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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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Through an original and extraordinarily fruitful reading of the Hegelian conception of negativity, Catherine Malabou developed the concept of plasticity which she keeps working on as one of her cardinal concepts even to this day. Engaging in the problematic of unity in Hegel, the paper takes on the task of trying to answer the question whether plasticity is one or are there several plasticities. The author argues that one must be careful not to reduce the inherent multiple of plasticity to a single plasticity which becomes plasticity par excellence: the plasticity of plastic explosion, of an abrupt and absolute break, to be distinguished from a creative or productive plasticity of habit. Malabou claimed that Hegel was – contrary to what Deleuz read in him – a philosopher of conceptual multitude as a multitude which cannot be reduced to only one image, the image of unity. If this is true, then the concept of plasticity itself with which she grasped the essence of Hegel’s dialectics, should be understood at least as a “unity in conflict”, if not as an inorganic, inhomogeneous, composed unity – and perhaps even as a unity of the pack.
More...On Hegel’s Presentation of Self-Consciousness
The paper provides a modest reading of Hegel’s treatment of selfconsciousness in his Phenomenology of Spirit and tries to present it as an integral part of the overall project of the experience of consciousness leading from understanding to reason. Its immediate objective is, it is argued, to think the independence and dependence, that is the pure and empirical I within the same unity of self-consciousness. This implies a double movement of finding a proper existence for the pure I and at the same time a breaking down of the empirical I’s attachment to particularity. It is argued that the Hegelian struggle for recognition intends to show how the access to reason demands the subject’s renunciation of its attachment to particularity, that is to sacrifice not only its bare life but every thing indeed, including its particular identity, and yet, to go on living.
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The article attempts to reconstruct the logical space within which, at the beginning of Hegel’s Logic, “being” and “nothing” are entitled to emerge and receive their names. In German Idealism, the concept of “being” is linked to the form of a proposition; Fichte grounds a new truth-value on the absolute thesis of the “thetical judgement”. And the article’s first thesis claims that Hegel couldn’t have placed “being” at the beginning of this great system, if the ground of its logical space had not been laid out by precisely those shifts of German Idealism that posited the ontological function of the judgement. At the same time, the abstract negation, the absence of a relation and sufficient reason between “being” and “nothing”, reveals a structure of an irreducibly dual beginning. The logical background of this original duality could be constituted by the invention of the “transcendental inter-subjectivity” in German Idealism, manifested, for instance, in Hegel’s life-and-death struggle of two self-consciousnesses. The second thesis therefore suggests that “being” and “nothing” are elements of the logical space, established in concreto in a social situation of (at least) two subjects one of whom poses an affirmative statement and the other negates it abstractly. From here, one could draw out the coordinates of a sphere by the name of “public” whose structure is defined by the invalidation of two basic laws of thought, the law of non-contradiction and the principle of sufficient reason. The article shows how only the statements capable of absorbing negation, of sustaining a co-existence of affirmation and its symmetrical, abstract negation, can climb the ladder of public perceptibility and social impact.
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The paper takes as its starting point the figure of the owl as the emblem of philosophy, it looks at its history and takes up its most significant philosophical use, the notorious passage where Hegel uses the owl as the indic ation of philosophy’s necessary belatedness. This is the passage which is usually taken as the point of indictment of Hegel’s position and the role he ascribed to philosophy. Hegel’s adage ‘What is rational is actual, and what is actual is rational’ is scrutinized in its various aspects, particularly in view of its other version, ‘what is rational must happen’. The tension between the ‘is’ and the ‘ought’ is perhaps the clue to understanding this adage, where Hegel doesn’t opt for the one or the other, but aims at the paradoxical intersection of the two. Hegel’s adage is put in contrast with Marx’s Thesis Eleven. The paper considers the concepts of the rational, the actual, the belatedness/retroaction, the grayness and finally the owl (and the part that bestiary plays in philosophy), thus trying to circumscribe the task that should be assigned to philosophy.
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This paper focuses on the following question: how is philosophy of anything possible? Where lies the boundary of specialisation area beyond which the term “philosophy” loses not only its strength, but also its meaning? When we talk about specific genre, for example, graphic art or sculpture we use the term “philosophy” in a broader, metaphorical sense. Why then should philosophy of photography be any different? All of the above mentioned questions are discussed in the present article. Philosophy of photography is, indeed, a legitimate discipline, just as philosophy of language, philosophy of science and technology and philosophy of politics are.
More...Aristotle on the Political Role of Women
In this paper I will discuss Aristotle’s controversial philosophical views on women. I will critically examine three main interpretations of his claim that women have deliberative faculty “without authority”. According to the first line of interpretation, Aristotle has in mind that women’s incapacity of advice-giving and decision-making in public affairs are determined by conventions in the political context of his time. I will attempt to point out the disadvantages of this kind of interpretation. Furthermore, I will put forward the reasons why is implausible the more recent interpretation, given by Marguerite Deslauriers. According to her reading, the lack of authority of deliberative faculty in women means nothing else than the tasks over which women have authority are for the purpose of the tasks put forth by men. The prevailing interpretation among scholars is that, in Aristotle’s view, women are naturally inferior to men, due to the fact that they are all too frequently overruled by the irrational “forces” of their nature. I will argue that this line of interpretation elucidates what Aristotle presumably has in mind, although it makes his account of women and their rationality, if not inconclusive, then indisputably problematic. In other words, I attempt to prove that, if the prevailing line of interpretation is correct, such view of women produces some philosophically “insurmountable” problems for Aristotle. The aim of the last section of the paper is to point out how some of these problems could eventually be resolved.
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In this article, we aim to discuss on prayer, trying to identify a kind of relationship with yourself during the praying to a transcendent God and an immanent God, according to the religious literature and the Romanian social reality. For this purpose, we have conducted an experimental research ascertaining the investigation based on interview and questionnaire aimed the relationship with yourself indirectly when praying to a transcendent God and an immanent God among the believers/faithful persons who pray (almost) daily.
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Roger Penrose is known for his proposals, in collaboration with Stuart Hamer off, for quantum action in the brain. These proposals, which are still recent, have a prior, less known basis, which will be studied in the following work. First, the paper situates the framework from which a mathematical physicist like Penrose proposes to speak about consciousness. Then it shows how he understands the possible relationships between computation and consciousness and what criticism from other authors he endorses, to conclude by explaining how he understands this relationship between consciousness and computation. Then, it focuses on the concept of non-locality so essential to his understanding of consciousness. With some examples, such as impossible objects or aperiodic tiling, the study addresses the concept of non-locality as Penrose understands it, and then shows how far he intends to arrive with that concept of non-locality. At all times the approach will be more philosophical than physical.
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Silvia PANDELESCU: Lidia Cotea, À la lisière de l’absence. L’imaginaire du corps chez Jean-Philippe Toussaint, Marie Redonnet et Éric Chevillard, Paris, L’Harmattan, coll. « Espaces littéraires », 2013, 224 pages, ISBN : 978-2-343-00340-5 Elena Simina BĂDĂRĂU: Cahiers internationaux du symbolisme, numéros 134-135-136 (2013): Le NON-DIT, textes réunis et édités par Catherine Gravet et Héliane Kohler et publiés par le Centre interdisciplinaire d’Études philosophiques de l’Université de Mons (CIÉPHUM), 313 pages Elena-Brândușa STEICIUC: Jean-Pierre Longre, Une belle voyageuse. Regard sur la littérature française d’origine roumaine. Éd. Calliopées, 2013, 243 p., ISBN 978-2-916608-30-3 Brînduşa GRIGORIU: Veronica Grecu, Transparence et ambiguïté de la « semblance » : interpréter et traduire les figures du déguisement au Moyen Âge, Iaşi, 2006,187 p., ISBN (10) 973-7603-37-0
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In today's society people are immersed in a large amount of data, in which there is the risk of getting lost. Information can be a problem, unless we know how to handle, control, monitor and verify its reliability. Data become useful information only when they quickly and effectively respond to a need. We have witnessed with telematics to the progressive transformation of the user into protagonist of her/his own formation. For educational systems new tasks have emerged, as well as the appearance of new tools, needed to deal with the new knowledge. The amount of scientific/didactic quality information available on the net constantly increases, for free and common use.
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Bibliografia obejmuje publikacje księży diecezji sandomierskiej za lata 2013-2014. Jest ona kontynuacją poprzednich zestawień drukowanych na łamach „Studiów Sandomierskich”. Obejmuje działy: I. Książki, II. A. Redakcja książek, II. B. Redakcja czasopism, III. A. Artykuły naukowe, III. B. Publikacje źródeł, III. C. Hasła w słownikach, III. D. Recenzje, III. E. Zestawy bibliografii, III. F. Sprawozdania, wstępy w pracach zbio-rowych, IV. A. Artykuły popularnonaukowe, IV. B. Materiały duszpasterskie, V. Inne.
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Wykaz prac magisterskich obronionych w Katolickim Uniwersytecie Lubelskim przez diakonów Wyższego Seminarium Duchownego w 2015 roku
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The article presents the attempt of philisophical description of the Mercy as a a phenomenon, one of dimensions of human love. The web sermons of Fr. Zbigniew Wolak have been analised within. According to his standpoint, mercy shown by a human means sympathy, i.e. showing that one understands another's suffering a wrong followed by an actual deed aimed at remedying that. A full form of that love - seen as such due to the fact that it is shown not only the closest ones but also one's enemies or wrong-doers - expresses itself in a time of ordeal while confronted with some negative situation it becomes possible for it to be fulfilled. The Mercy is the response to evil committed by a human. Also, it reveals the very truth of a human, leading them to better understanding themselves. The author states that the merciful love can be found among human experience and it requires the proper upbringing. Given that, it cannot be described in a purely logical way. What is more, it is a spuritual human ability that brings into the open the mysterious upper level of human existence.
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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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