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The main goal of this paper is to examine the concept of happiness, through the question what the happiness depends on. It argues that in order to achieve it, several conditions need to be fulfilled: the correct approach towards pain and suffering; deep understanding and awareness of the levels of human nature (lev-els of the self); adoption of human values which are inherent to the human nature itself, in order to become capable for right choices.
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The paper contains an outline of genesis, social and historical conditions and essence of the principle of identity of being and creation. The principle was due by Kamieński which made from it the starting point of his philosophy. Here it appears in the context of nineteenth-century philosophy of action. Author analyzes considerations of Kamieński about the understanding of history, philosophy, absolute and his disputes with the ideas of Hegel and Descartes. Kamienski borrowed Hegel's idea of man as the creator of history. But to make history it has to know the trends of social development. However, that requires a change of the perception of the history which should be based on the philosophy of future and of life.
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Tolerance and aggression are characteristics of the human behavior related mostly to its communicative aspects, i. e. the form and the way of connection between the personality and the others.
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Political correctness is blamed by its opponents for the failed model of multiculturalism, the influx of migrants, and the threat of terrorist acts. The author refers to the contemporary achievements in semiotics, hermeneutics and philosophical anthropology. His criticism is directed at: 1) the paradoxes of postmodern philosophical attempts to justify the idea of political correctness; 2) the way new terminology is introduced, leading at a linguistic level to exclusion, not inclusion, of disadvantaged people: E. Benveniste asserts that the third person is rather a non-person. The article concludes that politically correct language should be grounded on a basis that takes into account the three persons of the conjugation of verbs. Similar philosophical and ethical ideas can be found in the works of J. Kristeva, T. Todorov, P. Ricoeur. This is one of the possible ways to overcome the exclusion of disadvantaged people who are named using terms, but are not in a way that designates them as participants in social and political dialogue.
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Tolerance as an art does not imply the ability to do something, but exactly the opposite – to not do something, for example, abstinence from the jamming of foreign opinion, with which we are not agree. Its history shows us many techniques for tolerance, but little principles which justify those techniques. From this position the tolerance can be defined as art we to not cause suffering to those who can not to love despite their differences, and why we tolerate them. Therefore, a major problem in relation to tolerance is no justification of its necessity or utility, because it is inevitable. The problem is that tolerance is a valuable only when it is not infinite. In this context, tolerance as art consists in defining of limits for tolerance and in that we not to pass these limits in practice.
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The theme that the article offers for discussion is very topical, yet it has almost never been touched in modern scientific literature: influence of liberal political philosophy on the growth the fundamentalism in of contemporary world. The autor, a specialist in the political philosophy and theory, discloses the social roots of this phenomenon, examines its sociocultural and political aspects, reweals behind it certain attemps to solve the theoretical and ethical problems of modern times. The author's main idea which he is eager to stress is that religiosus fundamentalism is non-orthodox; moreover, it is by its essence contrary to religiosus world outlook.
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The present text is intended to be a critical answer to the upcoming article of Giorgio Pini The Individuation of Angels from Bonaventure to Duns Scotus, where he bases the interpretation of the angelic nature according to Thomas Aquinas on two main premises: first, that the angels are pure forms; and secondly, that only forms, which can be received in matter, can be numerically multiplied. By focusing on the principle of individuation of intelligible natures, we will try to show, that according to Thomas, the angels are not pure forms, although they are simple forms and species subsistentes. Then we will try to clarify, that his argumentation concerning the principle of individuation of angels is based mostly on the specific understanding of potentiality and actuality and on the view of order of being.
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By introducing the a priori-investigation of the reason, Kant poses the possibility of one separate area, or method, or thematic in the transcendental analysis of the pure forms of reason. Do the a priori then have its own field which could distinct the derivation of those pure forms and so the a priori alone to differentiate itself among the three, delineated inside the boundaries of reason, areas of the basic faculties of pure reason – sensibility, understanding and reason. We raise the question – whether the a priori is connected with a meta-posing of the transcendental procedure as a reflection upon the activity and possibilities of the reason itself. And from this point on to differentiate the a priori with its own elements and progress of realization and so the a priori could find its own topics in the hole constitution of pure consciousness.
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This paper offers approach and analysis of the complex concepts, in way to deduce logical models of these concepts, mainly developed in theoretical systems of German Idealism. Kant constructs complex concepts in Transcendental Analytic and Dialectic of his fundamental work Critique of Pure Reason. Schelling and especially Hegel include in their systems such concepts as logic-theoretical instruments. The three concepts – total, whole-aggregate and universal, are exposed in a whole genetic way. They are developed by basic logical structure. This structure is granted on relations between one object (Gegenstand) among all the others together; the specified logical area (field of objects) as construct basis for the complex concepts and with the common border to form the united area – logical Universum.
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This essay which author is Sergey Hessen (1887–1950), a prominent Russian Neo-Kantian philoso¬pher and a theorist of education, analyzes Dostoevsky’s novel The Devils. It is an attempt to reconstruct and sum up philosophical interpretations of Stavrogin, the main hero of the novel.
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The article is focused on the dramatic relation between a man and his portrait. In Oscar Wilde’s novel, the portrait plays a leading and decisive role as the objectification of conscience. In the name of beauty and youth impervious to time, a moral transfer of the human conscience is made. Instead of serving as an essential component in Dorian’s life, conscience is translated outside, to the portrait. The drama begins when the portrait begins to live the vice-ridden life of the literary character, while the latter remains eternally young and handsome...
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The article deals with Losev`s approach to the tragical myth. His overall conception of Antiquity is revealed by the so-called ‘symbolic-cosmological’ approach. The article examines two main philosophical influences on Losev’s theory of myth – F. Schelling and P. Florensky. On one hand, in Historical-Critical Introduction to the Philosophy of Mythology Schelling outlines the frame of the ontology of myth, which influenced Losev’s dialectics of myth. Schelling argues that cosmological potentialities engender the mythical consciousness. On the other hand, Florensky, in his philosophy of the name, puts together the symbol and the ‘ενεργεια’. Both standpoints, Schelling’s and Florensky’s, presuppose Losev`s symbolic-cosmological interpretation of the structure of the tragical myth.
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