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Pierre Bourdieu jest teologiem, teologiem politycznym. Jednymz najważniejszych źródeł (choć ukrytym) myśli autora Reprodukcji jestklasyczne dzieło Ernsta Kantorowicza Dwa ciała króla. Studium ze średniowiecznej teologii politycznej. Konstruując jedną z najbardziej wpływowychteorii społecznych XX wieku, francuski badacz czerpie pełnymi garściamiz religijnych metafor i pojęć. Stanowią one nie tyle retoryczny ornament,lecz także istotę jego myśli. Należy poważnie potraktować deklaracjęBourdieu, że jest uczniem Pascala, „pascalianinem” ( pascalien).Istnieje bowiem głęboka racja, że antyklerykał i ateista opowiada się zanajwiększym apologetą chrześcijaństwa. Otóż podziela on wizję Pascalaz jednym ważnym zastrzeżeniem. Deus absconditus Pascala, który ma nasuwolnić od nędzy świata, zostaje zakwestionowany, a cechy Boga jakowszechmocnego stwórcy i prawodawcy przechodzą na Państwo i naukę.W ten sposób Państwo zaczyna przypominać demiurga, Boga zła. PonieważBourdieu nie wierzy w religijne drogi emancypacji spod władzy Państwa, emancypacja jako taka staje pod znakiem zapytania. Francuskisocjolog znajduje jednak dwie wysoce ryzykowne drogi wyjścia: wiedzęi miłość. Emancypacja rozpoczyna się od wycofania się ze świata – odzmiany samego siebie, która jest warunkiem wszystkich zmian. Przez pokorę i ascezę wiedzie droga do konwersji naukowej, poprzez praktykiantynomijne wiedzie droga miłości. Odpowiada to dwóm wersjomgnostycyzmu: ascetycznej i libertyńskiej. W końcu jednak sam Bourdieuulega sile Państwa i paradoksalnie staje po stronie Carla Schmitta. Pierre Bourdieu is a theologian, a political theologian. One of the important,but hidden, source of his work is the classic work The King’s TwoBodies: A Study in Mediaeval Political Theolog y. While constructing one of themost influential social theories of the 20th century the French scholardraws handfuls of religious metaphors and concepts. These are not merelyrhetorical ornaments; they are the essence of his thinking. We ought totreat seriously Bourdieu’s declaration that he is a Pascalian. There is a profoundreason why the anti-cleric and atheist declares himself in favor of thegreatest Christian apologist. This is because he shares Pascal’s vision withone important reservation. The Deus absconditus of Pascal, who is supposedto free us from the wretchedness of the world, is challenged while the qualitiesof God as the omnipotent creator and lawgiver are transferred to theState and science. In this way the State becomes reminiscent of the Gnosticdemiurge, an evil God. Since Bourdieu does not believe in religious pathsof emancipation from the power of the State, emancipation in itself becomequestionable. However, the French sociologist finds two risky waysout: knowledge and love. Emancipation begins with a withdrawal from theworld, from changing oneself, which is the pre-condition for all changes.Humility and ascesis lead one along the path toward scientific conversion;the path of love leads through antinomic practices. This corresponds totwo versions of Gnosticism: ascetic and libertine. In the end Bourdieuhimself succumbed to the power of the State and paradoxically ended upon the same side as Carl Schmitt.
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The “higher pain” means being able to suffer for the highest goal, the outmost that actually gives our lives a determination. In the German phrase “Leidenschaft für etwas” (passion for something), one can always hear the suffering, the being afflicted with something. This talk focuses on Plato’s sentence from Phaedrus (274b) and interprets it in a certain relation between “paschein and poiein” (274b): „Someone who wants to fulfill or explicate the (idea of) beauty daringly, also suffers in a beautiful way, whatever one has to suffer from”. This sentence, however, has one premise: The single person who accepts the pain of carrying something out needs to be amazed by something beautiful, needs to make an experience as being befallen by something. The “pain of carrying something out “grounds in an initial “joyful pain”. This initial joyful pain in turn gives birth to a pleasure that is able to suffer from carrying something out. The latter grounds in this pleasure aiming at suffering for the thing itself and is upheld by it. The higher pain as a pain for the grand itself requires a metabolé tes psyches to the (idea of) beauty itself respectively the (idea of the) good itself. This metabolé alone grants the access to the outmost. The difference between the Doxophilia and Philosophia in the Republic V (476b and 479d – 480a) is in our context decisive and explicates the overall context. Doxophilia – referring to something beautiful and also being able to undergo pain for something – remains in the picture without knowing or recognizing that it is a picture of the (idea of) beauty itself. Philosophy alone is capable of answering to the entireness of that something.
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The topic of the phenomena joy, lust or pleasure (hêdonê) is repeatedly astonishing and at the same time a quite ambivalent field for Aristotle. His numerous statements about the hedônê made throughout the work, his basic definitions and systematic analyzes, in particular the two so-called pleasure treatises in the 7th and 10th book of Nicomachean Ethics and their consideration in the examination of emotions in the second book of Rhetoric are very stimulating. In my lecture, I would first like to (I) visualize some of the phenomenal diversity that Aristotle had in mind. In a second step (II) I will briefly introduce Aristotle’s engagement with anti-hedonism in his first treatise (EN VII 12-15) and introduce his understanding of pleasure as “unhindered activity”. This is then deepened in the third section (III) with Aristotle’s second treatise on pleasure (in EN X 1-5) and his second suggestion of pleasure as a “perfection that comes to perfection”. That self-referential relationships always play a role in lust and displeasure, for which the elementary corporeality is just as important as the intersubjectivity of friendships (for example, in the context of Aristotle’s political philosophy) is addressed in the final section (IV).
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Physical pain is by definition not a matter of sharing. The only way to pass the solipsism of the own body is by getting to the source of the original phenomenon (Urphänomen) pain, before it has locked itself inside a mute and tortured singularity. The paper proposes a few examples of collective experiences which can lead to what could be called a “tragic” community. Within such a community, pain can be put into a discourse and be this way open for a simultaneous reception. Humans meet over their helplessness and finitude, their thinking about death and also the experience of art, in their worries about technics and the functioning of their work. These are also ways to overcome nihilism, a dangerous threshold (or “line”, with Jünger) whose passing results in existential pain. The way pain can be brought to speech in all these different contexts is shown here by a phenomenological analysis with means offered by Heidegger’s philosophy and is put into a dialogue with Siegfried Lenz’ essay Über den Schmerz and Ernst Jüngers homonymous work.
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This critical essay is focused on the philosophical definition of culture, according to one of the most important Romania philosophers, Constantin Noica. Even if most of his philosophical essays proposed a hermeneutical approach on the main important problems in the philosophy of culture and the theory of mentalities, Noica is still not enough known with his Journal of ideas, an interesting collection of thoughts, a critical frame on his own reading experiences, events, meetings, streams of consciousness, concepts and philosophic system, all of them in the European context. That is why we sincerely think that any of his theoretical approach can be considered a strong point on a possible nowadays cultural recipe, a possible escape from the confusions of our own identity. Especially those that explain the sense, the reason and the effect of the so-called „high-culturalism”. More than a philosopher, Noica is also a very fine essayist, so that so that any reading is fresh and enriching
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This study is conceived as a partial contribution to the extensive literary-theoretical issues of the so-called poetics of the inexpressible, and at the same time to a reflection on the phenomenology of the French philosopher Jean-Luc Marion. The study is attentive to his inspirational concept of the saturated phenomenon and aims to explore its interpretive potential in relation to literary texts capturing the mystical experience. The literary-theoretical interpretation of the mystical experience is anchored in the Christian spiritual tradition, especially in the texts of St. Catherine of Genoa and St. Theresa of Avila, as well as in selected biblical narratives. The key to the interpretation is the concept of the so-called infused love – he understands it as the ontological heart of the mystical experience. In the context of Marion’ s phenomenology of givenness, infused love could be identified as “given”, i.e. what the mystic receives in abundance in the experience of theophany, more precisely to an extent that exceeds it and which intensity and distinctive quality force him to resign to the opportunity to speak about its experience in a humanly intelligible way. This knowledge motivates the expressive attunement of mystical writing as well as the creation of a special type of narrative (mystical experience).
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Critical thinking as attitude and current activity is a practice of everyday argumentation. At the same time, critical thinking is a tool for training young people in a democratic society. It is a modality of education in the spirit of individual freedom. We are in favor of choosing some critical themes for which the researcher has a strong implication. The analysis and evaluation of arguments often leads to positive effects insofar as the neutral researcher turns into an informed activist. We argue that the subjects of applied ethics can be an excellent framework of analysis in which critical thinking skills can be developed both for the benefit of the individual and for the benefit of contemporary society.
More...Целью статьи является анализ причин, хода и значения восстания Гая Юлия Виндекса против импе- ратора Нерона в Галлии.
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The field of the communication sciences is a hybrid field with various influences that can be observed in the research methods that are used: the quantitative-scientific and qualitative-interpretive methods. Rhetorical criticism as a qualitative research in the field of communication calls for its own evaluation standards. Our aim is to clarify, through a meta-analysis, the evaluation criteria proposed by different authors and the standards, after which an essay of the rhetorical criticism can be appreciated. We claim that a work of the rhetorical criticism is not just an exercise of creativity and originality, but rather a way of persuasive argumentation.
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The paper is written in order to demonstrate the lack of soundness of the present counter-Enlightenment attacks against reason and science. The characterisation of Enlightenment cannot only refer to the logical consequences of the universally manifested reason –(the wishful thoughts about) the humans‘ education and educability and thus the changing the world for the better –without substantiating them. Kant has substantiated the Enlightenment epistemology that supports even today the human endeavour to live in a better world. As the purpose of the analysis is the epistemological way of comprehension –i.e. the rational all the way, coherent to the end, thus the scientific questioning of the premises of every theory –the paper thus features only a selection from among the coryphaei of the Enlightenment movement. It starts from Kant‘s ―Copernican revolution‖ –a metaphor used by him that may rightfully be employed in order to evaluate his philosophy –which, in the view expressed here, consists in the interdependence of the constructivist epistemology and the categorical imperative ethics. Actually, and this is the thesis promoted here, this epistemology and this ethics constitute a continuous and unique structure and just this unitary epistemological-ethical structure, called here even the Enlightenment epistemology, is the basis of the Enlightenment perspective and theory of comprehension. But this perspective and comprehension form a methodological pattern for the approach of the world and for the reason to be of the human knowledge. Thus, the paper is not a simple reminder of an old page of the history of philosophy. And neither should the history of philosophy be thought of as an evolution of ideas, where there would exist just a simple transmission and taking over of the relay from one paramount theory to another and where at one time or another the respective preponderant theory would exist alone. The Enlightenment pattern was not the only one when it appeared, and so much less today. The epistemological analysis of some contemporary facts emphasizes the contradictory views expressed within the Enlightenment and counter-Enlightenment manners. There are presented Enlightenment type arguments and anti-Enlightenment arguments, put face to face. Thus, the paper shows that the Enlightenment perspective and understanding defeat the counter-Enlightenment attacks and they outline a methodological framework for the current interpretation of science and technology.
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The article uses the metaphor of dialogue to illuminate the Christian approach to the relationship of man to creation. The metaphor of dialogue is shaped on the basis of the concept of dialogue from D. N. Walton’s The New Dialectic. The article is divided into three parts, in which selected features of dialogue are discussed to throw light on the Christian approach to the human-creation relationship related to them: the common goal of the participants in the dialogue, the requirement to know the partner in the dialogue and the result of dialogue resulting from its nature, i.e. agreement. The conclusions present the concept of human ecology, emphasize numerous similarities between Christian and non-Christian ecological thought, and identify why Christian dialogue with creation does not function as it should in the light of the Church’s teaching.
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Aristotle offers us a way to deal with potential tragedy in our lives by viewing it through the process of catharsis, which releases our fears through either purgation or purification. After a detailed account of Aristotle’s catharsis, I demonstrate both functions by applying the theory to three post-apocalyptic television programs: The Walking Dead, The 100, and Zoo, evaluating catharsis in the face of physical dangers, social threats, fear of the “other,” and fear of advancing technology, among other concerns. I also evaluate whether these programs simply normalize violence for the viewing audience.
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Cultural globalization is the fierce and unavoidable tendency that has powerfully influenced the culture of each nation or ethnicity, especially the cultures of developing countries. They are worried about the uniformity of the world culture, which will fade away cultural identity diversity. This paper analyzes some threat and chances of the globalization process and point out several solutions that Vietnam has applied and practiced to preserve cultural identity in the context of cultural globalization
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Our truth culture has changed. Yet we are not living in a post-truth era but in a truth era – an observation of the ongoing debates shows a proliferation of invocations of truth. This paper argues that in order to grasp this transition, we should not refer to classical truth theories or common oppositions such as knowledge and belief, objectivity and subjectivity. Instead, we should focus on concrete practices in concrete situations: on “doing truth.” This paper introduces the concept of a “praxeology of truth,” which sets out to analyse truth by means of two parameters: “truth scenes” and “truth figures.” In suggesting that to ask about truth is to pose the question of power, it follows Michel Foucault, but it regards the invocation of truth as a technique of identity politics and truth as a social operator.
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Quantum contextuality and its ontological meaning are very controversial issues, and they relate to other problems concerning the foundations of quantum theory. I address this controversy and stress the fact that contextuality is a universal topological property of quantum processes, which conflicts with the basic metaphysical assumption of the definiteness of being. I discuss the consequences of this fact and argue that generic quantum potentiality as a real physical indefiniteness has nothing in common with the classical notions of possibility and counterfactuality, and that also it reverses, in a way, the classical mirror-like relation between actuality and definite possibility.
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The aim of the article is to introduce the reader to the importance of professional ethics in work, andragoga. This is getting of particular importance in occupations that affect individuals and whole social groups. Therefore, it is worth reminding that ethics plays a significant role in professional work as well as in personal life.
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The current paper is part of a broader research, which is dedicated to tracing a possible influence of medieval will theories in the development of epistemology. According to our hypothesis, the emphasis on the freedom and autonomy of the will by some Franciscan authors has led to introducing new topics into the epistemological field. In the current text, we try to trace a couple of novelties that authors like Peter John Olivi, John Duns Scotus or William of Ockham introduced. Topics as freedom of judgment, comparing notions and propositions, perfecting knowledge or choosing the object of knowledge are all areas of the epistemology, which were discussed in the context of the will’s participation in acquiring knowledge. We try to show how similar ideas were already present by earlier medieval authors like Augustine but received their specific terminology and more detailed treatment in the High Medieval Period.
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The article discusses the issues of cryopreservation of human embryos. The use of this technique is related to assisted procreation. The supernumerary embryos created in order to increase the effectiveness of the in vitro procedure are frozen so that they can be used in subsequent transfer attempts. The author presents the technical dimension of freezing and the risks associated with it. In the last part, the author analyzes the ethical dimension of these techniques. He emphasize that although assisted procreation is immoral itself, it is morally right to strive to correct this evil by the mother, who is ready to accept into her womb the thawed embryos. The adoption of abandoned embryos seems to be a good solution. However, this solution cannot be justified from the ethical point of view. If it is forced by law to defrost or terminate the contract by the clinic that stores the embryos, it is possible to consent to their death. The health condition of the embryos, which makes their development impossible, releases from the obligation to transfer. Moreover, it is immoral to select embryos by eugenics and transfer only those embryos that have the desired phenotypic or sex characteristics.
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This article aims to draw attention to the importance of the spatial point of view for the literary studies introduced by the Slovak comparatist Dionýz Ďurišin in the 1980s. The starting point of his systematics of world literature was the concept of the interliterary process, derived from his study of various ways of connecting literatures in the world. The spatial concept of the changes in literatures enabled him to highlight the relevance of otherness and its function in the reception of foreign literatures. The study of interliterary communities permitted him to discover various forms of connecting, interfering, permeating or merging different literatures and their works across the borders of languages and cultures, i.e. transliterary studies. In addition, he identified some historical forms of interliterary communities in world literature (such as Common wealth, Iberian and Latin American, and Slavic/Russian). Spatial representations of literary phenomena, similar to those of Franco Moretti, also helped him to graphically represent the crossing movement of literatures in the world. A reliable source for learning about the changes in reflecting the spatial moment in world literature studies and about Ďurišin’s systematics are the works of César Domínguez. The terms and expressions Ďurišin created are now coming to be used in a larger sense. This has also been reflected in the discussions on the concept of world literature, which is currently undergoing various changes (Damrosch, Spivak, Moretti, Apter, Aseginolaza, Saussy, Tally, etc.).
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