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![[Inter]sections](/api/image/getjournalcoverimage?id=inter-sections-1528.jpg)
[Inter]sections is the annual double-blind peer reviewed journal of American Studies at the University of Bucharest (ISSN 2068 – 3472). The language of the journal is English (US). Its first peer reviewed issue came out in 2009. From 2009 to 2012, it was a quarterly peer-reviewed publication. Between 2012 and 2014, [Inter]sections was on hiatus. It returned in 2015 as an annual double-blind peer reviewed open access publication.
More...![[spr.] Sprawozdanie z udziału historyków filozofii UKSW w konferencji „Filozofia polska na tle filozofii europejskiej w XX wieku”](/api/image/getissuecoverimage?id=picture_2014_20534.jpg)
The author extracts from the Humanae Vitae encylical the thread of responsible parenthood. He asks about the situation of a child in family half a century after the publication of the papal document. He points towards a number of threats and disruptions in the adult-child relations, which result from an improper understanding of who a child is from the philosophical perspective. He opts for a development of philosophical reflection on a child and enriching it with new aspects. He reaches out for inspiration to the works by Janusz Korczak, which present an outline of the original philosophy of a child. What deserves particular recognition is the perception of a child as a “a project of a future man,” and not as a full-valued person who deserves appreciation of the contemporary ontic and social status. In the conclusion the author develops and clarifies Korczak’s controversial postulate of the “children’s right to death,” giving it a contemporary interpretation.
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Book review of George Allan. Whitehead’s Radically Temporalist Metaphysics: Recovering the Seriousness of Time. Lexington Books, UK, 2020 – 200 pages
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A Review of Mihailo Antović’s Linguistics, Musicality, Cognition
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The paper intends to initiate a discussion on the politico-liberal concept of judgment. It is argued that whilst political liberalism (PL) – presented as an account of political objectivity – already appeals to judgment, this conception is an unsatisfactory one. This critical assessment is supported by the juxtaposition of PL with an Arendtian understanding of political objectivity which offers a more robust account of judgment. In the conclusion, the possibility of applying the Arendtian solution to PL is outlined.
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In the years after the first circulation of Sidereus Nuncius, Galileo’s Padua anti-Copernican colleague, the staunch Aristotelian philosopher, Cesare Cremonini, published a book on ‘traditional’ cosmology, Disputatio de coelo in tres partes divisa (Venice, 1613) which puzzled the Roman authorities of the Inquisition and the Index much more than any works on celestial novelties and ‘neo-Pythagorean’ astronomy. Cremonini’s disputation on the heavens has the form of an over-intricate comment of Aristotle’s conceptions, in the typically argumentative style of Scholasticism. Nonetheless, it immediately raised the concern of Cardinal Bellarmin, the Pope and other Inquisitors. At a close reading, Cremonini’s interpretation of Aristotle’s cosmos proved radically anti-Christian. It represented a radicalization of Pomponazzian Alexandrism. In fact, Cremonini did not only circulate Aristotelian principles used by Pomponazzi to argue for the soul’s mortality (first, no thought is possible without imagination and the latter faculty is dependent on the body; secondly, all that is generated will eventually perish). He also wiped away all transcendence from the Aristotelian cosmos. In fact, he marginalized the function of the motive Intelligences by explaining heavenly motions through the action of animallike inseparable souls although he did not erase nor reduced all Intelligences to only one, in accordance with Alexander. Also, he put at the center of Aristotle’s cosmos the idea of its eternity, a thesis which he explicitly connected with the rejection of the idea of God the Creator. Cremonini assumed that the universal efficiens, that is the efficient cause of all motion and change in the world, is nothing but the first heaven. As a result of this radically naturalist reading of Aristotle, he banned God from the cosmos, reduced Him to the final cause of the world, and deprived Him of any efficiency and will. This essay on less explored sources of Renaissance astronomical debates considers the institutional, cultural and religious setting of Cremonini’s teaching and conceptions. It assesses the reasons for his troubles with the religious authorities, and the political support he was granted by the Serenissima Republic of Venice in spite of the scandalous opinions he circulated as a university professor. My reconstruction of his views is based on the Disputatio de coelo of 1613 and later works, which are directly connected with cosmo-theological polemics with the religious authorities: his Apologia dictorum Aristotelis de quinta coeli substantia (1616) and the unpublished book De coeli efficientia, two manuscript copies of which are preserved in the libraries of Padua and Venice.
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The article deals with ethic insights of the priest Juozapas Čepėnas (1880–1976), who published a study cycle on Nietzsche. This cycle is significant in the context of an early reception of Nietzsche’s ideas in Lithuania; however, the author himself appears to remain an undeservedly forgotten thinker of the national school of thought. The article attempts to bring back Čepėnas’ philosophical outlooks and analyse the factors that shaped his philosophical position such as his academic upbringing in German classical universities and Čepėnas’ subsequent activities overstepping the boundaries of a clerical work. The article offers a new interdisciplinary approach in reviewing Čepėnas’ dissertation thesis that earned him a Degree of Doctor of Philosophy of Freiburg University. The thesis is analysed in comparison to other Čepėnas’ philosophical writings on Dostoevsky produced at the period of university studies and later during his clerical service in Lithuania. Ethical aspects of Čepėnas’ thesis continue to hold relevance until the recent period of philosophical development. Čepėnas’ writings are viewed in parallel analysis with a spectrum of the Lithuanian existential thought. Critical contemplations on ethical principles in the cycle of articles on Nietzsche’s philosophy are emphasised. The article attempts to clarify Čepėnas’ understanding of the egotism of the superhuman, the reasons and the content of supplements of Christian ethics, and the concept of the secular purpose of life.
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Problem of epistemic activity and their relationship with language is very well known in philosophy. Undertaking this challenge in this article we shall present some logical constructions apparent in these issues. More precisely we want to describe some difficulties of formal reconstruction of the notion of belief and utterance and try to find broader perspective appointed by notion of trust. To realize this goals article shows how non-formal assumption about doxa affects on its formal construction. Then, logic of utterances—mainly based on Conversational Implicatures theory—and its relation to doxastic systems is discussed and, finally, article shows that more accurate description of these two notions needs broader perspective created by BIT system proposed by Ch-J. Liau.
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This article formulates an analysis different from regular film criticism of the HBO series Westworld. It presents several ideas of two scholars of Religious Studies, and at the same time writers of fiction, Mircea Eliade and Ioan Petru Culianu, ideas that can be identified in this series, such as the path to the center, the symbolism of the labyrinth, the myth, or the games of mind, along with confirmatory support from the psychological domain. It is in the intention of the article to provide a “guided tour” of Westworld with Eliade and Culianu as “hosts,” considering that it is of great interest to reveal common points that appear in unexpected places (e.g. a TV show that features future, and for sure futuristic, realities) so many years after the authors’ disappearance from this world.
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In my paper I wish to prove that the truth of the pictures does not stand in correlation with reality. The picture is not the reflection of everyday things, but a different, truer representation of things. The privilege of pictures stands in their being able to always go beyond themselves. The picture possesses a particular kind of logic, as its delotic logos, that is, its nature of showing the thing itself but from a different perspective as well in the same time, cannot be grasped conceptually or by language translation.
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Adalékok Sartre semmi-elemzéseinek értelmezéséhez
Opposite to common thinking and mainstream scientific and philosophical paradigms, Sartre – in agreement with Heidegger ‒ considers nothing as “something”, the interpretation of which can only be conceived within the universality of the category of being, but which has at the same time a constitutive role in its semantic field. These two categories can only be conceived in a kind of onto-logical correlation. The present thesis proposes an interpretation of Sartre’s meaning of nothing, correlated to certain fundamental ways of man’s rapport to being, such as questioning, denial, reduction to nothing etc., conceived ontologically, based on analyses conducted in the introductory part of his work entitled Being and Nothing.
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Cel badań: Próba odpowiedzi na pytanie, w jaki sposób postrzegana jest literatura epok dawnych z perspektywy uczniów pierwszych klas liceum. Wykorzystanie zdobytych informacji na rzecz dydaktyki języka polskiego. Metoda: Bazę wyjściową podjętych rozpoznań stanowiły wyniki badania ankietowego przeprowadzonego w liceach pod koniec roku szkolnego 2017/2018 wśród pierwszoklasistów z wielkopolskich szkół. Analizę uzyskanego materiału poprzedziła diagnoza obecności samej literatury w wymaganiach programowych przeznaczonych dla pierwszej klasy oraz analiza wymagań stawianych na maturze. Ostatni etap rozważań – oparty na wynikach uczniowskich ankiet – ujęty został w perspektywie możliwości antropologiczno-kulturowego ujęcia szkolnej literatury epok dawnych. Wyniki: Analiza uczniowskich odpowiedzi pozwoliła zauważyć, że literatura nie stanowi częstego punktu odniesienia dla uczniów kończących pierwszą klasę liceum. Informacje zgromadzone podczas całorocznej nauki na przedmiocie język polski oscylują pomiędzy kwestiami wizualności epoki a indywidualnymi upodobaniami. Nie łączą się jednak bezpośrednio z przedmiotem - bliżej im do uczniowskiej recepcji kultury popularnej lub ogólnych skojarzeń, które uniemożliwiają pozytywną ocenę uczniowskich kompetencji w odbiorze i rozumieniu epok literackich. Wnioski: Antropologiczne ujęcie uczniowskich refleksji pozwala na wstępne opracowanie metod pracy skupiających się na tekstach literackich już od epok najdawniejszych. Życie człowieka epok dawnych, uwikłanego w swoją kulturę, nie musi stanowić bariery uniemożliwiającej współczesnemu licealiście zrozumienie tekstów dawnych.
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Eszmetörténeti vázlat
In The Social Contract, Rousseau outlined very accurately the problem of the foundation of the social order, a problem that was rather revolutionary in its era from a theoretical point of view, and since then has had several significant implications in modern political thought: “before we examine the act by which a people elects a king, it would be good to examine the act by which the people is a people.” Examining this very act has not lost anything of its relevance, particularly if we imply that contemporary populism brings again into the foreground the question referring to the concept of the ‘people’, which has serious political implications and which could have even more ones worldwide in the future. An analysis of Donald Trump’s inaugural address may raise some fundamental issues relevant to the connection between populism and democracy. The concept of the ‘people’ generated by the performative speech act of “You the People” renders a particular interpretation to the idea of popular sovereignty. The present essay attempts to consider the topic of populism setting off from the paradox lying within the concept of popular sovereignty.
More...![A Possible Way of Relaunching Philosophical Creation in Culture and Public Life [A Review of Andrei Marga, Explorări în present (Exploring in the Present), Cluj-Napoca, Eikon Publishing Housse, 2014, pp. 404]](/api/image/getissuecoverimage?id=picture_2017_32903.jpg)
After presenting four basic ontological frameworks for social being, the paper adopts the two-layered approach defended by Bhaskar and Poli. Within this frame-work, the relation between emergents and latents is briefly described. Since most emergents are ephemeral (weak signals), the problem arises of what may eventually stabilize emergents, and values are seen as promising stabilizers for emerging new behaviors. By exploiting the case of technological innovation, the paper raises the broader issue of social innovation and the problem of its stabilization.
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The main aim of this article is to analyse the relationship between two innovative concepts—the technoself and process identity—from a perspective inspired by process ontology. The working hypothesis is that industrialized and mass societies entered into a post-industrial or informational sphere of capitalism, becoming networking societies—also known as knowledge-based societies—which closely followed their role in approaching the plural identity of the digital Subject and the surveillance practices exercised in its governance as correspondent models for the changes of the current reality. The first section of the article is devoted to research on the technoself, a concept recently introduced by Luppicini in 2013. Criticizing the technoself in terms of process ontology and as a result of digitalization, subjectivity, and technical rationality, I will argue that the constitution of digital subjects, as well as their interactions, should be defined in terms of processes. Therefore, I introduce the concept of process identity—which includes the technoself—and explain how this approach contributes to the development of different research fields (such as speculative realism and object-oriented ontology) and how it affects Floridi’s distinction between digital ontology and informational ontology. The second section focuses on the effects of the digital environment on self-constitution practices and techniques, virtual worlds experiencing what Foucault recognizes as the aesthetics of existence. In the final part, I confront Bentham’s and Foucault’s panopticism, arguing that based on what is accomplished by process identities, networking societies represent societies of control, not disciplinary ones, and consequently this distinction should be applied in governing virtual communities. In the end, I will explain why notions such as digital personae or databased selves are insufficient, and should be replaced by the concepts of process identity and technoself, respectively, in order to improve the models of governing networking societies.
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Je ne me propose pas d’éclairer la pensée d’A. Badiou. Le sujet est trop vaste pour être abordé de manière exhaustive. Il est nécessaire donc de trouver une approche, un angle d’attaque, si je puis dire, plus restreint. Le propos qui suit vise un point et un seul: le point où se dessine la ligne de partage entre la philosophie et l’antiphilosophie: la décision.
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