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The international community should rather energetically and urgently work on a new social contract to tackle new technologies and their disruptive potentials. It is particularly related to artificial intelligence (AI) that must be deployed safely and in conformity with a globally shared ethical standard.
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Immediately after his ultimately fragmented main work “Being and Time” (1927), Heidegger had a phase of intensive engagement with Kant, especially his main work “Critique of Pure Reason” (1781). Kant’s topos of the “metaphysics of metaphysics” thus plays a central role. This figure of thought is of central importance not only for the interpretation of Kant, but also for the history of modern philosophy after Kant and after idealist philosophy.
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The article examines the significance of the distinction between phenomena and things in themselves for the foundation of Kantian practical reason. It holds that this distinction acquires its full meaning and the entire gamut of its validity only in the sphere of practical reason. In this way, it attempts to show that the Kantian epistemological distinctions and the fundamental steps in the construction of the Critique of Pure Reason are at the same time strategies to support practical reason, thus driven by an emphatically “practical interest”.
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The article presents a unique interpretation of Kant’s philosophical development by exploring the relationship between dialectics and criticism. The conceptual analysis of peculiar propositions in some of the philosopher’s early writings reveals essential dialectical insights that lead to critical thinking. The text interprets Kant’s critical methodology from a historical-philosophical and hermeneutical perspective, highlighting its transcendental form of development. Kant’s philosophical development is characterized by the transcendental evolution, which confirms and expands upon the methodological thesis of a necessary transition from the pre-critical dialectics to the philosophical critique.
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The article is a short presentation and critical evaluation of the main aspects of Kant’s theoretical and practical philosophy. It focuses on ontological consequences of the so-called Copernican turn that places man in a self-created, phenomenal world, cutting off any hope for his contact with the transcendent reality, independent of man’s cognition. The only escape from this danger of the subjectification of reality is, unjustly criticized, Kant’s acknowledgment of Ding an sich. In the area of practical philosophy, Kant’s ethics of categorical imperative, of good will and the fact of freedom, is an interesting but indefensible project of formal and autonomic ethics that, unfortunately, due to its elitist conclusions cannot fulfil the task of teaching morality. In the light of development in cultural anthropology and hermeneutical philosophy of life, Kant’s position needs to be significantly updated.
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This article gives a synopsis of one of the fastest expanding in the last few decades interdisciplinary scientific fields keeping aesthetic problems and questions in its core, that of sensory studies, in order to sift out and systematize their interpretation of Kant’s aesthetics from his Critique of Pure Reason, Critique of Judgement and Anthropology from a Pragmatic Point of View. On that basis, six general conclusions are drawn on the interpretability and actuality of Kant’s transcendental aesthetics, analytics of the beautiful and the sublime, division of the fine arts, and his later observation on the outer senses – through the lens of sensory studies.
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Reflecting on my work, supporting parents of adult children with disabilities, I asked myself about the meaning of my work. If the answer is “to give hope,” is it possible to live up to such a challenge? Viktor Frankl’s most famous book, Yes to Life: In Spite of Everything, bears witness to hope in its very title – witness to the hope that life has meaning despite all the suffering. The aim of this paper is to show the relationship between meaning and hope through analysing some of Frankl’s books. First, I provide a brief background to the people with whom I work. In understanding hope, I draw on Jan Sokol’s definition. I then briefly introduce Frankl’s logotherapy and the basic concepts with which he works, before analysing his texts and defining the relationship between meaning and hope. Finally, I consider whether I can live up to the claim of bringing hope through my work.
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This article looks at the sexual abuse crises that have hit churches around the world, especially the Roman Catholic Church, and asks if it is possible to talk of hope in such circumstances. It asks whether theology has a role to play or a responsibility for the crisis, and what sort of church is called for in the light of it. The article ends by suggesting possible places of hope that do not seek to impose on the survivors.
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This article looks at the contribution of Dumitru Stăniloae’s theology of the sacramentality of creation for the cultivation of an ecological sensitivity, attending in particular to his ideas that the entire created reality is God’s gift to humanity and that the cosmos has a mysterious or apophatic dimension. This helps in developing a Christian ecology whose central idea is of non-possession or non-domestication of the world by human beings. Understanding the world thus is seen as world-affirming and a reminder that creation cannot be treated as mere utility, property, or raw material, but is always also a vehicle of grace and spiritualization.
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If we are to differentiate humankind from other creatures, we tend to gravitate towards the concepts of logos and language, of language and speech, and of reason and thought. In this text, I put forth the idea that the role and importance of ethos and values, of goodness and virtues in man, are mediated by thinking and logos. I argue that these qualities are fundamental and strictly distinguishing features of man, as well as degrees of consciousness. They explain the sources and beginnings of humanity and civilization in general. The foundations thus laid become generative in terms of a new ethical paradigm that emphasizes values and ethos as a factor in the development of history. It should be noted that the ethical paradigm does not replace logos with ethos; rather, it presents them in a synchronicity that embodies the true, overall essence of man, and hence of the history of civilizations and peoples. Furthermore, the ethical paradigm has the capacity to grasp and hold the spirit of the present.
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This paper examines Foucault’s concept of critique and points out the importance of critical attitude in his ontology of the present. Kant’s question of the Enlightenment is put in a new perspective: philosophical thought is oriented at defining the present and actual field of experience. Philosophy becomes an activity of diagnosing the present (ontology of actuality and ourselves) opposed to a search of universal structures of truth (analytics of truth). Foucault observes a relationship between Enlightenment and critique: a certain kind of attitude, a philosophical ethos that consists of critique of our historical existence. This critical attitude is understood as a philosophical ethos (critical work of thought over itself) and as a practice of freedom (a perspective of transforming oneself and creating new modalities of subjectivity).
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This article is devoted to the teachings of the British philosopher, positivist and legal theorist Herbert Hart. Central to the publication is the analysis of Hart’s neo-positivist concept as an attempt to revise the initial premises of legal knowledge. In this context, the question of the British positivist’s distinction between law and morality is examined, as manifested in his reflections on the nature of moral, natural and positive rights. Emphasis is also placed on that basic position in Hart’s theory, according to which empirical argumentation presupposes the existence of legal phenomena only within a system of rules. By virtue of this notion, the state is seen as a collection of officials charged with authority based on legal rules. That is why, in the doctrine of legal Neo-positivism, the basis of the state structure is not the power of a sovereign, as in the teaching of John Austin, but legal rules as a condition for the legitimacy of state coercion.
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The text explores the role of the judge in the process of adjudication and the pursuit of a just judicial decision in the dispute. By comparing the strategies of the fox and the hedgehog, the procedural roles of the judge and the lawyer are distinguished. An analysis of the model of the „virgin“ Judge Medusa and the effect of an overly good judge on the attainability of justice is presented.
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While the moral and legal responsibility of an individual for his/her actions has been the subject of numerous scholarly considerations, there is considerable room for further research on the responsibility for the acts of others, especially in the context of the development of artificial intelligence. This article deals with a specific form of responsibility for others - responsibility for the actions of humans and nonhumans in the context of armed conflict. The article explores the concept of individual command responsibility through its application to the actions of subordinates, namely humans and autonomous weapon systems. When does command responsibility exist? What tests are used to determine it? Can and how the institute “knew or had reason to know” from international humanitarian law be applied to the actions of autonomous weapon systems? How far does the autonomy of such systems extend and what are its consequences for determining responsibility? These are the central questions of this research.
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Recently published qualitative meta - analysis on negative experiences from clients’ perspective (Vybíral et al., 2024) was extended for purpose of the theoretical review. Further studies published in the last two years were included as well as studies based on complaints collected by ethical bodies. Relevant dissertations and diploma theses were not excluded as well. This review offers a large overview focused on kinds of negative experiences , on possible classifications , on frequencies of mentioned negative events and effects in several studies , asking also for causes. The clients’ negative experiences include bound ary crossing, incl uding bound aries of intimacy, or sexuality, experiences with inappropriate therapists’ behavior and failed termination of treatment. The f requency of negative experiences might be higher compared with traditional estimations between 5 and 13 percent. Today , the problem has been accepted and described in wide range of studies. Causes of negative effects are identified on both the therapist’s and client’s side.
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The conference discussesd the rehabilitation of love and empathy in psychotherapy, emphasizing the importance of a compassionate and emotionally open therapist. It contrasts this approach with a more detached, professional interest in patients. The text references Erich Fromm's ideas on biofilic orientation and the healing power of loving participation. It highlights the therapeutic benefits of empathy, such as improved post-operative healing and reduced arterial sclerosis. The document also critiques orthodox psychoanalysis for its emphasis on standard techniques over empathetic engagement. It advocates for a shift towards a more humanistic and loving approach in psychotherapy, aligning with the original, untainted perception of the world by a newborn child. The text concludes by discussing the challenges and importance of maintaining an empathetic stance in therapeutic practice.
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The article correlates the sinful acts against the Sixth Commandment of the Decalogue and the canonical norms that can be affected by such conduct and thus produce the relevant legal consequences. First, the article places the Sixth Commandment within the overall context of the Decalogue, in order to then show how sinful and deviant sexual conduct can endanger marital cohabitation, which is thus affected by the psychological inability to accept and fulfil the obligations of marriage. These serious defects in marital consent can be grounds for declaring the nullity of a marriage from the beginning. Infidelity itself is one of the possible grounds for separation of spouses under the existing marital bond. In the administration of the sacrament of penance, there may be the offence of absolution of a penitent who is guilty of sin against the Sixth Commandment as well as the offence of incitement to sin against the Sixth Commandment. The sexual abuse of minors by clerics has gradually led to a tightening of criminal penalties. This legislative process culminated in 2021 with the apostolic constitution Pascite gregem Dei, which represents a comprehensive amendment of the entire code criminal law.
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Canon law is an integral part of the Church’s life, and it has two dimensions: individual and social. The effects of declaring a marriage null highlight this characteristic of the law, as it significantly impacts both the religious life of the individuals involved and the wider community of the faithful. This article presents research results on individuals who have participated in this process, which demonstrate that canon law plays a crucial role in resolving many individual and collective issues within the Church.
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The declaration "Dignitas infinita" issued by the Dicastery for the Doctrine of the Faith on April 8, 2024, emphasizes the infinite dignity of all human beings regardless of their circumstances. Unlike previous documents, this declaration extends the concept of human dignity to all stages of life and various situations, from conception to coma and agony. It argues against theories that deny dignity to unborn children or people in irregular life situations. The declaration draws on the teachings of Pope John Paul II and Pope Benedict XVI, highlighting the Church's commitment to defending the dignity of the weak and voiceless. It also addresses contemporary issues such as poverty, war, migration, human trafficking, violence against women, abortion, gender ideology, and euthanasia. The document underscores the Church's stance on the sanctity of life and the importance of respecting human dignity in all its forms.
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