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The paper is devoted to the study of principles for identification of the transcendental consciousness in Husserl’s phenomenology. Two possible strategies have been described: identification through the I as an emanation center and through the principles of intentionality itself.
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XIII. yüzyılda felsefî ve tasavvufî düşünceler, birer aydın ve halk hareketi olarak ortaya çıkmış ve gelişmiştir. En yüksek formuna eriştiği Moğol istilâsı döneminde tekke, önemli bir eğitim kurumu olmuştur. Bir eğitim düşüncesi, yöntemi ya da uygulaması ele alınırken eğitimin felsefesi, ilkeleri, amaçları, bilgi muhtevası, seçilen yöntem ve politikalar, araç ve gereçler, eğitim ve öğretim organizasyonu ve bunların ana unsurları inceleme objeleri olarak değerlendirilir. Hamid-i Veli’nnin insan eğitimi anlayışında önemli bir sorun, kişiler arası etkileşim ve toplumsal bütünleşme (entegrasyon) olayıdır. O; öğretici çalışmalarında; millî, dinî motif ve değerler, bunlarla ilgili bilgiler, deyim, atasözü ve menkıbeler aracılığı ile toplumsal bilincin canlı tutulmasına katkıda bulunur.
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The present paper focuses on some of the uses of the Future Simple Tense and the analysis of their Polish equivalents. The material for the analysis is taken from the corpus of French literary texts and their Polish translations. The author concentrates on the modal uses of the tense expressing probability (Ce sera le facteur), command (Tu mettras la table !), and those whose function is to soften a statement (Je te dirai que cela ne me plaît pas). Polish, in the above mentioned contexts, makes use of the Future Tense as well, but, as the analysis of the corpus material shows, there are some contexts where some other structures are used, such e.g. as: forms of the imperative mood or the conditional, modal particles (pewnie, może), constructions with the verb musieć, polite phrases with proszę, etc.
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Are the properties of communicative acts grounded in the intentions with which they are performed, or in the conventions that govern them? The latest round in this debate has been sparked by Ernie Lepore and Matthew Stone (2015), who argue that much more of communication is conventional than we thought, and that the rest isn’t really communication after all, but merely the initiation of open-ended imaginative thought. I argue that although Lepore and Stone may be right about many of the specific cases they discuss, their big-picture, conventionalist conclusions don’t follow. My argument focuses on four phenomena that present challenges to conventionalist accounts of communication: ambiguity, indirect communication, communication by wholly unconventional means, and convention acquisition.
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Steven Pinker proposes a game-theoretic framework to help explain the use of veiled speech in contexts where the ultimate aims of the speaker and hearer may diverge—such as cases of bribing a police officer to get out of a ticket and paying a maître d’ to get a table. This is presented as a response to what Pinker sees as the failure in H. P. Grice’s infl uential theory of meaning to recognize that speakers and hearers are not always cooperating. In this paper I argue that Pinker mischaracterizes Grice’s views on cooperation, and use this to refine a positive picture of what sort of cooperation is demanded by Grice’s Cooperative Principle. This positive picture serves to insulate the Gricean framework from objectors— including Pinker—who overstate the obligations entailed by the adoption of the Cooperative Principle. I then argue that the cases Pinker presents are best treated by recognizing that in each instance the utterance is formulated with two intentions towards two different audiences and detail a resulting revision to Pinker’s game-theoretic framework that reflects this proposal. I conclude by demonstrating how this proposed game-theoretic framework of cooperation with multiple audiences can be used to model the costs and benefits of other types of discourse, including political speech.
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In the paper, I argue for the importance of holistic approach to Corpus Platonicum and such reading of it which leads to the coherent model of Plato’s ontology and epistemology connected with his conception of language. The starting point of my draft of, as I assume, much-needed investigation, is the analysis of Cratylus and theory of truth dependent on proper names. The next step is taking under consideration Plato’s quotation from Hesiod, which leads to the distinction between two ways of substantiating statements given by Hesiod in his two didactic poems. The right name does not have to be given by gods, nor does it belong to the ancient order, even so old as the Golden Age. Instead, it has to belong to the natural order, which makes everything that exists to be as a whole. Hence, it could be created, it could be given by lawgivers or others who understand these valid connections, for example, by an honest sophist or a true artisan of techne– basilike — the philosopher. Accordingly, the proper name is the fruit of hard working; it takes a lot of investigation to find one. This conclusion leads to the analysis of Plato’s methodology of proper investigation that connects dialectics with the geometrical approach: the method of exposing the proper measure. Plato’s epistemology consists in several (possibly seven, as it is shown in Republic) levels of perceiving the world, and bi-polarity of One and Many is crucial for his ontology; hence, there are a few sources of notions. But, as I argue, phantasia gives only false and worthless notions, eikasia is the source of practical ones, and noesis solely creates the true, proper, and essential notion. The notion created by noesis is connected with every other notion, with other forms, and things in the proper measures.
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The paper concerns the relationship between the category of chance in the arts, metaphysics and the sciences, such as mathematics. The chance is here understood as an event whose causes cannot be determined, which is beyond all rule, the quintessence of uncertainty and irrationality long time presented in the metaphysical considerations as the opposition of the rational and predictable. Predictability was the regulative idea of the actions both within the science and the art, whose center was the knowledge of the principles and the rules. Both the art of the chance and the science of chance were seen as a contradiction in terms. The problem of chance became a subject of study of the science in the seventeenth century. But although the origins of the “mathematization” of the chance date back to the seventeenth century, its rational grounding occurred only in the three decades of the last century. In the early twentieth century, chance was still associated with the irrational. Due to this particular association, it became attractive for artists. The first kind of art (or rather anti-art) which turned the chance into a tool was Dadaism. For Dadaists, the art did not consist in producing things according to the accepted rules or any of its previous perspectives, but in recording whatever chance suggested to the artist. The introduction of the new category of chance to the world of art by Dadaism led to the reformulation of the understanding of art in the second half of the 20th century.
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Mi znamo da nam je potrebna moralna osjetljivost koja svjedoči o punoći uma i mira, i slobode, o uklapanju trebanja u bitak (Durch die Einfugung des Sollens in das Sein und Hervorstellen des Einen durch das, was fehlt)1. Dopušta li nam nešto od značaja to što notira Paul Celan, čitajući jedan Kafkin stav kojeg nam je prenio jedan njegov prijatelj M. Brod, koji je u jednom pismu Peteru Jokostra-u od 6. 4. 1959. godine rekao: Die Tatsache, dass es nichts gibt als eine geistige Welt, nimmt uns die Hoffnung und gibt uns die Gewissheit.2 Mi se suočavamo sa tehnologijskom revolucijom, sa političkom revolucijom, sa tiranijom slobode ili demokracije. Jedva da smo sposobni da reflektiramo o tom modernom događanju. Pitanje o toleranciji znamo uvire u pitanje o uvjetima mogućnosti solidarnosti, policentričnog uma, o moralno pravnoj resurekciji (Hans Ebeling). I to – nasuprot Hegelovim kategorijama prividnog opravdanja svjetskog toka, koje je eksplicirao u Fenomenologiji duha ili u Filozofiji svjetske povijesti.
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Though ignorance is rarely a bliss, awareness of ignorance almost always is. Had we not been able to develop this powerful skill, there would have been no philosophy or science, nor advanced forms of religion, art, and technology. Awareness of ignorance, however, is not a motivator; but when it arouses curiosity that is strong enough, it causes what may be called an “epistemic” desire; a desire to know, to understand, to learn or to gain new experiences, which is a basic motivator for inquiry. This makes the relationship between curiosity and awareness of ignorance all the more important. One can however fi nd very little on this relationship within the philosophical literature. In this essay this is what I wish to explore. After a brief discussion of the question of whether awareness of ignorance is a precondition for curiosity, based on my earlier work (The Philosophy of Curiosity, Routledge, 2012) I attempt to show that corresponding to the two forms of curiosity that I call “objectual” and “propositional”, there are also two forms of ignorance. This will refute the prejudice that awareness of ignorance must always have propositional content and therefore must always be about truth. I further argue that awareness of ignorance that does have propositional content can be of two different varieties: truth-ignorance versus fact-ignorance. One may simply be ignorant of whether a proposition is true or false (truth ignorance); one may, on the other hand, know that a proposition is true but still be ignorant of the fact that makes it true (fact-ignorance). I then show that awareness of ignorance, whether it is objectual or propositional, can always be translated into what I shall call awareness of inostensibility. An important moral to be drawn from this discussion is that reaching truth, even when it is coupled with certainty, does not always eliminate one’s ignorance and therefore cannot be the ultimate goal of inquiry.
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In this paper I comment on Inan’s notions of propositional and objectual curiosity. Even though Inan offers an interesting and intuitive distinction between propositional and objectual curiosity, I want to question two aspects of his theory of curiosity. One aspect concerns his thesis that propositional curiosity is interdependent on epistemic attitudes such as belief, certainty and interest. Another aspect of his theory that I discuss is his thesis that objectual curiosity is not reducible to propositional curiosity. In more detail, in the first part, I start off by explaining what propositional curiosity is according to Inan and I bring up two worries that I call: (i) over-complexity as a result of subjectivity and (ii) overcomplexity as a result of dynamics for the above mentioned epistemic attitudes. Both worries stress the problem of over-complexity of Inan’s theory of propositional curiosity. In the second part, I argue that objectual curiosity is, contrary to Inan’s hypothesis, reducible to propositional curiosity. I further argue that the object of wh- questions that, according to Inan, express objectual curiosity can either be about the truth value of general or singular proposition. In addition, I suggest that only the reading where wh- questions express curiosity in a form of de re reading and have a singular proposition as their content is the one that is compatible with Inan’s notion of objectual curiosity.
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Hegel had radically criticized positive religion. Its comparison with natural religions showed abstract and transcendent understanding Divinity and its concentration on rites and rituals. Hegel underlined ethical implications of positive religion, searching for negative influence of religion on individual and social life. Hegel’s critique is important moment of progress of critical, modern philosophical thought.
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The article focuses on the problem of work in context of the thought of Michel Foucault. Initially an issue of the ambiguous character of work is addressed, mostly in context of Veblen’s and Dahrendorf’s theories. Work, from this perspective, may be, on the one hand, valuated highly, treated as a privilege and act as a tool of correction and selfdevelopment. On the other hand, lack of work can be either stigmatising (leading even to social exclusion) or being a sign of a high social status. In the latter case work is regarded as a toil and burden. Michel Foucault discussed work in context of the facilities of internment, both those that were to serve the disadvantaged people (poor, sick, mentally ill) and those that are the places of incarceration. In the great breakthrough of the 17th and 18th century many institutions and laws were, according to Foucault, designed with regard to utility. Therefore work became the tool for correction and normalisation as well as for punishment, a way to shorten the sentence, interned people were supposed to help the society, to repay for either their crimes or for the society’s help. Homo penalis was considered in terms of homo oeconomicus. The article discusses the issue of work in Foucault’s thought placing it in context of the incarceration, internment, utility and relations of power and knowledge.
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The aim of the paper is to draw politico-aesthetic consequences from Martha Nussbaum’s capabilities approach. It is argued that this can be achieved by focusing on the notion of vulnerability implied by the idea of capabilities. The recognition of the vulnerability of the human good inspires a new model of practical rationality based on perception. This idea, in turn, explores the aesthetic connotations of perception implied by its etymology (the ancient Greek for perception being aesthesis). Thus, political aesthetics is understood as the inquiry into the political consequences of the affinity between ethics and aesthetics, as well as the political relevance of the notion of beauty.
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Among the features marking a mystical experience facilitated by certain kind of psychedelic substances researchers singled out the so-called noetic quality, which indicates that mystical experiences can have a cognitive significance. The main goal of my article is then to address the question, whether this cognitive capacity of mystical experience has only a subjective/psychological value, or it should be rather treated as a legitimate kind of cognition. The philosophical aspect of this issue enters the domain of ontology and epistemology, since it concerns the question, whether an object of any cognitive experience has to belong to the physical reality, or a proper cognition can be realized in the reality of symbols. In order to deal with these questions I will refer to the philosophy of H.-G. Gadamer. Even though Gadamer did not investigate altered states of consciousness, I believe his hermeneutics can support a hypothesis that altered states of consciousness provide recognition of reality of symbols.
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The perspective of the history of sexuality, as suggested by M. Foucault, seems to be useful for the recognition of Eros in Fichte's philosophy as an element of the 18th Century widespread interest in human sexuality. An interest which, however, had a specific purpose. If one looks at the shape of his own thoughts about love, it is still difficult to find any motives that go beyond the legislation of the rational nature. Love did not come here to the people unexpected, it does not have any separate dialect here, and the sensitivity and sensuality of Eros are based more on the responsibility and the duty of self-sacrifice. Fichte also failed to overcome the Enlightenment paradigm in thinking about the woman. However, this review should not be definitive, in view of the peculiar character of Fichte's work, like his little-known early poetic attempts or the novella The Lovers’ Valley, certainly written in the spirit of Romanticism. It should therefore come as no surprise that for J. W. von Goethe Fichte not only rapidly becomes an artist-philosopher, but in particular a great inspiration behind the so-called "Jena Romanticism".
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The aim of the article is to analyse the relation between the mind and imagination as the main issue of Gaston Bachelard’s book The Psychoanalysis of Fire. The book was published in 1938 and originated Bachelard’s research on the poetic imagination; however, it extended the research into another project of this French philosopher which he refers to as psychoanalysis of objective cognition. That is why The Psychoanalysis of Fire is a unique book among Bachelard’s achievements – two subjects of the research are connected there: scientific cognition and poetic imagination, which in the further years of Bachelard’s activity are separated. In the context of the article’s main aim, there appears also an interesting theme of psychoanalytic inspiration, introduced by Bachelard to his philosophy in two of his works published in 1938, one of which is The Psychoanalysis of Fire itself.
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Sadomasochism is an essential sexually – social phenomen which requires a philosophical analysis of its psychology and praxis and the aim is to approach sadomasochistic sexuality in terms of social philosophy and psychoanalysis. The paper commences with an explanation of its historical development and continues with contemporary theories of power relations and an interpretation of domination and submission as identities. After the introduction into the basic terminology, most of the attention will be focused on the kinds of BDSM relations and positions and relations between inviduals within the S/M dynamics. Since sadomasochism is far more than a sexuality, it shall be emphasized that it is both physically and psychically (pre)conditioned, and refer to the various ways it is possible to conceptually understand and categorize it. Therefore, the conclusion will present essential connections of sexuality and society, the physical and the psychical of the practitioners of this sexuality and finally the difference of experiencing sadomasochism on the BDSM scene and in the context of the contemporary society.
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From the relational perspective, competent use of the Internet is defined as one that can improve the quality an individual’s life or the efficiency of an institution and, as a result, enable them to function more smoothly/easily in their area of interest (Fliciak, Growiec, Mazurek, 2013). Thus, research into the Internet cannot be restricted to the online activities of the research participants and requires a broader, relational perspective. In the article, we draw from our unique experiences of designing, conducting and analysing research into the Internet with the use of the relational approach. The word “Internet” is used here primarily with reference to the field of research and somewhat less to the manner in which research is carried out. This is to say that the Internet constitutes the research environment and, above all, the research subject, whereas the use of Internet methodology is of secondary importance. The methodology is by no means key. For it is not because of the methodology employed that research is classified as “Internet research”. Nor is it necessary to employ Internet tools in the research into the Internet.
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In this paper I will present new perspectives in Ibsen studies as examples of research in humanities both conducted by means of the Internet and interpreted and understood in relation to research about the Internet.In the first part of the paper I will present new knowledge of Ibsen’s background based on research conducted by means of the digital archives on the Internet. In the second part I will try to give a better understanding of Ibsen’s development as an artist by using perspectives, theories and methods from research about the Internet.
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Objective of this text is to present basic controversies in understanding of the public sphere on the line of separation of modern and post- modern thinking. Taking this objective into consideration, firstly there are presented basic ideas of Habermasian- Arendt (modern) concept of the public sphere, and then they are compared with the ideas of Michael Foucault, Jean Baudrillard and Francois Liotard that reflect three types of contemporary post- modern objections to this concept: the type of objections that are in regard to the „power objection“ (M. Foucault), epistemological objection (F. Liotard) and ontological objection (J. Baudrillard). Although the word here is about irreconcilability of the theoretical positions, it does not necessarily imply the necessity for abandoning some of them, but, on the contrary, the encouragement for its further reflections and (im)possible harmonization. Although contemporary objections of the narrative of the public have their own undoubtful relevancy, the question remains as to whether the concept of the public sphere without normative principles might be a social project that is relevant for the critiques and development of democratic practice in contemporary society.
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