Czech Way to Christian Norberg-Schulz
The review of: CHRISTIAN NORBERG-SCHULZ: VÝZNAM V ARCHITEKTUŘE ZÁPADU (MEANING IN WESTERN ARCHITECTURE), Translation Jiří Tourek, 2019, Praha: Dokořán, 238 pp. ISBN 978-80-7363-950-1
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The review of: CHRISTIAN NORBERG-SCHULZ: VÝZNAM V ARCHITEKTUŘE ZÁPADU (MEANING IN WESTERN ARCHITECTURE), Translation Jiří Tourek, 2019, Praha: Dokořán, 238 pp. ISBN 978-80-7363-950-1
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In the article, we will consider the scientific “Evolving matter” theory and philosophy of the cosmos as the modern “ideal model” of global sustainable development. The answer will be given to the question: “What is the world as Dasein-the-One?” Philosophy of the cosmos has two goals: (1) To resolve the question “How does agathos come into being?” or “How does a thing’s meaningfulpresence-as come about?” (2)To use the obtained results for a specific discourse and a way of life creation. The research subject of philosophy of the cosmos is the account of complexity of the movement of Sein in Da, which includes the source of meaningful presence, or the idea tou agathou. Agathos reveals phronesis, the required moulding force of agathos. Philosophy of the cosmos presents Daseinthe-One as the modern intelligibility of the coming into being, the ways of the coming into being, as well as the connection between the coming into being and what is occurring. Dasein-the-One is a continuous and non-linear complication of the structure of matter, the types of interaction and the environments in which agathos are immanently present. The factors and causes of complication determine the coming into being and what is occurring. They develop the chronology of complication or a certain account of complexity of the movement of Sein in Da. The passing and happening of Dasein-the-One define the experience of Dasein being. The latter forms a specific focus of the coming into being, as well as its energy of the meaningful presence in what is occurring.
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The primary target of this paper is a philosophical analysis of modern models of the universe in cosmology. Understanding the existence of being is directly related to understanding both the world and oneself. An important characteristic of ontology is time, matter, space which forms the ontological horizon of presence. Ontology tries to describe the fundamental principles of our universe in a comprehensive and consistent way, but the more the system includes different levels and objects, the more difficult it is to make an ontological description, especially when it comes to the structure of the universe. Cosmology historically develops in the bosom of ontological discourse, as it tries to describe the fundamental structure, nature, and dynamics of the universe. In this paper, we identify the concept of the Bipolar Universe. According to this model, two mirror-symmetric parallel universes were formed during the Big Bang. Within the framework of this concept, the problem of baryogenesis is solved. It is possible to allow some interaction between two parallel universes, for example, the correlation of the motion of matter and solve the monopole problem. The article describes the hypothesis of the existence of mirror matter. The formation of ideas about the structure of our world articulates the ontological question of what reality is and what its metaphysical essence is. Three important ontological categories: time, space, and matter, form the ontological basis of the structure of our universe.
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The article discloses the prerequisites of the Noohumanism, which incorporates the noosphericenvironmental as well as the humanistic components. Studied is the role of the principle of harmony as a basic cornerstone element of the Noohumanism. The metaprinciple, being projected through each level of the “human-society-nature” system, generates the axiological array of the noohumanism and plays the regulatory role in forming the noohumanistic senses and values. The aim hereof is to provide a rationale for the author’s development of the worldview potential of the noohumanism as the homonymous worldview concept based on the synthesis of the noospheric-environmental and humanistic worldview matrices. The noohumanistic worldview focused on the harmonization of the socio-natural systems shall be formed applying adequate approach, in this particular case, the noohumanistic approach, which plays the methodological role within the scope of the handled problem. The noohumanistic approach, as elaborated by the author, is the complex research method that helps to argue and approves the conceptual bases lying under the formation of the noohumanistic worldview and to structurize the framework of the determinant noohumanistic categories and concepts. The noohumanistic approach incorporates: (a) the mixed-level analysis and the subset of approaches (axiological, interdisciplinary, regional, psycho-didactic, musicological et al.), exposing the philosophicalanthropological, culturological, psychological-pedagogical and other requisites that predetermine the sociocultural, worldview-wise and moral significance of the noohumanism; (b) the noohumanistic ideas tracing their origins back to the philosophic, naturalistic, interdisciplinary areas of knowledge. The noohumanistic approach reflects the relevancy of the introduced worldview system as a social demand of the present. The scientific finding that resulted from the noohumanistic approach is the developed theoreticalmethodological and methodical framework of the noohumanistic worldview within the scope of the philosophy of education to provide blueprint principles for the incipient noohumanistic pedagogy – one of the most prospective areas of contemporary education. The practical implication hereof is that the study materials may be put into scholarly circulation and used in developing the strategies of the educational modernization, the youth policy and within the teaching and learning activities.
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iame tekste nagrinėjamas santykis tarp mąstymo ir kalbos sąmonės filosofijos horizonte. Daugiausia dėmesio skiriama būtent komparatyvistinei kalbos bei sąmonės filosofų Donaldo Davidsono bei Wilfrido Sellarso teorijų apžvalgai, kurioje pateikiamos autorių kantiškojo transcendentalumo prielaidos, pristatomos konkrečios sąmonės filosofijos pozicijos, nustatomas deskriptyvumo ir normatyvumo konfliktas bei pasiūloma pragmatinė mąstymo apie sąmonės, o kartu ir žmogaus, problemą, prieiga. Pagrindiniu šios teorijų lyginimo ramsčiu tampa Davidsono bei Sellarso dviejų pasaulio vaizdinių arba žodynų – mokslinio ar fizikinio bei akivaizdžiojo ar mentalinio – apibrėžimas bei įvertinimas. Interpretacija sintezuojama abiem autoriams būdingu nusistatymu teorizuoti apie sąmonę ne tik įvedant principą apie dviejų mąstymo tipų apie pasaulį galimybę, bet ir tame aptinkamą racionalumą grindžiantį pragmatiškąjį gestą. / This text examines the relationship between thinking and language from a philosophy of mind perspective. It focuses on a comparative review of the theories of Donald Davidson and Wilfrid Sellars, philosophers of language and mind, revealing some of the authors’ assumptions concerning Kantian transcendentalism, the presentation of specific theories of consciousness, the conflict between descriptivity and normativity, and a pragmatic approach to the problem of thinking about consciousness and the general human condition. The main pillar of this comparative study is the definition and evaluation of the two world-images or vocabularies of Davidson and Sellars: the scientific, or physical, and the manifest, or mental. The interpretation synthesizes the two authors’ approach to the theory of consciousness, not only by introducing the principle of the possibility of two types of thinking about the world, but also by the pragmatic gesture underlying the rationality found in it.
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This essay tries to examine and clarify Heidegger's way of thinking concerning the problematic of the relationship between Being and time, which is revealed by Heidegger's „es gibt" (it is given). The argumentation is focused on Heidegger's attempt thinking Being without beings. It requires reflecting Being without adopting for this purpose an anthropological point of view. Such a task of thinking becomes necessary, because otherwise there would be no possibility for him to bring into view the being of what is today all over the world. For Heidegger the relations and connections between Being and time are constituted by the essential structure of the so-called Appropriation, which the human being belongs to. Both, Being and time are determined in their own, belonging together. The human being has to experience by his own that the Appropriation appropriates. It is to follow Heidegger's intention of his lecture, presenting the Being itself as the event of Appropriation.
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Sartre appreciates much Marx, considering that his vision on the market of history is basically correct. But the Marx' heuristic method mechanically used and wrong-intentionally from his descendants, has been transformed into a sterile and completely destructive formalism. So in order to find the truth of history, he believes that a different method is required, which can highlight the irreducible individuality of each fact, method also able to illuminate the general meanings and their most intimate aspects. This new method, which Sartre names "the progressive-regressive" method makes continuous “goes and comes" from the age to the individuals' biography, that it incessantly deepens one in the light of the other. Therefore, the method is heuristic, being able to discover the new elements in history. Its objective is to find reality as a concrete and alive whole; otherwise the corps of history becomes a corpse or a skeleton, than it does not interest anybody anymore. This method does not want to neglect any gesture, any attitude, any aspect of the individual's experience, because it considers them all important for man, the creator of history, whose material is deeply engraved of his subjectivity. It has the great merit of being flexible, not at least dogmatic, and open for any other auxiliary method. In proposing this method, Sartre clearly and proficiently speaks of the theoretical and practical impasse of Marxism in the twentieth century.
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This paper uses the argumentation schemes for The Situationally Disqualifying Type of Ad Hominem Argument, Poisoning the Well by Alleging Group Bias, and Poisoning the Well as Ad Hominem Argument (Walton, 2006) to model some cases of so-called „deep disagreement" (Fogelin, 1985; Lugg, 1986; Friemann, 2005, Turner and Wright, 2005; Kock, 2003, 2007a, 2007b, 2009a, 2009b) as identified in some of the classic dialogues in the Sophocles' Antigone (Krabbe, 1990).
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Review of: Lorena Păvălan Stuparu, Filosofia chiriaşului grăbit, Editura Aius, Craiova, 2011
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Toczyły się i ciągle się toczą spory o to, jak uprawiać historię filozofii. Nie miejsce tu i nie czas po temu, by się w nie włączać. Pragnę jedynie – na wstępie tego tekstu – zadeklarować swoje stanowisko w tej kwestii. Ujmę je możliwie krótko: Jestem zwolennikiem pluralizmu metodologicznego; różne (choć niekoniecznie: wszystkie) style uprawiania historii filozofii uważam raczej za komplementarne aniżeli za alternatywne. I opisowe, i teoretyczne (modelowe) są, jak sądzę, nie tylko dopuszczalne, ale i pożądane. Podobnie te skupiające się na filozoficznych teoriach/systemach i te skupiające się na ich twórcach.
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In this paper we will problematise basic teachings presented in the work of W. V. O. Quine, linking them with Quine’s understanding of epistemology in such way that Quine’s overthrow of dogmas of empiricism, critique of reductionism, logic of positivism and atomism, exposition of holism constitutive influence and turn to epistemology. In this regard, the hypothesis of this paper is reflected in proving that Quine’s teaching on epistemology is the result of other Quine teachings, with other Quine teachings being given as constitute for teaching on epistemology itself. Finally, the ultimate goal of this paper is to set out the basic features of Quine’s fundamental teachings and to relate them to Quine’s teachings on epistemology, seeking to make such connection ultimately explicit.
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The geological era in which we live is called Anthropocene – it is the age in which the driving force is exactly the anthropos, man. Thanks to, yet again, man that could be the final chapter of Earth’s life (considering the announcements and predictions of the experts). Or is it, in fact, possible to think otherwise? Through the deconstruction of Christianity and through the overall corpus of his philosophical thought, Jean-Luc Nancy has given us indications and different movements. This text will try to indicate how ‘we’ – the flesh of the world – could ‘change direction’, actualise metanoia, modify tautology and heterology. Besides that, it is necessary to realise that we are always exposed, as a source to other fellow-sources. What we perceive as the world is the spacing of those fellow-sources. The essence of that world is separation. If certain mystics are to be believed, and Nancy who gladly refers to them, the place of salvation is not far away – it could as well be that personal and the ever-so foreign heart.
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This study explores a range of shifts in the understanding of “nation” by Štefan Polakovič, a Catholic intellectual, in the period of the wartime Slovak Republic, focusing on the root causes of Polakovič’s adoption of Volksgemeinschaft— the racial concept of “nation” that drew upon the ideology of German National Socialism. The current paper examines the genesis of the Slovak adaptation in Polakovič’s interpretation and his coming to terms with the Catholic critique of racism. Polakovič’s conceptualisation of the idea of “nation” is explored within a wider context of its understanding in Slovak political Catholicism.
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Human Rights through the Lens of Cultural Particularities: What Alternative? While the proclaimed universality of human rights is a guarantee of security and protection for every human being, its implementation faces several cultural roadblocks. This paper clearly posits that the transcendent aspect of universality creates legal foreignness. We postulate that this foreignness is the source of particularistic hatred against the universality of human rights. In the light of this hypothesis, which is illustrated by excisions, this study recommends a translation of the universal language of human rights into local cultural contexts. Such a translation constitutes an effective antidote to any particularistic approach, because we believe that it creates space for shared responsibility towards universality. In this regard, this paper intends to rethink the very foundation of the universality of human rights as rooted in order to eventually demonstrates the relevance of its translation into local cultural contexts. The transcendent vision of human rights (and law in general) is therefore complemented by their taking root perception by the societies they seek to govern. Otherwise, these rights will always be perceived as extraneous values at the endogenous level of cultures. Hence their ineffectiveness.
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The paper examines the ethics of truth telling and free speech in Jonathan Rauch’s The Humanitarian Threat. The central question is this: “Should we suspend the truth to prevent harm?”. Both humanitarians and the anti-humanitarians supply different responses to this question. While the humanitarians supplied a positive answer, Rauch argues that the anti-humanitarian posture of the exponents of liberalism supplied a negative answer. The paper considers the humanitarian argument that puts the welfare of the people above the truth or anything else. Meanwhile, for the anti-humanitarians, the right to speak the truth must be guaranteed at all time. This paper argues that, in practice, the morality of truth telling is not only context bound, it also depends on what the truth is meant to achieve. Thus, the suspension of the truth may be consistent with morality in some medical and sensitive security situations due to the tendency to cause harm. The paper does not argue that the truth be suspended arbitrarily or for mischievous reasons. It only concludes by identifying some practical situations under which suspension of the truth may not be inconsistent with morality.
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Dissatisfied with Bradley’s neo-Hegelianism, Russell rebelled against idealism and adopted direct realism. During the elaboration of the works Principles of Mathematics and “On denoting” Russell tries to solve the difficulties of direct realism and to answer to the questions raised by Meinong’s luxuriant ontology. First, Russell proposes a theory of denotative concepts, then he uses the tools of logical analysis to develop the theory of descriptions from which he derives as a consequence the epistemological principle of acquaintance, already used in his previous investigations. My goal in this paper is just to reconstruct this historical evolution of young Russell from the theory of denotative concepts to the theory of descriptions.
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This essay seeks elements for a Christian politics by studying the work and the personal testimony of the so called Check Socrates, Jan Patočka. Recovering important elements of the Classic and Christian tradition Patočka has offered more than just a severe criticism of the ideology of his times; he raised several points that could enrich the proposal of a Christian politics in post Christian times. On the basis of Patočka’s reinterpretation of Greek political philosophy we will focus on two issues that are most relevant to recovering and developing his own ideas on how to change the actual political paradigm. These aspects are not only theoretically important and well argued; they are also existentially sustained by his admirable personal testimony: (a) life-world, (b) solidarity of the shaken. After the discussion of these two points I will explain in form of a short evaluation, how these insights can be critically refined and further developed within the actual political context.
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The article is an attempt to present the philosophical achievements of Marian Jaworski in terms of the basic method and direction of his thoughts as well as the most important ideas. These ideas are particularly present in his last book, which constitutes the third volume of his work, in which the vast majority of his most recent articles are included. They are a testimony to the way he understood philosophy and the problems it raises. They are also the most persuading sign of the process of evolution that took place in his scientific life. It is evidenced by the existence of three, quite clearly outlined, phases in his philosophical research. Each one is distinct from another in terms of prevailing methodology used, and the philosophical questions which had been raised. The first phase of his philosophical investigations was connected with general metaphysics. The second one was related to the application of the ideas of special and applied metaphysics on the basis of the cognitive tools of general metaphysics in the main philosophical disciplines (philosophy of religion, philosophical anthropology and philosophy of God). The third one, however, was expressed in the application of the above mentioned metaphysical ideas in more specialized philosophical disciplines, such as Christian philosophy (e.g. philosophy of prayer, philosophy of consecrated life), and in the philosophy of specifically human phenomena (philosophy of suffering, of humanism and of dialogue).
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The above article illustrates the argument between Herbert Lionel Adolphus Hart and the issue of liberty as it was depicted by John Rawls. Rawls in his Theory of Justice claims that justice requires that every person enjoys the greatest possible liberty which is possible to reconcile with the liberty of other people. Following such a principle it may be assumed that liberty can only be limited in the name of the liberty of others. H.L.A. Hart does not share such a standpoint. He points out that liberty can be limited not only because of itself, but also due to some social and economic progress. Moreover Hart claims that the idea of liberty presented by Rawls differs from his point of view concerning the possible limitation of the law of property. In fact Rawls admitted that his deliberations in his subsequent work, namely The Political Liberalism, arise from the critical view of Hart presented in his work Rawls on Liberty and its Priority.
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The purpose of the research is to reveal the cultural aspects of Volodymyr Yanev's scientific work in the context of cultural anthropological and ethnopsychological studies. The research methodology is based on the involvement of the humanistic approach as the basis for understanding the scientific heritage of V. Yanev; the synergistic approach is used as a methodological basis for the multifaceted analysis of conceptual ideas of cultural, anthropological, and ethnopsychological knowledge; the axiological approach is used to identify the value principles of V. Yanev's scientific work. The article uses the following methods: analytical - for the study of historical-philosophical, cultural, ethnopsychological works on anthropological issues; semiotic analysis - for the reconstruction of meanings, signs and symbols embedded in the analyzed works of the scientist; comparative analysis - to compare various scientific theories developed in the field of cultural anthropology and ethnopsychology. The scientific novelty of the article arises from the fact that the first scientific work of the outstanding Ukrainian scientist – Volodymyr Yanev is interpreted through the prism of cultural-anthropological and ethno-psychological discourse, formed in the fields of European and world science in the 20th century. It is proved that the concepts of the educational ideal of the Ukrainian person proposed by the scientists are correlated with the theories of the representatives of the American ethnopsychological school. It is substantiated that V. Yanev's scientific research in the field of ethnopsychology, the history of Ukrainian culture and art can significantly complement modern Ukrainian humanitarianism with important scientific achievements of foreign Ukrainian studies. Conclusions. Based on the achievements of various fields of scientific knowledge – cultural and social anthropology, ethnopsychology, characterology, etc., V. Yanev developed original ethnopsychological concepts. The problem of personality in culture was developed by the scientist by identifying the peculiarities of the individuality of the Ukrainian person, as well as the characteristics of Ukrainian national psychology and national character inherent in Ukrainians. The scientific work of Volodymyr Yanev can be considered a significant theoretical basis for the formation of a cultural paradigm in the field of domestic humanitarian knowledge.
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