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For Derrida, the force is a constitutive factor of the law and violence is its phenomenological aspect. As force is not legitimate in the field of subject’s activity, it subsists only in field of generality as condition and reason in the same time, and closes the circle “against” and the circle of “negation” of the non-justice of the essence of sovereign violence.
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Author initially attempts to differentiate ‘modern’ and ‘postmodern’ stance by emphasizing the subtle distinction between Derrida’s notion of peut-ętre (maybe) and Robert Musil’s concept of Möglichkeit (possible). These two notions are similar but nevertheless they can exemplify two different approaches to the realm beyond Reality: derridian ‘maybe’ refers to the openness of things, to surprise and ‘event’, whereas ‘possibility’ remains, by means of causality, motivation, utopism, etc., tied to existing reality. In the conclusion author suggests that ‘contemporary times’ – illustrated by Sloterdijk’s pictoresque portrait of polyvalent logics – demand ‘maybeness’ that encompass and surpass musilian contemplation on unreal, but possible things.
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Professor Peters’ keynote paper at the 42nd Annual Conference of the Philosophy of Education Society of Australasia (PESA) in 2012 provides the basis for this essay which maintains that the discursive trends from the post-colonial to the intercultural reflect the desire at the policy level to grapple with the increasingly complex interactions between different groups. Nevertheless, the failure to explicitly address uneven positions and dynamisms interwoven by (geo-)political and economic factors among groups prevents the attainment of the goals that dominant policies advocating intercultural dialogues seek to achieve.
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In January 2018, Masaryk University archives obtained an extensive written estate of Robert Konečný (1906–1981), an associate professor of philosophy and professor of psychology at Masaryk University, the pioneer of health-care psychology in Czechoslovakia, a poet and author, and a major figure of resistance to Nazism. Robert Konečný’s personal files, which belong among the best preserved items in the university archives, were organized and made accessible during 2018. Extensive correspondence mainly includes collections of letters from key figures of Czech literature, philosophy and psychology. A remarkable part of the estate consists of texts of Konečný’s lectures and speeches as well as documents on his educational activity in radio and television broadcasting. The files also represent a valuable source for the study of resistance to Nazism in Moravia. An extensive set of manuscripts, typescripts and prints from the fields of psychology, philosophy and literature can serve as a basis for the preparation of Konečný’s bibliography.
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The article addresses the need to form the aesthetic taste of primary school students, as the presence of arts in education is based on the need to create a cultural capital, with all the associated positive effects, but also to pursue the collateral benefits that arts insertion can have on learning, teaching and assessment of certain school subjects. The formation of cultural consumer behaviors and of a cultural capital market are objectives of modern didactics, as it is found in all normative regulations based on the concept of aesthetic taste. Being an objective of aesthetic education, aesthetic taste is required to be achieved through all types of teaching and extracurricular activities in order to form intellectual feelings, moral beliefs and other aspects of the structure of human personality. The cultivation of sensitivity through aesthetic taste ensures favorable premises for the realization of the educational ideal.
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The famous writing Communing with himself of the Roman Emperor Marcus Aurelius reveals itself to us today as a work of present interest, not only seen as a philosophical guide for the state rulerʼs life, but also under the feature of a psychological handbook sui generis that regulates the communication between rational beings and their self, and the world, in every historical time. This aspect has been grasped by Gabriel Liiceanu, who writes that Communing with himself is a treatise on techniques of improvement and restraint of oneʼs ego. But the remarkable thing is that the desideratum to acquire and improve the control on the egoʼs adverse phenomena (such as, for instance, carelessness, hatred, envy, the desire for revengeor glory etc.) applies both to sovereigns and their subjects (common people). In our view, the major consequence of this controlʼs success – in exceeding the Stoic presuppositions of Marcus Aurelius – is a better communication with others and with the self, the last one being made better just through the improvements of the first one.
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Two translation procedures from the 12th century are the subject of consideration in this critical essay: the way in which Anselm of Havelberg’s debates were translated in Constantinople in 1136 and the reading by Gerhoh of Reichersberg and his followers of the resolutions of the Synod of the Church in Constantinople in 1166. The aim of the analysis is to refute the widely held view that the nature of Latin translations in the 12th century was constantly the execution verbum pro verbo.
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The gesture of leaving a given environment/milieu or an exteriorization of "interiority" and "subjectivity" is as risky as that of suicide to understand death. Forgetting, ultimate sincerity, exaltation, deconstructive memory could be quite unexpected and unwanted forms of death by anchoring in an unknown port marked by anxiety, or eviscerating an eye, that is, restricting vision, vision and creative imagination under the tyranny of the ideas. I added three individual models. "Notebooks" are a threshold, e.g. a space for intermediation, exit or entry, or stumbling. The warning in the pavilion would sound like this: We can be guided by utopias and generous ideas, but they can degrade, becoming ideologies that lead to dystopias, nihilism, disasters, frustrations and self-frustrations, regrets. "Let's leave the door open for us," Theodor W. Adorno urges us somewhere in A Message from The Bottle, that is, to leave neither hope nor the possibility of returning to ourselves, that is, after the beautiful Romanian saying of "come to our senses", to return to our (human) nature.
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Yapay zekâ teknolojilerinin sağlıktan eğitime, bankacılıktan sigortaya kadar çeşitli sektörlerde uygulanması, dünyayı deneyimleme şeklimizi değiştirdi. Dünya ekonomisinin kapitalizm sonrası eğilimleri, hükümetleri ve şirketleri yapay zekâ sektörüne yatırım yapmak için çekmeye devam ederken meselenin etik boyutu da gündemi işgal ediyor. Yapay zekânın muazzam potansiyeli, bilim insanlarını ve benzer şekilde filozofları konuya çeşitli açılardan bakmaya davet ediyor. Bir yandan, yapay zekâ ile ilgili felsefi tartışma, insan bilinci ve rasyonalite hakkındaki eski sorulara yeni cevaplar sunmanın yanı sıra yeni soruları da ortaya çıkarmaktadır (Copeland 1993; Dennett 1997). Öte yandan, transhümanizm ve tekillik ile ilişkili görüşler (Kurzweil 2015; Chalmers 2016) eleştirilere ve kıyamet senaryolarına yol açmaktadır (Bostrom 2014; Berardi 2017). Sunulan yaklaşımlar Aydınlan-ma (Horkheimer ve Adorno 2002) teknoloji (Heidegger 1997), teknoloji toplumu (Ellul) veya insan rasyonalitesinin tek boyutluluğu (Marcuse 1996) hakkındaki eleştirileri hatırlatmaktadır.
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Transhümanizm ve posthümanizm insanın şu andaki halinden farklılaşacağını, bir tür evrimleşmenin meydana geleceğini iddia etmektedir. Bu evrimleşmenin ise aşamalı olacağı, transhümanizmin sonunda, kaçınılmaz olarak, posthümanizme ulaşacağı bazı transhümanistlerce iddia edilmektedir (Ferrando 2013). Aşağıda örneklerle açıklandığı üzere, söz konusu değişimin anahtarı ise biyoteknolojidir. Biyoteknoloji; bilim ve teknolojinin, insan üzerindeki uygulamalarının birleşme noktası olarak kabul edilebilir (Ferrando 2013).
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In Chrysostom’s exegetical works, we find the main rules of hermeneutics, which must consider for a correct interpretation. Even if it is an inspired book and the lead author is God, the Bible is the result of cooperation between divinity and humanity. Like Jesus Christ was incarnated in human flesh, so the Word was "incarnated" in the letter of Scripture, to be accessible for his creature. Thus, the external form (the letter) is the human component, instead, the spiritual meaning, the spirit of Scripture reveals the divine Author. The interpretation of Scripture is an activity that must be carried out, combining both intellectual faculties, but especially spiritual ones. As a first step to deepening, Chrysostom recommends all Christians to read the Bible daily, incessantly. The riches found in this book, must be, then, spread to others, so that, they share the benefit of God's Word, so necessary for human life. All these divine precepts must not remain only at the level of thought or word, but these must be translated into deeds. The Bible is a book that should be lived, and through his life, Chrysostom has shown that this is possible. To discover the meaning of Scripture, Chrysostom was used historical and literal meaning. Because of this, he will be considered: the exponent of this method of biblical interpretation. However, Chrysostom calls for closer scrutiny to penetrate the meaning of Scripture and he recognizes the existence of a spiritual sense. By his exegesis Chrysostom has made important contributions to clarify the biblical texts but also to establish rules for the interpretation of the Bible. By his exegetical works, Chrysostom remained forever a model and an authority. .
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The purpose of this paper is to present the dimension of the Eucharistic education in two directions: first, to determine that the Eucharist as the chief factor of Christian Education as viewed by some Orthodox authors; second, to revel the position of some Holy Fathers, concerning the importance of the Holy Eucharist for education. The introduction points out that the pivot of Christian upbringing is man’s incorporation into the living Body of Christ in the sacrament of the Holy communion trough faith, communion, and grace of the Holy Spirit. Christian authors emphasize the fact that the goal of Eucharistic upbringing is achieving on over all alteration of the person which means transformation of the human mind, heart and will. The most important part of this process is the alteration of the heart as viewed by the Holy Fathers quoted in this paper, namely, St. John Chrysostom, St. Gregory Palamas and St. John Damascene, St. John of Kronstadt . The inference from their writings synthesizes the chief aspects of Eucharistic education which are: reaching „deification", acquiring the Holy Spirit as well as changing one’s life trough thanksgiving, repentance for wrongdoing and love for God and the fellowmen.
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The article presents one of the most significant psychological aspects experienced by the military during their operations – ethics and morality. Thus, it dives deeper into the idea of “war psychology”, to then analyse the biggest ethical and moral dilemmas of the military during battle. Far from exhausting the subject, the article wants to draw attention to the fact that, in the end, the military is still human, and in the absence of adequate preparation for combat and adequate post-action psychological support at the end of the conflict, moral wounds can appear, which, most of the time, are as painful and devastating as the physical ones.
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This paper explores the hermeneutical background of the response to the final diaconal acclamation prior to the initiatory dialogue of the Eucharistic anaphora currently used in both Eucharistic formularies of the Orthodox Church, those of St Basil and St John Chrysostom. Specifically, this study examines the response, «Ἔλεον εἰρήνης, θυσίαναἰνέσεως», to diaconal command, «Στῶμεν καλῶς· στῶμεν μετὰ φόβου· πρόσχωμεν τὴν ἁγίανἀναφορὰν ἐν εἰρήνῃ προσφέρειν». After presenting the historical data and variants of the above response (as found in patristic quotes, liturgical commentaries, manuscript variants, ancient Latin translations and other Eucharistic formularies such as the Hagiopolite Liturgy of St James), this study provides an outline of the way in which contemporary experts in the field of liturgiology have understood this phrase. To follow, this paper explores the syntactical structure of the response in relation to the preceding acclamation. Particular analysis will be made of the grammatical and syntactical use of the present, active, infinitive«προσφέρειν». Finally, this paper demonstrates that the response in its current form offers a specific biblical hermeneutical understanding of the Eucharistic oblation (anaphora) in relation to the Old Testament sacrificial offerings.
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The influence of radical islam is spreading not only in the Middle East but also around the rest of the world. With the surge of the terrorist attacks in Europe, the Middle East, Africa and USA, commited in the name of radical organizations such as Islamic State and Al Qaeda, there is an urgent need of finding a solution to counter radicalization among the muslim population and converts around the world. In this paper the roots of the modern doctrine of the radical islam are explained as well as the reason why sufism can be used as an instrument to fight the radicalization in islam.
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Entertainment is a particular area of public communication, due to the aesthetic component of the messages. Artistic expression is primarily about emotionality, not rationality, and the originality of creation gives artistic value. Entertainment nowadays tends to contaminate the other functions of communication, namely information and persuasion. In contemporary society, the production of entertainment is industrialized. Contemporary culture is dominated by entertainment industry, especially in the fields of publishing, music, film and games. In this article, we shall summarize the content and specifics of entertainment as premises of the creative industries’ social impact.
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The research explores the transformative epistemological potentials of digital education fostered with information systems. It takes the current developments of Massive Open Online Courses (MOOCs) as case baseline, for a cross-disciplinary discussion in the phenomenological trends. With existing threats and risks in the digital realm, the chapter focuses on the education-centered vantage point in the discussions. The methodology proposed focuses on the cognitive advantages for learning efficacy with digital facilitation. Elements of institutional management have been considered in intellectual properties and scientific assets. Digitization as intermediate artefacts in education serves both for in-person and digital classroom settings. Case studies are reported based on an astronomy MOOC, and the case effects have demonstrated the educational outreach efficacy of digital facilitation. The chapter concludes that infrastructural upgrades in the education sector’s information system is healthy investment. Education equality through digitization is limited for underdeveloped low-income population, and governmental and humanitarian supports are needed. Scientific paradigm shift in the information and telecommunication age calls for the overdue paradigm shift in education, and tautological paradigm shifts are needed with the changing media. Education innovation involves deep social and governmental topics, and digital education’s potentials in fostering critical thinking skills of the learners largely determine the future directions.
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When we turn to the spiritual culture of past epochs, we witness many original ideas and peculiar schemes – the result of the creative imagination of people who lived thousands of years ago. Some of them are purely local in nature and do not occur beyond the boundaries of a particular culture, others are a variation of views of the universe known worldwide; in any case, through the analysis of ancient myths, we can highlight the coded suggestions and symbolic models (archetypes) that refer to universal cosmological systems.
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Creationism is the biblical teaching that God created the heavens and the earth, bringing everything into concrete existence through His creative Word and will. Through this creative act, God shows that Creation has its principle and purpose in God, making Him transparent. All varieties of birds were created from water. The expression "after their kind" is used only when life is being built, in the last three days of Creation, to understand that God, during this interval, built all living creatures on earth. This expression means that the type of animal is preserved by reproduction, which entitles us to say that the species did not evolve but remained the same. The noun "kind", "type", "classification", "species" shows there are fixed types or classifications. It is true that, within genetic limits, animals can evolve, but one species cannot transform into another. The main causes of the theory of biological evolution: natural selection and mutations eliminate from its assumptions the existence of a Creator. In arguing with evolutionists, creationists point out that for a flightless animal to become "flying", almost every anatomical structure would require changes, a theory that is not supported by any (fossil) evidence. Although we cannot fully understand the divine reason, Christians today can extract useful meaning from this creative action. Thus, we do not read them as myths, but try to value the sacred text and discover its divine message. Saint Ambrose shows that birds can provide "a parable for our living", because in them, "social and military leadership is natural", but in humans it is "forced and enslaved". The entire creation testifies to the Unity, Omnipotence and Wisdom of its Creator, which also manifests itself in the existence of a purpose for living beings, that of living, to offer oneself, which for man constitutes a path to salvation.
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