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Writing his Treatise Concerning the Principles of Human Knowledge, George Berkeley was well aware that his thesis about non–existence of material substance would not be welcomed equally by learned and ordinary people. However, he was prepared for the expected discussion and tried to answer some objections in advance. He continued the fight against his opponents in his second work, Three Dialogues between Hylas and Philonous. The controversy embraced many topics and the aim of this paper is to present Berkeley’s attempt at showing his immaterialism as a position being in complete agreement with the world view (and cognition thereof) of so–called plain people. Berkeley considered himself a defender of their common sense, standing in opposition to the views of the learned. Berkeley maintained that the concept of material substance was an abstract idea invented by philosophers to explain the structure of the material world, but in his view the very idea was at the same time simply incomprehensible and redundant. He tried to persuade his readers that a ‘plain man’ neither uses nor needs the abstract idea of substance to understand and know the world he perceives. Berkeley points out some common–sensical beliefs and then puts forward arguments that his immaterialistic thesis is in full agreement with these beliefs. What is more, he argues that the views of his opponents stand in contradiction to these very common–sensical beliefs. To prove this, he identifies some metaphysical consequences of the representationalistic theory of perception. He says that in the world of this theory there exist only some material particles furnished with primary qualities but no objects from our ordinary sensory experience. According to this theory, we cannot trust our senses and that is why we must abandon it and adopt the position of presentationalism and common sense.
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The present paper aims at a reconsideration of the terminological distinction – postulated by eminent contemporary thinkers such as Alasdair MacIntyre and Bernard Williams – between “ethics” and “morality”. Although this distinction has not been settled as a standard*, there is no doubt that it incited fruitful debates relating to the contemporary issues of moral philosophy as well as the history of ethics. Julia Annas, to take one considerable example, presented a full-fledged criticism of the distinction and touched upon crucial questions**. In the following pages, we shall take the general argument of Annas as our starting-point, and reevaluate it with reference to a particular moment in the history of ideas, in order to shed light on the proposed distinction. To this end, we shall focus on the philosophy of Augustine, more precisely on his De Libero Arbitrio (On Free Choice), with the aim of comprehending the novelty of his contribution to the history of ethics. We shall show how Augustine, through his original usage of the concept of voluntas (will), reorganized the sphere of ethics and redefined the relationship between happiness (beatitudo) and right action. We will thereby illustrate that the ethics / morality distinction is highly illuminating for getting the real sense of this process of redefinition and reorganization, as well as the broader transformation that it triggered in the way human action will be problematized by later generations.
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The paper deals with the proofs of immortality of soul in Plato’s ‘Phaidon’. It is demonstrated here that in the dialogue, Plato attempts to reconstruct theoretical premises of the Socratic imperative ‘first and chiefly care about the greatest improvement of the soul’. The concern with the quality of soul has no warrants of reward in everyday life, therefore, it is necessary to search for such warrants beyond this life, which implies the prerequisite of the immortality of soul. Four proofs of the immortality of soul are distinguished in the dialogue: dialectical, gnoseological, ontological ant axiological. The logical structure and the premises of every proof are reconstructed. The premises are thematized in the context of Greek thinking, and in this way the direct and indirect intentions of every proof are revealed. The popular Antique concept of the soul as a harmony of the parts of body is analyzed as well. It is pointed out that Plato deals with the concept not because of his own conceptual preoccupations but just paying a debt to the popularity of this concept in the Antique world. However, the focus of the paper centers upon the Platonic concept of knowledge. The author maintains that the essential features of the concept of knowledge as anamnesis are predetermined by the sincretic character of the Greek thinking that in its turn anonimizes the subject of knowledge. The paper begins and ends with ethical accents. It is stated here that ‘Phaidon’ could be treated as the first attempt to produce a theoretical foundation of ethical behavior and that therein the postulates of practical reason, as formulated much more later by I. Kant, are already distinguished.
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source: Вестник Академии наук СССР, Moscow, Nr. 12/19665. Review by V. A. Malinin of Vol IV of the "History of Philosophy", published in Moscow in 1965
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This paper discusses Thomas Aquinas’ stance on the relation between intellect and human soul, where the former is a power and the latter its principle. Due to the fact that Aquinas understands soul as the form of a body, rather than its mover, the problem of how to separate and characterize intellective powers arises. For it is accidental intellectuality that enables cognitive and volitional acts, which are independent of body in their essence. To explain his own position, Aquinas employs the so-called “impediment argument” for the spirituality of the human intellect. He also employs the whole/part distinction when discussing the relation between intellect and soul as whole/part categories. As a result, his account can avoid Averroistic flaws without having to identify intellect with the soul or the whole human being (as argued by Albert the Great). M. Gogacz’s thesis that the intellectual accident of the soul is identical with the possible intellect seems to solve the problem of the accidental and potential character of this particular human power.
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The article "Philosopie als strenge Wissenschaft" ("Philosophy as a Rigorous Science") by Edmund Husserl published in 1911 at the request of the editors of "Logos" is a specific manifesto of phenomenology. The article combines Husserl’s early philosophy, the so–called eidetic phenomenology, with transcendental phenomenology. Also, it presents an outline of the project of philosophical, scientific and cultural revival. This project is a return to the classical ideal of philosophy as theoretical cognition that constitutes the ultimate reason. Philosophy so understood gives priority to the thing itself, and its aim is truth as an absolute value. The project of philosophical revival as outlined by Husserl was born in a particular intellectual situation of the 19th century. This situation was marked by two great philosophical traditions: Kantism and positivism. The former was the formalism a priori, the latter – the empiricism (however it restricted the object of possible experience to the material world). Both of them eventually departed from the thing itself, either considering it unknowable or accepting its depiction proposed by natural sciences. It resulted in agnosticism, scepticism, scientism and psychologism. The remedy for such a state of things lay in building a new philosophy of the absolute beginning. This philosophy was supposed to be a rigorous science in the form of phenomenology as the science of pure consciousness.
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from: "Prawda" (Moscow) 1956-12-26. original title: "For a close relationship between Philosophy and Life. Problems of the historical Materialism in the periodical "Woprosy Filosofii" Nr.1-5/1956"
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Book Review: Arturo Escobar, "Sentir-penser avec la Terre. Une écologie au-delà de l’Occident", Seuil, coll. Anthropocène, 2018, 240 pp
This book review is about the French translation of a book by the anthropologist Arturo Escobar that, though it has not been translated into English yet, deserves to be known by English readers. This book is quite important since it allows one to understand occidental, capitalist and modern hegemony not only as an economic domination but above all as a cultural, epistemological and ontological colonisation. Indeed, according to Escobar, this domination takes its roots in the Occident’s ontology which translates into hegemonic practices that are concrete threats to the other worlds and their dwellers. Thus, Escobar highlights the deep link between ontologies and practices and argues for a new field of study he calls political ontology or ontological politics. To accompany the proposition of a shift from a universal nature to a pluriverse composed of many worlds, Escobar does not only undermine the prejudices of modernity but also puts forward the relational ontologies from indigenous communities of Latin America that concretely resist colonisation, underlining the ontological dimension of their struggles. Such a framework enables one to overcome or at least minimize the distinction between theory and practice.
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The paper offers a kind of a critical reflection on the discussion about the philosophy of Skolem-Lowenheim’s theorem between J. Życiński and A. Lemańska. This discussion appeared on the pages of "Studia Philosophiae Christianae" between 1986 and 1988 and focused on the question of the limits of extrapolation of the Skolem–Löwenheim’s theorem outside the area of formalised discourse. The author takes an intermediate position between the “extrapolation’s optimism” of J. Życiński and the “extrapolation’s scepticism” of A. Lemańska.
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The article investigates the notion of ‘life’ in Kant’s practical philosophy. This notion is being compared with the notion of ourday life, which we find in the novel of Helen Fielding ‘Bridget Jone’s Diary’. The relation between these two notions is being analyzed as a relation between two paradigms: the paradigm of reason and the paradigm of heart. The image of the ‘killer of dreams’ is requested to show that the duty to state factual truth is not always, what is of cruicial importance to our lives. Factual truth is only part of the concept of truth, not all of it. A dream is also a fact. At the end, life and reason meat each other in the practice of writing.
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TELOS, »časopis revolucionarne misli«, izlazi u USA četiri puta godišnje, počev od proljeća 1968. Uredništvo se nalazi u St. Luisu (do 11. broja u Buffalou). Glavni je urednik TELOSA poznati američki marksist Paul Piccone. Premda se radi o izrazito marksističkom časopisu, u izboru radova i kao i u općoj orijentaciji uredništva može se primijetiti značajna blizina fenomenološkoj tradiciji. Pored originalnih tekstova časopis donosi i prijevode značajnih radova evropske filozofije - na listi prevedenih autora nalaze se, između ostalih - Husserl, Merleau-Ponty i Paci.
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Obnavljajući se u obliku tromjesečnika, časopis »The Philosophical Forum« navijestio je da će u osnovi nastaviti s nastojanjima koja su karakterizirala istoimeni godišnjak, što je kao publikacija istog odjela za filozofiju Bostonskog sveučmšta izlazio od 1943. do 1966. g. Smatrajući da je tendencija uske profesionalizacije, odvajanja filozofije od drugih područja spoznaje i djelovanja i cjepkanja same filozofije na uska područja i pravce (tendencija protiv koje je bio prvenstveno usmjeren nekadašnji godišnjak) danas još više ojačala, urednici novog »Filozofskog foruma« najavili su djelovanje s ciljem prebrođivanja rascjepa između misli i djelovanja te filozofije i drugih profesija kao i između raznih gmna i pravaca filozofije, putem otvorene diskusije. U ovom nastojanju časopis je u znatnoj mjeri uspio i ne može se smatrati nedostatkom što se u njemu napose izrazila i afirmirala i marksistička filozofska orijen. tacija, o čemu svjedoči kako sastav redakcije i redakcijskog savjeta, tako i sadržaj dosadašnjih brojeva. S obzirom na ovakvu orijentaciju časopisa ne iznenađuje što je broj 3-4172 posvećen misli Georga Lukacsa o kojoj pišu Gyorgy Markus, Ernst Fischer, Adam Schaff, Agnes Heller, Andrew Arato, Paul Breines, Andrew Feenberg, Willis H. Trujtt, Lee Baxandal (uz ove priloge o Lukacsu nalaze se i dva Lukacseva članka).
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In this article I argue that alternative music can change the world when it migrates from the realm of music to that of ideas. I take the example of My Chemical Romance, and I break down the claim that it changed the world of their fans firstly through a “change of language”, by using the structuralist tool of intertextuality, and secondly through a “change of hearts”, by building on the cathartic usage of emotions, both for themselves and their fanbase. I also explore the dangers intricate in the process, and I discuss a sample of accusations they were subjected to from the media.
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