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Erisirgil, a positivist intellectual who believes that social development is possible only when it is accompanied by science, states that social causes that effect revolution must be analysed through a scientific attitude in order to be able to form an understanding of the Turkish Revolution and to make assumptions on its future. To Erisirgil, we can perceive the occurrence of revolution as we experience it. However, perceiving it may not be enough to understand and relate it. Unless we contemplated the causes of the perceived thing, systematized it and determined its philosophy, it would not be possible for it to be understood and adopted. That’s why, a stream of thought or a social change may possibly turn back to its position in the past if its ideology is not soundly established. Through a holistic perspective, Erisirgil defines the Turkish state as a whole with its new social understanding, the institutions that are based on this understanding and its approach to economy. And this whole must be scientifically analysed. Explaining the relation between modernity and secularity, Erisirgil asserts that “Revolution has necessitated the secular state”. To him, state, in this century, appears to be a secular institution. For a state to be an institution serving ethereal purposes, It must be devoid of ıts an entity as a state. It is not possible for a state to survive today if it is devoid of a secular content. To Erisirgil, for a state to preserve its existence, it has to struggle to rid itself of the dominance of ideas and groups that exert themselves as ethereal. This also complies with the nature of religion. From a secular viewpoint, Erisirgil also suggests that religious issues must be treated separately from state matters and revolution maintains the state independence as well as offering freedom to religion by directing it to its own premise.
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Since mythological times mankind attempted to understand what s/he observed and give meaning to them. As they evaluated the things around, they made use of numbers, and considered some numbers as “sacred”. Mankind who founded many different civilizations used this “sacred number tradition” in literature and passed it onto next generations. Tatar Turks, living in Rumania, has a rich oral tradition that harbours sacred number tradition. This article aims to reveal the sacred numbers in Rumanian oral tradition and their mythological roots and their function in the culture. It has been understood that 3, 4, 5, 6, 7, 9 and 40 have symbolic meanings in the oral literary products of Tatar Turks living in Rumania. The examination and evaluation of these numbers will contribute to determine the extent to which Turkic culture expands. In addition to revealing the usages that stem from Turkic mythology, revealing some common aspects with universal culture is also within the objective of this paper.
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We explain in brief terms the discovery of the third-person self in computer science. We explain how the incompleteness phenomenon makes consistent, natural, and non-trivial the definition of knowledge given by Theaetetus (Plato), and we make use of it to define a first-person knower, which, as I have suggested in previous papers (Marchal 2007, 2015a) is a good candidate for the soul. This invites us to attach a notion of a soul to the machine canonically. We justify that the soul of the classical universal machine knows already that she is *not* a machine, and can assess some antic argument in favor of the immortality of the soul. We end by looking if a personal experience can corroborate this, and in which sense could a human or a machine experience its immortality, and what could that mean.
More...Postmoderno shvaćanje bolesti kao biokulturne pojave
The intention of this paper is to highlight and reflect on the development of a tradition that considers the importance of cultural influences on health and illness. Delicate balance between illness and culture is what constitutes the elusive truth of illness and post-modern understanding of the illness as biocultural phenomenon in biocultural model. Using authors such as Michel Foucault, Hans-Georg Gadamer, Ivan Illich, David B. Morris and others helps to bring out the intricate, complex and subtle link between illness and culture. Scientifically based biomedical model, outdated in its Cartesian-mehanicistic conceptual scheme but growing in popularity at enormous speed, considers illness as an object and body as a mechanical machine. Although it did bring prosperity and eradicated many diseases, it offers us an alternative path to a new and still uncertain understanding of illness as transformable process, resulting as the intertwining of culture and biology. By putting an emphasis on this narrative, we will critically overview the existing dominant biomedical model of illness and we will consider the possibility of introducing a new biocultural model of illness expanding the existing biomedical model. The expected contribution of this work will go towards the possibilities of theoretical and practical foundation and a search for the possibility of the different pluriperspective and multidimensional approach to illness and health.
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Nick Bostrom, Swedish philosopher at Oxford University, director of the Future of Humanity Institute, thinks and works for the building of the posthuman being. He means to favorite human enhancement through the ethical application of science. The improvement of human condition and human organism would be accomplished by the advancement of technology, genetic engineering, information technology, molecular nanotechnology or artificial intelligence. Pierre Teilhard de Chardin curiously employs the word ultra-human in his writings. We ask ourselves if he uses this expression in the same way Bostrom does. Complexity and consciousness intensify through the way of life Evolution. With the human zoological group cosmos covers with a new envelope: the noosphere. Science, technic, industry, aesthetic and moral developed by men leads to a deep dependance between human beings. The human collective body, explains the Jesuit, will be the Matter that Christ will vivify and save. True human development only prepares the way to receive more than we are: a flame that would make us live for ever.
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In both philosophy and science when searching for correspondence between experience and thinking of reality a principle of evidence is employed. I’m interested in possible correlations of the mentioned principle of evidence with another field of its particular validity – a phenomenon of religious experience of ascetics in early Christianity and contemporary successors of tradition. A phenomenologist who invites to return to “the things themselves”, seeks eidetic vision, non-mediated experience and its adequate expression should recognize reality itself as an evident imperative in wasteland. A thirst for evidence which accompanies the Desert Fathers is slaked in a qualitatively different way than in science or philosophy. Here evidence as an attribute and principle of experience and true knowledge is obtained as a Gift of transcendence, although existential decision is a necessary condition in order to accept it. Such experience of the hermits being in the proximity of that which is unconditionally real is witnessed by the pearls of Desert wisdom – apophthegms.
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In article is discussed attitude of the Catholic Church to cloning phenomenon, witch is apprehensible not only as science discovery result but as sigh of time witch awakes concerns of its non-predictable practice after - effects and individual genetic insecurity in modern society. According to the Catholic Church documents, the Church appreciates the life of human from the moment of birth, so every manipulation of it is contradicting the essential virtue principles of the Church teaching. In absence of security mechanisms, exists real lure to experiment with human genes, seeking to create the individual by foreseen features under the veil of therapy, and this would be the encroachment to human genetic heritage, witch contradicts to its unique and identity. The Catholic Church is not objecting the investigation of embryo’s trunk cells. However, speaks about cells procuration from alternative sources - placental blood or from adult humans’ fabric. Also speaks for higher responsibility of investigation practice results’ social, economical and moral consequences, openness - right to society to get comprehensive information about executable investigations, its practice and reliable mechanisms, witch must ensure human’s.
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The article represents a methodological analysis of the civilization paradigm as perceived by Samuel Huntington. The analysis is based on statistical studies of the demographic situation in countries identified with the western civilization and those of the Islamic world. The research dwells on studies referred to by Huntington himself in the mid-nineties as well as on findings dealing with present-day realities. The thesis considered right and endorsed by the American scholar is that young and fast-growing populations constitute the driving force of breakthrough historic developments.
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The foreword to this issue focuses on the core functional differences between the humanities and hard sciences (i.e. different approaches to such phenomena as language, translation, teamwork, writing, discipline.s history, publishing, tradition, innovation). Yet, this dichotomy is questioned in the conlusion. The author argues that whenever human artifacts are at stake, both the humanites and experimental sciences are equally hard, because they inquire the same matter, ie. how the products of human cognitive activities were created and what are their social functions. Therefore, the author calls for a new model for interdisciplinary studies.
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The article will define and identify features of the ecological humanities understood as a symptom of the emergence of a new scientific paradigm. I am interested particularly I ecoposthumanities a tendency that is developing since the late nineties in the frame of posthumanist criticism of anthropocentrism, Eurocentrism and Western science. The paper will indicate the role of traditional ecological knowledges and native knowledges as well as the development of biohumanities (an inclusive type of knowledge that connects human, social sciences and life sciences) as important aspects of ecoposthumanities. The ecological humanities offers an utopian vision of meta-communities of humans and non-humans based on symbiotic relations, co-evolution and co-dependency and anticipates future knowledge productions in terms of extended mind and distributed cognition.
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Cosmology studies the Universe as a whole, while only the interior of a sphere with radius of about 13.7 billion light years is available for our observation. Therefore, cosmology is overloaded by too strong (fantastic) hypotheses, which, however, are often considered by cosmologists as statements "strictly proven by science”. The purpose of the article is to simplify the cosmological picture of the world following the principle of economy of thought in order to discard fantastic assumptions. To do this, we employ only one hypothesis that can not be called fantastic: the Uni-verse is fractal. From this follows a chain of consequences: (1) the Universe is infinite; (2) its mass density is equal to zero; (3) only our Metagalaxy, having survived the Big Bang, is expanding, not the Universe; (4) our Metagalaxy is a black hole; (5) the process of Metagalaxy’s unfolding started some time ago; (6) the acceleration of cosmic expansion can be explained without the conception of dark energy with its quite fantastic properties; (7) if the Earth is not the center of our Metagalaxy, it is possible to observe spherical asymmetry of acceleration of the cosmic expansion.
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This article provides an analysis of the future Ukrainian’s image in modern studies. The author has shown that the works on the prediction of the future Ukrainian’s image are conducted by political scientists, public figures, scientists. There are also appeals to the social and cultural heritage, and an analysis of current operations in Ukraine, as well as projections for the near future. But the future Ukrainian’s image, which was accepted by society, does not exist in nature yet. Still, there is no general vision where to go and how to look at the future aspirations.
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The article discusses the approach to the solution of the mind-body problem based on the combination of the mind-brain interactionism and determinism, as proposed by prof. V. Vasilyev. The basic thesis of this approach – that the belief in determinism and «the identity of past and future», as «a direct expression of the structure of human consciousness», is necessary («inevitable for us») – is contested. An argument is provided to show the possibility of a consistent worldview that admits the existence of causeless events. An alternative view of causation – based on K. Popper’s proposition to regard the concept of causation as derived from the concepts of regularities or laws of nature – is proposed as one (although not the only one) of such possibilities. The main objections to determinism are set out. The argument is made that interactionism in the combination with indeterminism much better agrees with natural human self-understanding than the deterministic conception, and allows rescuing the ideas of freedom and responsibility, which are necessary for a meaningful human life. The way to properly combine the deterministic and the indeterministic aspect of mental events is proposed. The idea about the fundamental role of the mental "individual" is elucidated and defended.
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Historically known for three major types of philosophy, that developed in parallel in every human civilization, and therefore do not exclude each other, and in accordance with the principle of subsidiarity only complement each other in many different respects: scientific philosophy, anthropology and religious philosophy. The more we come to know and deeply immense world around us, the more clearly and insistently arises the main philosophical question: why something exists? After all, it would be easier if there was nothing at all, including the people asking this tricky question. Nevertheless, the world still exists (according to the “anthropic principle”), but, I ask, why? It does not matter, the existence of which there is a speech: the “matter”, “God”, “absolute spirit” or something completely different. That search for an answer to this question (why should something there?) Is the true purpose of philosophy if at all, the problem is solvable (in the sense of Kant’s “metaphysics”). And then there is a special philosophical category “existence”, which requires a special study.
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On the basis of the two fundamental antinomies in the philosophy of history, positivists insist on forming the naturalistic (scientistic) methodology of history. In their opinion, the social sciences, including history, are built according to the pattern of natural science. They also talk about the manifestation of historical laws that the main task of the philosophy of history is to build a scientific theory about the historical process. Their successors – the neo-positivists – deny the manifestation of historical laws and consider the attempts to defend them as a typical “metaphysics”. The evolution of the positivist methodology of history shows its transition from the principles of naturalistic (scientistic) historicism to the principles of naturalistic (scientistic) anti-historicism.
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This paper discusses the question about the possibility of co-existence of human beings, animals and cyborgs. The first part of research inquires about wild, animalistic human nature Michel Houellebecq talks about in his work Elementary Particles with a specific focus on Baudrillard’s theory of world as flawed crime. The second part inquires about the idea of human being as transhuman being. I intend to lay out several hypotheses on contemporary tendencies in art and other practices involved in dealing with the future human as cyborg.
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Seminar "God and Science" is an initiative of a group of lay people - scientists from the Technical University of Lodz. I watched with admiration the development of this institution, which, like a magnet, attracted different environments of Łódź and the Region. From the very beginning, the seminar received full support from the Archdiocese of Lodz - representatives of the church hierarchy, clerical seminaries, the Theological Institute and parish churches participated in the meetings. A lecture at the XIII Seminar was delivered by Bishop Dr. Adam Lepa.
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The article examines the relationship of science, art, philosophy and media in today’s era, exploring the role of myth and imagination in the creation of a corpus of knowledge. In this context, there are two cases; as well as two value paradigms in which today’s knowledge, impregnated by myths and imagination, it happens. One concept of research, referred to as institutional represented CERN (European Organisation for Nuclear Research), a second Damanhur (Federation of Damanhur).
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Because of its symbolic meaning, the cultural and historical heritage has a specific value for the modern generations, since it forms the identity and shapes the collective and individual culture of memory. It is of great importance that more and more young people get in touch with the works of art that make the material cultural heritage. However, the traditional ways of presentation are usually not very popular with the audience, since people are so used to the dynamics of the new media.Contemporary exhibitions are becoming a way for the audience to get information, entertainment and education, since they tell stories and offer arguments of diversity and importance of cultural heritage.In this paper we will analyze the advantages of technology in presentation and promotion of cultural heritage on the example of the multimedia exhibition “Refreshing of memory”. Through animation, projection and interactive presentation, intriguing lighting and sound sensations, the author of the exhibition Ivan Mangov has presented the medieval painting to the younger audience.
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