„Абсолютна метафорология“ ли е „абсолютната митология“? Мостът между Лосев и Блуменберг

Author(s): Silvia Borisova / Language(s): Bulgarian / Issue: 2-3/2017

The article seeks to find and highlight the conceptual links between Losev’s “absolute mythology” and Blumenberg’s “absolute metaphorology”, viewed in the context of Blumenberg’s work on myth. For this purpose, the simultaneous affinity and contradistinction of myth and metaphor is taken as a support; the two are seen in their inevitable dialectic and in the ontological impossibility of one existing without the other. This dialectic marked Schelling’s idea of primordial (pre-mythical, pre-metaphorical) monotheism, of consubstantiality with otherness. For it’s part, Schelling’s philosophy of myth produces a kind of “mythology of the lost paradise”, which the author outlines in the article, beyond the formulations given in Schelling’s early and later writings. The author thereby proposes a possible way of consolidating the bridge between Losev’s and Blumenberg’s ideas.

„Изкуствата на тялото“: автор, творба, публика

Author(s): Nikolina Deleva / Language(s): Bulgarian / Issue: 4/2020

The work is devoted to different forms of body art, where the author uses his own body as a material for making art. These art practices are related to questions about their ontological nature and the criteria for defining and distinguishing art and reality, object and subject, author and work of art. An Identification of different components of the art process - author, work, public, as well as the relationship biological–mechanical–virtual have also been considered.

„Кое характеризира диалога?“

Концепцията на Гадамер за диалога и мястото на „Другия“

Author(s): Joe Momoh / Language(s): English,Bulgarian / Issue: 4/2019

In day-to-day discourse, human beings engage in dialogue. Problems arise in the interpretation of language; according to Gadamer, these problems are the basis of hermeneutics (Gadamer 1989: 455). In Truth and Method, Gadamer seeks to provide a link between culture and the understanding of the interpretation of language. Most importantly, Gadamer is concerned with what understanding the “others” have of the information they receive or read and how they make sense of this information, taking into consideration the cultural implications.

„Между историята и вечността“: философският избор на Мишел Фуко през 50-те години

Author(s): Elisabetta Basso / Language(s): Bulgarian / Issue: 3-4/2016

This article examines the manner in which Foucault is being related to the existential psychopathology during the 50s, according to the newly deposited Foucauldian archives at the Bibliothèque Nationale de France in 2013. In particular, the text concentrates its attention on an unpublished and unedited manuscript: one of the courses of lectures at the University of Lille done by Foucault in 1952–1954, and especially the course on “Phenomenology and Binswanger” (1953–1954). While analysing this Foucault’s course of lectures where the emphasis lies on the philosophical reflexion on the anthropological problem of psychopathology, we are becoming finally able to throw some light upon Foucault’s project of analysing the historicity of the ‘forms of experience’ – a project that has been placed in the very heart of Foucauldian “archaeology” of madness in 1961.

„Новият“ и „старият“ Хюм

Author(s): Yana Miteva / Language(s): English,Bulgarian / Issue: 5/2016

This article discusses two interpretations of David Hume’s theory of causality. On one side of the debate, there is the Old Hume, whose thought culminated in skepticism, especially with regard to the concept of causality. On the other side is the New Hume, interpreted as accepting the reality of causality. The New Hume rejects the traditional skepticism of the other Hume’s interpretations. The author presents the main theses and characteristics of both the Old and New Hume. Thus emerge the key problem fields of the two interpretations, which appear to be formally identical. The Old and the New Hume apply Hume’s theses but leave their origin framework in Hume’s texts. The result is an epistemological thesis in an ontological context and an ontological thesis in an epistemological context. The problem is resolved by differentiating between these interpretations and their fields. The New Hume is related to an interpretation of causality in the context of relation of ideas. The Old Hume is related to a discussion of matters of facts.

Фуко, историята на истината и геналогията на модерния субект

Author(s): Daniele Lorenzini / Language(s): Bulgarian / Issue: 3-4/2016

This article explores the articulation between two of the main projects that characterise Michel Foucault’s work in the 1970s and the 1980s: the project of a history of truth and the project of a genealogy of the modern subject. After addressing the meaning and ethico-political value of Foucault’s history of truth, focusing above all on the shape it takes in 1980 (namely, a genealogy of a series of “regimes of truth” in Western societies), it offers an analysis of the related project of a genealogy of the modern (Western) subject, and more precisely of Foucault’s account of the processes of subjection (assujettissement) and subjectivation (subjectivation) within the Christian and the modern Western regimes of truth. It eventually argues that the essential political and moral issue that Foucault raises is not whether the subject is autonomous or not, but rather whether he or she is willing to become a subject of critique by opposing the governmental mechanisms of power which try to govern him or her within our contemporary regime of truth and striving to invent new ways of living and being.

Хегел и Байрон. Диалог между „Феноменология на духа“ и мистерията „Каин“

Author(s): Deyan Penchev / Language(s): Bulgarian / Issue: 4/2017

This article discuss the relationship between stoicism, scepticism and unhappy consciousness in Hegel’s “Phenomenology of Spirit” and George Byron’s play “Cain”. The Byron’s biblical hero Cain, a son of Adam and Eve, raises a number of philosophical questions and like Hegel’s concept of scepticism, revolt against the established heavenly norms and laws. Through the knowledge that comes from Lucifer and like Hegel’s unhappy consciousness, Cain reaches the self-consciousness for himself.

Хегел и Фройд. За еволюцията на съзнанието

Author(s): Ivo Minkov / Language(s): Bulgarian / Issue: 4/2016

The paper aims to follow the growth of two fundamental positions – pure being in Hegel’s philosophy and unconscious in Freud’s psychoanalytic theory. The intention is their heuristic catch that leads us to clearly understand and distinguish the evolution and happiness. This is the reason why, the planetary consciousness is not a utopia. It is realized as an obligation and a responsibility of modern humanity, towards future generations.

Хенри Дейвид Торо между

Author(s): Plamen Antov / Language(s): Bulgarian / Issue: 2-3/2017

This essay situates H. D. Thoreau in a row of large cultural aporiae. The author argues an uncommon approach to Thoreau, not in the Kantian key of Transcendentalism, but as situated at the midpoint where Transcendentalism meets its antipode corporeality and reality: the author views the gesture Walden as a hidden expression of the kind of activeness that is of the essence of modern bourgeois-capitalist aggression against nature.Thoreau is seen as an American proto-philosopher who revolts against the European Cartesian metaphysization of philosophy, a trend whose ultimate manifestation is precisely Kant. Thoreau is seen as restoring the primordial totality of philosophy, similarly as the ancient philosopher who, in order to refute the assertion of his opponent that there is no motion in the world, simply stood up and took a few steps. – The gesture Walden is interpreted as an attempt to walk back those steps. As an attempt to restore the reality of the world, which has been lost in the course of civilization (seen as a process of increasingly dense veiling of reality under a network of symbols-simulations). Walden is at the center of this plot, personified by two mutually contrary cultural myths – the “European” Hamlet and the “American” Robinson Crusoe.Thus, on the other hand, Thoreau is seen as situated at the beginning of American Pragmatism considered as a philosophy of the “lower part” of the body (Bakhtin), of the thinking stomach. This fundamental non-metaphysicality of the American cultural genotype (world view) – the domination of bodily activity over reflection – has been paraphrased by a number of US presidents in the 20th and 21st century as the maxim “Bomb first, seek arguments later”. Yet at the same time, precisely in moving away from the European tradition, Thoreau finds himself at the point where the East begins. In Thoreau’s gesture Walden, the author finds and interprets the potential of this whole complex of dialectically “sublating” aporiae (at the core of which is the radical anti-cultural gesture, which is also a radical cultural gesture).

ХИНТИККА О СОКРАТИЧЕСКОЙ ЭПИСТЕМОЛОГИИ

Author(s): Vitaly Tselishchev / Language(s): Russian / Issue: 2/2015

A review of: Hintikka, Jaakko. Socratic Epistemology: Explorations of Knowledge-Seeking by Questioning. New York: Cambridge University Press, 2007.

Християнски идеи за свободата на човека и нравствения избор според представителите на руската религиозна философия (Ф. Достоевски, Н. Бердяев и Б. Вишеславцев)

Author(s): Kostadin Nushev / Language(s): Bulgarian / Issue: 3/2015

Within the framework of this article is made an attempt to mark some important Christian ideas about human freedom and their importance for the formation of some basic positions of Christian ethics on moral self-determination and moral choice. Secondly, the article brings some important philosophical ideas and interpretations of freedom and moral choice of three of the prominent representatives of Russian religious philosophy (F. Dostoevsky, N. Berdyaev and B. Visheslavtsev) who are crucial for the Russian intellectual tradition and philosophical approach to the subject of freedom.

Християнският възглед за страданията в контекста на библейските идеи за Божественото наказание

Author(s): Konstantin Kovachev / Language(s): Bulgarian / Issue: 2/2015

The article is about the Christian and ethical views of the problem related to the suffering reflected in the light of the Biblical points of view and ideas in terms of God’s Rightness and Punishment.

Християнският екзистенциализъм на Сьорен Киркегор и неговите отражения в руската религиозна философия. Лев Шестов и Николай Бердяев

Author(s): Kostadin Nushev / Language(s): Bulgarian / Issue: 2/2015

The article attempts to explore the religious motives in the existential philosophy of Søren Kierkegaard and his influence on the two of the world’s leading representatives of Russian religious philosophy in the twentieth century – Lev Shestov and Nikolai Berdyaev.

Ценностите – универсалии между нормата и емпирията

Author(s): Lyubomir Christov / Language(s): Bulgarian / Issue: 1/2016

In its genesis this work of writing is “nest-like” and particular. It was born in the inevitable for any explorer solitary communion with the books (those most unselfish friends of ours), in conversations, in the spiritual confrontation of concepts, in degrading societal and intellectual relations … Do not ask where! In the overcrowded lap of solitude, of course…. Some of the “nests” date back from those odious totalitarian times. Others shaped up after the “democratic” catastrophe in Eurasia, whose levelling mediocrity and amoral demagogy set out to sweep up certain invaluable and idiosyncratic cultural and ethnic traditions… Verbally, though, they became possible as a result of concentrated philosophical speculation…

Человек в творчестве Михаила Бахтина

Człowiek w twórczości Michaiła Bachtina

Author(s): Svetlana M. Povtoreva / Language(s): Russian / Issue: 18/2018

The author claims that M. Bakhtin in his works addresses to the man, his being in the world, his relations with others people. It is analyses the categories of M. Bakhtin’s anthropology, who examine the relation «I – another» as dialog and universal characteristic of man’s consciousness. Author emphasizes that dialogic doctrine of M. Bakhtin represents original direction of philosophical anthropology, which is adequate of challenges of modern world and future of mankind.

Човек и практика

Author(s): Hristo Hristov / Language(s): Bulgarian / Issue: 2/2016

The strategic idea behind philosophizing is the modeling of the being from the stand point of the possible synthesis between the finite dimensions of the existing world. The most abstract metaphysical concepts – ideal and material, absolute and relative, mundane and divine, singular and general etc. – find their functional unity by the means of the practical mediation of the opposition – pre-human, human, post-human. In this respect philosophy is the theory of practice and a kind of “spiritual practice“.

Шотландската философия и Шопенхауер. Интерпретации на каузалността

Author(s): Atanaska Cholakova / Language(s): Bulgarian / Issue: 4/2015

The analysis of causality in Schopenhauer’s conceptualization of the representative model of knowledge presupposes the mentioning of two significant representatives of the Scottish reaction against Hume’s skepticism, namely Thomas Reid and Thomas Brown. The goal of this paper is to explicate some concrete ideas from both of their theoretical systems in relation to the critique of Hume’s notion of causality and later their interpretation in Schopenhauer’s philosophy.

Що е критика? Опит върху концепцията на Фуко за добродетелта

Author(s): Judith Butler / Language(s): Bulgarian / Issue: 44/1/2015

ЭДМУНД ГУССЕРЛЬ О ГОРИЗОНТНОЙ СТРУКТУРЕ ОПЫТА. ПРЕДИСЛОВИЕ К ПЕРЕВОДУ 8 ПАРАГРАФА КНИГИ ЭДМУНДА ГУССЕРЛЯ «ОПЫТ И СУЖДЕНИЕ»

Author(s): / Language(s): Russian / Issue: 1/2017

We present here a Russian translation of the 8th paragraph of Husserl’s book “Experience andJudgment” (1939). The paragraph includes a systematic outline of the phenomenological conceptionof horizonedness, while in no other Husserl’s book — from “Ideas I” to “Crisis” — we can finda fragment dealing with the idea of horizon elaborated so deep. The idea however is a substantialelement of Husserl’s conceptualization of experience as an open, indefinite process. In the7th paragraph of “Experience and Judgment” the world is conceived as a universal “ground ofcertainty”, upon which all our experience is based, and in the 8th paragraph the intentional structureof experience (mostly as perception) is explicated. That structure is characterized as horizontal. Thecrucial difference here is between the “inner horizon” and the “outer horizon” of an object. The outerhorizon stretches finally into the “world-horizon” — the ultimate, universal horizon comprising allpartial horizons and perspectives. In its turn, typization functions here as a way of representation ofobjects laying beyond the field of what is given. Typization also covers latent aspects of present objectsand concerns even their patent aspects. The most general type, according to Husserl, is “object assuch” — a basic category of formal ontology. The idea of horizon has been a fundamental principleof classical phenomenology. Nowadays it provokes hot discussions among such authors as Jean-Luc Marion, Emmanuel Levinas, and Jacques Derrida. The discussions relate to the very essence ofphenomenology. That’s why we find publication of the fragment to be important.

ЭДМУНД ГУССЕРЛЬ ОПЫТ И СУЖДЕНИЕ § 8. ГОРИЗОНТНАЯ СТРУКТУРА ОПЫТА. ПРЕДВАРИТЕЛЬНАЯ ТИПИЧЕСКАЯ ИЗВЕСТНОСТЬ КАЖДОГО ОТДЕЛЬНОГО ПРЕДМЕТА ОПЫТА

Author(s): Alexander Frolov / Language(s): Russian / Issue: 1/2017

Однако тот факт, что всякое схватывание отдельного предмета, как и всякая дальнейшая деятельность познания, происходит на почве мира, означает нечто большее, чем просто зависимость познавательной деятельности от сферы предданного в пассивной достоверности. Познавательный акт никогда не осуществляется в отношении индивидуальных предметов опыта таким образом, как если бы они впервые были предданными лишь в каче- стве совершенно неопределенных субстратов. Мир для нас всегда уже таков, что познание в нем самым различным образом уже проделало свою работу; поэтому, несомненно, нет никакого опыта в элементарном, первичном смысле (im erstlich-schlichten Sinne) — как опыта вещи, в котором, впервые схваты- вая некоторую вещь, знакомясь с ней (zur Kenntnis nehmend) мы бы уже не «знали» о ней больше, чем «схватили». Любой опыт, что бы в нем ни было дано в собственном смысле, как само предстающее взору, eo ipso необходимо имеет знание и сопутствующее знание (Wissen und Mitwissen) относительно данной вещи, а именно, о тех ее свойствах, которые еще не проявились, не вышли на свет.