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The 34th chapter of François Reynaert’s book “Our Ancestors the Gauls and Other Drivels. French History without the clichés” describes the main stages of colonisation and the French part in the race between European forces. The French colonial obsession started right after the Great Geographical Discoveries and took up with renewed vigour and pandemic enthusiasm in the beginning of the 19th c. before reaching its apogee in the 30s of the 20th c. The author denounces the myth of the Glorious French Empire of the late 19th and the early 20th c. – a myth fed up by nationalistic inducements. Reynaert does not spare the truth about exploitation, crimes, racism and inhumane politics, which went along with the tremendous expansion of the French colonial possessions at the time.
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The paper presents the doctrine of five intellectual virtues: science, understanding, wisdom, art, and prudence, as presented in the works of Aristotle and later in the works of Thomas Aquinas. By analyzing each individual intellectual virtue, we consider their role and importance in times of crises that are an integral part of human life, as shown by the current coronavirus crisis. By explaining the essence and scope of each virtue, it is shown that according to each of them, reason achieves correspondence with a particular aspect of reality and gains the ability to direct action in a way that transforms evil into good. Resolving the crisis requires that the intellect acquires excellence in all five areas, especially in the one that is the least present in current public discourse: the virtue of wisdom.
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Tom Stoppard’s play The Invention of Love stages the classical scholar and poet A.E. Housman at the point of death, as, in the role “AEH,” he recalls his younger self, “Housman.” “Housman” is seen as an Oxford undergraduate; he is a brilliant classicist, driven by ambition to purge ancient texts from corrupt readings; he is also fired by love for a male fellow-student, Jackson, and by a vision of Classical studies as fostering an awareness of ancient virtue shown in athletic prowess and comradely self-sacrifice. His Oxford milieu offers ambiguous support for this combination of ideals; as a clerical worker in London, he fulfils his academic ambitions but forces upon himself and Jackson the recognition that his love is not reciprocated, and, in any case, could not safely be given public expression or acknowledgement. “AEH,” driven by a sense of nostalgia which is also a quest to recover and resurrect his former self, is increasingly led to confront love, in his own life and in the poetic texts upon which he has worked, as an invention – a precarious and perhaps unsustainable balance between coherence and breakdown, between a stoical embrace of modernity and a passionately modern turn to a receding past.
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What is it about ancient monsters that popular culture still finds so enthralling? Why do the monsters of antiquity continue to stride across the modern world? In this book, the first in-depth study of how post-classical societies use the creatures from ancient myth, Liz Gloyn reveals the trends behind how we have used monsters since the 1950s to the present day, and considers why they have remained such a powerful presence in our shared cultural imagination. She presents a new model for interpreting the extraordinary vitality that classical monsters have shown, and their enormous adaptability in finding places to dwell in popular culture without sacrificing their connection to the ancient world.
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The article presents the book “Status of Innocence. Adam, Eve and the medieval political philosophy” (“Stato d’innocenza: Adamo, Eva e la filosofia politica medieval”) of the Italian medievalist Gianluca Briguglia and some observations on its translation into Bulgarian. In her master’s thesis (MP “Translator-Editor”, SU “St. Kliment Ohridski”) the author translated the introduction and the first two chapters of the book and commented on her translation decisions. For the present collection of articles, she has selected the following three excerpts from the commentary part of her thesis: the introduction to the topic of the status of innocence in medieval political philosophy; her considerations about the translation of the book’s title; an outline of how the counterfactual approach is applied to the story of Adam and Eve and an analysis of the grammatical features that the verbal articulation of this logical operation requires.
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The topic of knowledge of God is one of the most important questions discussed by St Gregory Palamas in the majority of his works. Palamas distinguishes four basic types of knowledge of God: knowledge of God drawn from creation, Christian knowledge gained from Scripture and Tradition, mystical knowledge understood as true wisdom, and the deifying vision of the Light of Tabor, which is called knowledge only in an improper sense of this word. All the above types of cognition concerning God are deeply embedded in the whole of Palamite theology, being linked to ideas such as objective distinction between God’s essence and energy or teaching about deification through participation in divine grace.
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In the paper, the author presents Jerzy Prokopiuk’s (1931–2021) outlook on gnosis and Gnosticism. Prokopiuk was a Polish esotericist, translator, and non-academic specialist in religious studies. His views on this subject can be divided into four areas: (1) definition of gnosis; (2) the essence and de- scription of Gnosticism as a historical religious formation; (3) description and understanding of the post-Gnostic tradition; (4) gnosis and Gnosticism as a hermeneutic tool. As to (1) definition of gno- sis, the Prokopiuk presents three forms of this special kind of knowledge: escapist gnosis (know- ledge liberates the human spirit from material body and the physical world); transformational gnosis (knowledge transforms the human soul, body and earthly nature); lateral gnosis (idea of alternative worlds). Regarding (2) Gnosticism, Prokopiuk says that its source was ancient mysteries and a par- ticular type of religious experience. He sees (3) the post-Gnostic tradition as an unbroken chain of esoteric groups and figures from late antiquity to the present day. Finally, gnosis and Gnosticism are (4) a hermeneutic tool for Prokopiuk because they allow him to interpret phenomena and texts of culture (in the field of literature, cinema, psychology, and others). The paper also reflects on the usefulness of some of Prokopiuk’s ideas for contemporary humanities.
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The aim of the article is to approach the doctrine of the Holy Trinity in the theological concept of the Swiss theologian Hans Urs von Balthasar. First, we approach the sources of inspiration for his theology. We analyze the analogy of being, transcendentals, the relationship between reason and faith. Then we reflect on theological aesthetics, the relationship of God as good to human freedom, and the relationship between God and truth. The trinitological concept of Hans Urs von Balthasar is still relevant not only for theology, but also for Christian philosophy.
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Global changes are taking place in our world that worry us. In the environmental field, these include climate change, water pollution and soil devastation. Deforestation is also a problem. Responsibility is a phenomenon of morality and a fundamental category of ethics. It is essential to take responsibility for sustaining life on our planet, which is home not only to humans but to all living beings.
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Méda, Dominique: Le Travail, une Valeur en voie de disparition? Paris: Aubier 1995, 358 stran, ISBN ISBN 2-7007-3659- 1 (reedice Paris: Flammarion 1998, 384 stran; ISBN-10 2080814001, ISBN-13 ??978-2080814005) The article provides a discussion on a book that, from the philosophical point of view, addresses the development of views on work and its place in society. The French author Dominique Méda reveals, via a detailed analysis of the views of economists, philosophers and social reformers, how the current understanding of work and its meaning for society and the members thereof was established over a relatively recent period of history. It documents that the view that we consider today to be completely natural, unquestionable and universally valid, is something of a historical exception that deviates from pre-existing practices and thought traditions. The author points out the contradictions that are latently present in the current perception of the value of work and which have come into sharp focus recently as humanity realises that the related promises are not being fulfilled. Dominique Méda points out the limitations and temporal conditioning of the current perception of the meaning of paid work and attempts to place this perception in a context that is not limited solely to the economic dimension of work. Jan Keller suggests that this book should be read from the contemporary perspective, i.e. in a situation where environmental policies are being questioned, the level of inequality is by no means decreasing, and a large number of employees are no longer threatened only by stagnation in their living standards, but by a significant decline.
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Ovaj tekst sam izgovorila opasnom lakoćom, pa je vjerojatno to razlog što mi se sada, dok pokušavam pisanjem rekonstruirati izgovoreno, otima iz ruku. Lakoću spominjem jer proizlazi iz dubinskog prepoznavanja književnog pisma Ljiljane Filipović kao meni bliskoga. Ali nije riječ (samo) o prijateljstvu nego o fenomenu za koji sam skovala naziv »prijateljska poetika« u smislu dinamizirane, događajne »amo-tamo« poetike kao užitka uzajamnog slušanja i govorenja u dijeljenom intelektualnom prostoru. Tradicionalan je to užitak: još Platon kaže da ni u čemu ne uživa tako snažno kao u govorenju i slušanju filozofije, u čemu vidi i određenu utilitarnost koja se ostvaruje onkraj one drugačije svrsishodnosti vezane uz njemu dosadne teme, poput razgovora o novcu.
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Likovi pred sebe i pred svoje bližnje postavljaju krajnje nedosegljive ciljeve, etičke i intelektualne. To dakako rezultira radikalnim rješenjima. Autorica često poantira humorom, kao u slučaju redovitog djedova treskanja vratima. Ironija različitog intenziteta pretače se u fine nijanse cinizma i sarkazma.
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The scientific development touches on significant problems in the development of scientific knowledge, present in the research of thinkers of the XX century. A set of principles, approaches and criteria in science, corresponding to the new priorities, is presented. In the context of the relationship between philosophy and the private sciences, interpretations take place and complex methodological dilemmas unfold. The focus of the development is the understanding of neo-positivist philosophers with their methodological concept of „logic of science”.
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This article presents the results of a quantitative and qualitative analysis of retraction notices from philosophy journals with global reach. The analysis is based on the Retraction Watch Database and carried out with respect to the recommendations of the Committee on Publication Ethics. In quantitative terms, the sample consists of only 0.48% of the records in the entire database. Hence, the statistics of publication retractions presented here can only form the basis for a case study. The article attempts to lay out the most common reasons for the retraction of philosophy articles following the typology presented in COPE documents. Our systematic approach shows that the normative regulation of publication retraction should be considered inadequate for the publishing practice in philosophy.
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The article will examine the status of capital and spirit—two conceptual forces, as analysed by Deleuze and Guattari, and Hegel, respectively. Capital, the decoded flow of money and labour, and spirit, the persistent rhythm of negation, will both be considered as embodiments of the universal, which I want to define as material expansiveness of the concept. Contrary to the common conception, Deleuze and Guattari do not renounce the idea of universality but alter and accom-modate it in accordance with their theoretical agenda. The text will explore the idea of history as an arena of the expan-sion of thought. In both the dialectical and schizoanalytical frameworks, history becomes a field in which conceptual energies are distributed. I propose to understand universality precisely as this distribution and its dynamics. I will consider spirit and capital as material processes transforming historical codes. The seemingly paradoxical physical interpretation of meaning will serve to examine its constitution and mecha-nism outside the relation of representation. Representation is a structure of meaning functioning on a molar level. Mean-while, both dialectical and schyzoanalytical methods work with the molecular properties of codes, examining their conceptual density, energetic flows and relational intensities. Deleuze and Guattari, and Hegel approach meaning as a conceptual substance which literally makes history, eliciting material properties of thought as it makes its way into being.
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What role does the body play in the subject’s formation and in interpersonal exchanges? Does the body merely perform an instrumental function, or can it claim to be a subject of freedom? Thinking of the body within the framework of intersubjectivity requires reassessing the bulk of the philoso-phical Western tradition. Form the first-person’s perspective endorsed by this tradition, the exteriority of the body has been reduced to a weakness of human nature. Starting from Hegel’s account of the soul-body relation, as presented in the Anthropology, as well as some interpretations of “Lordship and Bondage” on the role of the body in self-doubling (Butler, Malabou, McDowell, Stekeler-Weithofer), I argue that embodiment is a process of (inter)subjectivation. The-matizing the predicative structure of corporeality, Hegel turns the constitutive exteriority of the human body into a potentiality of openness. Hence, Hegel’s dialectic of immediacy and mediation leads to thinking of the body’s universality in opposition to a monadic conception of subjectivity.
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The article covers the issue of self-diagnostic tests, which, thanks to fast indication and interpretation of health parameters, shorten patient diagnosis. These tests are mainly used by healthcare professionals, but are also increasingly available for purchase in pharmacies and chain stores. The paper claims that the integration of self-diagnostic tests into the market system leads to a shift from the phenome-nological account of health, conceived as general psychophysical well-being. Health begins to be interpreted as a set of loosely related biological parameters whose importance is determined by the market.
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