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The article is a confrontation with Robert Brandom’s reading of Hegel’s Phenomenology of Spirit, his attempt to systematically “renormalize” Hegel, i.e., to reduce his extravagant formulations to the criteria of common sense. The article analyses a number of Brandom’s “domestications” of Hegel’s speculative concepts: self-relating, determinate negation, mediation, In-itself, action, knowledge, Spirit, reconciliation, history. On the basis of the examples from Marx, Freud, structuralism, Lévi-Strauss, Althusser, Lacan, Adorno, the text defends Hegel’s “madness”, the irreducible speculative, non-interpretable core of his philosophy. Hegel’s statements have to shock us, and this excess cannot be explained away through interpretation since the truth they deliver hinges on that.
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This paper is an attempt to recapitulate the main themes in Jacques Derrida’s thought on the uni- versity. The author focuses on The University without Condition (presented for the first time in 1998). The paper briefly recounts the philosopher’s involvement in educational institutions (GREPH, Collège International de Philosophie). Next, there is an analysis of the distinction between the future (futur) and the future-to-come (l’avenir), as well as the related opposition between profession (profession) and craft/trades (métier). The strategy of conceiving the university as the topolitical place of resistance is revealed using Derrida’s deconstruction of the repeater figure (agrégé-répétiteur). The paper ends by presenting an analogy between the condition of structural atheism and the obligation of the university to create a possibility for an event (beyond the constative/performative opposition).
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In the article shown dilemmas concerning the presence of religion in public space. It's about the dilemmas raised by the modern and contemporary secular political thought. Modern secular political thought supports the view that religion should depend on policy. Religion should be treated like other social institutions. The role of politics is to achieve power and her exercise by building the social order. In fulfilling this task stands in the way religion. Confession of religion in public space causes constant conflicts due to claims of any religion to treat her as the only true. Put forward by Voltaire and Rousseau radical secularism was supposed to protect the public space from the religious sources of social conflict. Contemporary secular political thought inspired by postmodernism indicates that from public space should be eliminated each social institution that acts as spokesman of objective truth because the objective truth is the first and main source of destabilizing the social order in the state.
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According to Islamic anthropology, man was created by God and is existentially absolutely dependent on Him. God is the Creator and Lord of every human being. Man as a creature of God is a being composed of a material element and a spiritual element. God is a being composed of the element material and spiritual element. This perspective on man and the soul-body relationship has existed in Islam from its beginnings. Despite this, Muslim thinkers, in order to make the doctrine of Islam more attractive, have tried to combine it with Greek philosophy. The work of Aristotle had a particularly strong influence on Muslim thinkers. For Stagirite, the body-soul relationship is a relationship of unity and complementarity, a psychosomatic whole. Particularly influential, until the end of the Middle Ages, was Aristotle’s view that the fetus becomes a full human being forty days after conception if the fetus is male, and ninety days after conception in the case of the female fetus. In this article, we follow the “footsteps” of Aristotelian decisions still present in contemporary bioethical thinking of Islam, paying particular attention to the debate about the ontological status of the human fetus. There is a difference in opinion of contemporary Muslim thinkers as to the status of the human fetus in the early stages of pregnancy. Some authors believe that regardless of the circumstances the fetus is fully human from 40th day after conception. Others argue that the fetus becomes a human being in the full sense of the word only from 120th day from the moment of conception, from when – as they claim – it has not only the body, but also the soul. Abortion, from the moment at which the fetus becomes fully human, and therefore has a soul, is seen as a form of murder and is one of the worst sins in Islam.
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»•Međunarodno društvo za dijalektičku filozofiju« iz Frankfurta i »Italijanski institut za filozofiju« iz Napulja organizovali su u Parizu od 3. do 7. maja ove godine međunarodni kongres o temi »Francuska revolucija: filozofija i nauke«. Od onih koji su obavljali neposredne pripreme za ovaj kongres, tj. od Zorža Labike (Francuska) i Hansa Jerga Zandkilera (Z. Nemačka) doznali smo da je prvobitna namera organizatora bila da se ovaj kongres. — (posvećen tako značajnoj temi kao što je francuska revolucija 1789 — drži u nekoj reprezentativnoj zgradi, kakvih u Parizu ima dosta. Ali francuske vlasti nisu odobrile ostvarenje te namere, pa je kongres održan u slušaonicama Pariškog desetog univerziteta u Nanteru. Današnja Francuska, dakle, nije spremna da prihvati »revolucionarno« tumačenje velike francuske revolucije, ko je su, prema očekivanjima, mogli da joj ponude učesnici ovog kongresa.
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In this paper I concern myself with The Superman Puzzle (the phenomenon of the substitution failure of co-referential proper names in simple sentences). I argue that the descriptive content associated with proper names, besides determining the proper name’s reference, function as truth-conditionally relevant adjuncts which can be used to express a manner, reason, goal, time or purpose of action. In that way a sentence with a proper name “NN is doing something” could be understood as “NN is doing something as NN” (which means “as-soand-so”). I argue that the substitution of names can fail on modified readings because the different descriptive content of proper names modifies the main predicate differently. Here I present a formal representation of modified predicates which allows one to model intuitively the different truth-conditions of sentences from The Puzzle.
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The purpose of the paper is twofold. Firstly, to formulate a definition of a university’s social responsibility that takes into account social expectations from this institution and its internal determinants. The final result of this research is a definition built on two concepts. On the one hand, it is a stakeholder policy, on the other hand, a whistleblower policy. These are the criteria of responsibility, i.e., the rules that make an institution transparent and open to social criticism. Secondly, the article poses the question whether a university in Poland (treated as a dominant institution of knowledge) is rightly seen as an irresponsible partner of civil society? From the business ethics perspective, the more responsible a university is, the more intense are its ties with the social environment represented by stakeholders and whistleblowers. When they fail to play their parts properly, the relationships should be considered dysfunctional. Additional explanation of this problem may be found in the theory of management. Using the concept of the final customer, public opinion can discover if it really is the main interlocutor of the university. The social partners of the university focus their attention on politicians and public administration as the alternative final customer of the academic product.
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According to Chantal Mouffe’s conception of agonistic pluralism I will analyse the role which one of Jenny Holzer artwork plays in hegemonic struggle. Lustmord. is the work produced in 1993 as an example of undermining the memory discourse about military action during Bosnian War. The artist places violence against women into the centre of war strategy thereby giving voice to the victims rather than to the winner. I hope to find out if Lustmord creates an agonistic dimension of public space.
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Joseph Ratzinger/Benedict XVI states that “The true problem of our times is the «Crisis of God»”. In his scientific achievements and the proclaimed kerygma all the reasons for that phenomenon can be found. Moreover, he indicates the consequences of the changes and processes for the religious life, theology and contemporary culture. The retired Pope appears in his works not only as an astute observer of the modern world’s phenomena but also the one who warns against its negative effects. At the same time he formulates solutions to the emerging problems.
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Culture and nature are the main formative factors of human behaviour. Furthermore, culture also determines the variations of societies. The integral elements of culture are law and politics that interact with each other. The influence of politics on the law increases during social crisis and radical historical transformations. An example of these effects can be illustrated by the situation on Polish territory at the beginning of the 19th century. A forceful correlation between politics and law is noticeable in Wincenty Hipolit Gawarecki’s literary output, where he shows the origin and the essence of the court of conciliation in the Duchy of Warsaw and the Congress Kingdom.
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A short introduction to the reading seminar on dentology (the ontology of den,of “less than nothing”).
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This article reconstructs the ontology of Slavoj Žižek’s last two philosophical books – Less Than Nothing and Absolute Recoil. It begins with an analysis of the concept (fundamental for the whole project) of the den, “less than nothing”, which comes from the philosophy of Democritus and was implemented by Žižek into the discourse of contemporary ontology. First, the article describes the structure of the den and tries to formulate its definition (which Žižek never did). Next, it outlines the scheme and function of the negative subject,which is the essential issue for Žižek’s dialectical materialism. Finally, it attempts to integrate the notion of subjectivity with the ontology of den (i.e. dentology) by using concepts from the Hegelian dialectic (the logic of “recoil” and “downward-synthesis”).
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The aim of the study is to demonstrate the paradoxicality determining human life. The natural aspiration of the subject is to strive to achieve order, enabling a reasonably satisfying and passably predictable life, guaranteeing the essential sense of security both on an individual and on a social dimension. The ancient writers and thinkers saw the origins of differentiation, and thereby of the impossibility of achieving coherence and order, in the external reality. Views of thinkers of the 19th and 20th centuries show not only a demand for diversity to be taken into consideration, but also reveal their picture of culture as something highly heterogeneous that cannot be reduced to just a single, preferred vision. Multitude of models and values creates the potential for dialogue, which is irregular and spontaneous.
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The aim of this article is to present the significance of Gilles Deleuze’s Essays Critical and Clinical in the possibly most coherent way. One of the main themes of the text is the opposition between the subjectivity produced by structuralististic authors and the subjectivity that is incomplete, unspecified, emerging from eternal motion of becoming oneself, which is defended by Deleuze. The essential concepts of this opposition are language, time, madness and judgment.
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This article presents a critique of mechanisms employed by conservative historiography. It is grounded in an analysis of selected discussions in the field of social history which focus on the last period of the Ancien Régime. Furthermore, the article presents a methodological and conceptual analysis of contemporary historical polemics. The aim is to transform problems that are typically considered as strictly historical into philosophical problems and to identify their political stakes. As a result, schemes implicit to conservative narration are sketched, and ideas for an interdisciplinary, emancipatory historiography are discussed. The envisioned perspective would simultaneously draw from the achievements of history from below, leftist macro-history and a philosophical critique of history.
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