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Celem artykułu jest propozycja ujednolicenia formalnego opisu procesów poznawczych odbywających się w trakcie dialogu w taki sposób, aby możliwa stała się analiza podobieństw i różnic między tymi procesami. Formalne systemy dialogowe dzielą się na dwie podstawowe klasy czy paradygmaty modelowania komunikacji w zależności od tego, jakiego rodzaju kognitywny proces jest przedmiotem opisu danego systemu. Pierwszy z paradygmatów polega na konstruowaniu zestawu reguł dialogowych na wzór logiki dialogowej Lorenzena (1978), zgodnie z którymi gracze wspólnie dążą do wykazania (dowiedzenia) tautologiczności formuły. W takim przypadku będziemy mówili, że system opisuje dialogi formalne i formalny proces poznawczy polegający na dowodzeniu tautologiczności. W ramach drugiego paradygmatu dąży się do zbudowania systemu, wzorującego się na dialektyce formalnej Hamblina (1970), w którym „symuluje się” rzeczywistą praktykę komunikacyjną. W dialogach opisywanych przez te systemy, gracze przeprowadzają poprawną argumentację, tzn. argumentację, która spełnia określone postulaty racjonalności jak np. nie popełnianie błędnego koła w uzasadnianiu. W takim przypadku będziemy mówili o naturalnym dialogu i o naturalnym poznawczym procesie argumentacji. ===== The aim of the paper is to propose a unified formal account of dialogical cognitive processes so that it allows the analysis of similarities and differences between those processes. Formal dialogue systems constitute two basic categories or paradigms of modelling communication depending on what cognitive process is described by a given system. The first paradigm consists of designing a set of dialogue rules in a similar manner to Lorenzen’s dialogue logic (1978), and according to which players jointly aim to show (prove) the validity of a formula. In such cases we will say that the system describes formal dialogues and the formal cognitive process of proving the validity of a formula. The second paradigm focuses on building a system similar to Hamblin’s formal dialectics (1970), which “simulates” the real-life communication practice. In the type of dialogues described by those systems, players perform “good” argumentation, i.e. argumentation which fulfils certain requirements of rationality such as e.g. the requirement of not committing a fallacy of circular reasoning (begging the question). In such a case we will be speaking of a natural dialogue and a natural cognitive process of argumentation.
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The paper is devoted to a phenomenon rare for the modern Russian-language drama: playsparables by the Ukrainian playwright Aleksandr Chirkov. They represent the author’s reflection on the reasons of the contemporary tragedy of existence, and a study of the connections between those who govern historical events for their own benefit and those who follow the will of others without thinking of consequences. Artistic generalization is revealed, which allows one to see in them the author’s models of conventional–metaphoric type of epic drama.
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This article addresses the problem of adventure-historical novel genre transformation in the adventure-philosophical science fiction of the 20th century and the variation of genre meaning related to this transformation. For this purpose, we analyse the Strugatskys` novel, Hard to be a God.
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The purpose of this article is an attempt to characterize the category of corporeality in the poetry by Vera Pavlova and to identify its sources. The analysis shows that this category is realized in different images and motifs, becoming the dominant poetics. In her works, the carnality is not limited to describing the man but it turns out to be an important, universal code that allows you to see the world in terms of unity and organicity. In this respect, Pavlova’s aesthetic exploration resembles the acmeist and – more distant – an ancient tradition.
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According to Ernst Cassirer’s views expressed in Philosophy of Symbolic Forms and Essay on Man a man is ‘a symbolic animal’, which means that: /1/ every meaning is symbolic, /2/ symbolisation creates the world but it does not reflect it, /3/ symbolisations are not individual but cultural, /4/ culture consists of ‘symbolic forms’, i.e., science, common sense, religion, magic, language and art, which create the world in different ways. Nelson Goodman in Languages of Art and Ways of Worldmaking developed Cassirer’s view towards more radical epistemological pluralism and changed his semiotic assumption. Cassirer accepted Frege’s understanding of symbolisation as a relation between three elements: a symbol, its meaning and a denoted object. For Goodman symbolisation is a two-element relation: between a symbol and an object, without the category of meaning. Symbols can denote or exemplify or refer to objects in complex and indirect ways. The paper aims to address the problem of the efficiency of that categorisation.
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This paper presents a new reading of Aristotle's theory of meaning. Its starting point is a claim made in a seminal paper by T. Irwin that Aristotle's notion of signification (semainein) is not the same as the modern concept of meaning. This claim has been challenged by some modern scholars (D. Charles, C. Shields), however, no conclusive arguments against it have been shown. The paper argues against Irwin's claim by pointing to two features of Aristotle's theory: first, it shows that what is signified by words in Aristotle's theory are "things" (pragmata) and that one particular sort of pragmata are universals; second, it shows that Aristotle's interest in signification is rooted in his interest in the actual linguistic practice of the average speaker of language.
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Keeping in mind the complexity of Charles Taylor`s thought, we consider briefly the twofold understanding of language, the representational-procedural approach and the constitutive-expressive approach, beginning with the moral ontology of self or agent. In the introduction, we briefly recapitulate some of the main ideas of Taylor`s philosophy. After this, we introduce the manner in which, for Taylor, language predicates an understanding of reality, from which he refers to the twofold understanding of language.
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Odnos Jacquesa Derride prema Jacquesu Lacanu, kojega tumači prvenstveno na podlozi punog govora (parole pleine) iz njegova znamenitog rimskog referata, održana rujna 1953. godine pod nazivom Uloga i polje govora i jezika u psihoanalizi (Fonction et champ de la parole et du langage en psychanalyse), nadasve je u znamenju kritike.
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This article focuses on humour in the Analects of Confucius. It argues that the comic aspect of Confucius’ personality is often overlooked in classic commentary. Even though laughter and excessive humour are perceived in Confucian tradition as a break of character, a sign of futility, excess, immaturity and inability to act according to requirements for the junzi, in his personal surroundings Confucius used a peculiar kind of humour. I present three sources of humour in the Analects: first – discontent with the political situation that renders him unable to spread his teachings as wide as he wanted and be appreciated as he deemd he deserved. Second – his deep friendship with his disciples with teasing and light mocking of one another. Third – self-deprecating humour. He seemed to be especially keen on mocking his own failures, question his own wisdom and competence. The nature of Confucius’ humour is sincere, warm and mature.
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This article focuses on humour in the Analects of Confucius. It argues that the comic aspect of Confucius’ personality is often overlooked in classic commentary. Even though laughter and excessive humour are perceived in Confucian tradition as a break of character, a sign of futility, excess, immaturity and inability to act according to requirements for the junzi, in his personal surroundings Confucius used a peculiar kind of humour. I present three sources of humour in the Analects: first – discontent with the political situation that renders him unable to spread his teachings as wide as he wanted and be appreciated as he deemd he deserved. Second – his deep friendship with his disciples with teasing and light mocking of one another. Third – self-deprecating humour. He seemed to be especially keen on mocking his own failures, question his own wisdom and competence. The nature of Confucius’ humour is sincere, warm and mature.
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This article discusses the topic of the variation and competition of lexical units in translation of EU documents. Different linguists treat the phenomena of variation and competition differently. This shows that there is no single, universally accepted concept of these linguistic phenomena. The aim of the article is to analyse the phenomena of variation and competition, to disclose the relation between variants and competitors as well as between other similar concepts, such as duplets, synonyms, counterparts, substitutes, and to look into the causes of their occurrence in translations of EU documents.
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The article deals with Jacques Derrida’s relationship with religion and faith through the perspective of orality, literacy and printing technology. Deconstruction is applicable only for the printed word, so all Derrida’s thought depends on printing technology. According to psychosexual stages of development (oral, anal, phallic) which were described by Sigmund Freud, a parallel can be seen with three-communication technology – oral word, writing, and the printing press. The printed word always commands and controls, in contrast with the oral word. For a long time Learned Latin was such paradigm of control in Western Europe. One might say that Learned Latin as the language of the Father is the crucial factor of control. This paradigm of control is the framework of Derrida’s thought and a part of his deconstruction method. Derrida discovered the philosophical potentialities of cinema at the end of his life. Ghosts appearing in the cinema (which according to Sigmund Freud is nothing else but the parents), and allowed Derrida to understand his own philosophical position. In addition, the ghost, i.e. voice, can be interpreted as the return of orality. Secondary orality is the sign of contemporary audiovisual technologies. Long live ghosts as Derrida’s “motto” expresses not only his own reconciliation with the phantasm but at the same time refers to a certain moment of secularity. Under the presure of writing, religion was gradually transformed and the printing technology eventually led to the secularization.
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The idea of hypertext, suggested by Theodor Holm Nelson in 1965, has commonly been discussed in the context of literary theory or rhetoric or, speaking more generally, in the context of book culture. This article is an attempt to see hypertext – a non-linear media – from the position that would be an alternative to the analytical tradition of hypertext. The search for such an approach is provoked by the standpoint of the creator that hypertext should be something quite different from the previous media system in Western culture. If one consistently follows the spirit of Nelson’s idea of hypertext, the categories of non-linear culture and interpretation should be related, not to scientific, but to experience discourses and their reflection in metaphors - magic, dreams, flickering of ambiguity and a disastrous breakage - revealing the structure of the reality phenomenon observed in the moment of shock. The article concludes that indirect, poetic characteristics describe the peculiarities of a hypertext media more accurately than the effort to accommodate them in definitions with strict boundaries. This article is an attempt to see hypertext – a non-linear media – from the positions that would be an alternative to the analytical tradition of hypertext.
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The article discusses the intertextual and functional relationship of Gilles Deleuze and Marcel Proust. Through the logic of text subordination and the Deleuzian conception of the communication of events, the article analyzes the philosophical relation of the metatext and of the primary text. In spite of the reflexive and rhetorical procedures used in the relation , the relation cannot be reduced to them. Philosophical work with the primary text along with reflection and rhetoric involve the creation of concepts. The primary text for such work is neither an instrument nor object of reflection, but the medium for experiment. However, creativity is not a freely chosen method. Creativity requires an encounter and necessity implied in it. On the other hand, it does not mean that the philosophical relation is contingent and occurs without the participation of the subject of philosophy.
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On February 28, 2014, at University of Klaipėda a seminar Media Philosophy: Visual Literacy and Orality took place. Far from being merely theoretical, the seminar was rather a discussion of a contemporary phenomenon. Professor of Vilnius University Tomas Sodeikas introduced his own scheme of different types of media: intrumental, communicational and entelechian. According to that scheme a human is in a centre of all conditions and posibilities (as it is in McLuhan’s theory). While for B.Stiegler, a human is without any characteristics. Assoc.prof.Lina Vidauskytė introduced for dicussion some questionable aspects of visual literacy. There is no visual theory yet and an alphabet is still more influential than image.
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The article discusses the evolution of the linguistic prohibitions noted by French philosopher M. Foucault and the relationship of insanity and literature which has emerged in the perspective of such prohibitions. Such a relationship is called the language of absolute incompatibility, or the language of the dividing line between insanity and literature. Also, the article represent the idea of autoimplicative language which justifies this relationship and the changes of insanity status associated with the above mentioned idea, it formulates the anthropological structure based on the model of separation and characterizes its essential element – „apophatically“ interpreted phenomenon of subconsciousness. In the paradoxical space, beyond the language which is „understood by everybody“, in the nontransparent shadows of human nature, is unfolding very allied relationship between insanity and literature – and at the same time their absolute nonidentity.
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The paper analyses how theoretical thought determined the language of mathematics as the paradigm of scientific language and how it entrenched formalistic investigations in the epistemological analysis of language. The tendency to formalistic investigations of language in philosophy is based on the mathematical reflection of the world as well as on the criticism of natural language as suitable for cognition. The analysis of the works by Leonardo da Vinci, Galileo Galilei and Rene Descartes showed that mathematics is perceived not only as an instrument and model for knowledge acquisition, but also as a language which mastersthe possibilities for the study of nature. Of no less importance is the criticism of the possibilities of natural language for cogntion in the philosophy of Francis Bacon, John Locke and Thomas Hobbes. These philosophers focused on the significance of signs and how it directed the philosophers’ efforts towards the search of the proper language for science. The realization of Rene Descartes’ idea of the universal language of science in Gottfried Wilhelm Leibniz’s “Characteristica Universalis“ indicates the prominence of the formalistic investigations of language and the possibilities of cognitive forms. The paper stresses how the methodological aspect of the formal investigations of the language developed into the complex theories of linguistic determination of knowledge and raised the problem of epistemological possibilities for the formalistic conception of language.
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In this paper, I discuss the Reclamation Worry (RW), raised by Anderson and Lepore 2013 and addressed by Ritchie (2017) concerning the appropriation of slurs. I argue that Ritchie’s way to solve the RW is not adequate and I show why such an apparent worry is not actually problematic and should not lead us to postulate a rich complex semantics for reclaimed slurs. To this end, after illustrating the phenomenon of appropriation of slurs, I introduce the Reclamation Worry (section 2). In section 3, I argue that Richie’s complex proposal is not needed to explain the phenomenon. To show that, I compare the case of reclaimed and non-reclaimed slurs to the case of poly-semic personal pronouns featuring, among others, in many Romance languages. In section 4 I introduce the notion of ‘authoritativeness’ that I take to be crucial to account for reclamation. In section 5, I focus on particular cases (the “outsider” cases) that support my claims and speak against the parsimony of the indexical account. Finally, I conclude with a methodological remark about the ways in which the debate on appropriation has developed in the literature (section 6).
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