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In his book, Aurelien Djian investigates the history of the concept of horizon in the evolution of Husserl’s thought. Addressing the most fundamental concerns of phenomenology, Djian redefines the horizon considering themes such as coherence of experience, the reality of the world, and motivation. He suggests an approach to exploring the horizon grounded in a detailed analysis of Thing and Space lectures. A significant conclusion of Djians’s book is that the origin of the horizon should not be attributed to Ideas I, but to these lectures. This discovery is not only of historical significance, but also opens up a new perspective on relations between the world, the incompleteness of external experience, and the fluidity of attention. Djian denies Saulius Geniusas’ interpretation of “halo” and “background” as psychological opposites of the horizon, which functions in the domain of ontology. These phenomena are given as elements of experience temporarily left by attention, connected with actual ones. The consciousness of unfulfilled potentialities of experience ensures the coherence of experience, making the transition from actual to potential seamless. This paper covers Djian’s conclusions and part of his work that goes beyond the content of the book. We also try to contextualize Djian’s research and show the history of studies of the horizon in the philosophy of Edmund Husserl.
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The article raises issues of intercultural relations in Eastern Galicia as an integral part of the Habsburg monarchy in the first half of the nineteenth century. It is known that this territory is positioned as a space in which competing discourses and identities were born and interacted. However, the cultural texts created in this border region contributed to the formation of a common culture for the peoples who inhabited it. Confirmation of this point of view is the collection “Pieśni polskie i ruskie ludu galicyjskiego”, created by the famous Polish ethnographer, poet, playwright and politician Waclaw Zaleski. It is said that the time of the collection coincided with the time when the huge capital of the Polish-Ukrainian cultural heritage preserved in memory was close to extinction, due to the active Germanization processes of the Habsburg administration in Eastern Galicia. W. Zaleski’s collection includes 1496 songs, of which 856 are Polish and 556 are Ukrainian, some of which were harmonized by the composer and violinist K. Lipinski. It is noted that Zaleski’s work had a great influence on the further development of Polish and Ukrainian culture and helped to strengthen the interest of Polish writers in Ukrainian history and culture.
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This paper examines the problem of evil which has to do with the presence of pain, suffering, cruelty and wickedness in this world. The reality of evil is difficult to accept when we observe the presence of a God that is all powerful, all good: if God is all powerful then why not destroy evil immediately so all can rest? If God is all good then why tolerate what is not good? Does it mean God is not powerful enough or good enough? This is the logical problem of evil which we shall examine using Spinoza’s argument and an African condition. Our finding is that there is the evidential argument that seeks to convince us of a good God and a manageable world despite the uncontestable damaging presence of natural and moral evil across the earth. So we struggle to reconcile logic with reality. Since Spinoza removes God that is absolute, complete and perfect from evil that is finite, relative and a distraction and if true, then does it mean that what is evil may depend on how one sees it or who is affected? Can we say this for all categories of evil? We recommend a principled stand against evil through a definitional and contextual analysis that paves the way for a solution through key human values.
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The article presents the main aspects and challenges for the preparation of forensic psychological expert assessment of persons diagnosed with Bipolar Affective Disorder. Bipolar affective disorder is a recurrent chronic disorder that is characterized by fluctuations in mood and energy. It affects more than 1% of the world's population, regardless of nationality, ethnic origin or socio-economic status. This specific disorder is one of the main causes of impairment in the bio-psycho-social functioning of persons suffering from this diagnosis and their relatives. Differentiation of this disorder is difficult in clinical practice, as the onset is most often a depressive episode and there are sufficient clinical markers of unipolar depression. People with bipolar disorder are often misdiagnosed on initial presentation, most often with major depressive disorder. These patients may receive ineffective treatment, which in some cases actually worsens the outcome, either by causing manic or mixed conditions, or by raising mood. Accurate clinical evaluation by clinical and forensic specialists - psychiatrists and psychologists - must be exact in order to be able to distinguish bipolar disorder from other depressive states in order to prepare a forensic psychological examination.
More...УНИВЕРСИТЕТСКО ИЗДАТЕЛСТВО „СВ. КЛИМЕНТ ОХРИДСКИ“, СОФИЯ, 2021, 575 С., ISBN 978-619-7433-51-7
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We are currently observing the sixth Pleistocene-Holocene great extinction. Climate change is one of the significant factors contributing to the dramatic decline in wildlife diversity. Humanity took up the fight against climate change in 1992 by adopting the Framework Convention on Climate Change at the Rio de Janeiro Earth Summit. Unfortunately, these efforts have not produced the expected results. Rising greenhouse gas emissions will lead to the extinction of half of the species on Earth by the end of this century. Limiting the temperature increase to 2°C by 2100 will mean a 25% reduction in species diversity. For most animal species, the race against progressive climate change is difficult and even impossible to win. Scientists warn that if we do not take immediate action, we will face a catastrophic loss of biodiversity. Wild vertebrate animals already account for no more than 4% of the biomass of all vertebrates, which is dramatically lower than the biomass of farmed animals.
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W artykule ukazano zmianę postrzegania wilka, jaka nastąpiła w Ameryce Północnej w latach 1950–1990, poprzez historie Lois Crisler i Teresy Martino – dwóch kobiet, które nawiązały bliskie relacje ze swoimi wilkami. Choć wilki Lois Crisler – Lady, Trigger, Alatna, Arctic, Barrow, Killik i Tundra – urodziły się dzikie, ich życie było zależne od ludzi. Natomiast Mckenzie, wilczyca urodzona w niewoli i wychowana przez Teresę Martino, została wypuszczona na wolność. Historie Crisler i Martino ukazują czas, w którym w Stanach Zjednoczonych nienawiść do wilków ustępowała publicznej ich akceptacji oraz podjęto pierwsze próby reintrodukcji tego gatunku po uprzednim niemal doszczętnym wytępieniu wilków na terenie USA.
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This article is an outline of the current issue of Filosofija.Sociologija, thematically divided into five sections. Starting from the most abstract thematically one and going down to reflections on actualities. Here I try to give it a meaningful structure and a flavour of a general Zeitgeist residing now in our contemporary academia.
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The article copes with a plurality of sciences in general and focuses in the human-related sciences, which present different cognitive results. There is difficult to co-ordinate them because of the difference in methods, aims and formal objects of sciences, whereas the material object of various sciences - the real man exists as the only subject, with a definite and clearly determined substance. In a consequence, they produce different concepts of man. Is it possible to co-ordinate or to reconcile these various information about human being, especially these from particular sciences with the philosophical anthropology?A general understanding of the biological organism is of this kind that it is an object of science, but the notion of organism has been present in philosophy quite a long time—from the ancient times. Thus, an outline of the problem appears, namely the distinction between the organism, as an object of possible experience (fundamentally internal, but also external) and the body in the metaphysical sense, as an sub-ontic element of the human being. From the metaphysical point of view it seems (and that is my proposition or may be only a point mentioned anywhere by some authors, which I would like especially stress), that this whole—consisting of its organic parts, all unified in systemic reciprocal dependencies and various relations—is only accidental to human substance. This human substance—is a person. This specific “set of accidentals” constituting the human organism is subordinated (subjected) to the substance and exists in it and by it.Such an understanding of the organism and more precisely described distinction between it and the body can determine the field of interest of philosophy and other sciences, and simultaneously create a bridge between them. Human organism could be a good object of various research in the field of particular sciences. But the scientists should not forget about metaphysic and existential background of the human organism. From the other hand, the philosophers looking for the necessary causes of the human being have to take in consideration this necessary and specific set of accidentals (a human organism) and the particular knowledge of it provided by the scientists.
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The paper revises the idea of speech as a fundamental political faculty in response to the challenges of the Anthropocene. First, it is argued that, rather than as a subsystem of language, speech should be conceptualized as the expression of the embodied capacity of voice (in this respect, the paper follows Adriana Cavarero’s [2005] argument). Secondly, vocality is linked to the faculty of taste (understood as in Arendt’s reading of Kant) to locate politics in the broader order of materiality (physis). It is argued that the combination of these two sensualities can help us develop the idea of politics as an activity that is both specifically human and located in the broader order of materiality (the Earth system).
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This paper describes the history of the Academia Electronica, which has operated since 2007 in the Second Life 3D graphic environment. I focused on the transformation it underwent and problems which have been being addressed for the last 15 years. There are three aspects to the analysis: the first concerning the philosophy of virtuality, the second teaching in the 3D graphic environment, and the third revealing the social importance of an open university. This text is autobiographic, meaning that it includes short accounts of a number of events related to the development of the Academia Electronica as a university alongside my own personal reflections based on my long stay in the Second Life world.
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Načinimo čovjeka, (Knjiga postanka 1.26), Načinimo čovjeka, Konstrukcija humanoga, Razgovori o čovjeku novoga doba. Prvi razgovor: Alain Finkielkraut, Michel Houellebecq, Peter Sloterdijk i Peter Weibel
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Za razliku od Harpa Marxa, Tarzan kojega je igrao Johnny Weissmuller, nije bio potpunoma nijem, ali sve {to je, u svih dvanaest filmova koje je od 1932. do 1948. snimio morao izgovoriti (»Tarzan-Jane«) bilo je minimalno. No, i to se jednom prilikom, učinilo previ{e. Ovu priču nalazimo u tekstu Gabe Essoa Filmski Tarzan (Tarzan of the Movies). Johhnyeva strast za pravom ulogom najbolje se vidi iz priče koju je i sam veoma rado pričao: »Sjećam se jednom sam (kao Tarzan) trebao negdje uprijeti prstom i reći: ’Ti idi’. Toga dana mora da sam bio jako razgovorljiv, jer sam, pokazavši nekud rekao: ’Ti idi brzo’. ’Rez,’ viknuo je redatelj. ’Sto se događa, Johnny? Ne želimo nakrcati ovu scenu dugim govorima. Govori kako ti piše’.«
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DNA information linked to its coding, regulatory and structural regions and their connection with biological structures and functions are discussed, as well as the organization levels, namely molecular, organellar, cellular, tissular, organic, and organismic, which realize this information. Furthermore, the role of DNA in changes during human growth and development is reviewed. The direct or indirect connection of emotions, motivations, habits, character, personal worldview and behaviour with DNA is also commented on. Finally, the determinism of personal choice or its lack, and the influence of drug abuse and psychological dependencies are discussed.
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The article analyzes the actual biopolitics and nonage.
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Тhe complexity of messages, their readability or understandability and the subjective feeling for aesthetic value have interesting interrelations. In our research we claim that in natural languages, perceived as a multimodal complex whole, in formal languages, and in mathematics as a metalanguage, messages in individual modalities that convey maximum information with minimum complexity are more difficult to perceive (less readable), but are aesthetically more attractive; while if the message is multimodal, it is both more readable and more beautiful.
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The article examines the various forms of metaphorical use of the term "remake" in the Bulgarian political discourse. They refer to: A) the general knowledge of political leaders; B) the electoral cycle; C) corruption practices; D) protest actions. In all these cases, the metaphorical transfer carries a negative value charge, insofar as it means the absence of new projects and visions for the social reality. Attention is drawn to the "reverse mimesis" which, unlike Aristotle, means the imitation or reproduction of patterns borrowed from the field of verbal and visual arts in public life.
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Nakon mnogo navođenih i cijenjenih Sloterdijkovih predavanja o estetici krajem osamdesetih godina Zur Welt kommen - Zur Sprache kommen, prevedenih i na hrvatski u izdanju Naklade MD pod naslovom Doći na svijet - dospjeti u jezik, enfant terrible suvremene njemačke filozofske esejistike usmjerio je pozornost na »sfere«, biotehnologiju, povratak drevnim mudroslovnim naucima poput gnosticizma, Heideggerovu misaonu baštinu i politički promašeno djelovanje. Devedesetih godina 20. stoljeća bibliografija mu se vrtoglavo penje. Svake godine objavljuje barem dvije knjige. Je li ta silna produkcija razlog što više nije toliko filozofijski provokativan ili je pak posrijedi činjenica, kako sam ustvrđuje, da naše post-vrijeme ima posla samo s dvije velike teme: biotehnologijom i terorizmom?
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