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This article addresses two of the fundamental issues present in the philosophy of René Descartes (1596--1650): (i) his division into thinking and spatially extended substances, together with both substantive and methodological aspects of his understanding of their character as a unity, and (ii) his conception of the human body as a machine. I shall illustrate these topics here using the example of Descartes' own military training in the army of the Prince Maurice of Nassau and, as a contrast to this, also his work in another area of highly trained human activity - namely, human dance. In speaking about dance I will not differentiate between its diverse types (individual, dancing with a partner, group dances, ritual, folk, Latin American, typical or non-typical style, mixed, etc.). I am only interested in dance as a form of continuous, rule-governed spatial movement by human subjects. I also have pretty much the same thing in mind when speaking about military training, that is, a form of continuous, rule-governed spatial movement on the part of its protagonists.
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The world of consumption and the consumerist society figure prominently within the social reality of capitalism. A distinctive feature of that world is that its focus on consumption is so strong as to justify speaking of an ideology of consumerism – one highly expansive in orientation, so that it takes in both rich and developing countries. The world of consumption is a world which delights --- at first sight --- due to its abundance of goods, the widespread access to them it offers, and its almost unlimited possibilities. Because of this, the wonder-inducing world of consumption is sometimes regarded as magical. The affluence which surrounds human beings seemingly does not call for any hard work or effort, while all goods seem to just appear miraculously on the shelves in shops. But is the world of consumption as wonderful as it seems at first sight? Is this world genuinely friendly? It seems reasonable to question the level of actual implementation of human rights in this world. This article aims to give answers to these questions.
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This paper attempts an investigation of the system of references and interdependencies linking historical and ontological concerns to one another in the context of family life as we know it today. The results are examined with a view to establishing their implications for some broader issues pertaining to post-Heideggerian phenomenology, critical social theory (Adorno), and post-Wittgensteinian philosophy of language. Finally, the distinctive form of intelligibility presented here is compared to the conception of ethos presented in Aristotle’s account of rhetorical practice.
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Basing itself on Edith oStein's research into the philosophy of psychology and the humanities, this article focuses particularly on discussions of the theory of association. Stein's approach, rooted in a Husserlian phenomenological perspective, seems to represent a significant contribution to the establishing of an intellectual framework for the exploration of the philosophy of consciousness, and also seems helpful for inquiries into the issue of practical know-how pertaining to remembering things, as well as the use of schemata in intellectual activity generally.
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In this paper I analyze the phenomenon known as ‘the naturalistic fallacy’. The thesis for which I argue is that the decision not to commit the ‘naturalistic fallacy’ (as taken by anti-naturalists), or to acknowledging it as an inevitable process (as in the naturalist position), forms the basis for every theory concerning the justification of normative judgments. It is this choice that determines what solutions can be proposed within the various fields of philosophy to the problems pertaining to the sources of justificational reasons and the criteria for justified judgment. To justify this thesis I draw an analogy between metaethical and epistemological versions of this ‘fallacy’. In the first part of the paper, I point to the metaethical controversy surrounding the ‘naturalistic fallacy’. In the second part, I transpose the controversy over ‘the naturalistic fallacy’ from the sphere of metaethics into that epistemology. Firstly, I adopt and seek to justify a chosen epistemic quality that, I argue, may be regarded as analogous to the ethical quality ‘good’. In order to accomplish this, I set out to determine the relation between the truth and the justification of a judgment, arguing that this second category is, in fact, the more important one where epistemological analysis is concerned. Although the ‘naturalistic fallacy’ was initially formulated within metaethics, it might be transferred to every field of normative consideration.
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The aim of the article is to investigate the contemporary relativism of values and norms from the biblical perspective. By means of biblical philosophy; we try to compare the situation of a post-modern Christian and the followers of ancient Judaism when they met with Hellenistic culture. The subject of our reflection are fragments of Ecclesiastes and the Book of Wisdom. The first chapter contains a discussion of post-modern and Hellenistic culture. The second contains an outline of the history of Israel in the Hellenistic era. The third point is the exegesis of selected passages of Ecclesiastes and the Book of Wisdom. The ending is an attempt to update the attitudes of biblical authors towards Hellenism in the context of postmodern Christianity.
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The article focuses on a series of dances performed in Fuyuge (Papua New Guinea) ritual, one of which provokes debate about its ancestral appropriateness. I use these examples to examine the distinctiveness of Fuyuge aesthetics and historical understanding as compared with Western aesthetics and historical understanding. Whereas the latter is geographically wide and relativistic the former imagines all aesthetics and historical forms as deriving from the Fuyuge world.
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Over the years, researchers have been reflecting on the role of time in human life. The economy also views it as a unique and limited resource. However, money is defined as a tool that facilitates transactions. This work is an attempt to supplement economic thought in terms of comparing time and money. By analyzing the literature in the context of defining the concept of money and own analysis of pluralistic types of transactions, the deductive inference was made. The aim of the study is an attempt to prove that the object of economic exchange carried out with the use of money is human life in the form of time involved in obtaining a commodity. On the basis of such logical considerations, it was indicated that time is a con-cept much wider than money because time is the currency in transactions.
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