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This anthology book is published on the occasion of the bicentennial of the birth of Friedrich Engels, an exceptional thinker and theorist of the revolution. Editors Maroje Višić and Miroslav Artić gathered renowned domestic and international scientists who tried to reevaluate Engels' works and his scientific contribution. The idea behind the book is to point out the everlasting value and significance of Engels’ revolutionary philosophy. Contributing authors offered analytical reading of Engels' ideas, addressing pressing issues in economics, politics, religion, feminism, ideology and in other segments of contemporary society. The papers in an anthology are organized under the chapters: The Reception of Engel’s Philosophy, Actuality of Engels Today with subchapters on working-class and precariat, peasantry as the subject of change, early Christianity as an inspiration; and the last chapter is Revalorization of Family and State. The first chapter tackles the questions if Engels was more than an interpreter of Marx or simply the first Marxist who contributed to the banalization of Marx. It then investigates reception of Engels’ philosophy in ex-Yugoslavia specifically and in philosophical theory in general. The second chapter demonstrates actuality and relevance of Engels today by discussing the topics of working-class and precariat, by making comparison between early industrial society and contemporary society and by tracking development of socialism from utopia to a science. Chapter also deals on the peasantry whose role as a subject of change is thoroughly problematized. Special part of the chapter is dedicated to the influence of the practice of early Christianity on the formation of Engels’ revolutionary idea and to what extent original Christian community served affected the development of Engels’ thought. Final chapter brings papers that, under new circumstances, re-examine the understanding of the state-family relation and their dynamic. This comprehensive anthology attempted to revalorize and appraise Engels’ own contribution to science and philosophy 200 years after his birth. For this it was necessary to “divorce” Engels from Marx so that the fallacy of statement that Engels was second violin to Marx becomes striking.Chapter one tackle the question of whetherEngels was more than an interpreter of Marx or simply the first Marxist to contribute to the banalization of Marx.= Engels' reception is then examined both in the former Yugoslavia and in philosophical theory in general.Special part of the chapter is dedicated to influence of the practice of early Christianity on the formation of Engels’ revolutionary idea. That is, to what extent the examples of the original Christian communities influenced the development of Engels' thought
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We’re talking about J. Anthony Lucas’s classic argument that Gödel’s Second Incompleteness Theorem rules out man-machine equivalence. This is an argument that Penrose revived and popularized in the 1990s. This fallacious argument is a thoroughly dead horse. But I’ll give it another beating here. Do note that the Lucas-Penrose argument is a completely distinct issue from PenroseHameroff speculation that the brain can act as a coherent quantum computer. It’s to Penrose’s credit that he’s associated with multiple controversial ideas!
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The article discusses some semiotic approaches to the relation between nature and culture. Starting with outlining the structuralistic approach to this issue, especially the ideas of Juri Lotman and Algirdas Julien Greimas, the author finds parallels between different views on the relation between the natural world and human beings. First, the juxtaposition of Eero Tarasti’s existential semiotics with selected concepts of biosemiotics is discussed. The following part of the paper is dedicated to Bruno Latour’s ideas on nature–culture relation, hybrids and mediations. Then the author refers to Lotman’s notion of the semiosphere as the common space for all living and inanimate elements. Closing the paper with a return to biosemiotics, the author comes back to Tarasti’s ideas and compares these with some ideas in biosemiotics, paying special attention to the concepts of unpredictability, choice and dynamics. The comparison shows that some intuitions, assumptions and theses of these different scholars turn out to be surprisingly convergent. The author believes that the outlined parallels between Tarasti’s view, Latour’s and Lotman’s concepts, and biosemiotics may be promising for further research, inviting detailed study.
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The study focuses on the repeated visits of Russian-born Harvard linguist Roman Jakobson to Slovakia. The author traces Jakobson’s Slovak contacts from the interwar period up to 1968. Based on analysis of secret police documents and memoir literature, the research offers an insight into contemporary academic and cultural life in 20th century Czechoslovakia.Jakobson’s first Slovak contacts in the 1920s were linked to his activities in the Prague Soviet legation and the Charles University. In the 1930s he visited Bratislava more frequently, while teaching at Brno University. During the Stalinist era in Czechoslovakia, a number of his friends and colleagues were politically prosecuted. Only in 1957, was he able to return to Czechoslovakia for Slavonic Studies conferences in Prague and Olomouc, using this occasion to give a lecture also in Bratislava. In the approaching wave of hate-campaign against local “unreliable intellectuals” he was denounced as a “cosmopolitan” and “Western agent”. Subsequent attempts for Jakobson’s academic and public rehabilitation, urged by his Czechoslovak friends, became a reality only during his visit in 1968. The presentation ceremony of the Golden medal of the Slovak Academy of Sciences to Roman Jakobson was scheduled in Bratislava on August 21, 1968, the day of the Soviet-led invasion of Czechoslovakia by the Warsaw Pact.
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Subject: A diatonic harmonica as the cultural and symbolic text containing extensive information about the Adyghe traditional culture. Purpose of study: To disclose the sense of the basic national notions and the ideals coded in a harmonica as a material and spiritual object of culture. Methods: Comparative-typological, semiotic and field observations.
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According to the quotational theory of meaning ascriptions, sentences like “‘Bruder (in German) means brother” are abbreviated synonymy claims, such as “‘Bruder (in German) means the same as ‘brother’”. After discussing a problem with Harman’s (1999) version of the quotational theory, I present an amended version defended by Field (2001; 2017). Then, I address Field’s responses to two arguments against the theory that revolve around translation and the understanding of foreign expressions. Afterwards, I formulate two original arguments against both Harman’s and Field’s versions of the theory. One of them targets the hyperintensionality of quotations and the other raises a problem pertaining to variant spellings of words.
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Matériels et suppléments pour systé- Cet ouvrage a été publié premièrement matisation. Publié par «Rilindja» Pri- en langue serbe - croate par l’Acadéshtinë, 1983, 243 pages. La traduction mie des Sciences et de l’Art de Bosnie en albanais a été faite par Zef Mirdita. et de Herzégovine, Sarajevo, 1981.
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Review of: Aleksandër Stipçeviq - SIMBOLET E KULTIT TE ILIRËT. Materiale dhe suplemente për sistematizim. Botuar nga «Rilindja», Prishtinë, 1983, 243 faqe. Përkthimi shqip është bërë nga Zef Mirdita. Kjo vepër së pari u botua në serbo-kroatisht nga Akademia e Shkencave dhe e Artit e Bosnjes dhe e Hercegovinës, Sarajevë, 1981. Review by: Mark Tirta
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In the Book of Revelation there are many symbols with broad meaning. The dragon is one of them. He is also one of the forms taken by Satan. This being represents a plenitude of malevolent forces opposing humans and God. The number of the dragon’s heads as well as horns and diadems is not accidental. They have their hidden meaning, not only emphasizing the might and aggression of the monster. They find their hidden meaning in the Old Testament as well. Although attributes indicate enormous strength, but at the same time they show weakness and finiteness in the creature in reference to God. The author of the Book of Revelation presenting the image of the dragon is inspired by the character of Leviathan, biblical beasts and monsters from other religious circles. At the same time, he creates his own image of a monster.
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The present paper is questioning the concept of hyperphotography starting from the experiments in the field made by two photographers: the French Jean-François Rauzier and the Italian with Romanian origins, Ileana Florescu. We would try to prove that, in the case of hyperphotography, we can talk about a new kind of radicality of the image. As Baudrillard puts forth, punctum – the ‘symbolic void that makes the power’ of photography – is currently disappearing. Punctum, a concept introduced by Roland Barthes in Camera lucida, refers to the pure absence that resides in the heart of the image. Hyperphotography suspends this inner absence. Punctum is replaced by a redundant image, the picture’s reflection, its double. This excess of the image, as well as the trompe-l'oeil, leads to the deconstruction of the photographic object. Like pharmakon in the theory of Jacques Derrida, hyperphotography generates an utopia, the utopia of a reference that is, at the same time and to the same extent, representation and non-representation, negation and assertion.
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The research on gregorian chant from the middle of the 19th century had their protagonists mainly in some of the Solesmes monks, but not without polemics. After the St. Pius X motu roprio, and the new Vatican edition, the Solesmes style and Methode… was spread everywhere, but some voices, from the own monastery, claimed for a new approach to the musical writing: the neumes. Dom Cardine’s Semiology was the science created to answer some of the the lacks of the Mocquereau’s theories. In this paper I’ll try to show a little history of the previous works to the Cardine’s Semiology, specially the Cardine’s own works developed from the previous researches of the Paléographie musicale.
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Since the existence of mankind’s fears, helplessness, despair, loneliness has led to various superstitions. Superstitions continue their adventures even from modern times to the present day by being fed by the helplessness of human beings against nature. Outside human nature, society; heretic culture, pagan beliefs, folklore, tradition / tradition, rituals, mythology; Christianity, which is influenced by male hegemony, the dominant power in the Middle Ages, the Puritan consciousness and superstitions. While various superstitions such as black cat, evil eye and ladder reach universal dimensions, human psychology and historical events can be given as examples of the factors shaping superstitions. Psychology and psychiatry, as well as the historical origins of superstitions, have been guiding in explaining these beliefs; it will be the art that makes superstitious beliefs easier to grasp, making them immortal images. Visual arts, such as painting and cinema, are among the most important artistic productions directed towards symbolic, metaphoric expressions. This study examines the relationship between visual arts such as cinema and painting and phenomena such as rituals, mythology and superstitions. In particular, superstitions in horror cinema will be researched.
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When the social dynamics of pre-revolution and post-revolution era are examined, the existence of transition process is remarkable and it is seen that there is an uncertainty. In the ongoing process, this situation is reflected in the cinema, it is understood that “male gaze” and the efforts of patriarchal ideology to shape the cinema have a negative effect the representation of woman. Pre-revolution era, in the process of representation, the woman who put up a good fight against to exhibitionism, at postrevolution era was forced to veil oneself by the effects of Islamization movement, and thus the cinematic representation is adversely affected. In Bahram Beizai’s cinema, a oppostional reading is developed for the mainstream female myth that patriarchal ideology deals with in both periods, and this form of reading becomes continuous both pre-revolution and post-revolution era. In order to makes the claim, Bahram Beizai’s Bashu, Gharibeye Koochak (Bashu, Little Stranger - 1989) movie is taken as a sample and cinematographic analysis method is adopted through feminist literature. In this context, the counter-myths created by Beizai are embodied by the sequences supporting the narrative and the theoretical background of feminist critical discourse analysis is utilized in the process.
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The book explores narratives of black: brings black into different contexts, compares it with white and other colours of spectrum, reflects on the underneath meanings hidden by black. It is a piece of art that is difficult to be classified by genre: it may be a collection of short stories, an autobiography, an essay. Belonging to both literary and philosophic contexts, this book is not “heavy”, both literally and metaphorically, but filled with unusual observations and reflections on meanings hidden behind the colours.
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The easiest option would be to ask the author of The Cinnamon Shops whether it was him who many years ago wrote in German and published in the Montenegro periodical Cetinjer Zeitung two stories: “Du bist Staub” and “Pfennig mit dem Auge.” Had he said “yes,” these two unusual narratives would be included in the oeuvre of Bruno Schulz. His literary identity would have been upheld (enhanced) and confirmed. But what is the literary identity? We know full well that the foundation of an individual identity is memory which selects and integrates the particles of a particular existence. There is no identity without memory. This, however, does not apply to the literary identity, deprived of that natural basis of each identity, both individual and collective. Its foundation is congruence, i.e. the coherence, harmony, and appropriateness of its components. Trouble begins when all of a sudden we come across a text signed with a name that already exists in the literary space, and this is exactly what happened when after one hundred years two German language stories from the Cetinjer Zeitung have been retrieved. An automatic inclusion of the stories in the literary identity signed “Bruno Schulz” seems risky for many reasons. First of all, because some stranger may invade the space occupied by the son of a Drogobych cloth merchant, the actual author of The Cinnamon Shops. Let us then defend the Schulz of Drogobych from the Schulzes who come from different parts of the world, and they are many. In the first three decades of the 20th century those were, e.g., Karl Richard Bruno Schulz (1865-1932, professor of architecture), Bruno Claus Heinrich Schulz (1888-1944, oceanographer), Bruno Schulz (engineer, fleet officer),Bruno Schulz (1890-1958, psychiatrist, genetician), Bruno Kurt Schultz (1901-1997, anthropologist, in the Third Reich an SS “race” expert), and Bruno Schultz (1894-1987, economist).
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A tendency in the contemporary field of biosemiotics, following the so-called informational turn in philosophy, is an attempt to explain the fundamental nature of communication by abstracting from mere organic processes to the more basic phenomena of information processing. This informational reduction has turned out to be a critical theoretical move in different fields of technological sciences as well as in some parts of life sciences. However, the scope and role of this reduction in semiotics and biosemiotics remain controversial; the question whether a sign and semiosis – in art or life – is reducible to abstract information processing and whether this reduction has an explanatory value remains open. The first two parts of this paper are dedicated to an examination of the two most important sources of inspiration for the informational analysis of signs: first, the concept of the surrounding-world (Umwelt) and the model of functional circle devised by the Kantian biologist Jakob von Uexküll and, second, the concept of cybernetic information introduced by the Kantian anthropologist Gregory Bateson. These concepts are used to describe the behaviour of simplistic systems, both artificial such as Braitenberg vehicles and biological such as moths, showing that they capture the interaction between an agent and its environment on a functionally basic level that involves what might be called ontogenetic information, and at the same time implies the curious double signification between the agent and environment or what might be called phylogenetic information. The examination of these notions and the descriptions they allow is completed with a synthesis of both von Uexküll and Bateson’s ideas that yield a minimalistic concept of biosemiotic information (or Uexküll-Bateson information) – a concept that, albeit minimalistic, can be considered a fundamental part and a point of reference for further and more complex elaborations on the topic of biosemiotic information. The last part of this paper explores the utility of the concept of Uexküll-Bateson information briefly examining its methodological implications that might rule out an anthropomorphic bias, and, on a more critical note, draws attention to its explanatory power that, due to the concept’s abstract and somewhat metaphysical nature, might turn out to be insignificant, hindering any attempts of informational reduction in biosemiotics stemming from this or essentially similar concepts.
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The problem of relevance, at individual agent scale – or how we decide what is adequate for our interpretation of the signs we encounter in the world – is a question that keeps reappearing in semiotics and other disciplines concerned with meaning. In this article I propose an approximation on relevance that conceives meaning as a trajectory across a cognitive landscape. Unlike conventional accounts on relevance, which presuppose mental processes built on feature-based representations, my proposal suggests conceiving cognition as a fluid and emergent field of attractors basins that become specified and modified when experiences appear, and conceiving meaning as a trajectory across the cognitive field. Consequently, I suggest that when cognitive landscapes better fit world experience, agents’ categorizations will be more relevant. My proposal is mainly supported by two approaches: the enactivist notion of structural coupling and the theories of dynamic neural populations of Walter Freeman III.
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