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The notion of the supernaturality of an event may be understood in various ways. Most frequently ‘supernatural’ means ‘separated from nature’, i.e. different from nature. Thus, what is meant here is the difference in ontological character. The definitions of miracle, present in literature, emphasize the fact that we may talk about a miracle only when the phenomenon takes place beyond the natural order or stands in opposition to it. The description of a miracle as a ‘supernatural event’ contains in itself the reference to that which is natural. The supernaturality of an event means that it surpasses (transcends) naturality. Additionally, this transcendence contains a kind of opposition to that which is natural. However, the miracle as a supernatural event takes place within the scope of that which is natural, although it takes place in a different way from natural events. It seems that this supernaturality may involve two things: (1) the course of the miraculous event; (2) the cause of the miraculous event. We should consider each of them separately and specify what we understand by the supernatural course of the event and by the supernatural cause of the event. If we could prove that we can talk about supernatural events at least in one of the two signaled aspects of supernaturality, then we would be able to define the miraculous event as a supernatural one. The analyses proposed in the paper allow us to formulate the following statement concerning the miraculous event, which is, to a great extent, a critical correction of the traditional way of understanding it: the miracle may be correctly understood as a supernatural event, only when this supernaturality concerns the personal cause of the event and not its course.
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In the beginning World Wide Web was syntactic and the content itself was only readable by humans. The modern web combines existing web technologies with knowledge representation formalisms. In this sense, the Semantic Web proposes the mark-up of content on the web using formal ontology that structure essential data for the purpose of comprehensive machine understanding. On the syntactical level, standardization is an important topic. Many standards which can be used to integrate different information sources have evolved. Beside the classical database interfaces like ODBC, web-oriented standard languages like HTML, XML, RDF and OWL increase in importance. As the World Wide Web offers the greatest potential for sharing information, we will base our paper on these evolving standards.
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Phylogenesis and ontogenesis confirm the importance music has in man’s life. It is considered to accompany man during the entire life, from birth until death. Every age has its own music and rhythms… According to age psychology, it is well known that adolescence and post-adolescence close the first cycle of human development. Out of the two, the adolescence period has always raised the researchers’ interest, being carefully investigated. The interest granted to this period even led to the development of a distinct new field, namely that of the teenage psychology, which gave birth to a study subject for the teachers to be, at the Master’s Degree program level, in Romania, called the Psycho-pedagogy of teenagers, youths and adults. This article shall not insist on the theoretical components concerning the teenage years, also detailed in the specialized literature, but it is an attempt at scanning the teenage soul, through music, based on the analysis of the papers produced by 1st year Master’s Degree Program students, attending the National Music University in Bucharest, and handed in for the study subject of the Psycho-pedagogy of teenagers, young people and adults.
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Historijski razvoj interesovanja za Adomovo djelo, gotovo zaboravljeno u Njemačkoj nekoliko godina poslije smrti autora Negativne dijalektike, svjedoči pouzdano o važnosti te filozofije — po suštini protivnoj »integraciji« a osuđenoj na »izolovanost« — od oduševljenog ali površnog pristajanja koje je najprije doživjela.
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The article* is dedicated to the analysis of alcohol consumption practices within the Koryak ethno-cultural community. The aim of the article is to understand how the reasons for alcohol consumption are explained within the framework of the community. The analysis is based on the ideas of Durkheim’s social theory. The author of the article claims that the practice of consuming alcohol is essentially connected with the more archaic practice of mushroom consumption since both have a grounding in the Koryak perception of the world. The analysed models of behaviour stem from appropriate Koryak epistemology and ontology, which themselves are based on the notion of the ‘other world’ and communication with supernatural entities (spirits). The isomorphism of consuming alcohol and amanita intoxication reflects the inner core of this connection: the Koryak believe that an entity enters the human body and controls their actions. The transition from one type of intoxication to another is accompanied by drastic transformation of the materiality of the consumed product, which, in turn, leads towards social transformations. Such social changes are qualified as anomie by the author of the article. The visual materiality of the amanita mushroom dictated its symbolic anthropomorphism and creation of special rules for the treatment (amanita codex). The physical amorphousness of vodka does not imply the same intellectual work. The author claims that this factor was one of the reasons why the Koryak do not have social regulations about vodka consumption – which leads to mass alcoholism. It is possible that indigenous communities have difficulties in working out the required social regulations because of the complexities surrounding the non-utilitarian treatment of the unusual materiality of vodka.
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In Bertolucci's "Conformist" there is a scene in which the conformist meets his one-time professor of philosophy. They evoke old memories and, in that context, mention professor's lecture on Plato's allegory of the cave. The scene, as well as the film itself, happens in fascist Italy between two world wars. In between those old days and the time of the meeting, professor had openly declared himself as a fascist and became a member of the Party.
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The article examines the fundamental premises of Alexandre Kojeve’s interpretation of Hegel’s philosophy, the source of his views on the genesis of humanity and history. The paper is focused on the French philosopher’s attempt to explain how Homo sapiens becomes a human being. This explanation can only be understood within the framework of his dualistic anthropology, which is reconstructed in the article. Kojeve’s philosophy of history is discussed only in so far as it helps to understand his anthropology. The article reveals the paradoxes of Kojeve’s dualistic anthropology. According to his provocative assertions, at the end of history human beings will return to the state of animality. Kojeve left us with only short fragmentary assertions about the idea of the end of history, however, today he is most widely known for this provocative idea.
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Nie są to kwestie tylko teoretyczne, sprawa jest jak najbardziej praktyczna, decydująca o życiu człowieka i funkcjonowaniu kultury. „Osią każdej kultury jest postawa człowieka wobec największej tajemnicy – tajemnicy Boga”. Prawda o Bogu i o człowieku i ich wzajemnych relacjach stanowi rdzeń religii, filozofii i kultury. W rozwiązaniu tego problemu najbardziej ujawnia się – przy wszystkich rozróżnieniach teoretycznych – wzajemna zależność filozofii, religii i kultury, przy czym pozycja filozofii jest tu wiodąca. Nie ma bowiem takiej prawdy w kulturze, której nie byłoby najpierw w filozofii.
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Celem artykułu jest próba opisania następstw, jakie wynikają z podejścia do tekstu jako zdarzenia komunikacyjnego. Zostaną one omówione na płaszczyźnie ontologicznej, typologicznej, semantycznej. Rozpatrywanie tekstu w kategoriach komunikacji hierarchizuje te dwa pojęcia operacyjne. Kierunek podporządkowania jest taki, że tekst jako pojęcie podrzędne dziedziczy cechy jednostki wyższego rzędu, czyli komunikacji. Najważniejszą z nich jest cecha ontologiczna, podstawowa: komunikacja jest procesem, rodzajem działalności ludzkiej . Zatem postrzeganie tekstu jako zdarzenia komunikacyjnego zmienia jego dotychczasowy status z substancjalnego (tekst jako produkt, efekt działań) na procesualny2 . Ze zmianą cechy ontologicznej wiąże się zweryfikowanie uprzednio przyjmowanych przeświadczeń i otwarcie nowych perspektyw badawczych.
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1. In this article we presented a metaphysical analysis of the analogy, presenting it as an essential condition for ontological and cognitive realism. 2. We use analogy every day, both in philosophy and in ordinary life, expressing ourselves, description of reality, etc. 3. The analogy is briefly saying “similarity of dissimilar”. 4. The analogy occurs in the ontological, cognitive and language aspect (predication), providing them with realism. The main aspect is the aspect of the ontic. 5. Apart from realistic analogy, there is also the analogy in poetry and language of mysticism, called a metaphor or parable. However, it is connected with subjective and experiential human world. 6. The analogy exists primarily as a way of cognition, which reveals ontological pluralism of the world. This cognition is a reflection of analogical being in terms of its constituent compositions and both intra-being (integrating parts, essence and existence, substance and accidents, matter and form, act and potency, etc.) and inter- beings relations. 7. The analogy of cognition is realized as: metaphorical analogy, analogy of attribution and the analogy of general and transcendental proportionality. 8. In the predication we have to deal with analogy of predicates and the analogy of the predicate rule. 9. The analogical inference is an extension of analogy of predication.
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Kada je Walter Benjamin 1935. godine otvorio nova ≫dva bojna polja≪ mišljenja sabrana u prvome nabačaju motiva iz Arkada/Das Passagen-Werk i Umjetničkoga djela u razdoblju tehničke reproduktivnosti (Das Kunstwerk in Zeitalter seiner technischen Repro duzierbarkeit), u jednom pismu Theodoru W. Adornu govorio je o procesu preobrazbi. Spomenuo je izraze ≫metafizika u kristaliziranome stanju≪ i ≫dijalektičke slike≪.
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The subject of this discourse is the kind of role angels have in the life of a soul at the moment of death as well in life beyond and its expression methods in art. It is shown in the paper how the implicit kindness and support of the Guardian Angel to an individual soul, the significance of rewards for living a true life is pictured through the confrontation of the good and evil in images with St. Michael Archangel. The subject is analysed with reference to some examples of sacral art of Lithuania of the 16th - 18th centuries. The discourse is a preface, an introduction to a deep subject. The aim is to represent the journey of a soul and the contact with angels in a chronological order, from man’s infancy to the attainment of salvation, thus showing the continual mysterious friendship with angels.
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Human is the sole living creature on earth which is able to question its origin and presence. Therefore, many ideas have been put forward about the origin of life by many philosophers and scientists since many centuries. Even though many opinions rose in very early civilizations, first systematic arguments about the biological evolution emerges in ancient Greece with many notable debates such as “struggle of the opposites” and “the aquatic origin of life”. This study aims to gather the remarkable views of the philosophers of Ancient Greece on the process biological evolution.
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Keeping within the framework of analytic philosophy, the article examines Anselm of Canterbury‘s “ontological proof for God’s existence”, which, according to prevailing view, most clearly reveals specifics of pre-scholastic speculative thought. In the Anglo-Saxon tradition, the question of the logical validity of this proof is a matter of relevance, but this article highlights the aspect of the proof‘s soundness. After all, as it is known, formally correct reasoning can lead to false conclusions, and truth is an absolute value for philosophy, i.e. “love of wisdom”. The article not only attempts to estimate the compliance of “the ontological proof” with today’s standards of rationality, but also aims to clarify to what extent the approaches of an analytical history of philosophy enables us to reveal the intrinsic reason of Medieval thought.
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In this article experience of touch is discussed not so much in a sensual as in a spiritual sense. The distinction of touching and being touched unfolds in the opposites of active and contemplative attitudes, transcendental and ontological reflections and other contrapositions. In various contexts, the direction of intention is shown to be an essential condition of the experience of touch. Intention limits and assures the encounter with alterity and manifestation of transcendence. Finally, the article clarifies that faith, which opens the „vent“ of being, unifies touching and being touched. Through the gap which is scorched by the thirst of transcendence, the hunger of God and the desire of Infinity, the beyond penetrates by blessedly touching and transforming reality. Revived and gifted with hope and love, the heart rejoices in a simple truth hidden deeply and discovered anew: the one touching is touched himself.
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This article is a step into the broad question: where do we stand with ethics today? including a circumspect search for the possible locus of "the today" viewed from the perspective of the contemporary shift in ethics. It discusses a specific observation of a change in ethics on the occidental terrain made by Slovenian philosopher Alenka Zupancic. She introduced "the ethics of Not-Wanting" as a concept for describing the contemporary situation of moral decay which brings up in the moral-philosophy the worry about the end of ethics at all. This situation expresses a change from the ascetic ideal of wanting Nothingness (Nietzsche) to the loss of wanting in general. Nevertheless, this shift is closely related to or is based on the emergence of a new ideology of life in the civil society which was described by the French thinker Michel Foucault. The aim is to analyze the "ethics of Not-Wanting" by observing the shift along the differentiation from the classical ethics, emphasizing the catalysts for this shift and connecting them to the development of the ideology of life.
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The article reviews the philosophical and psychological origins of Art Therapy and its practical application possibilities. A special focus is given to the influence of the views based on philosophical and psychological ideas of art therapy functions, methods and practical significance. The article aims to highlight the positive benefits of the adoption of art therapy techniques and their effects on health of a human soul and body as well as a self-cognition. The focus is on a creative process, which is considered to be one of the most important elements of art therapy. The advantages of art therapy, such as a self-expression through colours, the personality in self-creation, the education of the personal creativeness and spirituality, are concisely presented in the paper.
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The paper aims at delivering: first, a presentation of the problem of criteria for personal identity and the central thesis of a non-reductive approach (the Simple View); second, an enumeration and description of the main metaphysical and methodological reasons for the acceptance of the position in question; and third, a presentation, in the form of postulates, of certain consequences of those reasons that could be used for a further analysis of the notions of person and personal identity within the framework of the Simple View. An indirect aim is to demonstrate, primo, that the non-reductive account is internally diverse, secundo, that this position is, contrary to widespread opinion, intellectually interesting and informative, and tertio, that it allows for an unconventional reconstruction of persistence through time in terms of a family of certain ontological relations.
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This discussion focuses primarily on the conception of the world and an analysis of the a priori structures of Dasein’s existentiality in Heidegger’s work “Being and Time”. The dialogue clarifies subtle distinctions between ontological existentialities and categories in Heidegger’s fundamental ontology of Heidegger.
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