It s all over now, baby blue
The secret of today’s anticommunism consists in the confusion between the theory of real socialism and communist theory, readily, albeit involuntarily, assisted by Stalinists and their unconscious heirs.
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The secret of today’s anticommunism consists in the confusion between the theory of real socialism and communist theory, readily, albeit involuntarily, assisted by Stalinists and their unconscious heirs.
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There has been a PR-problem in philosophy for the past centuries – or so says the homepage of Wiley-Blackwell’s book series called The Blackwell Philosophy and Pop Culture. This essay examines and evaluates the merits and demerits of various attempts to solve this problem, focusing on two different ways of popularizing philosophy: publications that try to summarize the most important philosophical theories and relate them to our everyday lives – and books that aim to show how products of popular culture can ultimately lead us to ask and hopefully answer philosophical questions.
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Against the older slogan according to which tomorrow’s world will be an international one, and by virtue of which the Western world once strongly condemned any kind of “nationalism” in the name of democracy, the author adds the amendment that internationality is not possible without nations, and also vice versa, the nation is not possible without other nations and internationality, which is substantiated, since the middle of the 20th, by international alliances and organizations. Nations, in their political and cultural sense, have their roots in the same fundamental reality of the people and their human need for society and community. However, internationality is as real of a fact in the world like any nation. Political nations have to be centrally governed, and they need to relate to other political nations. Cultural nations, in turn, have an autarchic character, and differ from other cultural nations even when their language is thought to be the same. In other words, the rub lies nowhere else than in us, the people themselves.
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One of the most important challenges facing the natural sciences and philosophy today consists in understanding the human brain, as well as human consciousness. These two tendencies of research, each confronting its own almost insurmountable difficulties, are by no means synonymous, as the author critically argues. Consciousness, subjective experience, conceptual understanding and our personal epistemic involvement in our world are dealt with by the branch of philosophy which goes by the name of philosophy of mind (Bewusstseinsphilosophie, Philosophie des Geistes). On its turn, the brain as a physical entity is studied by neuroscientists with empirical methods. However, according to the sceptical argument presented by the author, there are no signs that these two fundamental directions of research would tend to converge in any way.
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Carl Schmitt A Föld nomosza címû munkájának elsõ lapjain a következõket olvashatjuk: „Misztikus nyelven a Földet a jog anyjának nevezik. Ez az elnevezés a jog és az igazságosság hármas gyökerére utal.
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„Igen tisztelt Uram! Engedje meg, hogy bemutatkozzam. A Magyar Királyi Zeneakadémia taná- ra vagyok, és szabadidõmben sokat foglalkozom népzenével, mégpedig gyûjtõként.” Ezekkel a szavakkal kezdte rákoskeresztúri lakásában egy 1912. május 22-én kelt levelét Bartók Béla, a viszonylag ismeretlen tanár-zeneszerzõ. Annak címzettje más tudományterületen tevékenykedett. Erich Moritz von Hornbostelnek (1877–1935) hívták, muzikológiával és pszichológiával foglalkozott, pontosabban „összehasonlító zenetudománnyal”, amelyet manapság inkább hívhatnák, zenei néprajznak. Ebben az idõben pedig már túl van egyen és máson, de persze igazi tudományos hírnevét késõbb vívja majd ki. Nagy részben az õ nevéhez fûzõdik majd (másik részben pedig Curt Sachshoz) egy máig használatos hangszertipoló- gia, az úgynevezett Hornbostel–Sachs-felosztás, amely a hangképzés pszichológiai összetevõi alapján tesz kísérletet arra, hogy a „besorolás hírhedt feladatát elvégezze”.
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“I move on to discuss what I take to be the equity of human rights; that is to say our commitment to the rule of just law and constitutionality – a commitment which like the maxims of equity has long formed part of our society’s legal framework. It is a commitment which, long before the Human Rights Act 1998, the European Convention on Human Rights or, even the US Bill of Rights, has underpinned, and continues to inform, our constitutional development and its commitment to constitutional justice. In this country, amid the clash of arms, the laws are not silent. They may be changed, but they speak the same language in war as in peace. It has always been one of the pillars of freedom, one of the principles of liberty for which on recent authority we are now fighting, that the judges are no respecters of persons and stand between the subject and any attempted encroachments on his liberty by the executive, alert to see that any coercive action is justified in law. Victory without law and the rule of just law would have been no victory at all. That is what Lord Atkin teaches us. That is what the clash between Caesar, Clodius and Cicero teaches us. It is what our commitment to constitutionality, the rule of just law and to human rights, such as the right to fair trial and the right to liberty and security teaches us. It is a commitment to, as I said at the outset, the equity of human rights.”
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Composed of diff erent worldviews, contemporary European societies, including Lithuania, are profoundly pluralistic. Moreover, the European secular state is neutral, per se, in matters of worldviews. Considered as a single denomination among others, the Catholic Church can no longer count on the state as its secular arm, but has to accept the condition of freedom of religion.1 In my article, I want to point out themspecifi c role the Catholic Church ought to play in contemporary Europe under these circumstances.First, I focus on the meaning of freedom of religion as a human right.Then, I point out the Catholic magisterium’s attitude toward the freedom of religion,which has evolved throughout the 20th century.Finally, I develop some future prospects holding that the Catholic Church has to contribute to the common good in the temporal order and to proclaim the supernatural Gospel to naturally free persons in the spiritual order without surrendering to individualism, which is in fact incompatible with Catholic anthropology.
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Perhaps more than ever before, Christian spouses in the contemporary world encounter challenges and difficulties in living out their call to holiness. In the history of Christianity monasticism has always represented a model of a life according to the Gospel. Monastic life has been a living icon of holiness for all Christians in the world striving for perfection. This paper considers some characteristic aspects of the spiritual life of the monastic community and their possible application to the spiritual community life of Christian marriage. The two primary sources of this paper are the writings of St. Basil the Great and St. John Paul II. Beginning with a consideration of the call to holiness, the paper proceeds to explore some fundamental and characteristic values of the monastic koinonia and of the communio personarum of Christian marriage, which leads to a discussion of the inner discipline of love as a gift of self. The paper concludes by a short eschatological reflection.
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A perception according to which the world is evil represents a lamentation old as the history is. That opinion is so important that even Kant starts one of his works with it and entire contemporary philosophical discourse, from Schopenhauer and Kierkegaard till modern era, does not throw into doubt the mentioned statement, but it takes it as the light motive of their own thinking. It is clear that people could not feel differently in the prehistoric and at the beginning of historic period. Nature superiority, contingence of one’s own creature and tribe hierarchy did not leave any choice. But it is a mystery why their descendants firmly stick to the perception from the beginning of this text in the period when even phones are smart. Civilization achievement enabled man to travel across the ocean, to go to the Moon, distance communication as well as many other possibilities which were impossible even in fairytales. It stays under question if the hundreds years old artifacts made a modern man happier and more satisfied and if his life is fulfilled more than his ancestors’ life. Referring to the chosen critical approach, this paper tries to enlighten the given topic. It does that by reviving Freud’s awarded work from 1930 called Das Unbenhagen in der Kultur. Unpretentious innovativeness of the paper is reflected in putting Freud’s theses about culture development in the selected discourse or in the society of significant contemporaries such as Nicolai Hartmann and Albert Camus. e interdisciplinary insight into crisis situation, which was felt in all scientific fields and arts and which was proved here by Freud’s thoughts and viewpoints of the mentioned philosophers, was developed on that humanistic basis.
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The remarks presented above concern the cognitive role of philosophical category of subject in pedagogy. Many parts of the article are devoted to recognizing oneself. Furthermore, the remarks presented above constitute the argument for the impossibility of carrying a demarcation line between philosophy and pedagogy. This article present remarks on results of philosophy of language and their practicality in pedagogy.
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The paper analyses a set of texts usually referred to in our post-liberation humanities as “philosophy of the Bulgarian history”. The authors, who wrote on this topic, aimed to propose not only philosophically viable but also authentically Bulgarian reading of our history. The epistemological optics used by them to achieve this aim remind of the Weber’s “ideal types” as a means for rationalizing reality. The choice of the determinant is rational in view of the aim to define the unique Bulgarian nature during the studied period and the remaining factors of the historical past are constellated functionally around it using the logical operation “limitation”. Although the studied authors (I. Gjuzelev, St. Mihailovski, P. Mutafchiev, I. Ianev, St.Popov, V. Mutafchieva, N. Genchev, etc.) used different instruments, they reached common conclusions about the historical memory and the mentality of the Bulgarians. They are permanently marked by the feeling fora deficit of historical time. The solution is sought in the strategy for catching development and the means for its direct implementation lies in copying foreign experiences. However, one can see in the mechanical borrowing one of the reasons for the fragmentation of our historical being, the lack of consistency and continuity in our cultural and historical life. With regard to the historical space, conceived as ethnic, cultural and national land, it is mostly considered through the social dynamics of the geopolitical crossroad which is coded in the binary opposition “East-West”. The chronotopic characteristics are set in the problem of the identityand the appeal for transforming the tradition into self-constructing strategy for the future. The reasons for putting forward these questions lead us both to the “history as a thought” and the “history as an action”. The first case refers to the place and role of philosophy with regard to the historical synthesis. The second one refers to the causes which are rooted into experiencing the social crises which mobilize “the will for ethos”. The events in Bulgaria after 1989 put into focus the need for a new philosophical reading of our national history. Logically, it should be based upon the Bulgarian idea, laid down by St. Popov as “self-realization of the Bulgarians fed by their realized cultural appurtenance to Europe” and should be carried out,evading the “big ideologies”, via metamorphosing of a typically Bulgarian cultural model which have been formed throughout history.
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The article is devoted to the intense literary and public activities of the Bulgarian philosopher Yanko Yanev in Germany from the mid-1930s and until his death in 1944. Yanev was educated in Germany and defended a doctoral thesis under the supervision of H. Rickert. He is the author of competent studies on Nietzsche, Hegel, Goethe, Hölderlin, Novalis, Schopenhauer, etc. The article is focused on Yanev’s metaphysical inquiries, which brought him to perceive a kinship between the Balkans and Germany. The article discusses Yanev’s rejection of the claims regarding the Slavic nature of Balkan people, claims that he considered to be a Russian insinuation. Also commented on is his view that the Balkans are a construct, in the creation of which this Bulgarian thinker invested his Romantic attitudes and imagination.
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In this article the author attempts to reinterpret “Sanin” by Mikhail Artsybashev presenting the novel as philosophical rather than pornographic. The focus here is on the motif of life and death, which occupies a central position in all the works by Artsybashev. The novelist’s understanding of life and death was clearly influenced by the views of German philosophers: A. Schopenhauer and F. Nietzsche. What echoes most vibrantly in the novel are the ideas expounded in Nietzsche’s “Thus Spoke Zarathustra”, especially the theory of “Übermensch”, variously translated as “superman” or “overman”.
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The objective of this article is to determine the sources of the philosophical notion of δόξα, understood as presumption. The analyses presented here focus upon the gnoseological content of the concept of presumption as it occurs in poetry traditionally attributed to Homer (the “Iliad”, the “Odyssey”,1 the so-called “Homeric Hymns”). Two fundamental aspects of such content give the concept of δόξα its philosophical significance: its objective aspect and its subjective aspect. The complexity of the problematic mutual relationship between them manifests itself with particular clarity in lexis beloging to the semantic group of the verb Δοκέω, which, for the purposes of the present study, is hereby described as a group expressing presupposition limited to the present. The reflections and analyses presented in this article allow one to determine the critical foundations of the Greek epistemological thought, whose actual point of departure is the problem of the status of the presupposition and its relationship to the concepts of truth and knowledge. 1 Henceforth, in-text references to the “Illiad” and the “Odyssey” will be marked parenthetically as “Il”. and “Od”. (respectively), followed by the numbers of the book and the verse. Also, unless stated otherwise, dictionary references are made to the so-called “Liddell Lexicon”: Henry George Liddell, Robert Scott, Henry Stuart Jones and Roderick McKenzie, “A Greek-English Lexicon: With a Revised Supplement” (Oxford: Clarendon Press, 1996). All references to this editon shall henceforth be marked as LSJR.
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