: first, it is to present the context, central figures, trends, and periods of phenomenology in Central and Eastern Europe, and second, it is to show original contributions of philosophers from this part of Europe to contemporary debates in phenomenology. Why, however, this fragment of the phenomenological movement needs a special attention?
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In Heidegger und der Mythos der jüdischen Weltverschwörung (2014), Peter Trawny claims that in his Black Note books (2014/15) Martin Heidegger is guilty of «ontological-historical anti-Semitism» (seinsgeschichtlicher Antisemitismus). There can be no doubt that Heidegger describes «the Jews» as «a kind of humanity» that lives by «the principle of race», displays «empty rationality and calculative capacity», and employs «the machinations of world Jewry» to propagate a «homeless» and «worldless» way of life accompanied by«ahistorical» and «atemporal» thinking — as «a people» that took advantage of «the metaphysics of the West», «especially in its modern development», to pursue «the uprooting of all being(s) from Being» asits «world-historical task». The question is whether in his narrative Heidegger assigns a relevant or pivotal role to his former mentor, colleague, and friend, Edmund Husserl, the founder of the phenomenological movement and a Jewish convert to Christianity, because he seems to suggest that there is a connection between Husserl’s Jewishness and his philosophy, as well as that his break with him was the result of the latter’s failure to deal with Being in terms of time or history. This paper investigates whether Heidegger’s remarks and Trawny’s reflections have any significant implications for an understanding of the philosophical relationship between Husserl and Heidegger. It finds that Trawny makes a strong case that a number of Heidegger’s statements in his Black Notebooks reveal him to be generally guilty of «ontological-historical anti-Semitism», but that he does not present a convincing case that in these texts Heidegger’s critique of Husserl specifically is motivated by «ontological-historical anti-Semitism».
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Being one of the spokespersons of the civic manifestos Charta 77, Czech Philosopher Jan Patočka (1907–1977) passed away after repeating interrogation. For human dignity, Patočka stands himself in truth infront of violence. What is the origin of responsibility which resists injustice?2 What is the significanceof living in truth for being confronted with violence? In the text of Charta 77 «The Obligation to ResistInjustice» (1977), Patočka points out that morality of humanity is the ground of obligation.3 Then, whatis the relationship between humanity and moral obligation? Regarding to the question above, this paperattempts to investigate the relationship of responsibility and living in truth, and demonstrates that there isan ontological responsibility of insistence implicated in living in truth, through illustrating the structureof manifestation of problematization. Socratic care of soul is the practice of familiarizing citizens withproblematization through reflective dialogue as pluralization of otherness (doxai) of others. Othernessunveiled is the beginning of thinking and of the formation of polis. At last, with the analysis of worldlinessof world as manifestation of plurality, the article will show that the responsibility of living in truth, asresponding to plurality of world and realizes problematization which reforms community as polis withliberation and unity, is philosophical-political revolutionary.
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The main topics of the following article are Edmund Husserl’s conception of phenomenologicalanthropology and its reception in László Tengelyi’s philosophy. Thematically the paper is made up of two parts: the first treats the development of Husserl’s notion of the transcendental subject and the particular role the transcendental person played in his idea of a phenomenologically founded anthropology. The second examines the special influence of Husserl’s idea of the transcendental person on Tengelyi’s concept of the history of life (Lebensgeschichte) and on his thought of the metaphysics of contingency andexperience. In the first part (which is made up of four sections) I analyze the development of Husserl’s notion of the subject, and I show how Husserl arrives at the concept of the concrete transcendental person in his genetic phenomenological researches of the 1920s. The idea of the transcendental person was the core of Husserl’s late conception of phenomenological anthropology. Husserl’s late concept of the transcendental subject could be characterized as a fragile and complex form of self-identity, and he even used the notions of «life path» («Lebensweg») and «history of life» («Lebensgeschichte») in thiscontext. The crises of human life, crises of self-interpretation became analyzable problems within this sphere and with the means of transcendental phenomenology. The second part (which is made up of two sections) investigates the details of Husserl’s influence on Tengelyi’s work of life, with a special regard on his interpretation of the subject, the experience and metaphysics. Husserl played a fundamental role in the elaboration of Tengelyi’s own notion of self-identity, where self-identity was constituted through certain events of destiny (Schicksalsereignisse), which confronts us with radical alterity and strangeness(Fremdheit). Husserl was also an important source for Tengelyi, when he elaborated on his concept of the passive formation of sense (Sinnbildung) and his metaphysics of contingency. The ultimate foundation of the last formulation of Tengelyi’s phenomenological metaphysics (in his posthumous work, Welt und Unendlichkeit) was the idea of a concrete transcendental person, which we could find in the late Husserl.
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This article is written in the form of a brief research note and reports on the role and significance of the reception of Max Scheler’s phenomenological philosophy of values in the axiology of Polish philosopher Tadeusz H. Czeżowski (1889-1981) and in the works of his Russian student Larissa A. Chuhina (1913-2002),who played an important role in the studies in philosophical ideas of Max Scheler in Russia and Latvia during the Soviet period. Particular attention is paid to the fact that due to the influence of Czeżowski Chuhina interpreted Max Scheler not so much as one of the founders of philosophical anthropology, but primarily as proposer of the original phenomenological theory of values. The emphasis is also made on a significant modification which Max Scheler’s philosophy of values experienced in axiology of Czeżowskiand Chuhina.
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The report presents an overview of the International Conference on «Horizons Beyond Borders. Traditions and Perspectives of the Phenomenological Movement in Central and Eastern Europe» that held on June17–19, 2015 at the Institute of Philosophy of the Research Centre for the Humanities of the Hungarian Academy of Sciences in Budapest, Hungary. The report sketches the mina idea of the event, and points out organizational background of the meeting. Moreover, the report summarizes the main theses of key lectures given by the guests, and it shows the structure of the conference schedule.
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It is usually assumed that the main goal of seminars delivered between 1959 and 1969 by Martin Heidegger to the Swiss Psychotherapists in Zollikon were the philosopher’s attempt to make his own philosophy useful. According to Medard Boss, Heidegger’s “philosophical insights” can be useful insofar as they can serve as a theoretical basis of psychotherapeutic practice. But such an interpretation of Heideggerian philosophy could hardly be acceptable to Heidegger himself. One of the main features of Heideggerian thinking is the longing to return to the primordial θεωρία, i.e. to the knowledge as an aim in itself. Therefore, the relationship between Heidegger’s thought and Boss’ Daseinsanalysis can be understood as a kind of “war of the worlds” between psychotherapy that seeks to turn philosophy into a means of increasing the efficiency of the practice and philosophy that seeks to preserve the status of θεωρία. However this “war” belongs to another dimension too. “War” can be understood as πόλεμος mentioned in the 53rd fragment of Heraclitus, i.e. as a tragic action, through which the openness of being is accomplished. In the article this action is viewed through the prism of the confrontation of the two modes of attunement (Befindlichkeit), which Heidegger calls the“resoluteness” (Entschlossenheit) and “detachment” (Gelassenheit). These modes can be thought of as two emotional spaces, a confrontation of which Heidegger himself has experienced when he was treated by the psychotherapist Viktor von Gebsattel in 1946. In the fight between “resoluteness” and“detachment” the openness of being is accomplished. But in order to participate in this openness, it is necessary to hear it as call and to accept as challenge. Such call Heidegger hears first and fore most in the language of poetry. The proximity of poetry and philosophy he recognizes as a “dangerous proximity”. But, according to Heidegger, this is the “healing danger”, because exposing ourselves to it, we participate in the “war of the worlds”, in which the openness of being is accomplished. It seems that similar “healing danger” arises from proximity of philosophy and psychotherapy. If so,then the Zollikon seminars can be viewed as Heidegger’s trial to enter into the “war of the worlds”as the openness of being.
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The author describes a limit situation in which he found himself during his journey in Egypt.He describes this experience as a kind of panic attack and associates this experience with what Heidegger called Grundstimmung. As a Daseinsanalyst, the author decided not to avoid this exceptional and terrifying inner turmoil but, on the contrary, to describe day after day his feelings,emotions, the sense of strangeness and homelessness while at the same time rereading “Sein und Zeit”. The author reports being able to experience in his flesh, beyond any theoretical approach, what Heidegger puts into one of his main concepts, Angst. This concept delivers the uncanny experience of the meaninglessness of existence, of “not-being-at-home”. He describes his experience which permitted him to vividly explore through Heidegger’s Daseinsanalysis the way a human being lets natural entities be, the way he has to face his finitude through Angst, and finally, the way Dasein is confronted with “nothingness”. Nevertheless, the author wonders, whether the feeling of“unfamiliarity” or “errancy” might also be the source of the “clearing” and lead us to experience of authentic life? Step by step, Angst is questioning “trust”. What does it mean to trust the world or oneself? This article intertwines theory and Erlebnis, such that living experience is manifested by Heidegger’s hermeneutic and, conversely, Heidegger’s hermeneutic is embodied in living experience.This article bridges an ontic journey in Egypt and an ontological journey in which Dasein’s Being unfolds.
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The following review discusses the primary content of the book, highlighting the insights which the reviewers consider to be particularly significant for the conception of the transcendental genetic phenomenology of M. Richir – and its place in contemporary philosophy. The book’s author focuses on the primary challenges of Richir’s phenomenology, provides a new solution to the transcendental question and performs a constructive critique of Husserl’s phenomenology. The main focus of this review is placed on how the author articulates the terms “just-phenomenon”, “hyperbolic reduction”and “architectonics” which Richir employs to research the sphere of the phenomenological.
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This article abstracts essential positions in the early debates on Marxist Aesthetics at the first half of the 20th century, which has been shaped by prominent Marxist thinkers such as Georg Lukács, Bertolt Brecht, Walter Benjamin and Theodor Adorno. It claims that these early debates are at large related with the competence of the audience. It also focuses the relation between these debates and film.
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The author deals with transformations of the concepts of visibility and visual communication in modern and contemporary Western philosophy. The author analyzes how the mirror discloses introspection and self-reflection and points to the core aspects of visuality. The mirror takes the place of a medium between the watching subject and the object of observation. The mirror is analyzed as a kind of magic tool which flips over subject and object and transforms them into one and the same. The topic of introspection is analyzed on the basis of such examples as self-portrait genre in painting and in contemporary media philosophy popular in M. McLuhan’s concept of media as extension of the men. While analyzing the core between the simple seeing and the phenomenological insights, as well as differences between the reflected prejudices and the perceptual intention, the author highlights the main aspects of the phenomenological concept of visibility and visual communication. The differences between the phenomenological and the post-modern concept of visuality and visual communication are discussed, the author argues that according to a phenomenological interpretation both visual and reflective perception (seeing and thinking) happen without any intermediary, while according to hermeneutic and postmodern philosophers, visibility is possible only with mediation of language. The explication of the different approaches popular in phenomenological and postmodern philosophy is through an analysis of P. Cezanne’s interpretation of tone by M. Merleau-Ponty and the analysis of M. Duchamp’s art done by J.-F. Lyotard. The paper shows the metamorphoses of visibility and visual communication which follow the transition from a phenomenological toward a postmodern philosophy and worldview.
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U iskonu filozofije čuđenje (thaumasein) je bilo više od početka spoznaje. Da svijet jest, da čovjek u njemu prebiva na način dostojanstva primjerenoga njegovim umnim sposobnostima, da naposljetku u beskonačnosti prostranstava svemira preostaje pitanje je li tvorac tog svijeta vječni stvoritelj kao demijurg ili je sve nastalo bez udjela božanske moći ostaje i danas pitanjem, unatoč silnih dosega nove kozmologije utemeljene na rezultatima astrofizike.
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Trebalo bi razlikovati vrijeme potrebno slikaru da naslika sliku (vrijeme "produkcije"), vrijeme nužno za promatranje i shvaćanje tog djela (vrijeme "konzumacije"), vrijeme na koje se djelo referira (neki moment, scena, situacija, sekvenca događaja: vrijeme dijegetičkog referent, priče koju slika pripovijeda) , vrijem utrošeno kako bi slika došla do promatrača nakon "stvaranja" (njezino vrijeme cirkulacije) , a naposlijetku može biti i vrijeme koje slika sama jest.
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The review deals with the Conference Limits of Science 2014: Between Myth and Science held at the University of Wrocław (Poland).The Conference was dedicated to the 140th anniversary of E. Cassirer, which is why reports presented there by the researchers from Austria, Germany, Poland, Russia and France were devoted to the symbolic universe of the thinker and its interpretations in contemporary philosophy. The author summarizes the main content of the reports and problems raised during the discussions. They can be divided into three groups. The first one deals with the problem of completeness of Cassirer’s philosophy of symbolic forms and hints at subjects it implies, such as ethics, politics, or technology. The second one is related to the duality of methodological reception of Cassirer’s ideas in modern versions of philosophy of language, philosophy of art and philosophy of science. The third one reflects the interest for Cassirer’s heritage in the framework of spatial turn. All conference participants noted exceptional productivity of the philosophy of symbolic forms and expressed their desire to continue a fruitful dialogue.
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