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Article relates to the perception of time by the nomadic peoples of the Great Steppe on the example of the Mongols. The basis are sources originated in the 13th century, mainly descriptions of Europeans’ trips to the Far East. Chronological studies show, that Mongols had undoubtedly periodical conception of time. I consider, whether the time was important for nomadic tribes.
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This article is mainly concerned with the reconstruction of JamesFrederick Ferrier’s theory of ignorance. The growing scientific interest towards thesocial dimensions of ignorance is the reason to turn back to the initial explication of the relation between knowledge and ignorance. The inquiry follows Ferrier’s foundation of the theory of ignorance, as well as his views concerning consciousness.A special interest is put on some main theoretical problems explicated in relationto Ferrier’s critique towards the philosophy of mind and mainly towards Reid’s philosophy of common sense.
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The aim of this paper is to discuss the importance of metaphysics for the questions of good and friendship as preconditions for the social and political community. It is obvious that the idea of friendship today is seriously impaired by interest and egoistic postulates based on material existence, therefore, it is necessary to put the question on existence into its metaphysical frameworks of orientation towards the Other, which is the fundamental substratum of Christian metaphysics based on Plato’s and Aristotle’s postulates. The paper will focus on Plato’s, Aristotle’s, Augustine’s and Thomas’ insights which open up the possibility of thinking of the Other as a precondition of a philosophy and politics of friendship. The aim of the paper is only to indicate some relationships that connect the metaphysical and political insights about the importance of the idea of good and friendship as a precondition of openness to others and thus the possibility of achieving any form of community.
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Duh to nije izvršio. Zna se da pojam sistema u svojem emfatičkom hegelovskom slogu, koji, dabogme, ne odgovara deduktivnom pojmu pozitivnih znanosti, zahtijeva da bude shvaćen organski kao međusobno urašćivanje i međusobna urašćenost svih djelomičnih momenata snagom cjeline koja je već sadržana u svakom od njih.
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Since 1900 Franciscans are combined by a single provincial board in the area of continental Croatia: St. Cyril and Methodius Croatian Franciscan Province. It gathered Croatian Franciscan monasteries from former multinational province, namely: the Croatian-Slovene provinces St. Cross, Croatian-Hungarian Province of St. Ladislav and Croatian-Hungarian-Austrian Province of St. John Capistrano, which has in the 1757th in its structure assembled friars in Slavonia and the Croatian and Hungarian Danube, by which time they were members of the Province of Bosnia the Silver that by the end of 17th century gathered all Franciscans among Croats under Turkish rule. These three provinces in continental Croatia and Croatian ethnic community in Hungary in the 18th led five colleges; these were schools of general education in Zagreb, Varaždin, Budapest, Pécs and Osijek. In Trsat and in Petrovaradin operated four-year theological schools, and in more monasteries were studies of philosophy.
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Pitanje o odnosu zbiljske i prividne zajednice u Hegela i Marxa pretpostavlja uvid u suvremeno stanje tog odnosa i samo s tog aspekta nije puko akademsko nego u najvišem smislu životno pitanje. Odnos između zbiljske i prividne zajednice uspostavljen je s građanskom epohom i traje uz mnogobrojne transformacije sve do naših dana.
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Russian religious philosophy appeared and was developed in the 19th century. Considering the sources it originated from and relied upon, this philosophy wasn’t entirely original, which was admitted even by its authors. There were certain attempts by Russian philosophers to start from their own tradition, but due to historical circumstances they mostly relied on Western sources. They can still be attributed the general religiousness and mystical conception of the world which mark the beginnings of this philosophy. For this kind of worldview Russian philosophers find the origins in the Eastern Church Fathers and Platonic philosophy. Symbolism as a literary mainstream also contributed to the creation of an atmosphere suitable to be the source of the intuitive philosophy. From the philosophical viewpoint, the Russian philosophers of that time were influenced by German classical idealism, above all by Schelling’s and Hegel’s philosophy. Finally, it should hereby be emphasized that the prominent literary figures of Tolstoy and Dostoyevsky initiated the philosophical ideas of utmost significance for the future cultural heritage of the region.
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In this text, I will discuss the nation as a specific social construction and its position within the contemporary form of social organization. In this context, the topics will be the central determinants of the methodological nationalism as a framework for the explication and understanding of social reality in terms of the classical tendency to amalgamate it over the components of territorialisation and naturalization with the nation as a socio-political creation of a modern and contemporary world. On the other hand, the text discusses the position of methodological globalism and its characteristics and tendencies, and seeks to highlight how contemporary forms of social organizing and political legitimization in the form of the state, although largely under the influence of globalism and globalization, are constructs of what is being labelled with the phrase of immanent nationalism.
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In this paper I defend an idea that the proof for God’s existence in Descartes represents the most important part of his metaphysics, i.e. of his entire philosophy. Ability to prove God is for Descartes the only way to overcome radical scepticism, which is based on the ontological gap between the mind and the world. Descartes confronts scepticism with the idea that all knowledge begins with the self-evident non-provable premises. The starting point is his “cogito, ergo sum.” This is the basic and intuitive undeniable truth that is evident from the thinking subject alone. Still, the remaining problem is how the self-evidence of the subject implies the existence of the world of objects? Descartes’ solution is the foundation of a new theistic metaphysics based on the proof for the existence of God, which is established on the self-evidence of the subject: subject is able to prove God on the basis of his/her self-evidence alone. After the proof is established, God himself becomes the foundation for any conceptual certainty about the world.
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The review of: David Martin (2014): Religion and Power: No Logos without Mythos (Ashgate Publishing Company, 272 str.)
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The issue of identity, which has recently become especially topical in the philosophical, sociological and culturological literature, should be addressed taking into account several methodological principles. The most important of them is presented in G.W.F. Hegel's statement, that it is very important to correctly understand the true meaning of identity, it is necessary to achieve that it is not as an abstract identity, that is, an identity, which excludes difference. As identity is not a motionless self, but a quality changing in time, its determination can be differentiated by a specific spatial and temporal identity, as well as set by various positions of this identity in society. Importance and prerequisite, but not sufficient, conditions for spatial identity, which is the theme of this article, are the boundaries defined by the geographic and political reality. Another, maybe even a more important, factor is the subjective interpretation of these objective boundaries and their embodiment in the nation's mentality and consciousness, as the subjective perception creates its psychological image of spatial identity, which merges with a fragment of physical reality.
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Simbols, šī nenoliedzami nozīmīgā, modernajā sabiedrībā ari it bieži apcerētā cilvēka pasaules izpausme ne tik sen ir nokļuvusi atsevišķā, relatīvi patstāvīgā refleksijas uzmanības lokā. Iespējams vācu romantisma estētikas teorija ir vēsturiski pirmais strāvojums, kurā izvērsti ir aplūkots simbols kā īpašs izpētes loks. Tomēr līdztekus mākslas tradīciju filozofiskajam apjēgumam ir arī cita — metafizikas virzība, kuras sākotne ir nojaušama Platona, Plotīna, Prokla darbos. Citā rakursā top garīgās attīstības ceļš, kurā veidojas tēla, zīmes nozīmes apzināšanās. Tā ietvaros veidojas simbola priekšstats. Varbūt visatbilstošākais šajā izpratnē ir A.Loseva formulējums: “Jebkurai zīmei varbūt bezgalīgs nozīmju skaits, t.i., tā varbūt simbols.” [...]
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This article examines the problem of overcoming nihilism in Heidegger’s dialogue with Jünger. It is suggested that nihilism is manifested in various forms and is the deep logic of the whole history of European civilization. One of the main aims of this paper is to outline the relationship of nihilism and Nothing in Heidegger’s dispute with Jünger, viewing how Heidegger distinguishes his approach from Jünger’s point of view. Heidegger, on the one hand, treats nihilism as consummation of the Western metaphysical tradition, on the other hand, identifies Nothing itself as the shadow of Being, which cannot be overcome in the traditional dialectical thinking manner.
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The article presents metaphorically understood falls of the twentieth-century art described in such terms as the ‘speechless image,’ the ‘absorption of the ugly,’ the ‘abandonment of art,’ the ‘end of art,’ the ‘lost image,’ the ‘lost experience.’ Philosophical views of Hans-Georg Gadamer, Theodor W. Adorno, Arthur C. Danto, Jacques Ranciere, and Wolfgang Welsh have been juxtaposed with interpretations of works of such artists as Mark Rothko, Marcel Duchamp, Artur Zmijewski, Andy Warhol, Robert Rauschenberg, and Janusz Orbitowski. The analyses reveal a longing for metaphysics accompanying the described ‘falls’ of art. The theories advanced in relation to such ‘falls’ show the qualities inherent in the art in question, e.g., silence and moderation, the ‘lust of existence,’ paradox, poetry and its beauty, words which interpret art, the sublimity of infinity. In conclusion, the author points to the impossibility of avoiding metaphysics in art.
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Nihilism can no longer be regarded solely as an individual roadblock (problem of self); instead of that, it must be considered as a political problem (in terms of polis, understood as a society or community). Vattimo is most interested in examining how far can we go with positive nihilism, after Nietzsche and Heidegger; that is, where the presumed positive aspects of nihilism could lead us, after we have recognized (with Nietzschean figure of “perfect nihilist”) that nihilism is our only chance. We will also see in which way Vattimo responded to the questions of crisis of metaphysics, mind, subject, conceptions of Humanism and the Enlightenment – the ideas which are not so easy to abandon in a manner of an old wardrobe.
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The review of: Slobodan Jauković, Prevladavanje filozofije umetnošću, Filozofski fakultet Novi Sad, Biblioteka „Arhe“, Novi Sad 2011
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In the following paper I will consider the question how has the understanding of history transformed trough time, mainly concerning the development from the understanding focused on necessity to that which prioritized the contingency. Thereby it can be seen how concentrating on language can turn philosophers away from the idea that history is ruled by certain laws or principles. That which historically occurs cannot be adequately derived from general notions; instead – the man is the one who, by changing the usage of language, forms the history. While the classical (idealistically coloured) philosophy of history had announced the freedom accordingly to criteria of mind, the postmodern philosophers of philosophy of history have been criticizing that tradition and demanding deliberation of biased philosophical notions such as the one of the unique mind, because they think that such notions were also accidentally set up and thus have only historically conditioned plausibility. This critique was in the most radical manner formulated by the Neo-pragmatist Richard Rorty, who by insisting on contingency of everything humane (including language) pointed out to the boundaries of the project of philosophy as the discipline which establishes the knowledge.
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In every philosophy and each science dealing with living beings and nature, the question of survival is inevitable. This question represents also a trial for every theory of life and nature. However, not all answers to that question are direct and extensive, especially when the ethical implications of those theories are concerned. This is also basically valid for the Hans Jonas’ case, regardless of the fact that his philosophy, brought about on the crossroads of metaphysics, ontology, biology, ethics and politics, is significant for contemporary discussions on moral status of animals and animal rights. Nevertheless, there are only few explicit reports on this subject in Jonas’ opus. Therefore, the intent of this paper is to try and reconstruct a jonasian “zoo ethics” based upon Jonas’ texts. Accordingly, the first part of this lecture will be dealing with setting up a draft of Jonas’ philosophy of biology, with his notion of “animal soul” especially scrutinized. The second part of the lecture will inspect those elements of Jonas’ ethics which justify the interpretation of his work in a zoo-ethical and bioethical key.
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This article primarily considers the Michel Henry’s proposition that, after Descartes, we can speak of the subordination of ontology to phenomenology. ThTh e proposition of the phenomenalization of being can be acceptable if we choose Husserl’s philosophical program as a starting point, and not Heidegger’s. Heidegger’s unique attempt - while avoiding the trap of hierarchy, to avoid establishing the productive cooperation of ontology, phenomenology and newly formed logic in the form of hermeneutics in Being and Time - did not produce the results expected. The hermeneutically led “escape” from the tradition of conceptualizing being turned out to be unsuccessful. For Heidegger, parting with the tradition of metaphysics meant a departure from the tradition of appropriation, the basic hermeneutic approach on which all western rationality is built. Departing from appropriation, Heidegger’s demand of being is grounded on a step in the opposite direction. Emphasizing dispossession, i.e. alienation in relation to the customary and common, in Heidegger’s thought however turned out to be disputable because, in order to illustrate it indirectly, Heidegger depended exclusively on the experience of writing poetry. ThTh e author concludes that, together with rejection of the practical sphere as a result of its inherent technique of depersonalization, i.e. of the metaphysical product of subjectivization and systematic calculation, we necessarily block out also the demanded alienation. Namely, every estrangement, even that which is aimed at a new beginning to thinking, can take place only in the presence of demands that are related to real life in such a world, and not outside of it.
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The text questions the possibility of founding the ontology of the media without critical reflection of its establishment in theoretical text. Critical view of the media sphere and, in particular, effects of mass communication means in new technological environment, is the main topic of reconsidering the present relationship between the media and reality. In that regard, the essay polemizes with some current “ontological” theories of the media, virtual reality and cyberspace in light of their connection with the global world of culture. This connection has been interpreted as a two-fold bind: the world of media is, in a certain sense, constitutive for the sphere of reality, while the reality (economic, social, technological, ideological) is in the basis of the media per se which in its matrix “writes in” specific power structure. Consequently, the media ontology deals with the area of aesthetic illusion, where the “being” is the illusion. Here, most probably, originates virtual realism of a number of popular TV genres that transform TV image fiction into illusion of reality. That is why the question of establishing the media ontology, as well as the relationship between the media and reality, is a critical question par excellence, whereas critique of the media represents the necessary activity through which our modern culture is not only described but also clarified from the standpoint of its “truth” and metaphysical sense of acting.
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