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The paper intends to initiate a discussion on the politico-liberal concept of judgment. It is argued that whilst political liberalism (PL) – presented as an account of political objectivity – already appeals to judgment, this conception is an unsatisfactory one. This critical assessment is supported by the juxtaposition of PL with an Arendtian understanding of political objectivity which offers a more robust account of judgment. In the conclusion, the possibility of applying the Arendtian solution to PL is outlined.
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The article deals with ethic insights of the priest Juozapas Čepėnas (1880–1976), who published a study cycle on Nietzsche. This cycle is significant in the context of an early reception of Nietzsche’s ideas in Lithuania; however, the author himself appears to remain an undeservedly forgotten thinker of the national school of thought. The article attempts to bring back Čepėnas’ philosophical outlooks and analyse the factors that shaped his philosophical position such as his academic upbringing in German classical universities and Čepėnas’ subsequent activities overstepping the boundaries of a clerical work. The article offers a new interdisciplinary approach in reviewing Čepėnas’ dissertation thesis that earned him a Degree of Doctor of Philosophy of Freiburg University. The thesis is analysed in comparison to other Čepėnas’ philosophical writings on Dostoevsky produced at the period of university studies and later during his clerical service in Lithuania. Ethical aspects of Čepėnas’ thesis continue to hold relevance until the recent period of philosophical development. Čepėnas’ writings are viewed in parallel analysis with a spectrum of the Lithuanian existential thought. Critical contemplations on ethical principles in the cycle of articles on Nietzsche’s philosophy are emphasised. The article attempts to clarify Čepėnas’ understanding of the egotism of the superhuman, the reasons and the content of supplements of Christian ethics, and the concept of the secular purpose of life.
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The standard account of elsewhere is that it is any place that isn’t here. In this paper I argue against this account by demonstrating that (given some plausible assumptions) it results in a contra-diction. In its place I offer a modified account of elsewhere; where a place can only be elsewhere if it is in the same type of space as here.
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This paper deals with the resurgence of interest in virtue ethics in professional ethics, specifically as it applies to Edmund Daniel Pellegrino’s account in medical ethics. Pellegrino investigates in a clear manner the ethical problems of contemporary medicine from a virtue ethics point of view and offers a virtue-based ethic for medicine as an effective tool and a practical guide for confronting the challenges of modern medicine. His account builds on a thesis of the indispensability of virtuous character traits for a sound medical practice. Pellegrino’s virtue ethics offers a plausible and distinctive alternative to utilitarian and Kantian (principle-based) approaches to understanding and evaluating professional roles. It is hoped that our exploration of Pellegrino’s account will underline the place of a virtue ethics in medicine and stimulate a similar inquiry into social welfare, and into other forms of human professions and disciplines.
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The editorial board of the journal for politics, gender and culture, Identities, has decided to dedicate one of the issues of the journal to the work of the great French philosopher and theoretician Jacques Derrida (1930-2004). The theme – the motto – of this issue was to be recognized in the historically symptomatic and archetypically structured relation between the symbolic Father and Son. Why? Because, when composition is understood as the worst type of parasitism, then space is created for an unpredictable and uncontrollable torture over the writer and over his literature.[...]
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This book was triggered by the recent geopolitical shifts and the turn towards an allegedly post-factual era.An Orderly Mess is a timely diagnosis of the current dissolution of the modern order, while highlighting the opportunities of messiness. The essay focuses on the temporal and spatial dimensions in which messiness becomes apparent today: broken time lines and fragmented spaces. Messiness is framed by a blurring of the world orderings inherited from modernity. Against the backdrop of rapid digitalization, we may find ourselves again in a phase of transition toward new ways of world ordering. The focus on messiness reveals the different patterns of order and disorder that underpin the current process of transition.In the second half of the volume the author revisits her 1989 book on Eigenzeit, which explored how moderns experience time, or are exposed to it. A quarter century later she finds that the new inventions of technology have challenged the traditional meaning of time (and also of space) even more, increasing the non-simultaneity of human existence. Today, small devices channel into one’s fingertips medial eigenzeit: the time that one has to oneself in order to spend it with those who are absent. The past has shrunk and the present extends to the future: “there is no pre¬determined future, only a future that is as radically open as it is inherently uncertain.”
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Somewhere around 1992 I stopped following Derrida’s work. This event didn’t occur abruptly, it still persists, and is delayed, repressed. I think that there was no special reason, while actually there were several. That was the time when the grand debate around Modernism/ Postmodernisam was coming to an end and when with the break-up of Yugoslavia the conditions in Macedonian society started to change. Expectations that democratic processes would enter all parts of society were interfered with through fear of war that was already going on in Croatia and in Bosnia. Communist oligarchies, transformed into political parties, illegal privatization, university structures building bastions around their chairs became the features of the new reality. All in all, those were the beginnings of the turbulent period that we fell into.
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Cosmology is often viewed as the study of the physical universe. However, it does not mean thatthe issues of philosophy of cosmology relate only to research fields of physics, astronomy, astrophysics,and mathematics. It should be noted that cosmology explores the physical situation in the large context of human existence.In global times, new issues arise in the field of philosophical cosmology. How is the human mind changing with the improvement of human knowledge about the universe? What knowledge and skills should have a person of the future? Is it possible to create a universal human community, members of which will explore space, fly and live beyond the Earth? Can people of various cultures communicate with each other within this community?For the answers, scholars should conduct theoretical as well as empirical research. In this context,I have turned to current cross-cultural studies of communication, in which researchers explore how people from various cultural perspectives establish a dialogue in global times and what challenges they face. In the paper, I focus on the international project of comparing arguing in various countries across the globe. In my mind, its findings are important for two reasons: a substantial and a methodological one. I pay particular attention to the latter
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The concept of the Anthropocene stimulates interdisciplinary discussions as well as points to the crisis of representative imagination. As demonstrated by Bonneuil (2015), there are at least 4 main narratives aiming to determine the factor that has transformed the geological epoch. However, against these assumptions, re-interpreting Haraway’s, Stengers’, Castoriadis’ stances, the article argues that today’s environmental crisis cannot be solved by diagnostic procedures; instead, it requires a radical renewal of imagination that would result in actions grounded on the metamorphic procedures of those facing the challenge. In other words, in order to “understand the Anthropocene”, we must recognize the need for a radical change. The Anthropocene may be a mobilizing term only insofar as it expresses the metamorphosis of the human being itself and accounts for new relationalities of material engagement with our environments.
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Niniejszy artykuł jest próbą przybliżenia bogatego dorobku Chestertona na polu apologetyki i przedstawienia, jak wykazuje on wiarygodność chrześcijaństwa katolickiego. Przy pisaniu artykułu odwołano się do dorobku o. Józefa M. Bocheńskiego w dziedzinie uzasadniania dogmatu religii poprzez teorię autorytetu i hipotezy religijnej. Część pierwsza artykułu ukazuje Jezusa, a druga Kościół jako autorytety epistemiczne. Posługując się argumentami zaczerpniętymi od Chestertona, zbudowano argumenty kumulatywne, które wspierają tezę, że założyciel chrześcijaństwa i Kościół są wiarygodnymi autorytetami w zakresie teologii i moralności. W trzeciej części artykułu posłużono się teorią hipotezy religijnej Bocheńskiego. Hipotezą wyjaśniającą jest tutaj chrześcijańska nauka o grzechu pierworodnym, która jak uważa Chesterton, jest najlepszym wyjaśnieniem problemu zła w świecie. W części czwartej wskazano cechy doktryny katolickiej, świadczące o jej racjonalności.
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Archives of History of Philosophy and Social Thought have been published annually and continuously since 1957 under the auspices of the Institute of Philosophy and Sociology of the Polish Academy of Sciences. The journal specializes in the field of the history of philosophy, history of ideas (periodical originally stems from the milieu of the Warsaw School of the History of Ideas) and history of social thought. The journal was founded by Leszek Kołakowski, Jan Garewicz and Bronisław Baczko and is the longest incessantly appearing Polish journal devoted to philosophical issues.
Since its inception over 700 scientific articles have been published in AHPST, among them many was written by some prominent intellectuals and renowned philosophers such as: Bronisław Baczko, Zygmunt Bauman, Stanisław Borzym, Izydora Dąmbska, Tadeusz Gadacz, Jan Garewicz, Helmut Holzhey, Leszek Kołakowski, Tadeusz Kroński, Zbigniew Kuderowicz, Ludwig Landgrebe, Stefan Morawski, Zbigniew Ogonowski, Jan Patocka, Otto Pöggeler, Krzysztof Pomian, Gottfried Schramm, Marek Siemek, Barbara Skarga, Jerzy Szacki, Lech Szczucki, Karol Tarnowski, Władysław Tatarkiewicz, Józef Tischner, Karol Toeplitz, Andrzej Walicki. Many first-printings and reissues of some major works of the Polish classics of philosophy and social thought were also published, among them writings of Cieszkowski, Czartoryski, Elzenberg, Kamieński, Kołłątaj, Massonius, Potocki, Struve, Szaniawski, Trentowski, Twardowski, Witkiewicz. Translations of the world–famous classics of philosophy, among them Cassirer, Diderot, Husserl, Leibniz, Marx, Ockham, and a great number of quality papers and pioneer historical studies with emphasis laid particularly on the history of the Polish philosophy and social thought were published as well.
AHPST is one of the most prestigious and distinguished philosophical periodicals in Poland. It is an excellent, large and homogenous source of the knowledge regarding the topics of the history of ideas, ideology and social thought against their philosophical background.
On the polish ministerial list of the periodicals it receiving 10 ranking points. It is also ranked in ERIH plus, CEJSH, BazHum, and Idex Copernicus.
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Nuo šiol Lietuvos filosofijos padangė pasikeitė: nebeskambės gyvas iškiliausio Lietuvos filosofo žodis. Liko rašytinis jo palikimas – knygos, kurios dabar tapo dar reikšmingesnės. Apie A. Šliogerio indėlį į Rytų ir Vidurio Europos ar juo labiau pasaulio filosofiją – nekalbėsiu, nors jo knygos išverstos į vokiečių ir anglų kalbas, pats jis purtėsi globalistinių nuostatų. Paradoksas, kad jo filosofijos įkvėpimo šaltinis – patirtys gimtinėje, į kurią vis grįždavo. Tai jis vadino filotopija, meile savo vietai.
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In this paper we analyze the relationship between authenticity and non-authenticity to the meaning of human life. Methodologically, we use the phenomenological description of life. An non-authenticity life in mass culture under the rule of consumerism, individualism leads to a loss of the meaning of life. On the contrary, authentic conscience-driven life is a condition for discovering and realizing the holistic meaning of life.
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The volume brings together 32 writings about books that shaped me, opened my horizon and enriched me spiritually.I tried to structure my texts according to some topics. The chapter entitled "Recent Histories" brings together presentations of books of history, Romanian philosophy, philosophy of culture, interwar history, Holocaust - topics I have dealt with mainly in recent years. "Beyond India" brings together severeal writings about the many books dedicated to India - its history, philosophy, religion and culture - or Orientalism, in general, which I have read since 2007, after meeting India, and more recently, after Cluj Center for Indian Studies was opened at Babes Bolyai University in Cluj Napoca. In the last part, "Parallel Stories" there are some writings about books that helped me to understand some certain aspects of the topics I approached as a researcher, but also some stories about distant and extraordinary worlds.
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In this paper, I shall present the theoretical view on the reliability democracy as presented in Prijić Samaržija’s book Democracy and Truth (2018), and examine its validity through the case of the division of epistemic labour in the process of deliberation on autism treatment policies. It may appear that because of their strong demands, namely, the demand for rejection of medical authority and for exclusive expertise on autism, autistic individuals gathered around the neurodiversity movement present a threat to the reliability democracy.
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Contemporary digital environments are increasingly changing the ways in which we live and interact. One of the fields where this is evident is the field of intimate relationships. At the beginning of the third decade of the 21st century mobile dating applications are becoming a common way of meeting potential partners. The purpose of this paper is to explore the implications of this and to look more closely how online dating in the age of mobile applications is changing the field of intimate relationships, as well as to note the complexity of this phenomenon.
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