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Within the period spent in Hamburg, Ernst Cassirer published three subsequent volumes of his most significant and well-known works. Furthermore, he fundamentally expanded his field of interests and turned towards the philosophy of culture. In the spirit of contemplation of the Kulturwissenschaftliche Bibliothek Warburg he scrutinized the aspect of the role of classical, antique tradition of images in the shaping of European culture (Nachleben der Antike). The material found in the library served him as the base of the formulation of the “general systematics of symbolic forms”. Cassirer’s conception of symbolic forms based upon Erwin Panofsky’s iconology, determined philosophical foundations and became an effective instrument for the investigation of products of culture. Cassirer himself, interested in the functional approach to culture, gained an insight into concrete, historical disciplines. Warburg’s ideas became a persistent element of the humanities and so did the philosophy of symbolic forms
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The article is an attempt to map more closely a queer revolutionary potential of Christian theology, which has two sources: historico-political (anti- -imperial roots of Christianity in a colonial situation, generating a permanent opposition against the imperial ideologies of the „eternal order”, virtue and power, as well as some comprehensive parodistic strategies), and religio-imaginative (theology of Incarnation and Resurrection as revolutionary discourses set against the whole ancient metaphysical tradition working around the concept of „nature” and the positive, determining orders of being / universe, which stabilize the political imperial orders, homonoia). The Christian projects turned out to be both „deviant” and „reappriopriative”: crypto-political radicalism of Christian theology of Incarnation and Resurrection has produced an enormous tension being relieved by some naturalization of a higher order, but that tension cannot be erased without destroying the very anti-imperial and anti-naturalistic foundations of the theology. Christian erotic eschatology of the „saving failures” as a religio-political utopia has nothing to do with the „natural order” or community of republican / imperial subjects and their virtues, which is why the political, ecclesial bodies are the queer bodies, unable to be regular organs within the „perfect body” as an eternal schēma.
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Information about „The Round Table of The Philosophers of Slav Countries” (30 V 2003)
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The subject of analysis constitutes the role of "onus probandi" in the decisionmaking process, the influence of this rule on the final result of a dispute, as well as the course of argumentative turns determined by various values, such as truth and utility. Some aspects of "onus probandi" are analysed via formal methods within a simple model, taking into account some aspects of decision-making once the supposition has been confirmed.
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In this paper, I will focus my attention on the latest song by Rambo Amadeus, titled Euro Neuro, and it’s music video, that are meant to represent Montenegro on the Eurovision song contest. Given the fact that, from the beginning of his career in late 1980’s, the main goal of his musical output was to make fun of the musical mainstream, I would like to shed some light on his decision to enter the aforementioned contest, using theories of media and popular music. I would argue that by deciding to do so, he entered the “world” of mainstream that he, up until recently, mocked. I’m going to analyze musical, textual and visual content of his latest song, and of another song, Glupi hit (Stupid Hit, in which he mocks musical hits), in order to point out that he entered the field of mainstream thanks to some changes in the visual presentation of the song, whilst his music remained the same as is was in, for example Glupi hit.
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Šis straipsnis apibendrintai perteikia kelių mano prancūzų kalba parašytų tyrimų, skirtų Filono Aleksandriečio egzegetinių veikalų vaidmeniui filosofinės egzegezės istorijoje, rezultatus. Siekiu įrodyti du tradicinėms filosofijos istorikų nuostatoms prieštaraujančius teiginius: 1) žydų Raštų egzegetas Filonas Aleksandrietis (apie 25 m. pr. Kr. – 45 m. po Kr.) laikytinas vienu iš filosofinės nefilosofinių tekstų egzegezės pradininkų; 2) Aleksandrijoje ilgai mokslus ėjęs filosofas Plotinas (apie 205–270 m.) veikiausiai buvo susipažinęs su egzegetiniais Filono Aleksandriečio veikalais.Už galimybę atsidėti nuodugnesniam „Teaiteto“ egzegetinės „formulės“ plėtotės platonizmo tradicijoje tyri¬mui esu dėkinga Lietuvos mokslo tarybai, finansavusiai mano vykdytą mokslo projektą „Filonas Aleksandrietis ir filosofinė graikų kultūra“ (MIP-064/2014). The article provides a survey of the results of several of my studies published in French and dedicated to the role of Philo of Alexandria’s exegetical works in the history of philosophical exegesis. My aim is to prove two statements which contradict traditional views among the historians of philosophy, namely: a) that the exegete of the Jewish Scriptures Philo of Alexandria (ca 25 BC – 45 AD) should be considered as one of those who initiated philosophical interpretation of non-philosophical texts; b) that the philosopher Plotinus (ca 205–270), who has studied in Alexandria for a long period of time, probably knew Philo of Alexandria’s exegetical works. For the possibility to consecrate myself to a thorough analysis of the exegetical development of the formula of Theaetetus in the Platonic tradition, I am grateful to the Research Council of Lithuania which financed my research project „Philo of Alexandria and Greek philosophical culture“ (MIP-064/2014).
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The aim of my article is to present "the liar's paradox" from a non empirical perspective of the language. The paradox may be as though "resolved" (but in just another way then it is done within the semantics view by Tarski), among other things, thanks to Lacan's psychoanalysis. Namely "the liar's paradox" which is connected with a division between a statement and an enunciation is treated by Lacan as accompanying a subject during his (her) process of gaining a certainty about himself (herself) and about the world and as impossible to overcome in a traditional way. The problem of "liar's paradox" may be merely suppressed. An attempt of suppressing of a nonsense took place, according to Lacan and Foucault, within the area of "Meditations" by Descartes and maybe more in their modern interpretations. The non empirical proposition of an elimination "the liar's paradox" consists in an acceptance of the madness (as defined by Foucault) and at the same time in staying in a surface of some texts. This strategy does not allow to divide talking in two: the language and the meta-language. Moreover I try to discuss with Żiżek concept concerning with an incomprehension this problem (mainly the usage of the meta-language) by Derrida.
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The article discusses the transformations of the idea of park in modernity. In the Age of Enlightenment Europe replaced the white of medieval cathedrals with the green of parks. A man, like Candide from Voltaire’s satire, started to “cultivate his garden,” changing private parks in public spaces. As a consequence of that process the idea of park as a place where you could experience beauty and pleasure completely “vanished”. Urban green spaces started to be determined by an efficacy parameter – which can be witnessed in Le Corbusier’s or Ebenezer Howard’s projects – thus opening the way for transforming former landscape parks into modern places of consumption: commercial parks and amusement parks.
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The article analyzes ideas of “a world philosophy” formulated by the members of the Honolulu movement of comparative philosophy. This intellectual movement came about through the close cooperation of three institutions: the Department of Philosophy of Hawaii University, the scholarly journal Philosophy East and West, and the East-West Philosophers’ Conferences. The Movement achieved significant scientific results and attracted the attention of humanistic scholars all around the world. The accomplishments of the Honolulu movement of comparative philosophy are placed at the forefront of contemporary humanities. The movement constitutes the exact historical context, the center of intellectual activity, where the ideas of “a world philosophy” were generated and discussed in a most thorough fashion and from many different perspectives. The following conclusions were drawn: The idea of “a world philosophy” can be discussed logically, semantically, and phenomenologically only if it is treated as a cluster concept that has to be analyzed in its basic units of meaning. There are six distinguishable meanings of “a world philosophy” that are used by the Honolulu movement of comparative philosophy: (a) a world philosophy as philosophical syntheticism; (b) a world philosophy as philosophical universalism; (c) a world philosophy as a pathos of mutual meeting and reconciliation; (d) a world philosophy as a pathos of mutual complementation and enrichment; (e) a world philosophy as a comparative historiography of ideas; (f) a world philosophy as philosophical cosmopolitanism. The idea of “a world philosophy” in its search for different models of philosophical dialog between the cultures of the East and the West most often stumbles, but in doing so it guards against many philosophical pitfalls. Thus, this seemingly negative outcome of a world philosophy becomes a positive theoretical achievement and it can properly be understood only as such. The failure of philosophical syntheticism teaches us not to generalize, not to project unity where it is absent, and especially to avoid creating it artificially. The East and the West are rather confusing, vague cultural categories. So much so that it is far better to speak about individual geographical locations than about abstract cultural clusters. Philosophical syntheticism as a conception is ungrounded and as a project is impossible to implement. The failure of philosophical universalism teaches us not to confuse empirical findings from the common foundations of all cultures with the aprioristic concept of such a common foundation, which perhaps could be justified and applied in the political context of “building a common future”, but hardly has any philosophical support. Philosophical universalism – under the name of “a world philosophy” – as it is stated by the Honolulu movement of comparative philosophy is unfounded.
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The article deals with Hegel’s concepts in “Phenomenology of Spirit”: “phenomenon“ (Phänomen), “appearance“ (Erscheinung), “shape“ (Gestalt). The author shows that they come from the Kant’s philosophy. According to the investigator, “phenomenon“ and the related concepts in Kant’s “Critics of pure judgment” are used in order to characterize the sensual data. It is shown, that in the Hegel “Phenomenology of Spirit” these concepts assume new features. There they are related to the concept of spirit and characterize the social–historical data.
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The article presents re ection about imaging of Upper Silesia in contemporary culture. The problem of cultural representations of the region was outlined on the political and historical background, and also refers to modern civilizational changes associated with globalization. The basis for the analysis were case studies, which include the branches of cultural creativity such as theater, literature, music, cinema and television. Beside the review of selected examples from the present, the author presented commentary about the future of culture in Upper Silesia.
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The present paper aims at an analysis of the axiological paradigm in the satirical outputof Wacław Klejmont, a poet, essayist and literary critic, locally well known in the culture ofthe Polish Warmia and Masuria. The author attempts to set a broader context of the epigramsand specifically focuses on their theological aspects that have not yet been so well exposed inthe Polish aphoristic literature.
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The goal of this article was to present the „feeling of warmth” phenomenon. It is a feeling accompanying cognitive activity which indicates that a person is making the right decision or is moving in the right direction during problem solving. This experience might be considered as a result of intuition as well as a special form of metacognition that enables access to implicit knowledge. The paper presents possible cognitive and affective mechanisms of “feeling of warmth” and problems connected to their interpretation and measurement.
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The article focuses on the concepts of modernism and postmodernism in philosophical and scientific discourses. The analysis was carried out considering J.-F. Lyotard, M. Focault, I. Prigogine and K. Popper’s main propositions. The article claims that the meanings, which are prescribed by postmodern philosophy to postmodern science (to the paradigms of synergetics and complexity) are often inadequate in their essence. Moreover, in one of the most conspicuos representitaves of postmodern science (in J. F. Lyotard sence) I. Prigogine’s view, science is more modern (in K. Popper’s and J. Habermas’s senses) than postmodern. Thus, it is argued that “the problem of praying lions” stil exists – the “postmodern” science and philosophy are often considered just the same things, without realizing what is realy discussed and what is to be expected. The analysis reveals that the problem raised requires a more elaborate study.
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The Universal Encyclopedia of Philosophy performs two main functions in Polish culture. First, it is a source of general philosophical knowledge which enables to arrive at the understanding of man and world as they are in reality. Secondly, it is an unfailing weapon against ideologies which devastate culture. By the assistance of the encyclopedia student, journalist and politician can regain their status of creators of culture which complement nature.
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This article is about how much Greek St. Augustin knew. This is an old and overdiscussed issue. My small intervention approaches three questions related to “the problem of languages”. First: How familiar was the Greek language to St. Augustin? Second: to what purpose did Greek language and culture appear in his texts? Third: How deep did Greek language and culture penetrate Western thinking at that time? All these can be brought under the formula of G. Madec: quaestio vexata. St. Augustin’s relation to the Greek language and its philosophical vocabulary can be seen in three dimensions: quotation, transliteration and translation. Regarding the “Greek language” of Saint Augustin, commentators are either skeptics or optimists. The problem is not whether Augustin knew Greek at all, but how much Greek did he know. In the end, we must not throw over his times the shadow of the times that followed.
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This paper is focused on the crucial topoi and symbols in Federico Fellini’s Casanova (1976), mainly on the topos of Don Juan, and undertakes the issues of a series of dichotomies: Nature/God, emotionality/rationality, conscious/unconscious in the philosophical and cultural discourses that are rooted within anthropology of seduction (from Søren Kierkegaard’s Diary of a Seducer to the reflections of Jean Baudrillard) and within psychoanalysis (Freud, Bettelheim, Lacan). Construction of Fellini’s film helps also in inferring the conclusions on the relations between postmodern ethics and aesthetics. W artykule, skupionym wokół kluczowych toposów i symboli Casanovy (1976) Federica Felliniego (głównie toposu Don Juana), podjęta jest problematyka dychotomii Natura/Bóg, emocjonalność/racjonalność, świadome/nieświadome w dyskursach filozoficznych i kulturoznawczych,zakorzenionych zwłaszcza w antropologii uwodzenia (począwszy od Dziennika uwodziciela Sørena Kierkegaarda po refleksje Jeana Baudrillarda) oraz psychoanalizie (Freud, Bettelheim, Lacan). Konstrukcja filmu Felliniego służy także autorowi do formułowania wniosków na temat związków ponowoczesnej etyki i estetyki.
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Recenzja książki: Donald A. Crosby, The Thou of Nature: Religious Naturalism and Reverence for Sentient Life, State University of New York Press, Albany 2013
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