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The article discusses the conditions upon which certain rights are outlined in legislation. The “ontological propis” – the area of allultimate legal and moral objects is a given space that guides legislation and such are the unconditional values they are not freely chosen, they are pre-chosen.
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The article is concerned to a considerable philosophical problem of truth which is basically a pragmatist conception. The professor of the Sofia University Dimitar Mihalchev offers a discussion of the possibility to apply the method and the criterion of pragmatism conception in the science.
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Relying on arhival materials the article attempts at providing an answer to the question why Todor Pavlov as philosopher is predominantly negatively assessed. The need to revisit and revise the imposed today interpretative schemata is pointed out.
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The article is devoted to the challenges facing the neoliberalmodel after the wave of migrants and terrorist acts. Warnings of the crisis thatthe uncontrolled imposition of economic rationality and market values can bringare long before the financial crisis occurred in 2008. At the same time, the threatof terrorism was predicted with striking precision by J. Kristeva at the beginningof the 21st century, but the warning that it sends does not reach the politicians.These facts raise the issue of the need to review current democratic practices, asfar as the current models show serious shortcomings in the possibility of anticipatingand preventing social conflicts resulting from economic or politicalinequalities.
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This article is an introduction to the comparison between the constituting of the “left-wing generation” of the Bulgarian literary critic Ivan Meshekov (1891–1970) and the “right-wing generation” of the German writer Ernst Jünger (1895–1998) in the frontline experience of World War I. Both authors are emblematic figures of the leftwing and the right-wing intellectual spheres respectively, being, at the same time, black sheep in their own political camp. In the well-grounded existential and conceptual temerity of decisions which led them to a categorical generational binding of the aesthetical with the political, Ivan Meshekov and Ernst Jünger are shown to be brothers in arms in a decesionistic situation of the “lost generation” which seeks and finds itself (or finds death) on the battlefields of World War I.
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The article’s task is to generally clarify the grounds for the theoretical reversal in Asen Ignatov’s concepts by diachronically pointing out the main theoretical changes in them. At the same time, synchronic analysis is related to indicating general attitudes, ideological and political frameworks, and actions during the fixed time period. This would allow us to go beyond the personal reasons for such a transition, and to build a more complete picture of this inversion respectively, both in theoretical and socio-political terms. The article seeks to reveal what the consequences are of perceiving the dogmatic limitation of Marxism in socialist countries, as well as Ignatov’s position on this. In this way, the synergistic action of the various factors studied would expand the possibility of a truer understanding of the events in Ignatov’s creative life after his emigration in 1972.
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The present preface to the translation of Magda King's study introduces her five main arguments related to the difficulties that any interpretation of Heidegger's phenomenological philosophy faces. An essential doubt and concern of King is that Heidegger's Seinsfrage is a question focused on illuminating the obscure meaning of one or more basic ontological terms. So, she undertakes to dispel the dangerous suspicion that Heidegger may be merely concerned with the meaning of a word. The question of the meaning of being is not at all to be understood onto-semantically but as a question of the meaning of being itself. However, what could it even mean to ask about the meaning of being without the formal question asking on the very content of the Seinsfrage being raised, and, accordingly, without the two different material questions (What does the word "being" mean? and What does being as being mean?) being carefully distinguished? What does it mean to raise the question without at least giving a prior clarification of the sense of the word-problem?
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Socialists today can learn from Marcuse. Starting from this premise this paper discusses and elaborates on Herbert Marcuse’s trajectory to socialism. Marcuse successfully eluded the trap of “economism”, and turned to subjectivity in search of a socialist solution. The transition to socialism is possible through the creation of new anthropology expressed through the concept of “new sensibility”. The prototype of a new socialist human is an anti-superman. Peace and beauty are important characteristics of Marcuse’s socialism. “Libertarian socialism”, “feminist socialism”, “integral socialism”, “socialist humanism”, “socialism as the work of art”, and “utopian socialism” are all terms that testify to Marcuse’s open and many-faceted understanding of socialism in all of its complexity of meanings. Some of those meanings can inform debates on future prospects of socialism.
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The article is a philosophical commentary on Olga Tokarczuk’s therapy program Moomins: Road to Maturity. The main goal of the article is to show the existential background of Moomin Stories, and thus go beyond the interpretation proposed by the Nobel Prize winner in the perspective of depth psychology. The article emphasizes the adoption of a different attitude towards Tokarczuk’s reading of Moomins, which is reductionist and deterministic. Meanwhile, the existential interpretation allows for a critical discussion of the assumptions adopted in the psychological and developmental reading of the Nobel Prize winner.
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Classical marxist theory does not pay much attention to the issues of the role of intelligentsia and of its position in society. On the other hand, political ideology and political practice, under the pressure of real social events and developments, including the political needs, settled these issues mainly at the detriment of the realization of the real role of intelligentsia in society. Stalinism and maoism in China at the time of the cultural revolution are but two examples of an extreme expression of the might of political peak against the intelligentsia, and more particularly toward the creative intelligentsia. Persecution of intellectuals up to their physical annihilation in Stalinism and destructive wave of cultural revolution which destroyed intellectual life in China, are obvious proofs of the rule of the »myth of politics« and of »political myths«. Although emerging in different conditions and of different scope, they do have similarities expressed in serious threat which endangers the system of values of the communist movement in the world, as well as provoke the need for facing up this experience.
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The article raises the subject of intentionality of art in the light of transformations that counter-intentional phenomenology and non-intentional phenomenology have undergone. The changes to the way intentionality was understood substantially influenced aesthetic reflection and for that reason the starting point for the article is the analysis of Edmund Husserl’s intentional phenomenology followed by counter-intentional phenomenology of Jean-Luc Marion and non-intentional phenomenology of Michel Henry. Next, we will analyse how the ideas were absorbed by the developing phenomenological reflection on art, which paradoxically resulted in counter-reduction of the world and existential opening to experiencing its contents thanks to art. At the same time, the changes in understanding intentionality opened new directions for research into the intentionality of art itself. Therefore, the article aims at pointing towards contemporary research areas for phenomenological aesthetics and also indicates major methodological problems related to counter-intentional and non-intentional research perspective.
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Product of the school "of grammatical venerable" Pupillus Orbilius of Rome, Quintus Horatius Flaccus, "not being tied to the old Roman traditions (...) suffered since early youth the influence of Greek culture and became elinophil, as he stood all his life" (Grabar-Passek, 1959:381, vol.I), and through his poetic creation always pleaded for moderation, sobriety, temperance of passions. Since that time the art was influenced by the beautiful made by inspired artists of the world. The aesthetic of beauty was fulfilled by the idea of creating human enjoyment in admiration of the artist's spiritual universe that exists. Its being merged with art, whether we speak of men of letters with free word, with the image of idealized image. Everything was harmonized, eventually, for perfect creation. Horace was born to become eternal, lofty tribune who said: "I hate the profane people, and I keep him away ...”1, not for fear that his speech would not have been so strong, that it can combat the stupidity, but to ignore the hypocrisy. Reading his Odes and generally the whole creation, the reader will observe the actuality of his ideas regarding the anthropological study of character, attitudes, inclinations of those who are immersed in the nothingness of time: "The one who by moving eyebrow moves the world”2, says in one of the Odes of the third book, finding his full expression in the behavior of those who rule the world today. Horace wrote in Latin, but also in Greek, everything found in his study of human being, and the result had a profound effect on the writings of major outlets of Greek orators. Universal through culture, current through his work that he left to posterity, not as a sum of lyrics, but as study of human attitude that has not changed anything in his behavior, the erudite tribune, preserver of traditions of honesty, will be recorded in one of his Odes: "Not extinguish the pain - why, stirring / envy, I would build a splendid atrium, / fashionable? Why would I give / On a heavy luxury my valley" (The Choir of Virgins and Youngsters, 1961:57).
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The article hypothesizes the necessary transition from logic to ethics in the context of human spiritual evolution and modern perspectives on artificial intelligence systems. This is done by means of the dialectical method, considered, following Hegel’s example, as an absolute me-thod of knowledge. In the dynamic between the logical and the ethical crystallizes the idea of speculative ethics, which has a phenomenological basis. Speculative ethics is presented in an axiological plan, as a theoretical field on which the systematization and organization of values and the construction of a peculiar philosophy of universal human values are distribu-ted. In the course of the conceptual analysis of the mentioned transition, a new idea is advanced – about the need for a phenomenology of ethical life, which speculative ethics presupposes. Thus, two moments are distinguished – of phenomenological becoming and of speculative-ethical becoming. The first achieves a constitution of the pure being of values, and the second frames the transition to their existence. As a result of all this, the becoming essence of the absolute subject and universal human values is assumed, which has before itself the task of building the new postglobal world.
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The paper argues for the advantages of using the full format of the art form “cinema” over its more abstract version “film”. To this end, the heterocosmic nature of the “moving image” in cinema is pointed out and its aspects are analysed phenomenologically. A phenomenology of the cinema hall, the spectator, the actor, the objects and other pleromatic elements is made.
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