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This article concentrates on the photographic mediation practices by Malvina Jelinskaitė. The characteristic feature of the artist’s creative process is her personal deeply intuitive outlook, her focus on the hidden semantics of the structure of the image. At some point, Jelinskaitė’s photographic practices could be treated as photographic mediation practices, (relatively) based on some mystical dogmas of Pseudo-Dionysius the Areopagite, as well as, some ideas of British philosophical realism, such as the ideas of Alfred North Whitehead, and French intuitivism, such as the ideas of Henri Bergson, and some other philosophical and/or aesthetical concepts. I is assumed that some rudiments of these ideas could be found in Jelisnakitė’s performative photography. To summarize, it could be said that all these concepts as well as Jelinskaitė`s photographic practices, are united by the leitmotif of the Neoplatonist philosophical thinking tradition.
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In this paper we analyze the relationship between authenticity and non-authenticity to the meaning of human life. Methodologically, we use the phenomenological description of life. An non-authenticity life in mass culture under the rule of consumerism, individualism leads to a loss of the meaning of life. On the contrary, authentic conscience-driven life is a condition for discovering and realizing the holistic meaning of life.
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The paper begins by clarifying St. Thomas’s teaching on the problem of the one and the many by answering three questions: 1) What is a genus? 2) How are genera organized according to contrary opposition, and what role does virtual quantity play in such organization? 3) How do a knower and the thing known constitute opposite poles of a genus? With these answers firmly in hand, we then turn to an analysis of art, with particular reference to Picasso, with a view to clarifying three complementary points: 1) How the artist and his work constitute a genus, and how the work of art and the viewer constitute a genus; 2) How the work of art affirms the generic relation of sense object and sensate being; 3) How the artist subordinates the practical to the speculative in his work and what this implies for the role of the artist in an increasingly practical age.
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The methodology and practice of Latin text editing is presented in the paper as an example of a humanities scholar’s work that combines scientific effort with artistic activity, including forgery of works by old masters. Part one outlines the methodological situation in textual criticism in the 1960s and 1970s, when the author was a university student and novice researcher. Next, the author considers what caused changes in editing methodology in subsequent decades and, finally, he comments on present-day debates surrounding the role of the academic editor, with a special focus on the interdisciplinary aspects of this issue.
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The authors discuss truth and falsehood in science and the arts. They view truth as an irreducible point of reference, both in striving for elementary knowledge about the world and in seeking methods and artistic means of achieving this goal. The multilevel and multiple-aspect research presented here, conducted on material from different periods and different cultures, shows very clearly that truth and falsehood lie at the foundation of all human motivation, choices, decisions, and behaviors. At the same time, however, it reveals that every bid to extrapolate the results of detailed studies into generalizations aimed at universalization – by the very fact of their discursivation – either subjects the discussion to the rules of formal logic or situates it outside the realm of truth and falsehood.
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The volume brings together 32 writings about books that shaped me, opened my horizon and enriched me spiritually.I tried to structure my texts according to some topics. The chapter entitled "Recent Histories" brings together presentations of books of history, Romanian philosophy, philosophy of culture, interwar history, Holocaust - topics I have dealt with mainly in recent years. "Beyond India" brings together severeal writings about the many books dedicated to India - its history, philosophy, religion and culture - or Orientalism, in general, which I have read since 2007, after meeting India, and more recently, after Cluj Center for Indian Studies was opened at Babes Bolyai University in Cluj Napoca. In the last part, "Parallel Stories" there are some writings about books that helped me to understand some certain aspects of the topics I approached as a researcher, but also some stories about distant and extraordinary worlds.
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In this paper, I shall present the theoretical view on the reliability democracy as presented in Prijić Samaržija’s book Democracy and Truth (2018), and examine its validity through the case of the division of epistemic labour in the process of deliberation on autism treatment policies. It may appear that because of their strong demands, namely, the demand for rejection of medical authority and for exclusive expertise on autism, autistic individuals gathered around the neurodiversity movement present a threat to the reliability democracy.
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Contemporary digital environments are increasingly changing the ways in which we live and interact. One of the fields where this is evident is the field of intimate relationships. At the beginning of the third decade of the 21st century mobile dating applications are becoming a common way of meeting potential partners. The purpose of this paper is to explore the implications of this and to look more closely how online dating in the age of mobile applications is changing the field of intimate relationships, as well as to note the complexity of this phenomenon.
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Композиција Милоша Заткалика Buka u unutrašnjoj tišini (2014) за флауту, обоу, кларинет, удараљке и клавир, интригира својим насловом, као и поднасловима шест кратких ставова: Vrisak, Krici i šaputanja, Kao da je sama magla kriknula, Glas onoga što viče u pustinji, Buka i bes и Ostalo je ćutanje – који слушаоцу упућују интелектуални изазов расветљавања примарне нарације музичког тока, с обзиром на то да се у њима препознаје резоновање с ванмузичким, визуелним и књижевним поетикама познатих светских стваралаца. Buka u unutrašnjoj tišini Милоша Заткалика суочава нас с једним од феномена конфликтне духовне егзистенције човека савременог доба у коме се бука може тумачити као синоним мултиплицираног акустичког окружења, наметљиве звучне и вербалне какофоније око нас, насупрот унутрашњој тишини која се везује за нешто лично, интимно, индивидуално, контемплативно... Несумњиво је да је бука у композицији синоним за пренаглашен, непријатан звук, али и метафора за силовиту енергију, покретачку снагу, за слојевитост и испреплетаност музичког ткива, а да унутрашња тишина представља оно неизрециво што остаје иза и после тих звучања, њихов психолошки одјек, фрагментацију и кондензацију проживљеног стања... на само наш начин.
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Posthumous paper of Rein Vihalemm prepared to be presented at the 15th Congress of Logic, Methodology and Philosophy of Science, 3–8 August, Helsinki, Finland.
First of all, I would like to say that perhaps my paper would have found a more appropriate place in the section of General Philosophy of Science, or Historical Aspects in the Philosophy of Science of this conference. I am disappointed that there is no separate session for the philosophy of chemistry at this congress, as it was at the previous congress in 2011 in Nancy. As you can see, the title of my discussion mentions chemistry. Although I do not intend to talk about the specific problems of the philosophy of chemistry, I would still like to emphasize that chemistry, especially its historical practice, has attracted more and more attention in the philosophy of science in recent decades, influencing the turn from the vision of science as a timeless logic-centred system of statements towards the history- and practice-centred approach.
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The purpose of the text is to demonstrate a distinction between good or virtue and evil or vice, introduced by Hannah Arendt on the grounds of the novel by Hermann Melville Billy Budd. I analyze this distinction in relation to the life story of Romulus Gaita, the hero of the autobiographical novel My father Romulus, written by the Australian ethicist Raimond Gaita. The first paragraph deals with the said distinction, indicating the re-evaluation of such concept as virtue and vice in Melville’s novel and his understanding of virtue. Then (paragraph 2), I make an attempt to answer the question of why Gaita writes about his father using a category of character instead of virtue. Then (paragraph 3), I reflect on the relationship between virtue, character, goodness and Romulus’s mental illness. Finally (paragraph 4), I answer the question about the metaphysical foundation on which Gaita forms his conviction about the superiority of Good and goodness over virtue, and I show what particular components make up the ethics of goodness assumed by Romulus.
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The article deals with the concept of culture as a cosmocracy, which is put forward in the works of Valerian Muraviev, one of the leading representatives of the 1920s cosmism. It presents the evolution of Muraviev’s view on the phenomenon of culture from the early articles to the philosophical mysteries“Sophia and the Centaur” and “The Culture of the Future.” The connection of Muraviev’s constructions with the projective philosophy of Nikolay Fedorov, the ancestor of cosmism, with the idea of the antientropical essence of culture, which is characteristic of the representatives of cosmism, is shown.
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The paper looks at the problem of national and human security in many parts of Africa today, seen in the inability of most governments to guarantee the adequate protection, peace and well-being of the citizens due in part to foreign dominating ideas. Cabral in his cultural and political thought offered philosophical insights and applied culture to the analysis of security for modern Africa. His theory of security is build upon the struggle for liberation from the colonial ordinance and his philosophy of identity is based on a combination of theory and praxis in the pursuit of reality. This requires the unearthing of the deep cultural roots and causes of things. This harmonization of interests is not just between men and men, but also between men and nature. The question is; what principles and values can best facilitate the crucial sense of security in most African societies?
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The aim of this paper is to examine and define the so-called „history of the desiring man” that Foucault explains in a genealogical framework inspired by the Greek Antiquity, recognizing Aristotle`s ethics as one of its constitutive paradigms. The main challenge of this theoretical inquiry is to show that Aristotle`s perspective on the human desires is as actual as it used to be 2400 years ago, in a puzzle that evaluates the relationship of the individual with himself and his access to the truth, in the terms of Aphrodisia, Chresis, Enkrateia, Sophrosyne.
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The objective of the publication is to signal the suitability and importance of undertaking philosophical research aimed to capture the iunctim between two nominally and mutually contradictory expressions of human existence.One of them highlights the ambiguity, heterogeneity and historical variabilism, inherently accompanying human existence. The second does the exact opposite: it demands the disclosure and description of what makes up the specificity of human existence and determines its identity, regardless the historical and cultural context which, undoubtedly, constitutes a permanent horizon of human life – always expanding, covering the field of phenomena subject to constant fluctuation.The question about man – asked as part of the philosophical discourse – is troublesome and fundamental in equal measure. Its value is inherent, and its potential is also the potential of philosophy – it inspires the undertaking of a search, justifies their relevance, proves that philosophy is not some intellectual entertainment alienated from the civilizational context of the present.This monograph – concerned with the crucial issues related to the specificity of the philosophical question about man and man’s history and perspectives – is the first volume in a planned series, Filozofia na tropie człowieka (Philosophy on the scent of man); the next ones will be devoted to the dialogical reception of anthropological issues: Człowiek dialogu (Man of dialogue) and to Michael Landmann’s fundamental anthropology: Przeszłość i przyszłość antropologii fundamentalnej (The past and the future of fundamental anthropology).
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This article discusses the historical development of the concept of joy in medieval philosophy and theology. It focuses on the problem of the relation between “usus” and “fruitio”. The former concept (“use”) connotes the whole spectrum of possible attitudes of man in his relation to temporal goods. The use of temporal goods by man is an earthly, temporal, and secular experience. It can take a sinful form – sensual pleasures – or a religious form, in which case it becomes a foretaste of eternal happiness. The second concept (fruitio) means happiness, and it is the fulfillment of the sum total of all human desires. Fruitio only occurs after death, and it is an element of beatifica visio. Usus concerns changeable, temporal goods, while the only object of fruitio is God. This article is devoted to the question of whether the object of fruitio can be anything other than God, i.e. whether the temporal good can be the object of full joy, and if so, how. An answer to this question would require an analysis of a number of specific issues: what conditions (subjective, objective) would have to be met in order for the use of the temporal good to qualify for joy? How does the moral evaluation of the use of such goods proceed? What are the emotional components of usus? In other words, the central problem of this article is the concept of usus (the use of temporal goods) and the medieval interpretations of this concept as a connotating human experience of temporal (incomplete) joy caused by earthly goods. Mainly, the article concentrates on three authors: Augustine, Peter Lombard and Bonaventure, and presents three different theories of joy: joy as a possession of the desired object (Augustine), joy as longing for a desired object (Peter Lombard) and joy as distance to the desired object (Bonaventure). Lastly, the article argues that the development of the concept of joy in the period between 395 BC and the second half of the thirteenth century is the history of an ever greater appreciation of joy and the perception of its proper meaning in human life.
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