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This article aims at discussing the transformations resulting from smartphones becoming a key tool to tell about experience. Most frequently mobile technology remains the only available technical tool in today’s travel. Nowadays mobile phones, as the research suggests, are more likely to be worn as garments than carried as tools. In this way, mobile technology stands out in the history of technology, Mobile phones have an unusually intimate relationship with the holder. The article is concerned with the consequences of this relationship: the change in the concept of a digital image, increased confidence in its verisimilitude, an illusion of a specific location paradoxically highlighted by mobile technology and the change in authentic relationship with the reality. Moreover, it turns out, that using a mobile device as the main narrative tool reveals practices of narcissistic self-exploration.
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The article deals with the idea of the university from the perspective of creative communication. The theses developed are: (1) the idea of university covers both the orientation to different spiritual regions united into one scientific field and the division of scientific body into separated parts with special ways of communication; (2) the attitudes of Enlightenment that led to the removal of a previous base; (3) university as a knot of creative communication between an individual to be formatted and the society to be created; (4) the erosion of scientific communication following the loss of a hierarchical structure of knowledge and the resulting lack of universal scientific truth and of normal scientific method; (5) the more pluralistic communication channels in the sciences and the fight for normality and universality among competitive universities.
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U kraćem poglavlju u knjizi Nabor (1993.), njegovoj jedinoj opsežnoj raspravi o Alfredu Northu Whiteheadu, Gilles Deleuze hvali Whiteheada zbog toga što je postavio pitanje: »Što je događaj? « (76). Whiteheadova knjiga Proces i realnost (1929. – 1978.) označava tek treći pokušaj, nakon stoika i Leibniza, da se događaji postave u središte filozofske misli. Deleuze je manje pisao o Whiteheadu u usporedbi s drugim akterima iz njegova filozofskog protukanona: Lukrecije, stoici, Spinoza, Leibniz, Hume, Nietzsche, Bergson i Foucault.
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The article uses the theory of interpretative hermeneutics and looks into the question of the boundaries between science and art. Such collision of the boundaries is noticed in the romantic hermeneutics of the 19th century’s. The article considers even a stronger friction of the boundaries between science and art in the 20th century in ontological hermeneutics due to the shift in the trinary of the perciever, the text, and the author, when the attention moves to the text, which opens the surplus of meaning. This surplus is related to the attempt to reach centrepetal interpretative truth that integrally unifies hermeneutic philosophy and art – fiction literature. The article considers philosophy becoming art like, when the philosophical „essense“ is expressed with more precision by literary language; and likewise art becomes philosophical, when the literary language discloses itself in relation with the „essence“ of hermeneutical philosophy. Also the article analyses how philosophy and art are interwoven in postmodern hermeneutics, where it acquires a different meaning, because it no longer strives at centrepetal truth.
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Uainf special historical cases – the Lithuanian rebellion in 1863, Algis Uždavinys and Herodot stories –, the article discusses the non-conformity position of Paul Feyerabend. A freelyh engaged non-conformity position does not reconcile oneself to the conformity of school-dogmatism. It performs critical reflection duties in the society. In this named respect the position of the non-conformity stimulates the interest of free science and thus it develops curiuos investigations of the concrete historical situation. Contrary to the school-dogmatism, which bases oneself on the one dimensional truth of the specific scientific school, nonconformity takes root in a self cognition and it leans on the understanding of the particular social context which is free from dogmatic methodologies of the slave science.
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This article discusses the features of the modern era that significantly influenced the formation of an individual identity. It analyzes how the human being as an individual lost its value because of the progress of science and prevalent domination of the instrumental mind. Moreover, it discusses how the state policy, which has a decisive voice, becomes the determinant in a person’s life. It is stated that nothing changed after the era had been called postmodern: the same problems remained, becoming even more covered. This article is based on the ideas of such philosophers and critics of the modern era as Ch. Taylor and A. MacIntyre about the influence of the politics to the individuals who lost the control of their destiny. As well the article considers the critics of A. Giddens who underestimated the instrumental mind which appeared because of technical advancement
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This paper offers additional thoughts concerning the evaluation of conceptual means and is related to my previous articles on conceptual change in science. Sceptical attempts to relativize knowledge, including those based on Whorfian ideas about radically different languages and those of Rorty appealing to the invention of vocabularies as wholes, are not correct. Different grammatical structures, mathematical means and ways of classification do not imply no representing of real aspects of the world. Everything is crucially dependent on our aims - one of them being the scientific aim to search for regularities. Even within ordinary language, there is a rich qualitative variety of conceptual tools. Rorty’s vocabularies as wholes are altogether a fiction. While learning and solving problems, we constantly introduce (or are introduced to) new conceptual means, adjust or discard some of them. The evaluation of conceptual means is an evaluation of particular conceptual means in terms of what we can do with them. It is also noted that general criteria of evaluation as simplicity and exactness in science should not be overestimated. After all, the wildest speculations can be very simple and can make use of mathematical means.
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While we often talk about different types of identity, logical, ontological, or Leibniz’s Identity of Indiscernibles, we often tend to overlook that any question regarding “What is identical?” or “How is it identical?” depends upon “When is it identical?” or “Where is it identical?” Therefore, identity cannot be understood without spacio-temporal reference. Also, as any object can be described as an event or to make it stricter – any object is an event, thus anything considered to be simultaneous also must be considered as identical in time. However, while simultaneous objects (events) are considered to be identical in time, not all identical objects (events) are considered to be simultaneous. Following this consideration, four possible types of spacio-temporal identity are analysed. Any object (event) can be identical: A) In Time and Space; B) In Time but not in Space; Γ) In Space but not in Time; Δ) Neither in Space nor in Time. Therefore, all objects (events) that are considered as being identical fall into one of these four spatio-temporal types. This is true whether we have properties, features, qualities or any other factors which let us consider objects (events) as identical. As we can see, only cases A and B apply to the notion of simultaneity, where objects (events) are considered to be identical in time. We also know that simultaneity is relative and depends upon a system of reference. Therefore, we may expect that the same applies to identity thus forming an idea of relativity of identity in those types that depend on time.
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We have a tendency in Europe to read that kind of authors who are able to interpret the great tradition o f freedom in philosophy. It is not a matter o f coincidence that Pope John Paul II recently said how St. Thomas Aquinas expressed the conscience o f freedom and truth; that he was audacious and open, that he participated in a dialogue with an Arab philosopher Averroes. We in Europe lean to the psychopathology, schizophrenia of history that has a tendency to divide indivisible, utter the unutterable, reify what cannot be reified, measure the immeasurable. I would say here: God in exile. The philosophical physiognomy penned by a Pole: Czeslaw Milosz, where the nomos and physis are harmonious is considered to be a work o f art or poetry in Europe. The other facit: Human rights and liberties re the only way of preserving the project of humankind. We want that path leading from the cynical structure narrated by Gottfried Benn, the path from the society of indifference to the society of engagement. The matter is not about being indifferent towards freedom. We are not questioning it, “not just the very freedom that even the poorest amongst us can't rid of." The West anticipates the critique o f Western societies, the thing we call Eurocentrism. This critique reaches the criticism o f scientism and the spirit of industrial revolution, which as one would say everyday speaks death sentences to millions of living creatures and millions of tons of matter, natural resources that reach their natural limits. The nuclear technology from the end of the 20th century is the most dangerous and purest attack on the structure o f sociobiology. The savage attack on the existing matter’s structure. In terms of dramaturgy that sort o f science represents the tragic space o f scientific-technological civilization. Or the “purest ascension o f polemic theory", “a new technological level within the polemical structure and a new magnitude order o f self-preservation ordnance ". Both the West and East crossed the human and natural limits with that technology and violated the realm which cannot be measured and rationalized, essentially the realm refusing to yield to any form of disposal. They exceeded the threshold if natural structures o f substance. Is this the victory dreamed by the European thinkers three or four centuries ago, summarized in the famous motto - one can only comprehend nature if he rules it or has it at disposal. As a matter o f fact, that victory reached into the area “where, up to the moment, mysterious cosmic forces were on the leash." the active participant in the western societies ' deepening agony is definitely the animosity between rival states and societies. In European example, that would be between Germany and France, which are today closer ever before. Their mutual animosity has truly vanished, albeit there is no spiritual closeness, especially in philosophy, which marked the great and irreversible moments prior to and after WW2. Let's us remember some names: A. Kojeve, M. Merleau Ponty, Paul Ricoeur, J. P. Sartre, A. Camus, A. Malraux, G. Marcel, M, Heidegger, K. Jaspers, Hans-Georg Gadamer, Th. W. Adorno etc. The Asia anticipates the criticism o f the West. Or the criticism o f a civilization that “enforces predatory relation o f western cultures towards Earth." I believe that basic statement o f critique metaphysics, that purest and per se ambivalent rise o f polemic theory from Descartes and Bacon to the Heidegger's statement on metaphysic's burnout (die Verwindung) can be treated as highly deep critical insight into metaphysic's essence or in the highest degree o f polemic technology. Since the highly sophisticated intelligent ammunition has come into the world, the schizoid structure “state-building entity and self-preservation's polemic ego" is either unraveling or reaching its end.
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In 2005, an essay was published in Nature asserting that the universe is mental and that we must abandon our tendency to conceptualize observations as things. Since then, experiments have confirmed that — as predicted by quantum mechanics — reality is contextual, which contradicts at least intuitive formulations of realism and corroborates the hypothesis of a mental universe. Yet, to give this hypothesis a coherent rendering, one must explain how a mental universe can — at least in principle — accommodate (a) our experience of ourselves as distinct individual minds sharing a world beyond the control of our volition; and (b) the empirical fact that this world is contextual despite being seemingly shared. By combining a modern formulation of the ontology of idealism with the relational interpretation of quantum mechanics, the present paper attempts to provide a viable explanatory framework for both points. In the process of doing so, the paper also addresses key philosophical qualms of the relational interpretation.
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U naše vreme proizvodne snage su dostigle planetarni nivo. Dimenzije zemlje kao da su se skupile. Novi sistem transporta, veza, kosmička tehnika, Internet ušli su u svakodnevni život. Na televiziji vidimo ono što se dešava na drugom kraju planete. Drugačiji su postali materijalni uslovi života društva. Istovremeno u društvu nastaje celi niz sporednih pojava, koje imaju negativan karakter. Ključ za shvatanje tih sporednih pojava daje Le Šatleov princip, u skladu s kojim spoljna delovanja, izvode sistem iz položaja ravnoteže, izazivaju u njemu procese, koji vode slabljenju rezultata delovanja. Izmene na planeti, uslovljene naučno-tehničkim progresom, povukle su za sobom negativne promene u stanju životne sredine. Pojavili su se spoljni sporedni procesi, kao prepreka daljem jačanju antropogenog uticaja. Takođe se radikalno izmenio i način života, unutrašnje stanje sociuma, i sam čovek. Te promene su sveopšte i objektivne. Uporedo sa globalnom ekološkom krizom možemo govoriti o globalnoj socijalnoj krizi. Ali za razliku od spoljne životne sredine, unutrašnjem stanju sociuma je poklonjeno neuporedivo manje pažnje, iako potencijalna opasnost nije manje značajna. Nije formulisan čak ni opšti pristup, nisu opisani procesi unutrašnje degradacije društva. Ali, kao i u životnoj, u socijalnoj sredini (sociumu) nastaje cela svukupnost negativnih pojava.
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How is the symbiosis with other species possible? This article focuses on the artistic and scientific practices by Nomeda & Gediminas Urbonas as well as their proposed concept of “Zooethics” which aims to explore new ways of engaging human knowledge and research with other forms of life and to imagine designs, prototypes and interfaces for future interspecies ecologies. In the context of a few exhibitions (Vilnius, 2015, São Paolo, 2016), they elaborated an on-going lab project, entitled “Psychotropic House – Zooethics Pavillion of Ballardian Technologies”, examining the interactions of mycelium within different environments. By combining various theoretical approaches, including Bruno Latour, Paul Stamets, Catherine Malabou, Wolfgang Iser, and Gilbert Simondon, the present article analyses the possible synergic strategies between science and art, which, through the activation of fictional regimes, enable the perspective of the constitution of symbiotic milieu.
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Starting from the settings contained in the history of the modern university, request that he be appointed and who is present in both the past and in contemporary conflicts on the basis of his concept and ideas, to take an attempt to establish a critical perspective to the university - precisely: every current University. According to the hypothesis, in times of crisis the University to discuss the practical and philosophical issues that were greater than any present and future of the University opened. The future opens only if the crisis does not negate nor suppressed, but affirms and recognizes as a chance to re-establish the inherited institutions. After reviewing the two, in my opinion, the main crisis of the University, around 1800. and 1968. (seen from current position), in the context of the texts of Jacques Derrida, especially his essay "L'université sans conditions" ("University without conditions"), I will show that the future of the University can only think of one starting in each university really existing transcendent instance that it starts but it is not exhausted. Derrida proposes that it be marked as "Event" (and might be translated as: appearance / Second announcement). In it we see the reformulation of a transcendent potential of the University, who notes in his every crisis. In line with contemporary interests, we will deal with historical and theoretical facts only if they provided answers to them are finding the current misery. Finally, they should count at least in the form of keywords.
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Ideology is an important determinant of sociological research. The influence of ideology is particularly present in studies of class-layered structure of society. This effect can best be shown in the example of our sociologists. They were operating on the assumption that there was the possible development towards a classless communist society. In line with this assumption they were creating more or less developed theoretical and hypothetical frameworks for research on classlayered structure of society, with a high degree of caution given the strong presence of the ideological thinking. In the situation of the prevailing ideological opinions our social scientists had to develop a strategy to promote scientific thinking. Today, the sociology is also in the unenviable position. It is burdened by a neoliberal ideology that does not see the society as a separate entity. Social scientists are pushed into the background of the ideology of those who have a current social power in order to be realized.
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Polazeći od postavki sadržanih u istoriji modernog Univerziteta, zahtjevu koji on postavlja i koji je prisutan kako u proteklim tako i u savremenim konfliktima na osnovu svog pojma i ideje, treba preduzeti pokušaj uspostavljanja jedne kritičke perspektive na Univerzitet – preciznije: svaki trenutni Univerzitet. Prema hipotezi, u kriznim vremenima Univerziteta se diskutovalo o praktično-filozofskim pitanjima koja su prevazilazila svaku sadašnjost i otvarala budućnost Univerziteta. Ta budućnost otvara se samo ako se kriza ne negira niti potiskuje, već afirmiše i shvata kao šansa da se jedna nasljeđena institucija iznova utemelji. Nakon osvrta na dvije, po meni, osnovne krize Univerziteta, oko 1800. I 1968. (posmatrano iz sadašnje pozicije), i u kontekstu tekstova Žaka Deride, posebno njegovih eseja „L'université sans conditions“ („Univerzitet bez uslova“), pokazaću da se budućnost Univerziteta može promišljati samo polazeći od jedne u svakom univerzitetu realno postojeće prekoračive instance, koja ga započinje ali se u njemu ne iscrpljuje. Derida predlaže da se ona označi kao „Događaj“ (a moglo bi se prevesti i kao: pojavljivanje/objava Drugog). U tome možemo vidjeti reformulaciju jednog transcendirajućeg potencijala Univerziteta, koji se primjećuje u svakoj njegovoj krizi. U skladu sa savremenim interesima, pozabaviću se istorijsko-teorijskim činjenicama samo ukoliko su u njima ponuđeni odgovori za spoznaju trenutne bijede. Naposljetku, njih treba pobrojati makar u vidu ključnih reči.
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Ideologija je bitna determinanta socioloških istraživanja. Uticaj ideologije posebno je prisutan kod istraživanja klasno-slojne strukture društva. Ovaj uticaj najbolje se može prikazati na primjeru naših sociologa. Oni su polazili od pretpostavke da je moguć razvoj prema besklasnom komunističkom društvu. U skladu sa takvom pretpostavkom stvarali su manje ili više razvijene teorijsko-hipotetičke okvire za istraživanje klasno-slojne strukture društva, sa visokim stepenom opreza s obzirom na snažno prisustvo ideološkog mišljenja. U situaciji premoći ideološkog mišljenja naši sociolozi su morali razvijati strategiju kako promovisati naučno mišljenje. Danas je sociologija takođe u nezavidnom položaju. Opterećena je neoliberalnom ideologijom koja društvo ne vidi kao poseban entitet. Sociolozi su potisnuti u drugi plan da bi se ideologija onih koji imaju trenutnu društvenu moć mogla realizovati.
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The article considers the problems of preservation of pedagogical and scientific continuity. Analyzed is the career and pedagogical activities of V. N. Akhmeev — the scientist-intellectual, the rector of Komi teacher training college.
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Book review of:P. Polak, J. Mączka (eds.), Ogólna teoria względności. Sto lat interakcji, Copernicus Center Press, Kraków 2016, pp. 202.
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In this publication R. Murawski's anthology of philosophy of computing was reviewed. This review shows that this branch of philosophy is considered as quite new, but it has a long history. Murawski's book is a very good introduction to philosophy of computing - both for IT professionals and students of philosophy.
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