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Martin Heidegger: Prolegomena za povijest pojma vremena Preveo s njemačkog i priredio: Borislav Mikulić Demetra, Filosofska biblioteka Dimitrija Savića, Zagreb 2000.
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Martin Heidegger: Prolegomena za povijest pojma vremena Preveo s njemačkog i priredio: Borislav Mikulić Demetra, Filosofska biblioteka Dimitrija Savića, Zagreb 2000.
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İlkel insanın düşüncesi, manevi hayatı ve inanç dünyası uzun bir gelişmeden geçmiş, yazılı geleneklerle beslenmiş kültürlü insanın düşüncesinden sadece esasta değil, derecede de ayrılmaktadır. İlkellerin zihniyeti kompleks görüşlere dayanmaktadır. İlkel kimse olayları ve olayların belirtilerini analize etmeyip, nedensel olarak ele almayıp, bunları bir bütün olarak telâkki eder. Bu yüzden onların olaylara ve bu olayların düzenine bakışları bir kritik süzgecinden geçmeyip, fantazi ve hayal gücüne dayanarak değerlendirilir. Böylece ilkel kimse için insanla nesne, canlı ile cansız, özle biçim, somutla soyut arasında keskin bir çizgi yoktur. Bizim düşüncemizde belirli kategorilere girmiş şeyler, onlara başka bir tarzda görünmektedir. Bir ilkel kimse için, örneğin bir Eskimo balıkçısı için, “bilme” ile “inanma” arasında keskin bir hudut yoktur. Bilgisinin ve yaşantısının olmadığı yerde, fantazisi işlemeye başlar; ilkel insan olayların sonunda bir kaide aramaz.
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William Blake, one of the leading figures of Romanticism in the UK, is a highly symbolic poet and his poetry is rich in symbols and allusions. Almost each and every other word in his poems is symbolic. His simple style is mainly accomplished through parallelism, a simple rhyme scheme, repetition of simple words or phrases, uses of opposite words. His style is simple but rich with recurring symbols. In his major work Songs of Innocence and Experience, there is hardly any poem which does not possess a symbolic or allegorical meaning Nature and human nature, animals and plants, opposite states in human spirit such as good and bad, or the status of innocence and experience are portrayed as symbols of deep forces. The purpose of this paper is to show this simple but strong style of Blake by examining The Lamb and The Tyger poems from The Songs of Innocence Experience collection. These two poems are intended to be read together so that the paired poems comment on each other. These poems present a very simple structure and highly individual use of symbols. With the analysis of the symbols we can have a deeper approach necessary to understand Blake’s ideas. It is concluded in this paper that these poems are two of the most prominent examples which are often juxtaposed when teaching his work to demonstrate his observations about the power and contradictions of a creator who could create both such meek and fierce creatures. One could argue that these animals also symbolize contradictions in human nature, especially since Blake and his contemporaries believed in Transcendentalism or the idea that God exists within all living things.
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Hüseyin Rahmi Gürpınar is known as one of the main representatives of the naturalist and realist trend in Turkish Literature. There are traces of Naturalism in Hüseyin Rahmi Gurpinar’s high philosophy that he tried to convey to readers by means of novels. In this article, it will be discussed the impact of Naturalism in his novel called Iffet (Chastity). In his work called Experimental Novel, Zola says: “... we are not portraying just to portray, not just for joy. We accept that human cannot be apart from his dress, house, city and country, and he is the sum of all.” When we look at the novels of Hüseyin Rahmi Gurpinar, we can say that a similar view determines the events in story. For example, in his novel named Iffet, all kinds of bad things that happens to İffet and her family are the products of the community and the circumstances they live in. In this study we will firstly examine how Naturalism is defined in western literature, and what are the diffrerent approaches for it, and we will discuss Emile Zola’s Naturalism perspective. After drawing the theoretical framework, this study aims to discuss the affect of Naturalism on his novel Iffet, and some conflicts with Naturalism in that novel.
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This study is a literature review on the philosophical and psychological aspects of self-acceptance and defensive behaviors, which are of great importance in psychological health problems. The article also focusing on the two concepts’ philosophical origins and the implications of the psychological behavior summarizes the process of validity and reliability in the researches on self-concept and defensive behavior. The study examining in particular the defensive behavior in relation to the concept of alienation which is a part of the philosophy of existentialism, attempts to solve the problems created by defensive behavior among individuals. In addition, defensive behavior and the elements preventing the interpersonal communication will be investigated. The concepts of facing the reality and accepting the reality as the main parts of self-acceptance have been among the topics that existentialist philosophy, psychoanalysis, and humanistic psychology try to study. These theories giving some examples about some articles of the questionnaires about facing the reality and self-accepting and defensive behavioral as their opposite concept summarizes studies on the validity and reliability. Thus, the study depicting the individual as “accepting the self as the reality”, focuses on the relationship of “self-actualization stated by humanistic psychology and “existence precedes essence” pointed by the existential philosophy and the theory of psychology as the basic indicators of psychological health.
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The aim of this article is to discuss the activities of “guidance and psychological counselling help” discipline which is regarded as application of science of psychology connected with the” What is human being”of the discipline of philosophy and the philosophical bases of psychological counseling theories. Efforts have been made to determine not only the philosophical bases of psychological counseling theories but also their world views with regard to the assistance of human being. The views of current psychological counseling theories have been associated with the epistemological and ethic systems of philosophers and thinkers and they have been associated with epistemological and ethic systems of philosophers and thinkers and they have been criticized. Furthermore, philosophies and views that are consistent with each other are determined and examined. The systematic world of behaviorist, psychoanalytic, gestalt, existentialist, and humanistic psychological counseling teheories, their basic approach therapy are also the subject of this paper. First of all, the views of philosophy and brief explanations are provided of views and ideas consistent with the basic aims of psychoanalytic, gestalt, existentialist and humanistic theories of psychology made to the nature of human being, the ontological condition of human beings and to the science of psychology are discussed under the heading “the philosophical dimensions of psychological are discussed under the heading “the philosophical distentions of psychological counseling theories”. Thus, effort have been made to establish firmly the theoretical of dimensions of activities and field of application under the light therapeutic views of these theories.
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In the story book of Ferit Edgü titled Bir Gemide there exist many reality layers (i.e. experience, reflex, corruption and perception etc.) and all of these are questioned. Some realities encounter in same context and display a combative identity. In every case the author approaches to the fact with suspicion and doesn’t let the fact to be absolute. Various realities transform to problematic in such a way that the communication is cut and individuals suffer social apathy. Newspaper plays double role in projection and in transformation of the reality. Existentialism has a crucial influence for this problematic transition and the replacement of reality with doubt.
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In today´s global constellation of contemporeanity, where life becomes a tool of pluriversal manipulation by different powers of governance over it, the very category of life itself is in question. What is, really, the life? Is it the last stage, or last line of defense of meaningful human existence? Is it just a banal fact of survival? Does life really has some meaning? Is there anything outside Monty Python´s question on “The Meaning of Life”? Finally and again nowadays: is there a life before death at all? This article is focused on relationship between contemporary biopolitical theory and the one – slightly less contemporaneous – theory and philosophy of condition of postmodernity (D. Harvey). Is there any connection between Lyotard´s The Postmodern Condition and, for example, Agamben´s description of Homo sacer? Why is the relation between analyis of “naked life” against sovereign power (Agamben) – vs a report on knowledge in most developed countries of, so called, Western world (Lyotard) – so important? The category of life is narrowly connected with the possibility of radical change in the world. A life that is nothing but biologicaly determined, or just politically/culturally prescribed – is it worh living at all? The life should be neither nakedness, nor “biological machine”, but the real freedom. “Being without truthful life of freedom doesn´t have any sense at all”. The life survives through READING. On form of such a life is also THINKING, as well as WRITING. It is all about – more or less! – the human´s survival and the salvation of his/hers soul. This is also the freedom which transgresses the framework of life as a project and programming. READING, THINKING and WRITING incorporate the “abyss” of the freedom itself.
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Spis Karla Jaspersa Pitanje krivnje o političkoj odgovornosti objavljen je 1946. godine. U njemu je poznati filozof, nakon proživljenog rata u Njemačkoj, pokušao odgovoriti na tada ključno pitanje krivnje i odgovornosti njemačkog naroda za rat. Taj spis je nastao iz niza predavanja o duhovnoj situaciji u Njemačkoj održanoj u zimskom semestru 1945-1946. godine na Sveučilištu u Heidelbergu. Cijeli svijet optužuje Njemce i Njemačku. O njemačkoj krivnji govori se sa srdžbom, prezirom, užasom i mržnjom. Naravno da postoje podijeljena mišljenja. Postoji jedan dio ljudi koji priznaju svoju krivnju, a postoje i drugi koji sebe drže nevinim, okrivljujući druge.
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Krzysztof Zanussi w swoich filmach podejmuje od samego początku tematykę etyczną, często jednak z istotnymi odniesieniami do teologii. Jego najnowszy film, Obce ciało (2014), analiza sporu pomiędzy postawą wiary w Boga a ateizmem oraz między ponadnarodową korporacją, symbolizowaną przez Kris, a Angelo, człowieka wiernego swoim katolickim poglądom, jest w gruncie rzeczy opowieścią o nocy ciemnej, tak jak ją opisał św. Jan od Krzyża. Protagoniści doświadczają obecności bądź nieobecności Boga (Deus absconditus): Włoch Angelo, początkowo pewny swej wiary, przeżywa poważne wątpliwości, gdy jego bliska przyjaciółka Kasia postanawia wstąpić do klasztoru. Adam, walczący o życie ciężko chorego ojca, odrzucający obraz Boga niemiłosiernego, doświadcza nieoczekiwanej odpowiedzi: cud ratuje życie ojca. Filozoficzno-antropologiczny traktat Zanussiego, oparty na filozoficznych podstawach, odsłania nie tylko możliwe postawy głównych bohaterów wobec Boga, ale także sugeruje Jego działanie w ich życiu.
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Nietzsche’s philosophy of politics and power is acquainted with Machiavellian principles in the distinction between the ruler type and ruled type, elite and masses, master and slave, discourse on the necessity of social ranking and subordination, subordination of morality to politics, the emphasis on power in political analysis, need for regional spaces with the foundation of the state in imperialism and violence. Machiavelli and Nietzsche political philosophy are based on a conception that life or nature is immoral and life is the will to power. Politics as one important sphere of life, has aimed at expansion of power, at growth, at superiority and operate in its basic functions throughout injury, assault, exploitation, destruction. Napoleon, as a late representative of the Renaissance, is for Nietzsche higher man because he embodied power and spiritual strength. Napoleon is a political actor as the artist and another possible realm of creativity. As the artist he is using the public arena as the medium on which practices his art for selfovercoming and spiritual growth, but also a space which ruin him because in the end he did not succeed to cross over the dangers of the political realm. Human greatness offers a way out of the closed circle of Christian morality and a new path for human evaluation. In the case of Napoleon, Nietzsche’s conception of higher man and some sort of hero is not only abstract ideal. Higher man’ s soul is a chapter of richness of artist, philosopher and tyrant. His failure deprives us of something extraordinary, but his mixed characters are always accompanied by danger and failure which are only steps away of success. He is frightening because he can bring pain and he is terrible because of his dedication to his own project of selfovercoming. Nietzsche is showing how suffering and hope go together in higher man creation. Nietzsche offers a different perspective than traditional political philosophy because almost all political thought is goal oriented in using politics as achievement. Nietzsche’s intention was to challenging the way about politics because the value of political action is not determined by the action, only by the deeds. The power is the basis of all rights, not a social contract affirming the rule of the person over law. By examining politics through an existential philosophy of life, Machiavelli goes to the core of politics. Cesare is expert deceivers, skilled in use weapons and words who desires power for himself and this desire is in the heart of man of politics. He is kind of heroes who suffers in the name of others. The hero’s agonistic experience can be reduced to 3 principles: independence, acquisition, appearance which are closely connected with virtue exercised on directed his power toward crowed or making one’s own laws. He is a hero because of the implication of his action beyond morality and because he knows how to eliminate enemies by skillfull dissembler. For achieving political power he will do anything necessary, because politics is a realm onto it. Because all humans are in a perpetual act of exercising power in order to achieve their particular purposes, successful political man is the highest form of human achievement because he is able to bring order in a world of discord and chaos. In the cases of Cesare Borgia and Napoleon it can be seen that is possible for higher person or ruler to show their immoral power without barriers in the realm of politics and if they have enough strength state is essentially an instrument of power, because the will to power is the philosophy of politics.
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The aim of the article is to reveal that Heidegger’s philosophy established the conception of nonrepresentational language, which is close to No theatre and the postmodern scene where dialogue as such disappears. Rejecting the traditional concept of Logos, Heidegger conceptualizes the language from the perspective of oriental indeterminateness. As No theatre gesture does not match with referential reality, language does not match with a natural expression and thus it primarily opens what it is said. It is such a poetic language which not having a clear speaking but only “contours sketching utterance” is expressed by the openness for the world, at the same time leaving some space for silentness. This particular moment of openness enabled Gerald Bruns to compare Heidegger’s language conception with Jacques Derrida’s concept of différance. Unlike the latter, Heidegger’s différance refers not to an empty space but to another dimension of existence where consciousness, language and meaning veil. Their place is taken by sound, rhythm, tonality, voices and vibrations that do not require understanding – all the things that are dissociated from a specific signification and manifest the being itself. From this point of view, Heidegger’s conception of language is compared with such postmodern theatre which manifests itself as a poetic message. What is being said here is understood as what is revealed (reality) and what veils (signification), and that is no longer a referential meaning of dramaturgical text “grasped” by understanding. In this type of theatre, language is free from rational logic explanations and is usually created lively on the scene, allowing it to flow freely, following its very course, emphasizing the transcendent birth of language or its negative sides – boredom, emptiness, inability to express the meaning, impossibility of significance. Naming Antonin Ataud’s theatre of cruelty as the predecessor of such an expression, theatre critics’ discussions about reality in modern and postmodern theatre that rose in the context of Jacque Derrida’s criticism of metaphysical Western tradition have been presented. It is argued that postmodern performances do not seek for reality but they create it through the energetic interactions of objects and performers. As examples of such an expression in the Lithuanian theatre, Eimuntas Nekrošius’s productions “Genesis. Donelaitis. The Seasons”, “Song of Songs” and also performances of Edmundas Leonavičius, Skaidra Jančaitė, Benas Šarka have been analysed.
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Die Geschichte der philosophisch-theologischen Reflexion uber die Selbsttotung ist im Grunde durch die Argumente bestimmt, die die moralische Zulassigkeit solcher Tat bestreiten. In ihrer Mannigfaltigkeit lassen sie sich in drei Argumentationsmodelle einordnen: das individualethische, das sozialethische und das theonome. Was die Beweiskraft betrifft, zeigt eine sorgfaltigere Analyse der zwei ersteren Argumente, das sie nicht zureichen, das Verbot der Selbsttotung eindeutig zu begrunden. Deswegen gelten sie allgemein als unzulanglich. Das theonome Argument fuhrt sich im Wesentlichen auf folgendes zuruck: Als der Schopfer des menschlichen Lebens, ist Gott sein eigentlicher Herr und Eigentumer, so das dem Menschen nur das Recht der Benutzung gehort. Wer also sich selbst das Leben nimmt, verfugt uber das Leben so, als ob er dessen Herr ware und so usurpiert er das Recht, das ihm nicht zukommt. In diesem Kontext wird das Verbot der Selbsttotung allgemein als deontologische Norm betrachtet. In der neueren theologischen Literatur trifft man dagegen kritische Diskussionen mit dem Versuch auch dieses Problem teleologisch zu losen, womit das Verbot wenigstens teilweise relativiert wird. Es scheint am Ende, das die Selbsttotung eine Grenzhandlung des Menschen ist, die sich in ihrer Komplexitat dem Blick entzieht, der den Kern der Entscheidung fur eine solche Tat und ihr letztes Geheimnis erreichen, und eine ganz eindeutige Beurteilung ermoglichen wurde.
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The review of: "Do not bother, do not come to any shores ...": funeral and commemoration of the Vologda region, (Issue 1: Totem, Tarnog, Babushkinsky and Nikolsky districts), comp. and entry. art. YUGAY EF, Vologda 2011, 112 s.
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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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This article discusses the conception of the Holy in the age of mechanical reproduction formulated by the Romanian-born philosopher and religious scholar Mircea Eliade. The conception refers to homo religiosus in whom manifestations of sacredness and holiness provide meaning. In this article the age of mechanical reproducibility reveals problems for the existence of homo religiosus. In the age of mechanical reproducibility, the phenomenon of the Holy encodes religious archetypes and gradually loses the primary ontological status. A change of place and time lead to religious archetypes undergoing a desacralization process. Religious symbols and marks are abundantly reproduced by modern technical support. The analysis of the conception of the Holy by Mircea Eliade provides an opportunity to consider the age of mechanical reproduction from the perspectives both of the archaic and the contemporary religious man, where a person is understood not only as a process of chemical reactions, mental formations, nerve impulses, but also as a whole conscious entity with a permanent possibility to choose, and being independent from the forces of historicism. Studies of Mircea Eliade’s homo religiosus also uncover an attempt to deconstruct the modern secularized person’s thinking pattern, revealing an interface between postmodern thinking and primitive religious archetypes. Homo religiosus in Eliade’s works is particularly relevant in the context of the modern world of technology and secular society.
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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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This article discusses the conception of the Holy in the age of mechanical reproduction formulated by the Romanian-born philosopher and religious scholar Mircea Eliade. The conception refers to homo religiosus in whom manifestations of sacredness and holiness provide meaning. In this article the age of mechanical reproducibility reveals problems for the existence of homo religiosus. In the age of mechanical reproducibility, the phenomenon of the Holy encodes religious archetypes and gradually loses the primary ontological status. A change of place and time lead to religious archetypes undergoing a desacralization process. Religious symbols and marks are abundantly reproduced by modern technical support. The analysis of the conception of the Holy by Mircea Eliade provides an opportunity to consider the age of mechanical reproduction from the perspectives both of the archaic and the contemporary religious man, where a person is understood not only as a process of chemical reactions, mental formations, nerve impulses, but also as a whole conscious entity with a permanent possibility to choose, and being independent from the forces of historicism. Studies of Mircea Eliade’s homo religiosus also uncover an attempt to deconstruct the modern secularized person’s thinking pattern, revealing an interface between postmodern thinking and primitive religious archetypes. Homo religiosus in Eliade’s works is particularly relevant in the context of the modern world of technology and secular society.
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The paper aims to reveal the differences in the treatment of the human body in Christianity and Confucianism, as they became evident in the spread of Christianity in 16th-17th century China. It will stress the influence of Chinese metaphysical and cosmological ideas in the Confucian understanding of human body, which, as will be argued, became the basis of the whole program of self-cultivation, on the one hand, but a seriuos problem for the Christian missionaries in their popularization of their doctrine in China, on the other hand. The investigation is based on the comparative analysis of Confucian texts and the „Diary of Oral Admonitions“ (Kouduo richao 口鐸日抄), written by Li Jiubao and translated into English by Erik Zurcher. It records the conversations between the famous Jesuit Giulio Aleni, as well as Lithuanian Jesuit Andrius Rudamina, with Chinese converts and those interested in Christian doctrine. The paper will discuss some Chinese concepts related to the understanding of the body (such as vital energy qi, five agents wuxing, spirit shen, heart mind xin, human nature xing) and their relations, in oder to reveal the main points of disagreement as well as possible ways to resolve the differences of its understanding in two religions.
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The article discusses cosmological, existential, and moral kinds of fear as expressed in the plots of Lithuanian myths and fairy tales as well as in the symbols they employed. The interpretation of the above is based on the works of Lithuanian historians, ethnographers, and cultural writers as well as H. Biedermann‘s ‘New Dictionary of Symbolism’. Cosmological fears reflect the ancient culture people’s striving for survival, setting up in a specific territory, and establishing a certain order that provides all kinds of needed security. Existential and moral fears are related to the human pursuit of personal happiness. Fear manifests itself through the outer and inner factors that prevent one from achieving the above aims. The article presents an analysis which provides a deeper insight into the prevailing sets of values and behavior models of the Lithuanian national mentality.
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