Два текста за „преодоляването на естетиката“
The article explores Heidegger`s attempt to overcome aesthetics.
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The article explores Heidegger`s attempt to overcome aesthetics.
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Martin Heidegger's works present no systematic critique of the philosophy of language. Despite the large number of essays he devoted to language, it cannot be said Heidegger had a developed philosophy of language. The spirit of his thinking, however, provides a basis for a Heideggerian (ontological) critique of the foundations of the philosophy of language. This paper attempts to present Martin Heidegger's point of view on the philosophy of language, to clarify his objections to it and to briefly present his alternative approach to language.
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The article discusses the two key works of modern aesthetics – Martin Heidegger’s The Origin of the Work of Art (1935/1936) and Walter Benjamin's The Work of Art in the Age of its Technological Reproducibility (1936). The article offers a comparative analysis based on analogies between the Eurocentric philosophical background of the two authors and their direct or indirect references to the Asian way of thinking. I examine the content of the two works in order to emphasize Heidegger's ontological perspective in comparison with the empirical-historical character of Benjamin’s media theory, and then go on to indicate concrete similarities between Heidegger’s and Benjamin’s understanding of art, as well as between haiku-poetry and photography as one of the most typical forms of modern art.
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The purpose of the article is to investigate and determine the indicators of V. Ivasyuk's author language to reveal the stylistic meaning of his song creative legacy. The methodology is based on a combination of historical and biographical approaches in line with the culturological method. The phenomenological-semantic method is integrative, with the enhancement of its noematic direction. All of these approaches operate in a comprehensive application to the phenomenon of personality of V. Ivasyuk as a sign for the dominant ethical features of the national Ukrainian consciousness. The scientific novelty of the study lies in the fact that the phenomenon of V. Ivasyuk's author's language in the pop song genre is comprehensively revealed for the first time, the author's style and style of the creator's songs are defined as a noematic phenomenon. Conclusions. The originality of the song vocal intonation at the present stage is based on several factors that contribute to the commonality of compositional ideas of various authors: the desire for sound performance; psychological depth and expressiveness of musical images; substantial complexity of the work and its structural basis. In general, it is possible to determine the ways and directions of interaction between the common opera and chamber-song vocal-declamatory stylistics that are relevant to the creative language of V. Ivasyuk. Song melody as an art-communicative phenomenon has increased reflexivity and semiotichnost, psychological objectivity, and weightiness. It is called upon to actualize the personal lyrical aspect of the musical image as an experience of human sympathy, overcoming psychological contradictions, and ensuring the semantic unity of artistic experience. The song style summarizes and represents certain psychological states, experiences, contributes to the enlargement and reification of feelings (total emotion), directly addressing the immanently "pure" absolute meaning of music. The main of the combination of characteristics of the individual style of V. Ivasyuk deepened to the intentional semantic foundations of his works, is dialogism, which can be defined as noematic.
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Exploring the climate catastrophe as a serious challenge for philosophy, Mościcki tries to grasp in what ways the vision of an approaching apocalypse modifies the concepts of time to which modernity has accustomed us. He examines two notions of “end time”. The first, developed by philosopher Günther Anders in the context of the threat that defines the Atomic Age – a threat that Anders sees as a historic milestone. The second notion of end time examined here is Giorgio Agamben’s concept of messianism in The Time That Remains – a concept also influenced by Anders. Mościcki highlights these two writers’ relevance for discussions of the anthropocene.
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Ratajczak proposes a conceptual framework to describe the condition of our times understood as an era of crisis. This crisis is described from a “subjective” perspective as a crisis of experience (following Walter Benjamin) and authority (following Hannah Arendt). Ratajczak highlights the structural link between experience and authority and explores their shared crisis. Drawing on studies in the philosophy of language, Ratajczak presents the crisis of experience and authority as a particular form of indiviuation in language.
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The paper suggests that we can usefully approach whiteness through the lens of phenomenology. Whiteness could be described as an ongoing and unfinished history, which orientates bodies in specific directions, affecting how they “take up” space, and what they “can do”. The paper considers how whiteness functions as a habit, even a bad habit, which becomes a background to social action. The paper draws on experiences of inhabiting a white world as a non-white body, and explores how whiteness becomes worldly through the noticeability of the arrival of some bodies more than others. A phenomenology of whiteness helps us to notice institutional habits; it brings what is behind to the surface in a certain way.
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The central task of the paper is to trace the development of Husserl's thinking on deictic expressions in a communicative situation. It also shows how an idea of Harvey Sacks from his Lectures on Conversation – related to the conditions for everyday stabilization of demonstratives without being attached to objective correlate – can be located in the theoretical horizons of the treatment of occasional expressions by Edmund Husserl.The analysis unfolds in several steps. First, the context from which Husserl's interpretation of occasional expressions grows is briefly outlined, and then the focus is mainly on the treatment of deictic expressions in Logical Investigations. Some of the limitations of Husserl's analysis in Logical Investigations are shown and the potential for overcoming them, inherent in the manuscripts around the revision of Logical Investigations (1913- 1914), is demonstrated. The last part of the article reconstructs a non-classical continuation of Husserl's analysis of indicators, developed in Sacks' Lectures on Conversation.
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In Western academic circles the phenomena of Islamic esotericism and literary traditions which originated from it are often termed "Islamic mysticism" and "Islamic mystical literature". This paper questions the basis and justification for the use of those terms, by analysing the corpus of three key texts as primary Persian-language sources for Islamic esotericism, and by discussing the use of those terms from a phenomenological, as well as etymological and semantic perspectives.
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Although the aim of this paper is primarily to provide a theoretical contribution to our understanding of silence, it is also based on an ethnographic study conducted in Lika, a region of Croatia marked by a history of conflict and violence. Silence, in addition to having diverse functions and effects, is also characterised by different durations (it can be measured in seconds as well as in decades). It can be, and often is, filled with other potentially communicable non-verbal aspects (emotions and affects, gestures, sounds, etc.). It can also be more or less dependent on – and even steered by – the opinions, experiences and viewpoints of other individuals and communities. In short, this paper deals with the silences found in the course of the research within the framework of numerous typologies of silence, focusing on contextually dependent and ambivalent effects of silence, its “emptiness”, duration and actors (both individuals and communities). This paper deals with silences and silencing at the macrolevel (which includes their affective and social functions), as well as their effect at the microlevel of interpersonal interaction, everyday life and fieldwork encounters. The effects of the network of silences on the public presentation of the findings resulting from studying silence will also be discussed.
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The current issue of Acta Baltica Historiae et Philosophiae Scientiarum is dedicated to philosophy and history of technology—fields that have been gaining rapidly increasing attention catalysed by the ongoing digital turn with its deep impact on almost all walks of our lives. However, discussing technology cannot remain limited to the digital aspect only; fundamental philosophical approaches, problems and novel perspectives have to be addressed as well. Thus, a part of this issue is dedicated to the philosophical analyses of both scientific and everyday technologies—the postphenomenology of imaging technologies and philosophical questions surrounding digital technologies. [...]
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Imaging technologies “transform” an object of study into something we can visually perceive in the form of an image. In science and medicine, imaging technologies enact a large variety of transformations, sometimes changing the spatiality of an object of study (e.g., making a small thing big enough to see, bringing close something far away, etc.), or changing its temporality (e.g., providing a picture of a single moment). I make use of the postphenomenological philosophical perspective, and in particular the work of its founder, Don Ihde, for guidance in exploring the different ways that imaging technologies transform our world in the process of rendering it available to visual perception. The main project of this paper is to develop a provisional categorization of a large variety of image transformations common to science and medicine.
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Introspective disputes are introspectively based disputes about features of experiences. This paper addresses the question of what kinds of disagreement are exemplified in such disputes. The following kinds of disagreement are reviewed with respect to introspective disputes – verbal, metalinguistic, faultless, deep and genuine disagreements. The paper defends the conclusion that introspective debates are genuine debates that are mostly of the theoretical kind and that some such debates may also involve metalinguistic negotiation.
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The article is based on arguments reflected by its title: gaining a pedagogical perspective of the notion of merit as a learning outcome. The concept of meritology is not featured in the pedagogical lexicon; however, its insertion into it could produce a new phenomenon - increased awareness of competence and performance as evidence of solid knowledge. We believe it essential to clarify its pedagogical values, particularly since the interest in it is generated by a new conception of education, namely that of meaningful evaluation. It could be stated that meritology analyzes the potentiality to succeed both academically and in life and its pedagogical relevance stems from the learning-evaluation-outcome relationship.
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Eliade and the Exemplarity of Kierkegaard in Gaudeamus. Eliade's relationship with Kierkegaard began in his youth and has been the subject of serious studies. Those studies analyzed and interpreted passages, which were few in number, in which an explicit reference to the Danish thinker appeared in the scholarly production of the Romanian writer in both his Memoirs and Journals. Kierkegaard's underground influence on Eliade's literary work remained to be studied. In our article, we were interested in the strongly autobiographical novel, written in 1928, Gaudeamus, in which alongside an explicit reference to the Danish thinker, were important elements (in terms of structure, characters, thematic, symbolism, etc.) of the aesthetic writings of Kierkegaard that Eliade had discovered shortly before, notably The Seducer’s Diary and In vino veritas. Our interest focused on the reiteration in both the Kierkegaardian and Eliadian works of the myths of Pygmalion and the Eternal Feminine. It thus appeared to us that it was not only, at times of great existential choices, as he himself asserts, that the example of Kierkegaard was decisive, for Eliade, but also on the literary level.
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The concept of mystical experience is defined today as an experience of uniting with the Ultimate Reality, which is named as Absolute, God and Nothingness, in a pure and direct way. The aforementioned definition is relatively new since this concept had been used by Christian saints to mean “attaining religious truths” until about the 19th century. In the 19th century, mystical experiences were associated with psychosomatic illnesses and that mystics were considered as being part of deviant religious movements. By the 20th century, however, new academic debates emerged claiming that mystical experience was a universal phenomenon and that it could be understood independent of religion as a separate a phenomenon. Undoubtedly, William James (1842-1910) was the leading philosopher who uniquely contributed to these debates claiming that mystical experience, which had been accepted as a state of illness, was a valuable element of human experience. In an age where materialistic naturalism was rising and the understanding that science and religion contradict one another was prevalent, James asserted that the idea of an individual religion against materialism, which depends on mystical experience and does not conflict with the idea of nature in his well-known work, The Varieties of Religious Experience: A Study in Human Nature. This claim of James is rooted in the objective/phenomenological analysis of mystic experience.In his work, James discusses various narrations of mystic experience as a phenomenon. James’s examination of firsthand mystical experiences includes two stages. Firstly, he determines four basic characteristics of mystical experience and creates a typology based on these common characteristics. These four characteristics of the mystical state of consciousness are ineffability, noetic quality, transiency, and passivity. James considers mystical experience with these characteristics as being the mystical consciousness of the Unseen Order. He comes to three conclusions regarding the experience as the mystic consciousness of Unseen Order: 1. Experience is real for the individual who experiences it. 2. It does not have an effect on the one who does not experience it. 3. These experiences are the explicit proof for the existence of the supernatural. James’s work has been considered significant for the reasons that it puts experience as the proof for the supernatural and makes the experience as one of the subjects of philosophy. With a holistic approach to James’ understanding, it becomes apparent that mystic experience has a special role in his philosophy. The current study focuses on James’ mystical experience analysis. The aim of this study is to examine how James’ explanations of mystical experience relate to his philosophy. The main claim of this paper is that James does not conduct an objective investigation based on phenomena as indicated in his research of mystical experience, but instead offers a philosophical explanation of mystical experience in the context of his philosophical system. Fort this purpose, the study consists of three parts together with an introduction. In the first part, James’s journey of thought until he wrote The Varieties of Religious Experience is discussed in relation to his studies of consciousness, his understanding of radical empiricism and pragmatism, and his orientation to religious studies. In the second part, his thoughts on mystical experience and his conclusions are discussed using his methods. And finally, in the last part, it is explained how James’s thoughts are the key determinants in determining the essential characteristics of mystical experience, in defining it as “the experience of consciousness”, in positioning it as the source of religious experience, and in interpreting the consequences of experience. Thus, this study shows that his interpretation of mystical experience, -although it is important as an effort to understand the phenomenon-, is a reflection of James’ philosophy of religion, rather than being a theory based on the inner dynamics of the phenomenon. While determining the features of experience and in his conclusions, James puts his philosophical system at the centre rather than the inner dynamics of phenomena. In the present study, it is also demonstrated that James uses experience with a specific meaning and reference and in this way of use, experience has no relation with God, the Absolute or spirit and thus experience has no intellectual quality and religion that depends on this ground has a thoroughly psychological and individual character.
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Der Aufsatz beschäftigt sich mit dem Denken eines der bedeutendsten französichen Philosophen der Gegenwart: Jean-Luc Marion. Marions philosophisches Denken wird an vielen philosophischen und theologischen Fakultäten, insbesondere in den USA und Italien diskutiert, analysiert und rezipiert. Deswegen versteht sich der Aufsatz als Einführung in sein Denken, in der Marions Buch Étant donné. Essai d’ une phénoménologie de la donation in seinen Grundzügen dargestellt und erklärt wird. Es handelt sich um das Buch, das für Marion das wichtigste ist. In Étant donné findet man den Kern und die Zusammenfassung seiner wichtigsten philosophischen Gedanken, so daß dieses Buch einen guten Überblick über das ganze philosophische Werk Marions bietet. In der Interpretation des Buches werden auch die anderen Bücher von Jean-Luc Marion einbezogen.
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The review of: Rainer Thurnher, Hermeneutička fenomenologija kao angažman. Prevela Parija Domić, priredio Damir Barbarić, Matica hrvatska, Zagreb 2004.
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The intention and the guiding thought is to highlight the phenomenon of love because it unjustly became marginalised in the contemporary scientific discourse, including philosophy, especially from today’s perspective of the ultimate and complete commodification of human relations. The crucial part of the paper is the emphasis on the creative potential and revolutionary strength – and the emerging freedom as a vital moment – of the love as a permanent corrective and the possibility of changing and revolutionising existing relationships and individuals. The fundamental theses of the paper regarding the radicalism of love, the love that lasts and is not exhausted in one encounter, and the love that permanently triumphs before the challenges posed by space, time, and the world in which it finds itself ‘in a bind’, surrounded and endangered by the contemporary condition. That being said, the primary contribution of this paper is directed at defending love and restarting the philosophical debate regarding the essence of love. Exposing love to risk and adventure, and with it opposing the security and comfort of the prevailing culture of the commodification of everything becomes both its defence as an uncompromising philosophical task par excellence.
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The story of „The Ship of Theseus” lay at the foundation of one of the most intriguing paradox of any perspective of ego, self and identity. In this article, the story is told and retold in many different ways. Broadly, the story has three narrators: Plutarch (who fueled at least six variations and another three competitors of the main theme), Thomas Hobbes (whose readings of the story ignited the search for solutions to this paradox – solutions that are mainly logical) and I, Gabriel R. Suciu: my version shifts the question from „How to present the paradox?” and „How to solve the paradox?”, to „How to build a paradox?”. It’s worth mentioning that a fourth version is also told, at the beginning of the article – the story told by the ship itself.
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