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Next to the border, earth and sky, life and death – day and night are one of the most important boundaries.
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Next to the border, earth and sky, life and death – day and night are one of the most important boundaries.
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The term “Śląsk” (Silesia) has been used at least since the 9th century to describe the land spread in the upper and middle Odra, which was inhabited by Slavic tribes that were dominant at least since the 7th century.
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The study examines the ideological evolution of the first professional Bulgarian literary critic Dr. Krustyo Krustev (1866-1919), the creator of Misul (Thought) magazine which was the most prestigious journal in the late 19th and early 20th century. A graduate of the University of Leipzig and a student of the famous professors Wilhelm Wundt and Johannes Volkelt, Dr. Krustev did not convey mechanically their ideas in Bulgaria, but imposed the modern aesthetics for that time and creatively complied it with the Bulgarian artistic reality. The editor of Misul attracted intellectuals with a European attitude such as Pencho Slaveikov, Peyo Yavorov and Petko Todorov. The author suggests that although having been neglected and underestimated Dr. Krustev’s contribution for the penetration of modernism in Bulgaria is outstanding.
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Fra (don) Franjo Milićević, hrvatski narodni preporoditelj(u povodu 180. obljetnice njegova rođenja); Važan prinos istraživanju hrvatske filozofske tradicije; Upravljanje političkom reputacijom kroz političke odnose s javnošću
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Artificial intelligence is a tool designed by people for the gratification of their own creative ego, so we can not confuse conscience with intelligence and not even intelligence in its human representation with conscience. They are all different concepts and they have different uses. Philosophically, there are differences between autonomous people and automatic artificial intelligence. This is the difference between intelligence and artificial intelligence, autonomous versus automatic. But conscience is above these differences because it is neither conditioned by the self-preservation of autonomy, because a conscience is something that you use to help your neighbor, nor automatic, because one’s conscience is tested by situations which are not similar or subject to routine. So, artificial intelligence is only in science-fiction literature similar to an autonomous conscience-endowed being. In real life, religion with its notions of redemption, sin, expiation, confession and communion will not have any meaning for a machine which cannot make a mistake on its own.
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It is most likely for anyone to ask himself at least once if it would be possible to live in a dream? Questioning the fabric of “reality” we live in consciously was one of the main doubts man ever had. It is so likely for us to answer positively to it due to so many factors; starting from the many and various facets of reality each individual envision the world, from the enormous differences we all have while perceiving and defining the reality, etc. That is why, at the conscious level, life seems almost like a dream in a dream, always hoping to wake up from the negative, unwanted version of it. That is why my assertion here, based on latest theories on consciousness and AI (artificial intelligence), aim to say that we live in between reality and dream, being “conscious” of ourselves, but not really wanting to be “aware” of what is really going on with us. Living as a human is not a path towards improvement in the way of getting rid of subjectiveness and valorization because these so-called errors make the most of human living.
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Everyting conceivable, all that has ever been imagined, can be included in our minds and souls. As psyche means “breath”, “soul” and “mind”, it points to the relevance of psychology as a study of mental, emotional and spiritual processes involved in our identity make-up. One of the main organizers of our self and psychological experiences is our relationhip with death: our fear of abandonement and of being alone when conceiving our own death, the fear of the loss of the others, leading to the fear of attachment and emotional death. Pat Kinevane, a contemporary Irish playright, deals, in his 2005 play, Forgotten, with the idea of family and social abandonment of old people in nursing homes. The interconnected stories of Dora, Eucharia, Flor and Gustus, the characters in the play, aged 80-100 years old, living in separate retirement and care facilities around Ireland, reveal these fears. Mental illness in the current explosion of anxiety is also crucial to our identity. Another play by Kinevane, Silent (2010), ends with the word silent, which indicates the insanity, invisibility and ultimately the death of the protagonist, Tino McGoldring, a homeless man tormented by the suicide of his brother. His self after the loss of his brother, wife, family, job, mind is constructed in relation to the past and the imaginary world of the Italian-American icon of the film industry of the 1920s, Rudolph Valentino.
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The main aim of the dissertation is profounding the parameters of Phenomenology of Religion of Ninian Smart, who is accepted as the most important religious scholars of the modern era. In this regard, especially by applying to the Smart’s works, it has been tried to bring his understanding of Phenomenology of Religion. The dissertation consists of an introduction, three chapters and a conclusion.In the introduction part; the importance, purpose and limits of the subject, methods used and resources have been discussed.In the first part; in general the emergence and basic features of Phenomenology of Religion, basic concepts put forward by the major religious phenomenologists and scientific position of Phenomenology of Religion and fundamental criticisms of it have been given a place.In the second part; the life, the scientific personality and works of Smart then discussed, focused on how to apply phenomenology. In this regard, the seven-dimensional model of religion that his religion/religions fenomenological defining and investigation aproach and based on this model, concerning religion/religions his phenomenological investigations has tried to put forward. At the end of this part, especially evaluations for his seven-dimensional model of religion have been given.In the third part; we have focused on methods used by Smart in Phenomenology of Religion and his criticisms for phenomenologists of religion. After discussed the meaning and mission of Phenomenology of Religion by Smart, basic features of his fenomenological understanding and used concepts and methods in his Phenomenology of Religion have been analysed. Also, his basis criticisms of phenomenologist of religion such as Gerardus van der Leeuw, Rudolf Otto, Joachim Wach, Mircea Eliade and Wilfred Cantwell Smith have been mentioned. At the end of the part, evaluations for his fenomenological understanding have been given.In the conclusion part; in the framework of the basic assumptions which has been set out in this study, Smart’s phenomenological understanding contributions, in general, to the field of History of Religion and Phenomenology of Religion and its importance have been stated in a descriptive way.
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In this article, I investigate two theoretical concepts pertaining to the nature of grammatical structures. Firstly, I discuss the notion of panchrony as a non-reductionist alternative to the structuralist dichotomy of diachrony versus synchrony. Secondly, I shortly introduce the emergentist approach to language that rejects the idea of language as a static, stable system. Afterwards, I am going to show how a panchronic view of language benefits the emergentist approach. Namely, I am going to stress the importance of the structural posteriority which is often neglected in traditional grammar models and only implied in emergentist ones. The emergent nature of language, as I am going to argue, can only be described if the speakers’ structural predictions are taken into account as well. Apart from combining the structural anteriority, i.e. diachrony, and structural contemporaneity, i.e. synchrony, structural posteriority has to be taken into account as well. In that case, every speaker in every utterance builds upon their earlier linguistic experience and thereby—to some degree—forms their future utterances.
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The article attempts to analyze the concept of text as a dynamic structure, as conceived by Yuri Lotman, against the themes of late modern subject onthology, understanding of limits to interpretation developed within the neopragmatist movement, and an event driven conception of truth. Faced with such challenges, semiotics attempts to adapt its conceptual apparatus in this changing environment, to reflect in its language the phenomena of late modernity, and to depart from understanding cultural and anthropological facts as manifestations of binary thinking.
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Death has been one of the major themes of philosophy since the ancient times. The article attempts to analyze last works of Boethius Consolatio philosophiae with particular reference to this subject. It is divided into two parts in which the author tries to present Boethius predecessors’ point of view such as Plato, Plotinus, St. Augustine and Proclus. Consequently, the second part of the fragments’ enquiry related to death finds its depth and clarity.
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The aim of the paper is to present the influence of western culture on the political thought of ancient Greece. The first example presented is the world of Homer and the emerging differences between Greeks and Trojans. The work then turns to Herodotus, who clearly indicated the differences between the Greeks and the Persian-barbarians. The Greco-Persian conflict, described by Herodotus more universally as a conflict between East and West, is primarily a conflict of two different regimes. It clarifies the different values that guided the two sides, causing significant differences in the political sphere. The emphasis, in the wake of Herodotus, is on conflict between the free poleis and eastern despotic monarchy. The paper shows how relations with eastern culture influenced the formation of internal political awareness and political thought in ancient Greece.
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This article enters into dialog with Heinz Wismann’s interpretation of the Democritean atomism presented in the book Les Avatars du Vide. Ever since Barbara Cassin referred to Wismann’s work to defend her thesis of the radically non-Aristotelian character of Lacan’s thought, Wismann’s interpretation began to play a vital role in understanding Lacanian philosophy. Cassin has been followed by members of the “Slovenian group,” who used a new reading of Democritus to modify their theory.
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The article recalls the historical debate between Sartre and Lévi-Strauss about the meaning of dialectics (or the relationships between dialectical and analytical reason) which concerned also the concepts of history, structure, subjectivity and consciousness, free practice, all in all – the concept of human and the way of understanding anthropology, more “philosophical” or more “scientific”. Instead of simply opposing Sartre’s and Lévi-Strauss’ views the author tries to show quite complex, “dialectical” play between them, although she stresses also their final contrast connected with the inalienable poles of the whole modern philosophy and culture, more specially those of subjectivism and objectivism, and the constant tension between them. Such a tension is reflected not only in different manners of conceiving of man as such (as being mainly a subject and project or, on the contrary, an object and element of a broader universe), but also in the way of understanding the relationship between culture and nature, and, finally, between different cultures. The purpose of the article is not only to reconstruct a historical issue but also to refer the historical debate to contemporary discussions, both theoretical and practical, moral and political, concerning such questions as the status of mind and consciousness, ecology or possible and desirable relations between West and other cultures. In the author’s view in all those quite contemporary debates the tension between rather Sartrian or rather Lévi Straussian position remain present and vivid.
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W artykule przedstawiono wyniki badań oceny zmian zachodzących w sferze egzystencjonalnej (poczucia sensu życia) osób uzależnionych od narkotyków i poddanych terapii. Badania przeprowadzono w Poradni Profilaktyki i Leczenia Uzależnień MONAR w Lublinie. Przebadano 25 pacjentów Ośrodka w wieku od 17 do 58 lat. Grupą porównawczą w pierwszej części badań, dotyczących poczucia sensu życia, były osoby nieuzależnione. W drugiej części badań, badając różnice w poziome uzależnienia i poczucia sensu życia u osób uzależnionych z różnych ośrodków terapeutyczno-resocjalizacyjnych, grupę porównawczą tworzyli pacjenci z Ośrodka MONAR z Głoskowa. Posłużono się metodą sondażu diagnostycznego z zastosowaniem Kwestionariusza testu przesiewowego uzależnienia od narkotyków opartego na kryteriach ICD-10 oraz Skali Sensu Życia (PIL). Na podstawie wyników badań określono poziom poczucia sensu życia osób uzależnionych od narkotyków. Przeprowadzona analiza wyników badań empirycznych wykazała, że osoby silnie uzależnione mają niższy poziom poczucia sensu życia.
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The article presents results of studies concerning the assessment of changes taking place in the existential sphere (the sense of life meaningfulness) in persons addicted to drugs and subjected to therapy. The studies were conducted in MONAR – Addictions Prophylaxis and Treatment Center in Lublin. 25 patients of the Center, aged 17 to 58 years, were examined. In the first part, concerning the sense of life meaningfulness the control group consisted of persons without addictions. In the second part of the studies, in examining differences between levels of addiction and the sense of life meaningfulness in addicts from various therapeutic- rehabilitation centers, the control group consisted of patients from MONAR Center in Głoskowo. We used the method of diagnostic sounding with the application of Screening Test Questionnaire concerning drug addiction, based on ICD-10 criteria and Life Meaningfulness Scale (PIL). On the basis of study results the level of the sense of life meaningfulness in persons addicted to drugs was determined. The performed analysis of empirical study results revealed that the persons strongly addicted to drugs demonstrate a lower level of the sense of life meaningfulness.
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We live in a time of growing discrepancies between the proclaimed political ideas/affiliations and reality. The systems of media seduction and manipulation allow for ‘manufacturing consent’ in contemporary citizens, the consumers of mass media products. This leads to new forms of establishing hierarchies, which repeat some of the old behaviour patterns. Truth is unwelcome. Communities of people interconnected through their interests develop various forms of substitutes for truth and the ways of bypassing truth and making it irrelevant. In this paper, the fact that illusions overpower ideas (as noted by Feuerbach) is illustrated by Fyodor Dostoyevsky’s The Grand Inquisitor from The Brothers Karamazov. “Why shouldst Thou now return, to impede us in our work,” the Grand Inquisitor inquires of God Himself, who has ‘descended from heaven’ in order to see His children. The encounter is marked by the Grand Inquisitor’s threat that God Himself will be tried and burned at the stake as a heretic. Dostoyevsky sets up a marvellous literary backdrop for the examination of the fundamental issues of faith, attitudes towards miracles, the Inquisition, but also the Reformation, which is turning 500 this very year. This text examines the relationship between faith and freedom, hierarchies and followers, the media system of mediation and the results of the mediation, the relationship between an idea and its lived reality. The paper draws a parallel between the time The Brothers Karamazov was written (mid 19th century) and the current turmoil, and seeks to find/suggest the answers to the eternal questions that Dostoyevsky rose/read from the history of the human quest for freedom. It is a philosophical and literary analysis, an exploration of philosophical ideas in a literary work. Dostoyevsky lends himself well to this kind of analysis, since some of his observations are marked with intellectual objections to such an extent that an entire closed philosophical system could be constructed with minimal effort. The additional motive for the exploration of the idea of the Grand Inquisitor is the increasing authoritarianism of the political leaders of countries both big and small, superpowers and banana states alike. Dostoyevsky has plenty to say to them, and this paper attempts to bring to life the great writer’s political and libertarian ideas, and transfer them to a time that has plenty to learn from him.
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The concept of knowledge has a long history inside philosophical tradition, but it was particularly emphasized during the Enlightenment. Knowledge and reason were highlighted as being the only waymarks men needed. To emphasize the concept of knowledge, Enlightenment thinkers had contrasted it with concepts of authority and tradition. According to them, these concepts include non-critical and unexamined acceptance of worldviews, which is incommensurable with the concept of man, who needs to think critically about reality and adopt only those views, which are based on critical insight and not on tradition or authority. Hans Georg Gadamer gave a harsh criticism of this view of Enlightenment thinkers, stating that knowledge and authority are not exclusive concepts as authority is gained through knowledge, i.e. through realization that someone has a superior level of knowledge, and not through blind obedience. Gadamer also emphasized that knowledge is not possible without some pre-knowledge or pre-judgments (prejudices) which serve as a foundation for any knowledge.
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This article is dedicated to the phenomenon of Cieszyn Silesia borderland in light of In Café "Avion", which does not exist by Renata Putzlacher, a poetess and Polonist from Czech Tesin. She is a Pole born in Zaolzie - the part of the region, which was assigned to Czechoslovakia after World War I and II - and in her compound book she struggles with her "split" identity. A symbol of both that split and Polish-Czech animosities is a border bridge on the river Olza. The article shows how Putzlacher has carried out the project of a metaphorical bridge building, which connects, not divides. She discovers the fortunes of a now-defunct café lying near the bridge on Olza and of its owner, a Jewess Rozalia Wiesner, as well as of other Cieszyn Jews. Their history is joined with the past of Putzlacher's family, which arrived to Cieszyn from Styria via Eastern Borderlands. Following the ancestors' paths and her own tangled roots, the poetess finds her manifold heritage and thanks to Rozalia she finds more universal dimension of foreignness - the fact, that one's own place is not something to find, but to build. The article's authoress demonstrates how Putzlacher replaces the cult of a little homeland with reminding about Poles', Czechs', Germans' and Jews' difficult life together in Cieszyn borderland. The poetess' main aim is to work for the present community, also by the reconstruction in a literary cabaret the spirit of Café "Avion", where Polish, Czech, German, Yiddish and a local dialect was heard. However, the work on such a task cannot be completed, because the community remains an utopia - a place which does not exist (yet).
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The main aim of this article is an attempt to describe some special kind and form of literary writing. The center of this consideration lay at the item between two anthropological concepts, namely health and illness. This two different concepts means by founding a distinctive particular space. This is where we could locate main sense of an eponymous wound of writing. However, health and illness are bound to categories of personal life experience which, in a manner of speaking, determines experience of writing in general. In principle all issues are based on the analysis philosophical works of Gilles Deleuze and the interpretation of same fragments from literary works of Franz Kafka.
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