Die Antinomie des wilden Geistes
Marc Richirs Kritik an Maurice Merleau-Pontys später Geschichtsphilosophie.
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Marc Richirs Kritik an Maurice Merleau-Pontys später Geschichtsphilosophie.
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This article discusses the problem of Martin Heidegger's famous involvement in Nazism. This problem has already been widely discussed in the literature, but it is worth re-thinking. The question of Heidegger's involvement and, above all, his post-war silence about Nazi crimes have been discussed basically from the perspective of his anti-Semitic attitude, personal ambitions or even as naive thinking. Perhaps there is worth looking at this problem from the point of view of Heidegger's philosophy and, above all, the role and meaning of language. Heidegger called for reaching the covered base – being itself. The key to this must be to reach the boundaries of language, that is, the transition from the language of everyday life, which is a consequence of an attitude oriented only to naive existence itself (or ontity), to the language of being. This path leads inevitably to the border of language, that is to the "place" where language balances between saying and silence (syge). Heidegger saw it as the proper (true) philosophical attitude, which is a discovery in the "event" of truth of being. The tragedy (meaning in Ancient Greek tradition) takes place here in the man's realization of his helplessness towards the truth of being, and thus of silence, which is a transition from the state of philosophical silence to political silence. The philosopher is probably "doomed" to political engagement (as said Slavoj Žižek), and a consequence of it could be the famous "Syracuse".
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Ecophilosophy is concerned with the critical study of ecological issues. It critiques the human- earth relationship advocating for friendly treatment of the environment. Philosophy’s interests in the environmental crisis dates back to the late 1960s. Among those who were at the forefront are Holmes Rolston III, Thomas Berry, and Richard Routley. The philosophical movement towards the environment was also inspired by Rachel Carson’s 1962 book, Silent Spring, Garrett Hardin’s The Tragedy of the Commons, Lynn White’s 1967 article, The Historical Roots of the Ecological Crisis, Paul Ehrlich’s Population Bomb, and so forth. It is not that before the 1960s philosophers have not spoken about the environment. The unfortunate thing was that most of the philosophers that had spoken about the environment merely saw the environment or nature from a utilitarian perspective and nature was perceived as an object to be studied, evaluated and conquered without concern for environmental wellbeing. Yet, when the philosophic turn towards the environment began even till today, most of the voices are those of western and Euro-centric philosophers. Indigenous voices and wisdoms from non-western cultures are often ignored. The purpose of this paper is to argue for the place of African traditional ecological knowledge in ecophilosophy and environmental ethics. Through the method of critical analysis, what constitutes African traditional ecological knowledge and its place in global environmental ethics is examined. The paper finds and concludes that global environmental ethics will be incomplete and weakened without the inclusion of African traditional ecological knowledge.
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Nikolai Bugaev was a mathematician keenly interested in philosophy. He stressed the role of discontinuity in his mathematical research that he called arithmology. He also emphasized the importance of discontinuity in nature which he embodied in his version of monadology. The article discusses the viability of his philosophical investigations.
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Levinas’s ethics has not been able to address the plethora of human challenges arising from the ethical quicksand and moral quandaries in our existential world. The problem of ethics in Levinas’ s philosophical cum phenomenological analysis, is the problem of human communication, social interaction, human emancipation, freedom, and existential/ metaphysical relations. Freedom has become not just a hot concept in different fields of study, but a very powerful and a driving concept. For Levinas, freedom is not just the absence of constraints or impediments but obedience to laws and even the laws of nature inclusive. This paper adopted the method of hermeneutic to critically analyze Levinas’s phenomenological ethics. This paper concludes by exposing the facts that human communication or interaction is based on understanding and the ethics of difference is part and parcel of inter-subjectivity. Dasein is always faced with the fulfilment in its lived temporality. A sharing of the world is an essential characteristics of human togetherness. Dasein, in its dialogical engagement and existential commitment is usually based on freedom, strife, world sharing and resistance. Dialogical philosophy is the foremost part of world’s cosmic law of concrete social network.
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The fundamental idea is that the Western culture started with Apollo (know thyself), in order for it to be succeeded by Prometheus and Narcissus as an illegitimate child of Prometheus, so “know thyself” turned into “look at thyself”. Levinas, who looks at the whole Western philosophy as egology with the primacy of thinking, takes a different path and offers, after Apollo, Prometheus and Narcissus, a new “face” as the path of the West – the good Samaritan, giving ethics the primacy over ontology and gnoseology. Thus, by putting justice before freedom (and autonomy), he says: “The Samaritan did not become our neighbor because he comprehended, he comprehended because he became our neighbor.” But as man loses history and concedes it to technology which becomes auto-generating (posthuman society), Levinas’ paradigm “ethics, and not ontology, as filosofia prima” becomes more current than ever.
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Vilém Flusser suggested a five-step model that grasps the process of cultural history as an alienation from the concrete to the abstract: 1) Concrete experience of four-dimensional space-time continuum, 2) three-dimensional situation comprising graspable objects, 3) two-dimensional observation and imagination level characterized by traditional images 4) one-dimensional historical level characterized by linear text and 5) dimensionless calculation and computation level characterized by technical images. Technical images and traditional images arise from completely different kinds of distancing from concrete experience. The ‘realism’ of technical images is misleading depending on the intentions of the producers of technical images. Traditional images are abstractions of world, but technical images makes the universe and consciousness concrete. If we based on Flusser’s model, since the cinematographic image make four dimensions concrete, it is the phenomenological complement of the concretisation process. This makes it one of the most competent medium as a way of thinking, beyond language. When Deleuze’s image taxonomy and the media theory of Flusser are read together, the possibilities of cinematographic image as an out-of-language thinking way are becoming more conceivable.
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Examples of movies that depict the place of women in society in a realistic and a questioning manner are highly limited in both the world cinema in general, and the Turkish cinema in specific. However, an increasing trend has been observed in the recent history of Turkish cinema in terms of independent movies that treat the problems seen in the public order with a woman-oriented approach. Some of these works go beyond the examples from the past and scrutinize current problems regarding the gender norms in a realistic and questioning manner. Motherland (Ana Yurdu, Senem Tüzen, 2015) can be put forward as an example to the distinctive artworks in this regard as it liberates women with the alternative language it has developed in order for depicting this situation.
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In the history of thought, the problem of human freedom, which is reduced to singular actions without any difference in structure among people, has evolved from human to entirely as a person with Schopenhauer and Nietzsche. The consensus between the two philosophers differs in terms of the way to reach freedom. Schopenhauer’s free ideal person, who refuses to will by seizing the reality behind the view, arrives inevitably to nihilism. For Nietzsche, the ideal person, who ignores the dominant values, passes his way by nihilism but can create new values by transcending this point. The disagreement forms in Nietzsche in the axis of passive nihilism, which deprives life of value, and active nihilism, which rejects not life but the interpretation of life with the prevailing moral understanding. This classification in nihilism puts Schopenhuer, who stops the will, and Nietzsche, who destroys the values that stops the will by active nihilism, into two opposing poles. Although it serves different purposes, the word ‘no’ is affirmed by both philosophers. No is considered the final point in Schopenhauer while it is expressed as a prerequisite for a great ‘yes’ in Nietzsche.
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The aim of this article is to examine three currently dominant concepts of discourse, developed by Michel Foucault, Ernesto Laclau and Jürgen Habermas. I argue that these concepts of discourse constitute neither a coherent methodological agenda nor a coherent theoretical vision. That means that the reference to discourse will always imply engaging with a particular theoretical framework. I briefly discuss the theoretical traditions from which these concepts emerged and point to the essential elements which the respective concepts of discourse derived from these traditions. Concluding, I examine differences between and similarities in the discussed concepts, whereby I address, in particular, the relationship between discourse and everyday language, the notion of subjectivity and the concept of the social world.
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The article consists of two major parts. Part one is devoted to the reconstruction of the relationships between the domain of discourse and the domain of education in the semantic field of the term “educational discourse”. Based on the analysis of two types of sources (empirical research and the lexicon of contemporary pedagogics), a constellation of functional, thematic, genre and ontological links is shown. In the second part of the article, a reflection on the last of the approach is developed. Referring to Foucault’s lectures at the Collège de France in 1979-1980 period, the potential of the category of alethurgy and confession as research instruments of pedagogy and discursive practice is shown.
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Postfoucauldian discourse analysis is a vigorously developing approach to discourse studies focusing on the analysis of power, discourse, knowledge and social practice. This comprises studies deriving from Michel Foucault’s thought, reinterpreting it, however, with the aim at application to an analysis of empirical data, also from the field of pedagogy and education. The purpose of this paper is to present main concepts and categories of postfoucauldian discourse analysis (e.g. enunciation, discursive formation, discursive practice, procedures for the control of discourse, dispositive, regime of truth) and guidelines for conducting research on the example of an analysis of chosen public texts concerning the debate on liquidation of middle schools in Poland as a result of the reform of education carried out by Law and Justice’ government.
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The main purpose of this paper is to present the specific character of educational discourse in terms of the critical (CDA) and critically-oriented discourse analysis (E. Laclau and Ch. Mouffe) and to identify issues and problems that affect research concerning the discursive construction of identity. My main subjects of interest, and the key notions for the discourse-oriented pedagogy, are identity and knowledge. I will try to show how in spite of the relevance of those two notions, the use of discourse analysis in pedagogical research forces us to transcend the narrowly defined disciplinary boundaries.
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In this paper on the basis of comparative analysis the similarity of Yakym Yarema’s and Kazimierz Twardowski’s main philosophical and pedagogical ideas has been identified. The analysis of these ideas proves that Ukrainian scientist represents Twardowski’s educational practices as well as reflects the traditions of Vienna philosophical school by Franz Brentano which history goes back to Aristotle’s philosophy. The value of Yakym Yarema’s philosophical and pedagogical ideas in the present educational discourse has been shown in the article.
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The issue of human being and values has been critically analyzed in the works of contemporary Russian philosophy. This problem has been evaluated by Russian philosophers within the framework of philosophical schools. Such analysis also causes integration between modern Russian philosophy and world philosophy. In this article we will describe and analyze the views of some modern Russian thinkers in relation to the matter in question.
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The review of: Milan Polić, Život i djelo Pavla Vuk-Pavlovića – 2. prošireno izdanje, Biblioteka Sabrana djela Pavla Vuk-Pavlovića, knjiga 8, Hrvatsko fi lozofsko društvo, Zagreb 2013.
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The review of: Nebojša Grubor, Od estetičke egzaktnosti do metaestetičkog skepticizma. Studije o savremenoj srpskoj estetici, Filozofski fakultet, Univerzitet u Beogradu, Beograd, 2015.
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In this text the basic information is given about the Yugoslav Marxist philosophical school humanistic oriented, which has existed in the 1960's and 1970's. The author claims that the Praxis school was one of the major currents within the Marxist humanism.
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This essay presents Heidegger's understanding and critique of tradition of philosophy using the one of their most important motifs, namely the interpretation of traditional philosophical conceptuality. The analysis given in the essay is dedicated to defining the conceptual and methodological character of fundamental concepts, such it is presented in Heidegger's early philosophy, and therefore to shead light on character and the manner of usage of destruction.
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In this essay Heidegger’s question concerning technology will be analyzed against the background of the basic conceptions of his later philosophy. The question concerning technology in this framework will be analyzed in its constitutive elements, which will be presented as integral parts of Heidegger’s inceptive thinking. The meaning of posing of the question concerning technology is understood here as one of few accentuated themes of Heidegger’s new beginning in philosophy.
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