Hasan Hanefî. İslâm Kültüründe İnsan ve Tarih. İstanbul: Ayışığı kitapları Yayınları, 2000.
Review of: Hasan Hanefî. İslâm Kültüründe İnsan ve Tarih. İstanbul: Ayışığı kitapları Yayınları, 2000.
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Review of: Hasan Hanefî. İslâm Kültüründe İnsan ve Tarih. İstanbul: Ayışığı kitapları Yayınları, 2000.
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Using a sociological and philosophical approach, this paper discusses the legitimacy, utility and functionality of art censorship both as a social practice and as an autonomous discourse. My intervention reconstitutes and deconstructs the legal arguments underlying the decision to censor artistic products, by investigating the most common accusations by which the law seeks to justify art censorship: immorality (pornography, obscenity), the encouragement of indecent behaviour or incitement to violence/hatred/racism. Moreover, the paper describes two perspectives that can decisively settle this controversial debate: one in favour of the unconditional, absolute freedom of art, and the other in favour of social control. The former perspective brings together arguments stating that the act of censorship is incompatible with the specificity of art as fiction, while the latter considers that art benefits from normative flexibility that tends to impunity. The analysis of the two perspectives points out that it is difficult (even impossible) to definitively answer the question whether there is a solid reason for (not) censoring art. Art is placed in the interval. The problem of art immunity oscillates between Scylla (with its excessive prohibitions) and Charybdis (with the notion that art works carry messages with a socially toxic potential). The excesses of art cause not only a need for civic control, but also excesses of censorship. The reverse is also true. Among the extreme cases placed at the edge of the spectrum, there is the everyday situation in which art is admonished, more or less harshly, for its “boldness”. Ultimately, while the penchant for censoring art in totalitarian societies is obvious, there is little consensus in the debate on censorship in democratic, liberal societies. Here “anonymous authority” (Erich Fromm) is frequently expressed through mute, conservative, informed censorship, lending itself to a vast polemical discussion about what the “freedom of art” truly means.
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I explain why theology and the spiritual research are always near a fatal trap which is intrinsic to their subject matter, and why religion can easily lead to pseudo-science and pseudo-religion, leading itself toward hate, war, and misery. I suggest how we might be able to prevent this. I have to warn that such prevention can, of course, be misused by dishonest or excessively naïve people with motivations usually unrelated to religion, but related to empowering themselves. Warning: I might wander very near that theological trap. Serious religion is, by its very nature, a voyage near death, or near inconsistency.
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As a building, genetic and vital part of the soul and will of our people, morality determines the quality of life and prospects for its happy future and survival. Viewed from this dimension of reality, moral values are stained with their opposites so that they are difficult to discern the true intentions, goals, and means of dealing with certain groups and individuals. Such a state of morality has a devastating effect on the quality and power of the will to create lasting values and lead to general apathy and the feeling of losing trust and reliance on other people, in society institutions and in the state itself. The result is loneliness and alienation at all levels of merit and (or) merging into groups with unchallenged criteria of communion. The principle of termination with the tradition itself, opens the door to the feeling of insecurity, increases authoritarianism, and the uncritical acceptance of new (foreign) values increasingly confuses all structures of our society. Obviously the overwhelming influence of Western cultural values in the form of finished spiritual molds is not evident, which is not a term of true cultural aspirations and the needs of our people. The main role in this is the individual activities of people educated at the most important European and American universities. Certainly, the adoption of positive cultural values and content of foreign cultures and states is necessary and beneficial. However, the problem is in an uncritical attitude and distances towards them. It is necessary to look real and treacherously at our opportunities, to absorb our good strength from the outside and inside, in order to be right in this period of our and world history.
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The literary narrative carries inside a lot of discourses, one of which enriches it specifically. In the novel The Monk there is a defined borderline (or a transformed one?) between the artistic discourse found in the traditional rhetoric, and in the philosophical rhetoric intended so. The paper’s purpose tends to understand the active role of this specific rhetoric used in the novel, which by serving as an integral part of the fiction structure becomes a core subject, but it also becomes an instrument for the deliberation of the individual (-narrator) from the conventional narrative in which have been enlighten other elements of novel more than the 'thinking' process itself. Here it is the turn of this process; there is an investigation about the why-s and an explanation of the how-s questions and of many other issues which are of a personal and a universal importance. The object takes care of the way they are searched; how to unfoldthe poetics of 'aletheia', its subjective nature and more.The method used on is the text analysis and the philosophic-aesthetical interpretation.The latter one is considered as an interpretation of the philosophical rhetoric, as a hermeneutic type, a communicative, a semiotic one, etc.The hypothesis is related to the idea that the activation of this kind of rhetoric corresponds to a model of a rhetorical stylistics composed by the aspects of competence (structure) and performance (effect), de facto, much more associated with the effect than with the conventional model.The paper advocates that this choice follows two basic principles: humanism and criticism. The first deliberates thinking process from any external authority through argument and persuasion, the second puts on balance, or doubt, the beliefs and convictions, a discussion which sharps the debate between the argument and the revelation of truth. This aletheia – or (self) disclosure traspasses through the spiritual nature of Neoplatonism.
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In this article I analyze the issue of many levels of reality that are studied by natural sciences. Particularly interesting is the level of mathematics and the question of the relationship between mathematics and the structure of the real world. The mathematical nature of the world has been considered since ancient times and is the subject of ongoing research for philosophers of science to this day. One of the viewpoints in this field is mathematical Platonism.In contemporary philosophy it is widely accepted that according to Plato mathematics is the domain of ideal beings (ideas) that are eternal and unalterable and exist independently from the subject’s beliefs and decisions. Two issues seem to be important here. The first issue concerns the question: was Plato really a proponent of present-day mathematical Platonism? The second one is of greater importance: how mathematics influences our understanding of the nature of the world on its many ontological levels?In the article I consider three issues: the Platonic theory of “two worlds”, the method of building a mathematical structure, and the ontology of mathematics.
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This paper presents Michael Heller’s notion of “philosophy in science” and re-introduces Michael Heller’s classical text that first presented this concept of philosophy entitled How is “philosophy in science” possible?. The paper discusses the historical context of Heller’s idea as it emerged from the discussions and works of the Krakow philosophical scene and discusses the basic tenants of this philosophy, its analytic character, the role of intellectual tradition in the development of this philosophy, and the critical role played by an interdisciplinary dialogue between philosophy, science, and theology. Despite the idea of philosophy in science having emerged about 40 years ago, this concept still inspires and fuels innovative research. The notion of “philosophy in science” lies at the foundations of the philosophy published in two journals: Philosophical Problems in Science (Zagadnienia Filozoficzne w Nauce) and Philosophy in Science.
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This paper attempt to articulate contributions from the language sciences, psychology and educational sciences to address, in a strongly interactionist perspective, the question of the role of language in human functioning. This reflection lead us to return to central notions such as "sign", "meaning", "interaction", "development", "activity", from a theoretical and methodological point of view. The methodological point of view give us the opportunity to problematize the unit (or units) of analysis capable of allowing a non-reductionist seizure of language dynamics within human functioning. We base our reflection on the contribution of several authors, including Saussure, Bloomfield, Coseriu, Vygotski, Piaget, but also contemporary works in connection with our own research.
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The introduction of experimental techniques as a tool of philosophical investigation has created quite a stir in analytic philosophy in the last two decades. Experimental results have shed a new light on traditional debates in various fields and have led to a reappraisal of the use and merits of various methods and types of arguments in philosophy. This paper provides an overview of the central debate regarding Machery et al.’s results and conclusions about the interplay between theory and various methods that are supposed to provide evidence for (a certain) theory. The debate is connected with the initial setting of the question of reference and, more generally, with the main staples of the philosophy of language. A large part of the paper is devoted to a discussion of the most important arguments and perspectives that have been developed or reformulated as a result of the debate on experimental philosophy. The final aim of the discussion is to provide a basic description of the contemporary landscape of philosophy of language and related epistemology, to inform future research designs and developments.
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Transference as well as counter-transference are both central to the praxis of psychoanalytical therapy. They emerge from the encounter with the patient who is caught in libidinal conflicts (Freud) and in the imaginary chain of signifiers (Lacan). “Affective effects” stemming from transference must therefore be taken into account in order to clarify their unconscious connection to the symbolic as well as to the real. Phenomenologically speaking, this corresponds to an original dimension of being-affected, a dimension prior to any sort of interpretation. It aims at liberating desire (désir) by making jouissance possible as an act that does not lead to a hypostasis of the law (Phallus).
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Phenomenological theories have a long history in undermining the “traditional” opposition between mind and body. According to them, the material, viz. the corporal can serve as a place for the processes of meaning-formation, i.e., as a condition of possibility for any set of relationships forming a body of meaning. In this paper, this manifests itself through the fact that the basic concepts related to corporeality, e.g., “perception”, “movement” etc., are the conditions of possibility for any construction of meaning and consciousness process, as also shown by contemporary neuroscience and communication theory in the case of intelligence and communication. However, this was already known to Aristotle, long before the advent of modern neuroscience, but the stakes were even higher for him: the issue of corporeality is itself problematic in terms of determining its boundaries, as the limits of the Self (viz. my body) merge with those of the world. The situation is similar to the “passive and active synthesis” of Husserl and also to Heidegger’s “twofold openness” of the Dasein, conflating the boundaries of the Self and the limits of the world for our human being-there, or consciousness.
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Review of: 1. „Akcent” 39(2018) nr 3(153), „Karol Wojtyła − poeta, dramaturg, filozof”, ss. 278. Review by: P.M. 2. Encyklopedia 100-lecia KUL, red. Edward Gigilewicz i in., Wydawnictwo KUL, Lublin 2018, t. 1 (A-N) – ss. 648; t. 2 (M-Ż) – ss. 678. Review by: M.Ch.
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An essay addressing the phenomenon of the expansion, in today’s world and in particular in Poland, of the formal conditions which need to be fulfilled so that an (individual or collective) subject may fully participate in social and public life, as well as in broadly conceived culture. The expansion of the formal aspect of public life is accompanied by a gradual decline of values and principles which, for centuries, made the development of the Western culture possible. Among them, are: truth, subjectivity, freedom, responsibility, and trust. In Poland, the phenomenon in question comes to light in particular in the functioning of educational institutions, above all universities.
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Among many others contemporary composers, who uses percussion in their music, Marcin Blazewicz (professor of the Fryderyk Chopin Academy of Music in Warsaw) seems to be an extraoridinary. His compositions are inspired by the philosophy of Far East. They might be named as a persucussional works about being... Et tua res agitur is dedicated to the person of the priest Jerzy Popieluszko, who was murdered by communist regime. Is a musical story/tale about responsibility and suff ering. The article shows not only the roots of the composition but also a practical approach od the performance and interpretation of Marcin Blazewicz composition.
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Some members of the Scipionic circle have a common theological theme: it concerns the features of chance or luck and the correct behaviour towards it. There is a marked difference between how members of the Scipionic circle and Romans before the 2nd century BC conceived of casus/ fortuna/tyche. It is possible that this important Greek theme found its way to Rome through the Scipionic circle. In order to confirm this hypothesis, I first reconstructed all the theologically relevant notions of the two Greek members of the circle, i.e. Panaetius and Polybius. Then I investigated the theological concepts of the Roman members of the circle.
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Joseph Ratzinger’s scholarly reflections and ideas convey a philosophical theology of the person that points to relational complementarity. In this article, the author uses the image of a house in order to present Ratzinger’s philosophical theology of the human person. The first part of this article examines the foundations of Ratzinger’s theology and points out how different philosophers have influenced his understanding of biblical anthropology. The second part presents the architectural supports of Ratzinger’s theology, which are the parallels that Ratzinger draws between the body and soul as well as God’s transcendence and man. The third section discusses the ceiling, meaning the beams (principles) of Ratzinger’s theology: the intellect, love, truth, beauty, and hope. Ratzinger’s approach to philosophical theology is both original and creative because he argues that, based on his dialogical understanding of the human person, the individual must transcend himself and because he demonstrates that relationship and dialogue are as primordial a form of being as substance. The essence of Ratzinger’s theology of the person is a biblical understanding of the human person that highlights man’s unique dialogical relationship to God.
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The teaching of spiritual love is certainly the most characteristic and recognizable teaching of Rumi and, under Rumi’s influence, of all other members of Mevlevi order. Even though spiritual love has an important place in intellectual and spiritual opuses of all Sufi representatives, this teaching has gained a different and specific dimension and form for Rumiand his followers. Spiritual offspring and followers of Rumi’s teaching were well familiar with their teacher’s teaching; however, few of them succeeded in thoroughly and completely encompassing and reinterpreting in their works the essence of Rumi’s writing about this topic. In this paper we have applied contrastive-comparative method, the historical method and the textual analysis method to establish the extent in which Fevzi Mostarac succeeded in reinterpreting the essence of Rumi’s teaching of love and how original and inventive he was.Given his personal experiences, the social and historical context, the prevailing religious discourse, the cultural framework and the intellectual capacity, Fevzi understood spiritual love to some extent differently from Rumi, whereby he gave it less space than his teacher. For Fevzi, love is unconditional devotion, worship, celebration, glorification and fulfillment of one’s obligations towards God. Also, unlike Rumi, Fevzi does not feel the presence of beloved God in a shape of a person; he does not glorify, praise or elevate anyone but God. Fevzi may be established as a devoted ascetic who sees love in spiritual training, immersion in words of glory and admiration towards the transcending being of God, unlike Rumi who describes Shams as an embodiment of the presence of God and discusses God’s immanence.
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This paper presents the Nyāya-praveśa (Introduction to Logic), a work by Dignāga’s pupil, Śaṅkarasvāmin, who lived in the middle of the sixth century AD. The Nyāya-praveśa is a brief treatise on Buddhist logic perhaps written for beginner students. With its help they could learn the fundamentals of reasoning and the different fallacies one can make in reasoning. The article contains a full Hungarian translation and an introduction with some remarks on the question of authorship.
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The author’s research of the representation of philosophy subjects and topics in the “Reports” of Novi Sad Grammar School starts from the “Report” for the school year 1918/19 and ends with the “Guidelines to pupils of The State Male Practical High School of King Aleksandar I in Novi Sad for the academic year 1940-41”. The author concluded that this 23-year long period can be divided into two mutually temporally disjointed segments. The fi rst period consists of two segments (the first one, from the academic year 1918/19 until 1924/25, and the second, from the academic year 1930/31 until 1932/33). During these academic years, Philosophy and/or Philosophical Propaedeutics (Logics and Psychology) was mostly present in the class teaching of the Grammar School (taught in the final two grades (VII and VIII), with 4 teaching hours per week). The second time period is also segmented (from the academic year 1925/26 until 1929/30, and from the academic year 1933/34 to 1940/41). The status of Philosophy and/or Philosophical Propaedeutics (Logics and Psychology i.e. Basics of Psychology) in this period was more unenviable than in the previous period, with a load of only 2 teaching hours per week in the VIII grade of Grammar School. Philosophical topics and literature were represented in the Grammar School also through curricula of classical languages. The Latin language course included the study and translation of manuscripts of the great orator and Roman eclectic Cicero (De imp. Gn. Pomp., In Catilinam Oratio, Pro Archia poeta oratio, De senectute, Laelius de amicitia, De amic.), works of the famous later Roman Stoic Seneca (De divitibus), as well as translated unnamed Socrates’ sayings. As for the teachings of the Greek language, the works of Homer (Iliad, Odyssey), Herodotus (History), Xenophon (Memorabilia, Cyropaedia), Sophocles (Antigone) and the parts of Plato’s Apology were read and interpreted. For more than two decades of Novi Sad Grammar School work that is studied, many important events had occurred, however the organization and execution of the class teaching of the only philosophical subject did not automatically and consistently follow all of these changes. Moreover, the teaching of Philosophy and/or Philosophical Propaedeutics in Novi Sad Grammar School had a particular rhythm of evolution, and its design, beyond all the qualitative and quantitative changes, did not match at all, or in other words rarely coincided with predicted and applied solutions and decisions.
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This historical overview of logic teaching shall begin with school year of 1952/53, when eight years long elementary education was introduced. It can be noted that, in literature concerning logic teaching in our country, emphasis is not put on that period. Considering the fact that the state of Yugoslavia was existent at that particular time, formal decisions immediately related to all republics. Valuable ideas from one territory were implemented in others, being of common interest. Intensive engagement in the field of methodics of logic teaching took place in Croatia, as it is today. Textbooks Logic from Gajo Petrović and Methodics of philosophy teaching of Josif Marinković are still in use in Serbia today, due to the fact that they are still considered as the best solution. That is why history of logic teaching should be analysed since that period up to today.
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