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Archetipų Teorija: Meninės Kūrybos Proceso Analizė

Author(s): Reda Šatūnienė / Language(s): Lithuanian Issue: 86/2016

From the last decade of the XX century, crucial changes can be detected in Lithuanian culture and arts. Social and cultural shifts are conditions for these changes. Artists began to look into their inner world and to seek answers for existential questions. For the analysis of art and for the creation process, K. G. Jung‘s archetypal theory, which declares that individuals get their creative impulses in the collective unconsciousness, was an inspiration The article analyses empirical data of the “creative process“ by studying the various artists themselves. Jung’s archetypal theory broadens limits of formal and biographical analysis.

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Ardahan Yöresi (Damal) Alevilerinde “Hakk’a Yürüme Erkâni”: Ölümle İlgili İnaniş Ve Uygulamalar

Author(s): Zeki Uyanık,Arif Kala / Language(s): Turkish Issue: 76/2013

Although death is a universal fact for all human-beings, reactions to death and perceptions Although death is a universal fact for all human-beings, reactions to death and perceptions of death by peoples may vary according to the cultural environments. Together with birth and marriage, death is among the turning points of human life. Like other turning points, death and ceremonies of funeral are also practiced along with a number of tradition and rituals. In this study we focused on beliefs and religious practices of Alevi community in Ardahan. Preparation of the body for burial, burying the body, traditions relating to after-burial and bereavement in Ardahan Alevis are main dimensions of the study.Main methods of this study are participant observations and in-depth interviews. In-depth interviews were conducted with religious leaders (dede) of Alevis, who are living in Damal (a sub-province of Ardahan mainly inhabited by Alevis). In addition to the interviews, funeral ceremony of a member of Alevi community was attended. Because of the fact that there is no previous research in this subject, our study is a pioneering study. Our study is important for also its emphasis on the differences between Alevis and Sunnis in terms of death and funerals.

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Arendt and Heidegger: the Human Condition Reconsidered

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Arendt and Heidegger: the Human Condition Reconsidered

Author(s): Tengiz Tsimnaridze / Language(s): English Issue: 3/2019

Heidegger’s name is often brought up in connection to Arendt’s The Human Condition (1958), since his thought had a pervasive influence on Arendt’s work. Although Heidegger is not mentioned in The Human Condition, Arendt herself claims in her letter that her work “grew right out of the first days in Marburg and so is in all respects indebted to” him. Accordingly, this article is an attempt to search for the roots of Arendt’s philosophical views in her magnum opus. Based upon close reading of Heidegger’s texts, this article argues that Heidegger’s later philosophy has impacted on Arendt’s ontology and her understanding of modern society in The Human Condition. My plan is as follows: first, to note Arendt’s relationship to Western tradition of political philosophy; second, to discuss Arendtian notions of political action and public realm; and third to study her conception of modernity.

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Argumenty na nieistnienie Boga wobec teo-ontologii trynitarnej

Author(s): Jan Strumiłowski / Language(s): Polish Issue: 48/2016

The analysis of arguments for non-existence of God shows, that they touch, on different levels, the metaphysical questions. Some of them assume openly another metaphysical model than that used by theists. The others seem to not touch directly the metaphysical questions, but they remain in another sphere, for example in the existential one. However, they also participate somehow in the metaphysics, which implies that they presume a specific image of God and a specific ontological model that differs very often from the theistic model. Nonetheless, even when the presumed metaphysics agrees with the theistic view, i.e. when the arguments are favourable for the philosophical Absolute, it does not mean that such arguments are also valuable in relation to one God in three Persons. The Trinitarian dogma describes the very essence of God, so it determines a specific metaphysical model in the creative model. Having in mind this relationship, the present article analyses the atheistic arguments in the light of theo-ontology, asking whether they fit to its model.

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Argumenty na rzecz nieredukcyjnego ujęcia tożsamości osobowej

Author(s): Mariusz Grygianiec / Language(s): Polish Issue: 34/2016

In the debate on personal identity many different criteria of identity are proposed and defended. Criteria of identity are usually taken to state necessary and sufficient conditions of identity and are viewed, in their metaphysical interpretation, as providing truth conditions of relevant identity statements. In my paper I argue that this view is misconceived and I present some arguments for the simple view of personal identity, according to which there are no noncircular and informative criteria of identity for persons. In particular, I argue that there are no other facts of the matter than identity itself which would serve as truth conditions of statements concerning numerical identity. I also try to justify the view that in most cases criteria of identity should be interpreted either epistemically as a means for finding out whether identity holds or not or metaphysically as criteria of genidentity, which provide appropriate persistence conditions for objects of a given kind.

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Arhaična politika anarhično mišljenje

Author(s): Alen Tafra / Language(s): Croatian Issue: 01/2003

The starting point of this essay is a Reiner Schürmann's book on Heidegger's philosophy, which at the same time attempts to establish the genealogy of the epochal principles. According to Schürmann, in the place of the former metaphysicopolitical structure princeps-principium, an-archic and a-teleocratic epochal constellation of postmodernity ushers a new anarchy principle. It is in these rare times of interregnum when the question of the difference between what is present and its presencing ultimately arises, indicating that the origin is different from arche and princeps-principium, and that it founds nothing. The fact that the given situation has been made transparent in the most instructive manner by Heidegger himself, contributes even more to the confusion about his earlier endeavor to bring the renewal of the authentic historical Dasein. In the wake of some recent works, this essay aims to prove the decisive influence of cultural and historical Zeitgeist on the Heidegger's archaic politics. This effect uncovers itself more directly in the case of intertextual exchange with companion thinkers of conseiVative revolution, as well as in some vague archetypal analogies with his contemporaries - teachers of Tradition (Guenon, Evola). On the other hand, Heidegger's personal experience and typical motives from his occasional dealing with the political (Antigona, Holderlin), point at another controversy arising at the moment of decline of tradition and birth of philosophy: Straussian conflict between philosophy and city, individual and society. Both perspectives- archaic one of comparative mythology, as well as one of anarchic thinking - reveal hypocrisy and illusion of an intellectual or philosophical politics. In this light, the Heidegger case dissolves in the unsuccessful venture to quench the postmodern revolt against the modern world on the well of occulted beginning, while paradoxical nexus of metaphysics and politics, anarchy and principles of archaic societies, remains unsolvable.

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Ars moriendi kao ars vivendi u svjetlu kršć anske vjere

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Ars moriendi kao ars vivendi u svjetlu kršć anske vjere

Author(s): Tomislav Smiljanić / Language(s): Croatian Issue: 43/2015

U današnjem postmodernom i postmetafi zičkom vremenu govor o umiranju i smrti, a s njime nužno povezan govor onda i o trpljenju i patnji, ne samo da je nepoželjan i neprimjeren, nego ga se nastoji pod svaku cijenu izbrisati i iz čovjekove misli i govora, iako je smrt sastavni, svakodnevni dio naše svakodnevnice, i ona se događa na svakom koraku, do te mjere da mediji zabilježe i prenesu svaku nesreću bilo kojeg oblika u kojoj se dogodila smrt. Čovjek znanstveno-tehničke civilizacije ježi se od pomisli na smrt i svaki govor o njoj nastoji eliminirati iz svog svakodnevnog življenja. Dok je srednjovjekovni čovjek, pa i onaj renesanse i humanizma usmjeravao svoj život prema načelu ars vivendi kao ars moriendi, i onda u trenutku smrti doživio ars moriendi kao ars vivendi, čovjek 19. i 20. st. više ne prakticira ovu dijalektičku napetost između umijeća življenja i umiranja. Znatan doprinos promijeni ove svijesti i mentaliteta donijela su otkrića i spoznaje prirodnih i tehničkih znanosti, koje su napredovale nezaustavljivim tijekom od 19. st. pa sve do danas. One su obećavale čovječanstvu spasenje i oslobođenje od svih prirodnih ograničenja, materijalni napredak i odgovore na sva pitanja koja su mučila čovječanstvo od postanka. Svojim lažnim sekularnim soteriologijama i eshatologijama osiromašile su čovjekov tubitak i izbacili ga na još veću moralno-etičku pustoš čijoj se krizi ne nazire kraj. U takvoj ispražnjenoj duhovnoj situaciji na poimanje smrti i završetka ljudskog života gleda se na nešto zastrašujuće i utonuće u apsolutno ništavilo. Zato je bolje za današnjeg čovjeka o fenomenu smrti i ne razmišljati prema staroj antičkoj rečenici fi lozofa Epikura: “Smrt, to najstrašnije zlo, nema nikakvog posla s nama; jer dok mi postojimo, smrti nema, a kad ona stigne, onda nas više nema. Tako, dakle, smrt ništa ne znači ni za žive ni za mrtve, jer se živih ne tiče, a mrtvi više ne postoje”.

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Art and the End of the World in Kierkegaard

Author(s): Leonardo F. Lisi / Language(s): English Issue: 1/2021

Any interpretation of Kierkegaard’s relation to art must account for the contradiction that he both dedicated extraordinary attention to aesthetics and condemned it as the lowest of the stages of existence. This article attempts such a task in three steps. First, it examines Kierkegaard’s notion of beauty as the sensuous embodiment of ideas, a conception he shares with his Danish and German contemporaries. Second, it shows how Kierkegaard follows Hegel in taking this definition to also impose precise internal and historical limits on art. Finally, the paper suggests that Kierkegaard conceives of the religious as a way to overcome these limitations and provide an alternative way to justify the absolute value of immediate experience.

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Asmenybių Ir Būtie S Ženklų Įprasminimas Stasio Žirgulio Skulptūroje

Author(s): Raimonda Simanaitienė / Language(s): Lithuanian Issue: 85/2015

In the article, the author analyses the most important memorial-like works and sculptures of well-known Lithuanian people by the distinguished Lithuanian sculptor, Stasys Žirgulis. Also, the monumental and small sculptures, full of strong associative and symbolic themes loved by the artist, are discussed here. The plot peculiarities and their expressions in plastics are presented. The artist’s extraordinary knowledge of materials is emphasized as well. S. Žirgulis’s creative development is summarized by highlighting the diversity of the artist’s works that predisposed a significant parting of two stylistic tendencies in the sculptor’s oeuvre.

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Aspects de l’horrible dans la poésie virgilienne

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Aspects de l’horrible dans la poésie virgilienne

Author(s): Franck Colotte / Language(s): French Issue: 28/2021

The category (aesthetic, poetic and ethical) of the horrible is based on the monstrosity of humans, animals and abstract entities. From the flowing blood to the supernatural symbolic phenomenon of metamorphosis, via the allegorical evocation of certain frightening figures, this monstrosity generates a poetic observation of nature and the human psyche, an aesthetic contemplation of the universe, a meditation on history as well as a moral reflection.

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Ataol Behramoğlu’nun Şiirlerinde Şiddetli İmge ve Bunaltı İzleği

Author(s): Vedi Aşkaroğlu / Language(s): Turkish Issue: 28/2015

A person begins to question the meaning of his/her existence in the presence of pressurizing spaces of the soul. Death, destruction and war are concrete cases which put great pressure on the soul of humans. These phenomena not only make humans question everything meaningful but also sweep away all the meaning of life, for humans have always been directed to live with others in the same space depending on them. In the case of death, the value of emotions, ideas and sharing turns into dust and nihilism, and losses emerge like messengers / clues of one's finite fate. Destruction leads to complete absence of understanding for a mind used to living in a cosmos based on logical cause-effect relationship, and humans suddenly find themselves in a horrible case of hollowness and chaos. Violent image is the tragic scream of a person who suffers from existential agony, questioning both his/her own identity and the community s/he lives in, in the presence of destruction, annihilation and loss of meaning. Violent image, which reflects the verbal incarnation of futile questioning and emotions, has an important significance in the poetry of Ataol Behramoğlu, who has a sensitive mind. Behramoğlu writes about the reflections of his mind against death, destruction, war, degeneration and loss of meaning on a personal level with the subject "I" and on a universal level with the subject "we".

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Ateizmas ir transcendencija: (ne)įmanomas Francis’o Bacono ir Marko Rothko dialogas

Author(s): Marco Tonelli / Language(s): Lithuanian Issue: 88/2016

Francis Bacon and Mark Rothko represent the totality of the range of modern painting: the first being the champion of figurative art, the second of abstraction. If we consider their vision of the world and human existence in their written and spoken words, we will discover a great many philosophical and poetical similarities. This is despite the fact that many works by Bacon have an evident and formal resemblance with the monochrome and blunt backgrounds which are the trademark of Rothko. The tragic origin of their works and vision of life sprang from the experience of violence and death. Such characterized their childhood during the years of the European wars, conflicts and pogroms that they lived first hand. They also felt the loss of the Myth type of media in modern society. A common literary background (Nietzsche and Aeschylus) was counteracted by their opposite vision of the meaning of life: a committed atheist Bacon, a man aspiring to transcendence Rothko.

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Atėnietis prieš ateistus: teologinis įtikinimas Platono Įstatymuose

Author(s): Simonas Baliukonis / Language(s): Lithuanian Issue: 3/2020

This paper examines the argument for the existence of gods, formulated by the Athenian in the 10th book of Plato’s Laws. The purpose of this investigation is to find out whether the argument persuades its intended audience – the atheists. The analysis is divided into three parts: 1) the investigation of the Athenian’s concept of persuasion; 2) the examination of the argument’s audience; 3) the reconstruction of the argument and the evaluation of its logical soundness, compliance with the defined criteria of persuasion, and suitability for the defined audience. This paper argues that the Athenian’s argument for the existence of gods should persuade atheists.

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Atsakymas Mano Kritikui G. Vyšniauskui

Author(s): John F. X. Knasas / Language(s): Lithuanian Issue: 80/2014

By emphasizing two points from a recent monograph on Aquinas and evil, I attempt to reply to the critique of Gintautas Vyšniauskas who reviewed my Aquinas and the Cry of Rachel. First, Aquinas’ philosophical thoughts on evil are soberly earthbound. Though an afterlife and a resurrection are philosophical possibilities, they are not philosophically demonstrable truths. Aquinas will not stretch the truth for religious gain. He leaves philosophers to stop, pause and dream. Second, his philosophical psychology of the human as an intellector of analogical being possesses resources to explain a persistent disposition of personalist philosophers in the evil debate, e.g., McCord Adams, Stump, Hick, Dostoevsky, Camus, Flew, and Maritain, to overvalue the human person. In the human mind, being can become intensely associated with certain things, such that they acquire a value out of all proportion to the philosophical truth. The high dignity that personalists claim for the human is actually a theological truth. Again, Aquinas is shown not to be pushing a theological agenda. Conclusi on. Aquinas’ thoughts on the afterlife, resurrection, and the play of the notion of being in human psychology, show that he is no ideologue. In other words, they show that in his philosophizing we find “a free search for truth, an atmosphere of risk and endless questions, an effort to begin from arche, not a real passion for thought.”

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Autentyczność a dojrzałość religijna młodzieży o uzdolnieniach artystycznych

Author(s): Stanisław Radoń / Language(s): Polish Issue: 2 (7)/2012

The theoretical and empirical approaches showing that authenticity are the crucial concept of existentialism, postmodernism and humanistic psychology (be free, autonomic, unique, self-defining, self-creating and integrated, transcend enculturation, invent our own patterns, rise above circumstances, gather the past, present and future into the wholeness of our resolute selves, create our own meanings and goals). This article discuses especially the role of authenticity on religious maturity (Allport’s intrinsic orientation, Batson’s quest and Sandage’s dwelling and seeking). In this paper projection method were used to examine the functioning authenticity among artistically gifted young people and its role on religious maturity. Ss (N=296 aged 15–20 yrs) had to : 1) I’m sadly …, 2) I treasure, I like …, 3) Rational analysis…. The results of qualitative analysis revealed that the authenticity have two aspects: 1) autonomy (the freedom and loneliness, spontaneity, sensuality and creativity, 2) empathy (kindness, sensibility, emotional self-reflection, the acceptance of the imperfection,love and friendship). The findings confirmed validity of the authenticity on religious maturity as well as usefulness of considerations based on new theoretical suggestions in psychology (developmental framework of new concepts of the authenticity and religious maturity). Implications are considered for future research on dialectical understandings of religious maturity (a Wuthnow, Sandage, Shults dialectical model of spiritual development based on dwelling and seeking offers an interesting theoretical base for research)

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Authentic Existence: Bridging Phenomenology and Stoicism

Author(s): Gita Leitlande / Language(s): English Issue: 101/2022

The aim of this article is to provide comparative research of the concept of authentic existence in Stoicism and Phenomenology. The analysis in the article is carried out by comparing select authors’ understanding of a few key concepts which appear to be the most alike: authentic and inauthentic existence, personal renewal, seeking cosmologic framework for ethics, being part of community, and the role of death in shaping awareness of authentic existence. The analysis concludes that there are various degrees of convergence in all concepts considered in the article, which allows the argument that despite substantial differences between philosophies, concepts of authentic existence of Stoicism and Phenomenology at times have compatible aspects, and even complement each other.

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Autonomia jako autotranscendencja w prawdzie. O etyce wyrosłej z doświadczenia dziejowego i przeżywania prawd wiecznych

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Autonomia jako autotranscendencja w prawdzie. O etyce wyrosłej z doświadczenia dziejowego i przeżywania prawd wiecznych

Author(s): Ryszard Moń / Language(s): Polish Issue: 1/2020

The article addresses one of the most important aspects of the ethics developed by Tadeusz Styczeń, namely, that of the interdependence of freedom and truth, discussing also the related issue of identity and self-transcendence. First, the author describes seven areas of the debate initiated either by Styczeń himself or by his adversaries, at the same time showing his ethics as grounded in thelived experience of both history and the eternal truths. Next, the author presents a distinction, proposed by Styczeń, between two ways of discovering truth: by external cognition and by an act of conscience, where acknowledging truth is tantamount to the subject’s self-affirmation. Styczeń argued that truth, once it is known, must be acted upon by a person and thus acknowledged by her in particular situations of her life. Remaining faithful to the Aristotelian and Thomistic tradition, Styczeń explored ‘particular’ truths found in current existential contexts and attested to in an actual persons’ lives. He described the human being as an individual who exists but in a relation to society and not merely as a thinking and knowing subject, separated from others. In Styczeń’s view, the experience of personhood is the starting point for the search for truth and goodness. The concluding part of the text focuses on the influence of Styczeń’s ideas on Polish and international intellectual milieus and on an analysis of his diagnosis of the crisis of the European thought.

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Autonomija? Autonomija! Estetska iskustva danas

Author(s): Juliane Rebentisch / Language(s): Croatian Issue: 07+09/2015

Polazište mojih promišljanja je dijagnostička teza da tendencije ukidanja granica u umjetnosti tijekom posljednjih četrdeset do pedeset godina suprotno često iznošenim pretpostavkama ne napadaju ideju estetske autonomije kao takve, nego samo njezin objektivistički nesporazum, kakav se između ostaloga očituje u ideji promatračke nezavisnosti umjetnosti. To i način na koji je umjetnost tijekom posljednjih dekada bila usmjerena na promatrača ne proizlazi iz nekog umjetnosti stranog zanimanja za promatrača, nego iz činjenice da umjetnost uzima ozbiljno vlastitu estetičnost, a to znači: svoj zahtjev za estetskom autonomijom.

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Avicenna: Sielos Anatomija

Author(s): Juozas Žilionis / Language(s): Lithuanian Issue: 59/2009

The article considers the concept of human soul as it is presented in the works of Avicenna. In proving the existence of the soul, Avicenna relays exclusively on the teaching of Aristotle but, explaining the mechanism of its functioning, he employs some Neo-Platonist ideas as well. The article focuses attention mainly on the anatomy of human soul and its intellectual activity. Thinking, as intellectual activity of the soul, exalts human beings above animals and relates with the separated substances. By means of this relation Avicenna intends to show, that the origins of human intellectual activity belongs to the external principle that is to the tenth intelligence or to active intellect. This active intellect, giving forms to the human soul, enables him to understand better the fundamental structure of the world and himself. In his epistemology, Avicenna preserves the spirituality of human soul and relates it to intellectual work and creativity.

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Ayşegül Gürdal’ın “Duvar” Öyküsü Üzerine Bir Çözümleme

Author(s): Tuba Dalar / Language(s): Turkish Issue: 28/2015

The stating point of this story type which is mentioned with various names of the World literature is the time issue of modern human who has been limited and restricted in every sense. Short-short story type which is accepted as a subtype of the story a reduces narration to minimal level by using limited number of words. Short-short story puts emphasizes on existential problems such as alienation melancholy loss of self value and confrontation of the person by self. In these stories which are set by a rhetoric without beginning and ending the meaning proliferate by flourishing with the readers interpretation. In this study, Ayşegül Gürdal’s short-short story called ‘Duvar’ will be analysed in the light of existansialism.

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