We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
My attempt is to describe the very core of Deleuzian ontology, the process of individuation, which is understood as the differentiation of the intensive. My work relates mainly on the thinking of two contemporary philosophers, Ray Brassier and Manuel DeLanda. They offer lenses to grasp, on the one hand, how the intensive passes in the extensive through the fraction of individuating thinking, and, on the other, the very core of this process as having its own spatio-temporal dynamism and scientific meaning. As far as phenomenology is concerned, I show that immanence, as the outcome of the individuation process and the birth of reality itself, cannot be grasped without the intervention of at least one of the faculties, which is that of sensibility
More...
Mircea Eliade believed ever since his youth that the destiny of his generation was to make culture, not politics. For him, politics was a ‘barren’ activity, unworthy of a true intellectual. Politics should be left to the ‘political men’; the intellectuals have more important things to do. Beginning with 1935, Mircea Eliade wrote several articles which brought him closer to the Iron Guard in which he saw, as he often said, a political movement directly connected to the spirituality of the Romanian people. The expression ‘the terror of history’, used in his material, refers to Mircea Eliade’s political implication in interwar Romania.
More...
If an entire tradition of classical philosophy has found many of its resources in the question "Who am I?", contemporary philosophy, especially the one influenced by analytic philosophy, aims, by analogy, at defining individual identity, yet from a different perspective. Thus, answering the question: ”What makes someone the same person over time?” guides, today, the inquiry regarding personal identity. At least two seem to be, today, the critical issues that generate searches of the basis of personal identity: a metaphysical one, entailed by the death anxiety, and a practical other one, which arises from questioning the responsibility for the consequences of one’s own actions. Therefore, in the attempt of explaining the way(s) in which we, as persons, persist over time, within this paper I will first review some theories or perspectives on personal identity which describe the necessary and/or sufficient conditions to ensure that the numerical identity of a being is maintained at different time points throughout her/his life. I will highlight, in a comparative manner, the theories based on psychological continuity, which set up numerical identity on different types of causal dependence of the individuals’ psychic experiences, such as memory and/or psychological connectedness, as well as the animalistic theories, which favour the body as the foundation of the personal identity and of one’s persistence along time. Eventually, I will try to prove that, among these theories, two - namely the narrative theory and the anthropological theory – seem to be able of answering both the older question of classical philosophy and of the more recent one concerning the definition and construction of personal identity.
More...
The fragments of the manuscripts of Professor Dumitru Isac, which are published starting with this number of the „Yearbook”, represent both the cursives made by the author in order to draft the courses of history of philosophy and his personal reflections next to the works of the commented philosophers. On a hand, view the lack of the integral text of the courses, these fragments offer important, sometimes decisive clues, on the great effort of Dumitru Isac to interpret the writings of the philosophers from various historical eras, always in correlation with his personal vision – that of the critical realism –, which was, unfortunately, impossible to explicitly assert within the context of the Marxist ideological context of the years 1950-1980. On the other hand, neither the preparing manuscripts, now edited, weren’t kept in their totality – unfortunate event to what is added their frequently mix by the author, probably motivated by the search of the optimal mean to magistral exposure. During the print preparation stage, the editor opted for the recuperation of the classical chronological line, the historical and philosophical one, where the author exposes, by comparison of the fragments and their grouping depending on the main themes that are treated (e.g. Kant, post-Kantians, neo-Kantians and so on). The orthography was updated and few errors were tacitly corrected. The footnotes, the observations and the translations were separately signalled, by using square brackets, so that the reader distinguish the ones belonging to the author from the ones of the editor. The editor hopes that these new restitutions of the manuscripts of Professor Dumitru Isac shall accomplish the profile of his exceptional personality in the academic life of our city, Cluj-Napoca [Ionuț Isac].
More...
Book review of BALOGH, Piroska – FÓRIZS, Gergely [eds.] (2018): Anthropologische Ästhetik in Mitteleuropa 1750–1850/ Anthropological Aesthetics in Central Europe 1750–1850. Hannover: Wehrhahn Verlag 2018. (Bochumer Quellen und Forschungen zum 18. Jahrhundert, 9.) 304 pp.
More...
The purpose of this text is to present the basic assumptions of deep ecology. In my view, meticulous and careful drawing of conclusions from this concept can become an important and inspiring reference point for education, both in terms of pedagogical discourses and educational practice. Deep ecology involves a concept of human and their place in the world different from the majority of concepts well-established in the Western culture. This difference is related to the definition of human and their relationship with the world, obligations towards the environment, way of thinking, and strategy of building identity. This significantly affects the concept of education that we adopt.
More...
Nema čovjeka, žene ni muškarca, koji nije zarobljen u vlastito poimanje samog sebe i svijeta koji ga okružuje, koji ne bi bio obilježen socijalnim i prirodnim nasljeđem, mitovima, religijom i znanjem, podsvjesnim i razumskim silnicama, tijelom i njegovim nasušnim potrebama, strahovima i nadanjima... Među privlačnim polovima dobra i zla, vrline i grijeha, između slobode i nužnosti, kako pjesnik veli, "bos i gorak potuca se od riječi do riječi", ali i od čina do čina. Djelima je na koncu i odvagan. Ovaj krajnje sažet presjek kompleksnosti sručene na čovjeka ne daje ama baš nikakvo pravo niti pruža izgovor ili opravdanje za generalizacije, jer zemlju ne naseljava apstraktni čovjek, kako je neoborivo ustvrdila Hannah Arendt, nego konkretni živi ljudi, sudbinski povezani s drugim ljudima, bilo intimno bilo izborno javno. Međutim, to nas ne treba spriječavati da podvrgnemo analizi suvremene karikaturalne i pervertirane fenomene i ponašanja.
More...
Mada su u zadnjih šezdesetak godina ptice u priličnoj zabuni, izgleda da su, pored svih padobranaca, nadzvučnih zrakoplova i svemirskih letjelica, one, barem po brojnosti, ipak još uvijek gospodarice neba. U svakom slučaju, ranije je njihov let bio neupitniji i sigurniji. A to ranije trajalo je veoma dugo, od vajkada, kada su praroditelji današnjih ptica, krajnje uzbuđeni, prvi put poletjeli u visine. Nebo, golemo i beskrajno, prihvatilo ih je kao nešto svoje, najrođenije. Svaka ptica, već prema tome kakav bi pogled na svijet odabrala, pronašla bi i svoje mjesto na nebu: vrapci - nisko, laste-srednje, ždralovi-više, orlovi-najviše...
More...
Ali ukoliko vrijeme zadržava svoju vlast nad Erosom, sreća je u biti stvar prošlosti. Užasna izreka koja tvrdi da su samo izgubljeni rajevi istinski rajevi osuđuje i u isto vrijeme izbavlja temps perdu. Izgubljeni rajevi su oni jedini istinski, ne zbog toga što, u retrospektivi, prošla radost izgleda ljepša nego što je zaista bila, nego zato što jedino sjećanje pruža radost bez strepnje da će ona proći i tako joj daje trajnost koja je inače nemoguća. Vrijeme gubi svoju moć kad sjećanje iskupi prošlost. Pa ipak, taj poraz vremena je artistički i patvoren; sjećanje nije nikakvo zbiljsko oruđe sve dok se ne prevede u povijesno djelovanje. Herbert Marcuse, Eros i civilizacija
More...
U uvodnim rečenicama Volje za moć (Wille zur Macht) Nietzsche sebe sama označuje kao "prvog savršenog nihilista Europe, no koji je nihilizam sam već u sebi proživio do kraja - koji ga ima iza sebe, ispod sebe, izvan sebe."
More...
Vjerojatno je od svih napisanih "etika" od Aristotela, preko Kanta do Lévinasa i Jonasa ona Spinozina ponajviše zagonetna. Jer ono što se tim nazivom želi reći postaje drugo ime za "prvu filozofiju" ili ontologiju.
More...
Ako je zadaća filozofije tradicionalno bila određena kao zadaća mišljenja vremena u kojem se odvija, onda je pokušaj promišljanja biti i suvremenosti epohe u kojoj danas živimo veoma izazovan zadatak. Pitanje o biti čovjeka kao nužno pred-pitanje svake filozofije pitanje je zapravo o tome kako se čovjek odnosi spram sebe samog.
More...