Panorama inna niż wszystkie
Book review of: Panorama współczesnej filozofii, Jacek Hołówka, Bogdan Dziobkowski (ed.), Wydawnictwo Naukowe PWN, Warszawa 2016, pp. 559.
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Book review of: Panorama współczesnej filozofii, Jacek Hołówka, Bogdan Dziobkowski (ed.), Wydawnictwo Naukowe PWN, Warszawa 2016, pp. 559.
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In this paper I shall try to present the role of analytical tradition in the development of Bulgarian philosophical thought – the critical attitude to it, the acceptance of its results of importance and the sizing of its typical problems. My main thesis is that at present the ideas and problems of analytical philosophers going through a veritable revival in my country.
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In the paper is considered the history of philosophy and philosophers in Veliko Turnovo before the official foundation of our Faculty of Philosophy. Some their advantages are commented from the point of view of the present-day philosophy.
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The Roman Mithraism is an Occidental variant of the cult of the ancient Iranian deity Mithra. The article explores the Iranian origin of some of the main mythological motives found in this Mystery religion and their interpretation through the prism of the Neo-Pythagoreanism and Neo-Platonism in the Late Antique Rome. A hypothesis is formulated about the fundamental significance of the concept of the logos or ratio in the context of the numerological and musical-astronomical allegories of the cult, derived from the Chaldean-Persian teachings and the science of ancient Sumer, permitting to reconstruct yet unsuspected aspects of its esoteric doctrine.
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The NOEMA Journal continues to publish, in a series, the book THE SECRET OF GENIALITY (Yerevan, Armenia, Noyan Tapan Printing House, 2002) by our colleague Robert Djidjian, not only because we all must know the philosophical research and creation (in our domain of epistemology and philosophy of science and technology) from a wider geographic area than that provided by the established fashion in virtue of both extra-scientific reasons and a yet obsolete manner to communicate and value the research; but also because the book as such is living, challenging and very instructive. The title of the book is suggestive enough to make us to focus on an old age question: the dialectic of the insight, of the discovery, its psychology moving between flashes of intuitions and cognizance stored in memory, and its logic of composition of knowledge from hypotheses to their demonstration and verification. The realm of science is most conducive to the understanding of this dialectic and the constitution of the ideas which are the proofs of what is the most certain for humans: the “world 3”, as Popper called the kingdom of human results of their intellection, and though transient and perishable in both their uniqueness and cosmic fate, the only certain proof of the reason to be of homo sapiens in the frame of multiversal existence. Therefore, creation is the secret of the human geniality, and how to create science is a main part of this secret.
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The aim of the present paper is to present the ontology of mathematical objects using the Meinongianism. Exactly in this framework we can accept abstract objects as non-existing, which are an object of knowledge, because they bear properties. We can apply these facts on mathematical objects, which are а type of abstract objects. So we can talk about non-existing math objects instead of their existence. I will use the dilemma of Benacerraf to prove the consequences of this acceptance of math objects as existing. But there is one deficiency of them being non-existing objects. First I will review the approach in the ontology and in the abstract objects. The next step will be to apply Maiong`s method to ontology of math objects and to demonstrate its strengths and weaknesses. And accordingly to the results, how far can we use this decision of the problem of abstract objects and special to math objects.
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The concept of digital culture defines a set of values, practices, and expectations regarding the format of human interaction in today’s online society. Predictions of digital culture describe the specifics of the online environment and the general context of social life. The range of interpretations of digital culture varies between two poles: from the recognition of digital technologies as a way of presenting libraries, museums, historical monuments, etc., to the concepts of digital culture as a new socio-anthropological reality, the content of which is not limited to ICT. Culture as a phenomenon means the semantic unity of human activity, the desire to format social life following ideas and values, the movement from existing to obligatory, from actual to potential, and digital culture is an adequate response to the demands and challenges. People worldwide change their placement of everyday activity, and we could admit such huge transformation in the Chinese People’s Republic exactly obvious
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The article presents a critique of the commonly held assumption about the practical advantage of endurantism over perdurantism regarding the problem of future-directed self-concern of a person. The future-directed self-concern of a person crucially depends on the possibility of the right differentiation of diverging futures of distinct persons, therefore any theory of persistence that does not entail a special non-branching relation of a person to only their future self seems to be counterintuitive or unrealistic for practical purposes of personal persistence. I argue that this pragmatic rationale about future-directed self-concern is equally challenging for both theories of persistence. Moreover, I indicate, that both of these theories fall and stand on the practical feasibility of hidden ontological presuppositions about specific second-order notions of concerns of persons for their future.
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The text analyzes the possibilities to think of pure language as indicated in the harmonization of modes of intention in the translation activity. This language is, in a sense, a regulative idea and it have to be liberated in translation. It is essential to distinguish between the modes of intention and intended objects, between what is named in pure language and what is „overnamed“ in human languages. One of the theses in this text – that language in its auto-relation undergoes auto-modalization – makes the connection with Kierkegaard's understanding of the impossibility of direct communication. The indication of the untranslatable is an opportunity in the language of the translator to insert as indicated the elusive in the translation and thus to introduce the use of a broken language. Awakening of the "echo of the original" means a „thinking more“ (according to Kant) through the figure.
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The essay puts to the test Darwinian evolutionist theories, especially the key concepts of adaptation, natural selection and survival of the fittest, in the reading of several plots and fictions (some of them Ark-related animal fictions) concerned with evolution, trauma, adaptability, mimicry/mimesis and survival: Julian Barnes’s Flaubert Parrot and A History of the World in 10½ Chapters, Timothy Findley’s Not Wanted on the Voyage, Robert Kroetsch’s The Studhorse Man and John Fowles’s The French Lieutenant’s Woman. Weaving its critical argument with reference to several of Derrida’s reflections – on the impossibility of a pure origin, the proximity between commencement and commandment, the logic of obsequence, or relation between being and following (je suis), applied deconstructively to the traditional hierarchy between the human and the animal, mastery and monstrosity, and logos and bêtise, etc. – ‘Zo(o)graphies’ is structured in a series of interlinked tableaux, bestiaries as well as insets (Thomas Pynchon’s Gravity’s Rainbow, Jacques Derrida’s Glas). Following from the opening evocation of Peter Greenaway’s Vermeer-themed film A Zed & Two Noughts, which introduces the joint semantics of zographein: to paint from life, and zoon: animal, discreetly at work throughout, this study will eventually attempt to recast the problematic of the evolution of literature and literary forms as involution and regression.
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Social activism is a way of acting whose aim is to bring about specific changes. The movement is increasingly popular among children, who have a growing understanding of largescale phenomena and are increasingly aware of their agency. The aim of this article is to conduct an overview of the phenomenon of children’s social activism and to analyse the activities undertaken by children activists in an educational-literary interdisciplinary project carried out by early school-age children. The project addresses the topic of literary education and implements new initiatives to increase reading and ecological knowledge.
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The article is the third part of a study concerned with vocabulary in autism spectrum disorders. The subject of interest in this article is the category of relations and its lexical exponents. The author presents various types of linguistically expressed relations. She discusses how they are represented in the language of people with autism spectrum disorders and devotes a separate fragment to parts of speech. The acquisition of relational concepts and their lexical exponents is a significant development challenge; especially difficult for people with autism. In the category of relations the differences between the vocabularies of typically developing people and people with autistic disorders are the most pronounced. Other conclusions from the analysis carried out are in line with those in the second part of the study concerning the category of things and events.
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Moral theology concerns the morality of society and acts of an individual or a group of individuals that constitute that particular society. Morality teaches us to properly respond to God’s calling, so that we can fulfil our ultimate goal. The Catechism of the Catholic Church, regarded as a compendium of the doctrines of the magisterium of the Church, can also serve as a valuable source for teaching moral theology. In the first section (“Man’s Vocation Life in the Spirit”) of the third part (“Life in Christ”) of the Catechism of the Catholic Church, we can learn that man has been created “in the image and likeness of the Creator” (chap. 1, art. 1), where solidarity plays a significant role. The present paper analyses this issue.
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In this paper, the concept of solidarity will be introduced as voluntary cohesion, mutual help and support not only within a loose group, but, above all, within the whole human race. Tischner wants to help contemporary man because he is aware that contemporary man has entered a period of profound crisis of his hope. The reflection on solidarity and hope in the philosophy of Tischner represents a neuralgic point which has its justification in Christian thought. Hope is the prospect of something better which, together with mutual support, removes both fear and isolation, and brings about the development of both the individual and the community. The deepest solidarity is solidarity of conscience. The community of solidarity differs from many other communities precisely because it is “for him” that is fundamental. It is only on this foundation that the community of “we” grows.
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Reverend Józef Tischner was undoubtedly one of the most outstanding Polish philosophers of the second half of the twentieth century. What we owe to this student of Roman Ingarden is the flourishing of phenomenology and the philosophy of dialog not only in our domestic philosophical, but also sociological, psychological, and anthropological thought. His philosophy of drama is an original and very important current, which is enriched not only by the “Queen of the Sciences” but also offers great support to the related sciences, particularly sociological sciences. Within them, subjectivity is an extremely important subject of contemplation. This article is a sketch of the analysis of the benefits that a sociologist, researcher of subjectivity, can derive from reading Józef Tischner’s works.
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The Vatican II fundamentally changed the ecclesiastical view towards the human person. Especially in Nostra aetate, Gaudium et spes, and Dignitatis humanae it strengthens the dignity of the human person and personal freedom as base for a world with equal rights for all mankind. Therefore, the council qualified discrimination of all kind as against God’s will. These statements have a huge impact on the necessary further development of theology and canon law.
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The 2008 crisis produced a readjustment of social relationships in Spain, which was mirrored by an alternative discourse in fiction which renews the canon and enhances the construction of a fictional reality that reflects society. The most contemporary narrators display a wide variety of discourses on the assimilation of the crisis. This article analyse three novels. Robert Juan-Cantavella’s El Dorado, which was published on the year the crisis began and shows the triumph of neoliberalism and consumerism in the holiday town in the years before the crisis. Alternatively, Elvira Navarro’s La trabajadora and Sara Mesa’s Cicatriz offer a realistic point of view of the impact of the crisis on urban structures and the job insecurity it caused.
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The article presents one of the components of the intellectual legacy of Polish positivism, a philosophical position which proposed a new attitude towards ethical issues. Its representatives put forward the notion of scientific ethics, reducing moral philosophy to it. They strongly emphasized their critical attitude towards traditional ethics, for which there was no place in the positivist model of science, and proposed a distinction between theoretical and practical ethics. Their project was motivated by an ambition to make ethics into jurisprudence, a discipline whose accuracy would make it similar to other sciences. Their efforts were consistently motivated by the idea of making ethics into an empirical and applied science. This scientific ethics would fulfill the important task of forming a set of moral requirements, which, by referring to moral knowledge (“ethology”), would have a chance of influencing the conduct of individuals and society. The new ethics was expected to contribute to the change in social morality and thus greatly support moral progress, an issue which was hotly debated. All positivists subscribed to the idea of progress, including that of morality; however, some differences can be discerned in how they defined progress. Some defined it in realistic categories, while others focused on optimistic visions of the future. Among the first advocates of scientific ethics and of the idea of moral progress, differences notwithstanding, were Aleksander Świętochowski, Julian Ochorowicz, Feliks Bogacki, Władysław Kozłowski, and Bolesław Prus. The article gives an overview of some of their views.
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The purpose of this article is to trace the behaviour of a traumatic affect based on the reading of Yusef Komunyakaa’s “Facing It,” a poetic ekphrasis of the Vietnam Veterans Memorial. Tracing the manners in which war trauma is worked through and acted out by the speaker, this paper discusses how trauma eludes both compensating processes. At the same time, the nonhuman or inhuman features of trauma are analysed alongside the nonhuman agency of the memorial. The intersection of both nonhuman modes of being makes it possible to align the trauma discourses with materialist criticism. In addition, the traumatic experience is discussed through its tactile connotations following Komunyakaa’s poem and Maya Lin’s commentaries to her monument. Touch turns out to be a potent category capable of capturing the dynamics of a traumatic affect and a promising trope on which new ethical modes of being together in trauma might be founded. Hence, the aim of this article is fourfold; it attempts to: (1) analyse how Komunyakaa’s poem, informed by the selected developments in materialist criticism and trauma studies, might illustrate and expand the affect of trauma; (2) deepen our understanding of the intersections of the material and the traumatic; (3) investigate how the speculative reorganisation of human and nonhuman boundaries, inspired by “Facing It,” might help in assessing trauma, which necessarily resides at the edges of subjectivity; and (4) propose how the figure of trauma based on vulnerable and transformative limits might revise our understanding of community and formulate an ethical obligation for the traumatic times we live in.
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