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The Polish exegesis of Mircea Eliade's work has grown after 1989 through monographs and studies devoted entirely to hermeneutics that the historian and phenomenologist of religions imposes on the sciences dealing with the study of sacredness, of religious phenomena and related symbolism. The book Man in the Symbol World. Philosophical Anthropology of Mircea Eliade by Artur Rega is among them.
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In this article the whole argument lies in discussing a close relationship between history and literature on the generic basis especially due to the long path of theoretical and philosophical coherence. From Antique to Postmodernism, the generic coherence of hybrid discursive formations dictated perplexity of defining perhaps separating the very idiosyncratic composition of them. Thus, this article deals with the philosophy of history in terms of its reflecting on literary discourse or in philosophy of literature. This ambiguity provoked many discussions hereby melted within the philosophical ideas and literary theories with the prior aim finding best possible ways toward idealized truth both in the discourse of history and literature.
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This paper will search to offer a model of the whole-integrated personality with encompassing the structure, the areas and the internal specifications and connections in the personality universum. For this purpose we will follow and derive the basic conceptual models which exist and generalize what personality is in our comprehension. This also will be a phenomenological reconstructing of fundamental types of projections in personality constituting – we will derive the initial approaches to the world of I-instance in Descartes and Kant, but basically we will define the process personality in Hegel as the result of process-ending of the pure thought system. We will also draw for consideration Heidegger’s model in analyzing the personality as an event, as a phenomenon of the live and actual human presence in the world. Thou the essential goal is reconstructing the three-instance psychoanalytical model which will be considered in unexpected configuration by drawing together of S. Freud’s and A. Maslow’s personality depth-structuring. The hypothesis raised up here is: Maslow’s pyramid of basic needs, in its hierarchy reflects a general structuring of the levels of the personality universum, with this the areas of integrity, continuity and I-projecting of whole personality will be formed.
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The quest for a priori principle in religion is especially active in the German Enlightenment. Immanuel Kant is one of the first, who makes effort to justify religion as a natural religion (religia naturalis). After Kant the issue about the aprioristic status of the religious is discussed by Jakob Fries, Ernst Troeltsch, Rudolf Otto and others. Our main thesis is that the idea of the religious a priori in early Otto is formed on the basis of Jakob Fries and Wilhelm De Vette’ philosophies, while in the “The Idea of The Holy“ (Das Heilige, 1917) Otto relies almost fully on Kant, particularly on its epistemological and aesthetic ideas.
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(въз основа на „Размишления върху „Дон Кихот“)
Referring to some of the basic ideas of “Reflections on Don Quixote”, Javier San Martin analyzes the philosophical approach of Ortega to the book “Don Quixote” by Cervantes. The article presents the intertextuality of the “Reflections” and explicates three different notions of reality deriving from various cultural and historical periods. According to the article’s author Ortega appreciates “Don Quixote" as metanarrative of Modernity, because the mind is presented in the novel as a problem in itself.
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By introducing the a priori-investigation of the reason, Kant poses the possibility of one separate area, or method, or thematic in the transcendental analysis of the pure forms of reason. Do the a priori then have its own field which could distinct the derivation of those pure forms and so the a priori alone to differentiate itself among the three, delineated inside the boundaries of reason, areas of the basic faculties of pure reason – sensibility, understanding and reason. We raise the question – whether the a priori is connected with a meta-posing of the transcendental procedure as a reflection upon the activity and possibilities of the reason itself. And from this point on to differentiate the a priori with its own elements and progress of realization and so the a priori could find its own topics in the hole constitution of pure consciousness.
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In its genesis this work of writing is “nest-like” and particular. It was born in the inevitable for any explorer solitary communion with the books (those most unselfish friends of ours), in conversations, in the spiritual confrontation of concepts, in degrading societal and intellectual relations … Do not ask where! In the overcrowded lap of solitude, of course…. Some of the “nests” date back from those odious totalitarian times. Others shaped up after the “democratic” catastrophe in Eurasia, whose levelling mediocrity and amoral demagogy set out to sweep up certain invaluable and idiosyncratic cultural and ethnic traditions… Verbally, though, they became possible as a result of concentrated philosophical speculation…
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The analysis of causality in Schopenhauer’s conceptualization of the representative model of knowledge presupposes the mentioning of two significant representatives of the Scottish reaction against Hume’s skepticism, namely Thomas Reid and Thomas Brown. The goal of this paper is to explicate some concrete ideas from both of their theoretical systems in relation to the critique of Hume’s notion of causality and later their interpretation in Schopenhauer’s philosophy.
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This article follows till the end the direction, drawn by the provocative Schopenhauer’s posing of the “law of motivation”, which according to Schopenhauer determines the motives of human in its constant “willing”. Such a law statement must find its own necessity and its own range. With this scale, Kant deduces the practical law, valid for “every rational being”, and formulates it as “supreme effective cause”, which range extends to the “realm of ends”. How such practical statement will have its own formulation and sub-positions in the area of motivation. And whether the higher motivations, discovered and investigated by A. Maslow, will have its own ultimate level – exactly by which we could find the constitutive personal power of the higher motivations. These must be statements, which possess universal validity for each and every human and for the humanity as total.
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In 1917 in Germany is published the work „Das Heilige“ by the German theologian and philosopher of religion Rudolf Otto. In this work Otto subjected to phenomenological analysis experiences of the sacred – an essentially necessary element in all religions. After this thorough phenomenological analysis, Otto defines the Holy as a pure category a priori, referring to the Kantian epistemology and aesthetics. Defining the Holy as a priori category subsequently provoked theological and philosophical discussion, both in Germany and in other parts of the world, referring the problem about how far the used by Otto term „a priori“ is consistent with the Kantian „a priori“. The main thesis of this article is that transcendental critical method set by Kant through the model a priori – a posteriori, is the basis of the method of philosophy of religion in „Das Heilige“.
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The text reviews the connection between Eros, beautiful and sublime. It creates a parallel between the ancient ideas of Plato for the Common and Heavenly Eros and the ideas for Beautiful and Sublime, developed in the German classic aesthetics.
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The article will present Heidegger’s philosophical concept in Being and Time, which disclosed the human existence through the problem of time. Heidegger creates his own conceptual language through which the visibility of the environmentality directs to Dasein and to the ready-to-hand world. Existentials outline the dimensions of Dasein in the basic constitution of the Being. Their presenting leads to the division of zones of the existence, the human world and its existential constitution – Dasein reveals its possibilities to be and its existential basic state. To present the scope of Heidegger’s existential analytic, the following Existentials can be structured: World, Everydayness, Care, Death, and Conscience. Each and every Existential will be considered through its visual and language codes.
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Art, as well as the theoretic approach to art, is doubtlessly undergoing changes or at least a rethinking in the context of the new ‘digital’ reality. With regard to cinema art, to reveal the mechanisms that mediate interactions in the system, already more complex and liberated from mediation, of relations between author (authors, creators), film (films) and viewer (public, mass audience) is essentially to uncover the paradigm of cinematic communication in the general cultural field, and particularly in the field of cinema, as well as to explore the degree in which they are able to influence the processes of establishing of certain aesthetical, cultural, social etc., ideas, attitudes, norms and models as dominating not solely in the context of film art.
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The article deals with changes that have taken place in the public sphere as a result of the digital revolution in the dissemination and processing of information. The term “public sphere” is used here in the sense it has for Habermas. Habermas, however, bases his conclusions mainly on studies of the printed media. The digital media have radically changed the way in which information is perceived, systematized, disseminated, analyzed, etc. The changes brought about by the social networks, their impact on the public sphere, are particularly significant. The article attempts to describe the different dynamics of the connection between private and public in the context of the global digital networks, and addresses the question as to how these networks change the very content of the public sphere.
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Heidegger’s name is often brought up in connection to Arendt’s The Human Condition (1958), since his thought had a pervasive influence on Arendt’s work. Although Heidegger is not mentioned in The Human Condition, Arendt herself claims in her letter that her work “grew right out of the first days in Marburg and so is in all respects indebted to” him. Accordingly, this article is an attempt to search for the roots of Arendt’s philosophical views in her magnum opus. Based upon close reading of Heidegger’s texts, this article argues that Heidegger’s later philosophy has impacted on Arendt’s ontology and her understanding of modern society in The Human Condition. My plan is as follows: first, to note Arendt’s relationship to Western tradition of political philosophy; second, to discuss Arendtian notions of political action and public realm; and third to study her conception of modernity.
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One of the main objectives of this article is to clarify why ‘mapping’ otherness in the era of the Anthropocene is not an axiologically neutral process. This hypothesis is elaborated by demonstrating how the proponents of both radical anthropocentrism and radical eco-centrism rely upon the center-periphery dichotomy when ‘mapping’ what they understand by other in both spatial and moral terms. In this context, I argue that overcoming the negative effects of so-called myopic moral horizons is possible by adopting the principle of ethical gradualism in an interspecies context.
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The central aim of this paper is to provide certain clarity regarding the question ‘What role does ‘the intellect’ play from the perspective of a Higher-order Theory (HOT) of consciousness. My hope is to show that there are grounds for the conclusion that there is a close relation between what we call ‘intellect’ and the evolutionary and adaptive processes that a biological system undergoes. As for the final result, my goal is admittedly modest – to merely outline a working definition of the term ‘intellect’, which is, however, compatible with evolutionary theory. Nevertheless, I hope that, if successful, such definition can facilitate future research in the field.
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The article aims to overcome the traditional standards in connection with the interpretation of Russell’s philosophical logic. The requirement which is needed for that aim to be done is the re-evaluation of a series of features in the British philosopher’s mode of thinking. The text is organized as it follows. 1) A mixture of some autobiographical storylines, which suggest the negative attitude of Russell to the tradition of transcendentalism. 2) Analysis of some selected sections from Russell’s unpublished manuscript from 1903/1904, which is rarely mentioned, too. In the context of the same manuscript, some indicators are visible, and they show that in his mental experiments transcendental counterparts of important logical puzzles exist. 3) It is maintained that the problems of philosophical logic and non-classical transcendentalism could be studied together relying on Critique of Pure Reason.
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The term figura gives us the possibility to think about the critical limits of the entanglement between the political and the poetical on the fluctuating trajectories of the passing time (chronos) and the embodied time of the event (kairos). In Auerbach’s article “Figure” (1938) the concept is defined as a dynamic with its own regime of historicity, connecting one particular person/event with another particular person/event. Such a regime presumes the kairotic logic of the right occasion, of the exceptional time of the context, where something that is suggested to happen, just happens. This is the process of real embodiment of figures. The main point of Auerbach is that the figura is a temporal, not only а special topological concept. It is characterized by its dynamic and radiant power, its own historicity inasmuch as it has inherited and preserves several temporal layers. In the end of this paper I shall make a distinction between a literary figure and a conceptual persona. Bartleby, the Scrivener is seen as a conceptual persona by Deleuze and Guattari, Derrida, Badiou, Rancière, Hardt and Negri, Agamben, Zupancic, Zizek, yet Bartleby is still a literary figure above all else – a literary figure that sometimes copies its own formation, and sometimes… simply prefers not to. The task of the current paper is to outline the stakes of modern literary history, composed through literary figures.
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The article examines the concept of “value” in the context of the general planetary process of anomie at the level of local cultures and subcultures, when the possibilities of value-normative regulation of social processes are reduced to a minimum. Under these conditions, the predictive function of axiology has become particularly relevant, and the authors raise the question of the basis for the values evolution reproduction. The search to this answer involves the application of system analysis and retrospection. The study of the main axiological concepts based on the connection between objective and subjective in this perspective allows to identify the main contours of value consciousness that coincide with the dominant concepts: biological (objective-naturalistic concept), social (dialectical-materialistic concept), individual (subjective-psychological concepts) and existential (objective-transcendental and ontological ideal realistic concepts). The material summarizes the main methodological and cognitive limitations of these concepts, which are in fact natural, since they belong to specific contours of value consciousness. At the same time, a number of provisions can be considered as general ones. As a result, the authors hypothesize the possibility to develop a synthetic concept of axiology allowing predicting the development of cultural value core as an imperative of socio-cultural processes.
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