ХИНТИККА О СОКРАТИЧЕСКОЙ ЭПИСТЕМОЛОГИИ
A review of: Hintikka, Jaakko. Socratic Epistemology: Explorations of Knowledge-Seeking by Questioning. New York: Cambridge University Press, 2007.
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A review of: Hintikka, Jaakko. Socratic Epistemology: Explorations of Knowledge-Seeking by Questioning. New York: Cambridge University Press, 2007.
More...Being real or being thought as real
The experiments of quantum physics indicate that an electron will change its behavior/ reality depending on whether or not the electron is being observed as if the particle is aware that it is being observed. The reality thus is presumed to be, or only to be thought of as a scenario that can be altered, changed, or imagined differently depending on the observer or the screenwriter. Our historical development made us think that the reality has as many facets as we want it to have, and none is more real than the other, as long there is a self-conscious being aware of it even if it has more accuracy or it stands on more evidence or arguments each proponent can bring into it. Therefore, a world full of unseen creatures that moves and determines a child’s life is not less authentic than one full of invisible particles making the world running and moving for a scientist. Each has its proofs, trials, ways of probation, so it is entirely entitled to be considered ‘real.’ However, what happens when concurrent theories over the same circumstance pronounce several valid testimonies? Do we have to pronounce either their validity based on the evidence brought by their proponents or should we consider only one of them? On what grounds can we make either these selections? It would be wrong to say that the reality is, in fact, the construct of a multitude of layers, each with different consistency and evidence, each real and provable, therefore each entitled to be called ‘reality’? Hence, consciousness can change reality just by being aware of it. In this context, we will also take into account the story of creation and see how it fits in this context.
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In this paper, we compare two moral paradigms existing in our society: “love for one’s neighbor” (or Agape), which has developed within the Christian ethical system, and “love for a distant person”, which is proposed by a number of philosophers. We try to show aspects that characterize positively the concept of “love for a distant person” as understood by F. Nietzsche and prove that this principle carries an active and creative basis, which allows a person to act in accordance with the ideals of love, justice and harmony. We also study in detail such philosophical categories as suffering and compassion, which define a person’s life in the ontological aspect.
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The article deals with the understanding of creative process from the point of view of the Eastern doctrines. The authors examine the ontological aspects of creativity (i.e. “emptiness”, organicity, naturalness and non-purposefulness), appealing to the concepts of Buddhism, Zen Buddhism and Taoism along with the works of Western experts in art. The idea is advanced that the essence of creativity consists in the immersion in the fullness of existence (nirvana, Tao), which is revealed by means of the eternity-instant of artistic reality.
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The article sketchily presents an ontognoseological concept based on the following theses. The world is originally full of sense, and absurd is born to the world with the appearance of a human being. Absurd is not a piece of nonsense, but a strange combination of meanings. The value of absurd is not only negative, but positive as well. No thought, even the strictest one, is deprived of absurd. The article states that it is absolutely impossible to get rid of absurd by purely rational means, that is, within predominantly cognitive attitude to the world.
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Na prvi se pogled čini da su intelektualne, literarne i filozofske biografije Waltera Benjamina i Ernsta Blocha obilježene velikim brojem zajedničkih točaka. Podrijetlom iz obiteljske i kulturne sredine snažno obilježene asimilacijom, što svoj vrhunac dostiže u Njemačkoj, početkom 20. stoljeća, intelektualno formirani tradicijama njemačkog sveučilišta, na kojemu, između 1890. i 1914., vladaju [neo]kantovstvo1 i vitalistička filozofija, privučeni mistično-revolucionarno-utopijskim strujama što se iz Rusije Dostojevskog šire prema središnjoj Europi; privučeni njemačkim romantizmom isto koliko i židovskom mistikom; fascinirani projektom nove estetike, elaborira ne u obzorju jedne filozofije povijesti, obojica, prošavši kroz pred-marksističku fazu, ko ja kod Ernsta Blocha završava 1918./1919. godine, a kod Waltera Benjamina 1924. godine5, evoluiraju u smjeru marksizma.
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U svojoj knjizi Podrijetlo njemačke žalobne igre [Ursprung des deutschen Trauerspiels] Benjamin govori o Nietzscheu i to na mjestu na kojem obrađuje razliku između grčke tragedije i kasnije drame. Poziva se ponajprije na Volkeltovu Estetiku tragičnoga [Asthetik des Tragischen] kao primjer, prema Benjaminu, ≫tako posve zaludna nastojanja da se tragično predoči kao općeljudski sadržaj≪.
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The purpose of this paper is to identify possible foundations for constructing the ontology of moral goodness. Two traditions have been analyzed: “ethical understanding of the existence” in ontology and “ontologization of the goodness” in ethics. It has been shown that these traditions in their extreme forms are fraught with the danger that the moral content of goodness will extinguish. Therefore, the goodness ceases to act as a regulator of human relations. It has been proved that the ontology of moral goodness can be based on the principles of participatory existential presence and understanding of the existence as a compatibility. As a result, the laws of earthly existence appear as laws of morality.
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Due to peripatetic school representatives human being is consisting of matter and form (that is to say spirit). From this reason he belongs to moral world and the matter in the formal world. Due to this his place and motion in the existence hierarchy is two-sided. As if, he was born two times: from the unique to plurality. Mashai school representatives think the mystery of this is not in matter, is in the spirit of human being. In thanks to of its character he is higher from other beings live in the world. He is well-wisher, clever, wisdom and kind. He is the Khalif of God in the world, that is to say human being is new existed as structural. That same character is consist of intelligence and sense and consciousness.
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It is aimed to discuss the concept of metaphor with down-top evaluation in order to relate all components of metaphor concept and to evaluate it as a significant whole. Therefore, the iceberg metaphor was used to discuss mentioned issue systematically. First of all, ontological and epistemological thoughts, then methodological proposals were discussed from bottom level to the top. Discussing the concept of metaphor with the opinion of existence, knowledge and method provides researchers to comprehend this concept in all its parts and to increase awareness about it.
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Rethinking the Act of Being has been a central issue for Islamic philosophers. They have considered that the Act of Being is God, that it is another name for God. Supporting the metaphysics of the Act of Being, or the metaphysics of Essence, the Islamic philosophers have identified the Act of Being with reality or on the other hand Essence with reality. They have been talking about the truth above all truths, about Essence above all essence, about the Act of Being, emphasizing God’s absoluteness and transcendence in all respects. Al-Kindi started this discussion in Islamic philosophy, and it was later deepened in the studies by Al-Farabi, Ibn Sina, Ibn Rushd, Mulla Sandra Shirazi, whose metaphysics branched out depending on the approach to this thematic issue. However, the metaphysics of the Act of Being prevails, especially in the views presented by Ibn Sina, Ibn Rushd and Mulla Sandra Shirazi.
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The Baroque is often treated as the era of the return of materialism. Pleats, textures, naturalism, atomism were widespread in philosophy, science, architecture, literature and other spheres. However, there were also sharp critical discourses. In this article, we focus on two edges of materialism – its relation to religious consciousness, on the one hand, and its relation to childhood or infantilism, on the other. According to the Italian philosopher Giambattista Vico, materialism is the way of thinking which is useful “for the children’s narrow minds”. In this research, we are examining different hypotheses related to materialism and atomism (which were treated as representing the irreligious attitude or even atheism) in their connections to childishness or playfulness, which were also thought of as separated from religious consciousness. This problem is analysed in three chapters which are related to the main features of materialism and infantilism. In the first chapter, the meaning and criticism of sensuality is analysed. Vico and other critics of materialism considered autopsy as disbelief, the atheistic position. At the same time, we point out that the position of materialists was not unambigiuos. What is more, sensuality was positively treated in some religious practices, too. In this way, the boundary between the materialists and their critics is no longer obvious as it seemed to be from the first sight. We show that the question of historicity, is also ambivalent. Not all materialists were skeptical about historic texts. In the works of Vico history was an integral part of ontology. At the same time it was the past stage of which it was needed to “grow up”. So, in this research, we make a distinction between two different concepts of childhood. The first one was treated positively and was organically linked to religious thinking. The second, which we have called infantilism, was negative, marked by the lack of thought and was opposed to the 141MATERIALIZMAS IR INFANTILIZMAS: BAROKO DISKURSŲ FORMACIJOS religious attitude. Vico searched for a new level of thinking when philosophy and religion would be separated from infantilism and materialism. In the last chapter, the problem of symbolism is touched upon and a paradoxical way of thinking is discussed. By trying to find a middle course between materialistic and theological language, Vico created a conscious philosophical symbolism and became very close to materialism himself. We draw a conclusion that Vico’s critical discourse was more typical than exceptional to the Baroque period, when infantilistic and religious consciousness were separated and appeared in tension with each other.
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Review of: Slavoj Žižek, Absolute Recoil: Towards a New Foundation of Dialectical Materialism, Verso Books, 448 p.
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This article is focused on philosophical and religious presuppositions of Mircea Eliade’s history of religion. There are three areas on which his concept of religion is based: interest in humanities, like history, sociology, psychology and phenomenology of religion, the influence of philosophies and personal religious beliefs. He proclaims integral discipline which links scientific methods such as empiricism, structuralism, functionalism, antireductionism, antievolutionism, but also stresses empathic understanding of experience of the sacred. With properly applied method, which he called total hermeneutic, scientist will be able to examine the universal structures of historically and geographically remote religions. But this vision takes for granted ahistorical religious structures. Eliade does not use the methods developed by history. In fact, ontology and anthropology, which he characterizes as archaic, presupposes the existence of cosmic religion as the purest form of religious belief. Thus Romanian philosopher interprets religious facts, according to subjective and dogmatically accepted claims. He links the ideas of Oriental religions (liberation from the time), ethnographic beliefs (cult of nature) and Christianity (the idea of God incarnate in Jesus Christ). Finally, Eliade’s purposes are more practical. He seeks to revitalize desacralized culture by the conception of cosmic Christianity, which is syncretic and cosmocentric doctrine.
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The idea that our sensory experience cannot serve as a ground for knowledge lingers on within philosophical thinking from its very beginning. Since even the ancient sceptics argued against the possibility of knowledge based on sense perception due to its potentially illusory or hallucinatory character, it seems reasonable to address the issue of hallucination itself. The purpose of this paper is to discuss upon the philosophical account of hallucination present in current debates. I will mainly work on the so-called ‘argument from hallucination’ which provides a prevalent objection both against the direct realism theory of perception, and externalist theories of content of experience. My primary intention will be to single out the ontological claims concerning hallucinatory experience that constitute the core of the argument from hallucination. Moreover, the legitimacy of philosophical theses concerning hallucination will be discussed both by means of philosophical analysis, and in the light of chosen empirical findings.
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The Article is founded on several theses which are pertinent to functions of measurement as a socially organized process. A measurement is social activity which derive from a formal language – mathematics. The language had historical origins where real measuring beings from nature was compared with measured beings which was captured and understood as multiplication of the former. Abstract language of mathematics is heir of this social activity. In processes of social measurement of one’s identity formal language of mathematics is undergoing anthropomorphisation and humanization (it is now interpreted formal language) while beings which are measured conquered on this way some a new numerically rendered being. The letter has broadly acclaimed social acceptance for his precision and possibility of instrumental manipulation. But social identity is a structural-relational totality which we can’t so easy render in quantitative formal language. First of all mathematics is founded on philosophy which have fundamental presupposition – logical atomism. Without the one laws of addition, commutation and distribution would be impossible. Thus quantitative manipulation presuppose ontological deconstruction of social identity on atomic acts which are now undergoing possibility of numerical manipulation. The totality of identity in temporal dimension precede all thinking about quantitative aspect social reality. We can assign quantity to beings of real world if we predate their existence with qualitative naming of the one. Thus pragmatic quantity have only secondary role in measuring of social identity. The Social identity in the article concern a phenomenon of social typization as an objective cultural being which have functions of stabilization of social behaviors. It is a device of identification of social situations in everyday life for their transparency and easiness of social actors. A welfare state as phenomenon of collective social identity have existence of ideal type. The letter is assigned to the welfare state on the way of social typization in processes historical scientific generalization. The article tracing „pains” and troubles of measurement the welfare state social identity and its immanent logical, philosophical and methodological problems.
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The article analyzes the concept of the subject of the metaphysics in Aquinas’s Proem. of the Commentary on the Metaphysics and in question five of the Exposition of the De Trinitate by Boethius. Aquinas’s interpretation of the Aristotelian formula ens inquantum ens is analysed, as well as the relation between God and ens commune, immateriality of common being and the difference among metaphysics and the other two speculative sciences, physics and mathematics.
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The article analyzes Aquinas’ argument for the real distinction between esse and essence in De ente et essentia IV, in the context of accidental and essential character of esse in his metaphysics. All three phases of the argument are analyzed in detail and the defended thesis is that after third phase of the argument, i.e. after the proof that God is tantum esse is possible to claim that the real distinction is proved. In the last part of the article, on the basis of the conclusions of the De ente proof, the problem of twofold character of being is interpreted against the background of two kinds of causality, efficient and formal.
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The article analyzes the significance of situated knowledges for going beyond dominatingconceptual dichotomies that a) establish status quo dialectics, b) proliferate homogeniza-tion of the Global Northern experienced materialities, and c) conceal and suppress alter-nate affectual body-environment experiences and materializations. With the example ofpostsocialist ontogenealogies, the article analyzes the potential blind spots when failingto consider both sides of a status quo dialectic in their interconnectedness. To conclude,the article suggests the potential of situated knowledges as a vehicle for future environ-mental ethicalities.
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The presented study presents the approach of the philosopher of phenomenology and ontology - Edmund Husserl. The subject is an attempt to point out the transition of thinking from the descrip- tion of the existing to the present in Husserl. Subsequently, we discuss Husserl and his approach to the term phenomenon, which, as the founder of phenomenology, is devoted to its investigation. We gradually address the topic of other important concepts such as intentionality, intersubjectivity, pairing, analogical apperception and "Lebenswelt".
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