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The article is an attempt to extract the sense used by Heidegger to refer to the “phenomenological interpretation of the Critique of Pure Reason”. It is shown that Heidegger’s method of interpretation means primarily being guided by the “things themselves”, and thus it assumes going beyond the text. For this reason, it must take on the character of a “dispute”. Then, a general overview of Heidegger’s interpretation of the Critique is presented. The central part of the article discusses how this phenomenological method of interpretation “works” in concreto on the example of transcendental aesthetics, in particular with regard to the phenomena and things themselves and pure intuitions.
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The purpose of the article is to outline the problem of widely understood conflicts in human life from the perspective of existential philosophy. Without questioning the importance of psychological research on complex mechanisms underlying conflicts, the author points to the issue of the problematic nature of human existence, the category of freedom, the problem of the authenticity of being and the sense of meaning. In the second part of the paper, the essence of educational process in the context of experiencing difficulties and conflicting situations by human beings has been introduced. The necessity of taking into account the problem of being oneself and constituting a human being in relation to himself, the world and others has been presented.
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This paper presents the evolution and revolution as important factors of the constitutional changes in Greek philosophy. It contains an analysis of the terminology, selected political theories, as well as the necessity and diversity of changes. It is meant to establish the systemic sources of revolution and answer the question whether the revolution and evolution factors were essential for constitutional changes according to the ancients and can those theories still be considered as valid.
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The paper presents the publications about a vision of the revolution in theRussian literature in the Enlightenment, which were published after the Thaw(Khrushchev Thaw) period (i.e. since the mid 1950s). It aims to present thechanging way of interpreting the attitude to the revolution and rebellion (futureand contemporary, e.g. The French Revolution, The Pugachev’s Rebellion) ofthe writers and philosophers in the Enlightenment. It relies on the contents of theperiodicals “Voprosy filosofii” and the works by Y.F. Karyakin i E.L. Plimakand others. There are discussed also the works by Alexander Radishchev(A Journey from St. Petersburg to Moscow) and the poets of his circle (I.P. Pnin).
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Assuming that music can be expressive, I try to answer the question whether musical expressiveness has epistemic value. The article has six parts. In the first part, I provide examples of what music can express. I suggest that it can express inner states with phenomenal character. In the second part, I build up an argument in favor of the claim that, granted its expressiveness, music can convey conceptual content which is not verbal, and which cannot be expressed verbally. This conclusion is limited to concepts like lyrical, nostalgic, melancholy, joyful, distressful etc. In the third part, I explain what musical expressive content is, in contrast and by analogy to, propositional content. In the fourth part, I apply Mitchell Green’s multi- space model of artistic expression to music. I argue that Green’s theory of expression provides a powerful explanation of how a musical sequence can express states with phenomenal character. In the fifth part, I use that model to define adequacy conditions for musical expressive ascriptions. In the last part, I attempt to explain musical knowledge by combining Green’s multi-space model with Sosa-style virtue epistemology.
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The basic idea of Islam is the belief in the oneness of God. All other Islamic teachings, and these are questions of worldview, morality and religion, arise from this idea. Of course, some questions of God’s oneness or tawhid are more important than others and they are related to understanding of the Supreme God. Accordingly, Allame Tabatabai wrote several short but very substantial epistles written in a rational approach to Qur’anic verses and traditions. These epistles are collected in one book: the Epistle on Tawhid, the Epistle on the Names of God, the Epistle on the Works of God, the Epistle on Mediation. On this occasion, in this issue of Living Heritage, we offer a translation of the first epistle, i.e., the Epistle on Tawhid.
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The greatest and most significant work of Allama Tabatabai is al-Mizan fi tafsir al-Qur’an in which he, based on his own theory on the sufficiency of the Holy Qur’an in interpretation, used the method of interpreting the Qur’an with the Qur’an. He argues that, to understand the meaning and intent of the Qur’an, there is no need for anything outside the Qur’an (not even for traditions) and that some verses can interpret other verses. The aim of the paper is to discuss this method of interpretation of Allama Tabatabai and to also point out some criticisms of this method and of the book al-Mizan itself by other thinkers.
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The acceptance of moral and ethical values entails a sort of ultimate goal or a cosmic teleological plan for human beings. The concern of post-creation pedagogy aims at developing human beings’ self-control and moral integrity. The essential quality of the integrity of human behaviour consists in controlling one’s instincts and regulating one’s actions in the interest of the Lord, of the neighbour, and of the self, that is, in forgoing selfish desires. For the theistic philosopher, moral values, human dignity, freedom, integrity, and personal responsibility can be best explained and understood by Theism in so far as we believe that we, human beings, are made good in the image of God. Morality and ethical values, aided by other theistic evidences or by considering the possible special revelation can further clarify the reasons why God decided to save us from our desperate circumstances, in a world of evil and suffering.1 In the light of the divine law, the recommendation for moral freedom is apparent. Moral freedom equals one’s own freedom after substracting the neighour’s freedom. The second divine project for freedom, for the freedom that descends as the “Word of God” which, coming “from abovethe[human]race”,pushesitbeyondit,revealingacompletelydifferent hypostasis and a completely different stake of freedom—the Christic project. Here... freedom is no longer a project proposed to a people, but to humanity as such, it its entirety.”
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The individual cannot be dissociated from society and analyzed in isolation in relation to religious freedom. He relates to others, he is given this freedom not only by his conscience, by divinity, but also by the society in which he lives. A state may have just and fair laws, but as long as the general mentality does not accept, share and support them, these laws do no good to the purpose for which they were created. Moreover, if there are only laws, but without institutions to implement them, the effect is disastrous. The viability of individual freedoms is protected by institutions that govern the common values shared by society. The constitution and the laws alone do not guarantee the exercise of freedoms. The general mentality of society must be prepared to assimilate these laws, otherwise the social reproach towards certain individual behaviors can be extremely virulent. There is, in fact, a close link between mentality, law and freedoms. How, in fact, there is a close connection between the various freedoms that the state supports.
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Heidegger contents that this emphasis on freedom enables us to understand philosophy as a going – after – the whole, that is at the same time a going-to- our-roots. In other words, we must search for the essence of human freedom in the constant presence of being-in-the – world that precedes and grounds philosophical thinking.
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In this study it is found that the notion of a human dignity is of ancient origin. We met it in the myth of the ancient Greeks “Prometheus”. From antiquity to present, the theme of human dignity has constantly grown the folklore and literary creation of many authors. Among them is the prose writer, dramatist, memoirist and essayist Ion Druta. The dignity crosses like a red thread through his entire artistic creation: from the first short stories written in the 1950s to his last large-scale writings. This notion of consciousness appears in I. Druta as a determining factor of the human being.
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Atheism is the view of the world that does not believe in the existence of a God, gods or any supernatural being, who has relationships or interacts with the known universe. This paper aims to analyze the challenges that atheistic thinking brings to the Christian faith. In this paper we will analyze the new atheism as a social and political movement that arose in the early 2000s in favor of atheism and secularism promoted by modern atheist writers. They argued that religion should not be tolerated, but opposed, criticized and exposed to rational arguments, the new atheism and its incisive and passionate rhetoric against the Christian faith.
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Ante Radovan Šoljić on Ivan Bubalo books: Minima varia, Sarajevo, Svjetlo riječi, 2018 and Varia et diversa, Sarajevo, Svjetlo riječi, 2021
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This work first analyses María Zambrano's reflections on the limits of philosophy, based on the suspicion of its vanity and the ambivalence of its origins. Zambrano explores the genealogy of the traditional conception of the origin of philosophy as wonder, a wonder that she would share with poetry. She postulates a horizon of the conjunction of philosophy and poetry, to respond to the wonder at reality, but she also refers to the possibility of rescuing a more venerable form of philosophy. Secondly the work examines whether Schopenhauer's philosophy, with its proverbial pessimism and its conception of philosophical admiration as dismay, could be regarded as an example of this venerable form of philosophy and, finally, whether aspiring to create this conjunction with poetry is still philosophy.
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It was in 1922, when Alexandre Friedmann proposed some models for cosmic evolution, that modern cosmology faced for the first time in a scientific way the problem of the origin of the universe. It was the inaugural step of the big bang cosmology (usually known as the Big Bang Theory), to which several important cosmologists contributed over the following decades. Among these cosmologists, there were two who played a special role: Georges Lemaître, who proposed the primeval atom theory, and George Gamow, who later assumed the hot and dense primordial state of the universe which contemporary cosmology continues to admit. In this paper, I present and compare the perspectives of these two great cosmologists towards the idea of the beginning of the universe as an epistemological frontier, that is, as an unsurpassable limit to the physical knowledge of the universe, namely with regard to an explanation of what caused this beginning and how the primordial universe had come into existence. Both cosmologists assumed that the beginning of our universe is located before everything that physics can achieve, but we can identify one important difference: according to Lemaître, the beginning of the universe is located before space and time, and we can admit that is an epistemological beginning and also an ontological beginning; according to Gamow, the beginning of our universe may have been the result of a preexistent cosmological state of the universe which is just inaccessible to physics, and therefore is not an ontological but just an epistemological beginning.
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This article aims to present a perspective on the philosophical system of the Ukrainian writer Gregory Skovoroda concerning his doctrine on man and on God. God is a trinity and one of the entities of the trinity is Christ, the man-God to whom Skovoroda’s thoughts turn. Christ is also the ideal man who lives in and sustains each particular empirical man as the center of his being. Thus, God is inextricably involved in the life of each individual.
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Pharmacy institutions are one of the key elements in modern healthcare systems throughout the world. Pharmacies can be a part of the public healthcare system at primary, or secondary and tertiary levels. Also, pharmacies can be founded as a private institution, having the same roles and amount of responsibility compared to public ones. The aim of this paper was to examine the role of pharmacies in emergency and catastrophic events. The crucial role of pharmacies is especially emphasized in emergency and catastrophic events when the majority of other healthcare institutions are mobilized in providing more important healthcare activities and services. In those instances, pharmacies represent a primary connection between the patients and community in general and the healthcare system. Proper fulfillment of necessary requirements for registration of pharmacy institutions is essential for its successful operation, but continuous education of pharmacy staff plays an equally important role. The most recent events, such as the COVID-19 pandemic, are one additional evidence confirming that pharmacy institutions are an irreplaceable link in the healthcare system chain continuously serving as a first-line connection with all individuals in a community.
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This study aims, in a close interpretation of the original texts, to reconstruct Oswald Spengler's and Lucian Blaga's concepts of philosophy of culture followed by a brief analysis of the usefulness of the proposed ideas for understanding and comparing cultures. Some of the ideas of the two philosophers will be compared and the pre-existing aprioric forms that play a determining role in cultural creation will be analyzed. Although the arguments for the elements of such cultural frameworks are contingent used with some methodological caution they can create an ingenious framework for understanding and describing the specificity of cultures.
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