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Trauma is a notion whose perception in the psychoanalytic discourse has undergone dynamic changes, starting from the transfer of this concept to the psychic ground, through the conceptualisation of its impossibility of being shared, ending with Bracha L. Ettinger’s intervention. The aim of this paper is twofold: to track these changes and to (re)define the potential of the trauma discourse(s). After the analysis of main assumptions concerning the psychic wound in the thought of the fathers of psychoanalysis, the author proceeds to the branch of trauma studies influenced by the Holocaust, so as to finally introduce Bracha L. Ettinger – a clinical psychoanalyst, theoretician, artist, feminist and member of the Second Generation after the Holocaust – and her matrixial theory. As the author endeavours to demonstrate, this thought provides us with the tools to rethink the shape and possibilities of the trauma discourse.
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The paper focuses on the problem of constitution of our cognitive experience. Two approaches to this problem proposed by Ernst Cassirer and John McDowell are central for the analysis. Both authors use Immanuel Kant’s theory of cognition as a foundation for their own conceptions und they develop their independent interpretations of it according to the traditions they belong to. Although McDowell’s interpretation emerged within analytical philosophy, we can see similarity with Cassirer’s theory. Comparative studies of these theories will point out the convergences and divergences between them.
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This paper analyzes the theory of provocative pessimism, as displayed by the Finnish philosopher Georg Henrik von Wright, which concerns, among many other issues, the justification of what he defines as environmental hysteria. By exploring the genealogy of the ‘tragic contradiction’ between knowledge and acting in von Wright’s sense, I outline how some of the problems regarding the negative consequences of sustainable development find their similar interpretation in the works of some of the most prominent Norwegian philosophers and environmental activists such as Hartvig Sætra, Arne Næss, Sigmund Kvaløy and Gunnar Skirbekk. Regarding the impact of sustainable development on environmental politics, some concerns about the need of improving quality of life, as represented by von Wright, Kvaløy and Skirbekk are explored. Last but not least, I investigate how von Wright, Sætra, Næss, Kvaløy and Skirbekk find the roots of (provocative) pessimism in the increasing challenges to our human condition
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The author analyzes the process of formation of a new political regime under the conditions of genesis of global information society. Considered in the article are virtual mechanisms, methods and ways of social government by ruling elites in the new historical epoch. Special attention is paid to the complex, contradictive character of the revolution in communications, reforming the process of alteration of the world socium, greatly influencing the character of formation of the new political regime. Object of the research is the emerging of netocracy as a new class in the net society.
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This article tries to show the phenomenological sense of the Arendtian investigation on the human life and to what extent it is constituted as a postmetaphysical philosophical anthropology, an interpretation that would be closely linked to her notions of action and identity.
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A film idea and its realization are creating a potential field of relationships and interactions in which there are two worlds, the world of the cinema and the world of the individual experience, and every film is a reality. An objective reality in documentary movies is reconstructed in a film reality and meets individual worlds of authors, characters and viewers through the ability of each person (including any spectator) to understand himself/herself, others and the world.This is an opportunity to see the world through the eyes of others, but also we turn our attention inward. The documentary approach implies much stronger impression of authenticity of the worlds, characters, stories, also feels strongly about the truth in the concrete form of the image and evaluates the artistic message as an existential standard.
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The article succinctly presents the functions of Philosophy in Bulgarian high school education. These functions include: 1) exercising of linguistic competencies and clarification of verbal behaviour as to help students construct and apply criteria for meaningful statements; 2) when Philosophy is practiced in a dialogical format it serves as a precondition for learning argumentation, justification, and gives one better ability to change their position on the basis of a rational inquiry; 3) аs a social discipline, Philosophy develops the communicative abilities of the students and serves as a unique cultural technique. The text follows the descriptions of these crucial functions and is partly based on direct observations on the current educational status quo in Bulgaria.
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The article focuses on the problems of religious and national identity, as well as on the ways and means of their formation through periodic printing in the 1850s and 1860s. The analysis is influenced by Eric Erisson’s ideas of identity-building and typology proposed by Manuel Castells. The majority of the empirical textual material concerns issues of the struggle for an autocephalous Bulgarian church during the Revival, which implies a wider involvement of the problems and conceptual tools of theology and church history. The author uses the theoretical basis of literary history and the history of journalism. The conclusion is that the cultural attributes of confessional identity are based mostly on the idea of equality
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This article analyzes the Being and the problems of modern man, as well as the relation between individual and society through the works of Erich Fromm. Issues such as destructiveness of individuals and communities, outlined are the “diseases” of modern times: alienation, broken identity, loneliness.
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This article explores Gershom Scholem’s ‘On Our Language: A Confession’ (an open letter to Franz Rosenzweig on the secularisation of the Hebrew language) as well as Jacques Derrida’s essay on Scholem’s text. Underhill draws on the figure of the palimpsest and the cabbalistic concept of language in her attempt to reconstruct both texts. She also borrows Derrida’s notion of the ‘third language’ on the border between sacred and profane language.
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The anthropological image of criticism (the image of the individual filtering truth from untruth) focuses on the power and meaning of the gesture, which seems more essential than merely ‘conceptual’ philosophical categories. Negative dialectics proposes a new definition of criticism: in view of the catastrophes of the twentieth century we need a vision of criticism that makes it possible to voice our despair and to create a ‘sad science’ in the place of Nietzsche’s ‘gay science’. To make this possible we must draw on the imagination and the image, for it is images that are brittle enough to elude the totalizing power of conceptualization and at the same time strong enough to become agents of criticism.
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Lipszyc analyses Polish collective memory from a psychoanalytical perspective. Building on the work of Melanie Klein and its application to international relations as proposed by Hanna Segal, he tries to show that the Polish collective subject and the memory that defines it exist in a particular form of the paranoid-schizoid position. The defining characteristic of this position is a fantasy of one’s own impotence, which allows the subject to disregard his or her own agency and to eschew responsibility for his or her own actions. Lipszyc enhances his analysis by drawing on Walter Benjamin’s notions on myth and the demonic.
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Bielik-Robson proposes a critical analysis of the New Humanities. Despite the seeming continuity of emancipatory approaches, she argues, the New Humanities are not founded on enlightenment philosophy but on Heidegger and his unconditional critique of modern subjectivity and its Machenschaft, i.e. its calculating attitude to the world, to which it does not feel connected. The lack of connection also signifies a lack of ties: the unbridled subject of calculating rationality turns out to be the source of unlimited violence towards being. The New Humanities oppose the hubris of such a notion of subjective freedom by trying to identify its limits: to link it with existence once again, and in this way to tie it up, to entrap and tether it. The goal is to experience the ‘blessing of limits’: not to make a progressive or transgressive move towards the exit, but to make a regressive move, somewhat like the prodigal son – a manoeuvre that the tragic Greeks described as nostos or ‘return home’.
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Philosophical thinking and understanding of individuality and its role in the context of the crisis of modernity is necessary so we could objectively and critically perceive the picture of modernity, but also to perceive its crisis. Many philosophers, among which is impossible not to mention philosophical thought of Hegel and Kierkegaard, were thinking about self return, the importance of individuality and the birth of subjective freedom. Both of them agreed in the case of turning point in the history of human spirit, the turning point which was marked as the path of self return. That turning point they saw in Sokrates, and it was decisive for the birth of consciousness of freedom. Although Hegel and Kierkegaard differed in many ways, this turning point was place where two of them had met and agreed. On this fundament where self –determined and self-consciousness individual is established, it is possible to expect overcoming the crisis of modernity. This overcoming requires special kind of dialogue that will be full of tolerance and mutual respect.
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