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The introductory article of the first issue of 'Medialog' journal presents the new academic journal, part of a new media culture portal. 'Medialog' is a journey into the media worlds. 'Medialog' is an invitation to dialogue addressed to academic researchers and university lecturers, PhD students and students; to all who are curious to understand something more and different about media, communications and culture.
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The paper discusses several major challenges for delivering messages, symbols and cultural heroes representing an attractive image of Bulgaria and Bulgarians abroad. It takes into consideration a divergence between current national promotion strategies and the opportunities in the foreign market. The author suggests that the role of new cultural heroes can be performed by former football players Hristo Stoichkov and Dimitar Berbatov, whose autobiographies have been released in 2018 with immediate plans for publication in Poland. Judging by their commercial success, “The Story” of Stoichkov and Berbatov’s “My Way” reveal an unexpected transformation of notable sportspersons into narrators. Questions, such as the nature of authorship and co-authorship, the linguistic, stylistic and narrative specifics in both books, lead to a typological comparison of the two athletes-turned-writers to previous manifestations of the Bulgarian cultural hero. According to the author, the most persuading argument for the acceptance of Stoichkov and Berbatov as contemporary cultural heroes is the model of the undisputed winner, revealed in their autobiographies. The two editions do not fit into the categories of high Bulgarian culture, however their translation abroad would open up new horizons in search of successful national symbols.
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La présente étude analyse une enluminure du bréviaire de Domonkos Kálmáncsehi (Országos Széchényi Könyvtár, Cod. Lat. 446), daté vers 1481 et rédigé à la cour du roi Matthias Corvinus. Sur le f. 88v, une image décorative et surprenante a été insérée dans une série d’illustrations consacrées à la Vierge : deux couples nus font l’amour autour d’une fontaine. L’auteure considère qu’il ne peut pas s’agir de l’amour vulgaire et pécheur (nuditas criminalis), ni d’une fonction strictement ornementale. Puisque la cour de Buda était influencée par les modes de la Renaissance florentine, notamment par le néoplatonisme de Ficino, il est fort possible que l’image doive être décryptée selon l’interprétation de Panovsky sur la diffusion de la conception ficinienne de l’amour dans les milieux humanistes, surtout si l’on considère que l’un des amis de Ficino, Francesco Bandini, était arrivé à la cour de Buda en 1476. Dans ce cas, les deux couples enlacés ne représenteraient pas l’amour charnel en tant que péché, mais la force génératrice de l’amour sur terre. Selon l’interprétation ficinienne du Symposium, l’amour est l’expression même de l’émanation du pouvoir divin, qui crée le monde dans sa beauté.
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Purpose. Considers the possibility of establishing the Hospitality Philosophy as an independent field of philosophical knowledge. Theoretical basis. Theoretical basis for this issue is the numerous philosophical researches on the topic of hospitality (anthropological, phenomenological, ethical, social-philosophical etc.) and the analysis of its essence and paradigmatic antinomy in the historical-philosophical way. Scientific novelty. The article attempts to revitalise the notion of philotechnics (φιλοτεχνία) as 'the art of taking care of the guest's welfare' as a possible basic concept of contemporary philosophy of hospitality, which is able to reflect its nature most concisely, including its utilitarian and extra-utilitarian functions – not only a high service level, but also a “humane” attitude towards the guest. Findings. It has been summarized that modern hospitality as a specific human activity needs its own philosophy, which would comprehensively analyze the concept, study the facets and forms of its manifestations, define the worldview paradigm, form a methodology and be able to lead to an understanding of the goals of hospitality, to orient modern hospitality models to achieve certain and clear quality indicators while respecting historically verified value constants.
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The text aims to explore the soteriological nature of the ascetic views of two of the most remarkable ascetic fathers. Based on a comparative analysis, are traced the general moments in their writings, as well as their differences, which outline the development of the ascetic tradition from antiquity to the present day. Abba Dorotheos conveys the ascetic experience of the Egyptian ascetics of the sixth century, the core of which is the spiritual struggle, the cutting off of passions and the acquiring of virtues. At the heart of the Christian feat, St. Porphyrios places the love for God, which transforms passions, converts evil and deifies man, with the focus being not on the fight against the passions, but on Christ and the communion with Him. Sacraments, prayer, worship lead one to praise and contemplation of God. In the words of St. Porphyrios of Kavsokalivia the correlation between soteriology and ecclesiology is much more clearly expressed.
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The educational and sociolinguistic context in post-war Kosovo and the cooperation in building a current educational system have gone through very specific histories. The current situation of French and Francophonie is the result of great changes throughout history. All this sociolinguistic situation is closely related to the sociopolitical context.Any linguistic situation is necessarily linked to the socio-political context, but in Kosovo more than elsewhere. It must be remembered that, for ten years, the Serbian judiciary had a long arm and that one in two Albanian-speaking adults had already been arrested in one way or another by the police. The massacres resulting from the violence had become part of everyday life. In 1999, during the Kosovo War, Serbian revenge experienced unprecedented developments while ethnic cleansing in Albania accelerated rapidly during 1998-1999. At present, the official languages of Kosovo are Albanian and Serbian. At the municipal level, minority languages such as Turkish, Bosnian and Romani are languages officially used under specific conditions.French is only the language of communication between French-speaking communities and French-speaking Kosovars working in contact with embassies and cultural services in French-speaking countries. In this context French therefore has the status of a foreign language in its own right. It is also taught as a second foreign language in schools in the same way as German.
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The present paper reviews the field of Augmented Reality, starting from the current research and publications of this specialization, starting from the premise that augmenting reality implies an extension of virtual reality. Thus, types of implementations of augmented reality will be presented, emphasizing the HMD type, referring to an application of this kind, made by the author. Based on the application, the observations from a public presentation of it and, taking into account the way in which RA flirts with education, the educational perspectives of and how they can be implemented in the educational system will be presented. Also, in this paper will be presented the limitations of this technology, given that not every educational subject can be presented and taught in an immersive environment.For the implementation of the application under discussion, the technology was used Microsoft HoloLens 1 that combines an untethered device with apps and solutions that help people across your business learn, communicate, and collaborate more effectively.
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Werner Jaeger argued that Plato was perhaps the first to use the word mould, πλάττινν, for the act. It follows from Plato’s philosophy that the arete is unable to independently free itself from hiddenness and overcome the boundaries of the physical world to master the “human sophia.” Plato’s philosophy creates a recognizable image of political education: education as the moulding of a certain “correctness of the gaze” on the image of the highest idea. The moulding power of the transcendental ideal is used to establish the focus and limits of self-realization. A specific discourse and way of life are formed that provides the mastering of the “human sophia.” We have designated the method of achieving “human sophia” with the metaphor “philosophy-as-away-of-life.”
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The construct “mentalization” in our Western psychological knowledge and more specifically in clinical work appeared several decades ago. The focus of the Western understanding and research of the construct and of mentalization-based therapy is put on the psychopathological dimensions of the process of mentalization. This article presents a brief analysis of the existential functions of mentalization in the thousand of years old Asian philosophical-psychological systems in an attempt to highlight some important implications for our Western views. The analysis is based on the paradigm of critical psychology as a concretization of the principles of Immanuel Kant‘s critical philosophy in the field of psychological knowledge.
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Aristotle defined the ethical and intellectual virtues which are recognized as fundamental even today. Contemporary virtue ethics still takes into account Aristotelian virtues. The modern moral philosophers have tried to find new ethical values in a society in which religions are in decline and the old values lost their meaning. The starting point of their research has been Aristotle’s “Nicomachean Ethics” which has remained the most important work in ethics influencing the philosophical thinking until nowadays. This paper seeks to explain the actual importance of the cardinal Aristotelian virtues and how they are seen today.
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This article aims to analyze the beginning of the transition from logos to myth. To incorporate the religious into his Enlightenment philosophical system, Schelling presents a reconstruction of myth. The conceptions of the religious consciousness of the Self from antiquity as presented. The myth embodies cultural reality and the history of self-consciousness, an idea that was later considered by Mircea Eliade. Myths evolve in parallel with human evolution. The need for the development of abstract thinking and the complex social environment presuppose the new mythology. Christianity in history appears as part of the mechanism of human development, which generally symbolizes the transition from mythology to Christianity. Theology must abstract mythologies from the purely divine, but together they participate in the formation of human consciousness.
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The article presents a critique of the commonly held assumption about the practical advantage of endurantism over perdurantism regarding the problem of future-directed self-concern of a person. The future-directed self-concern of a person crucially depends on the possibility of the right differentiation of diverging futures of distinct persons, therefore any theory of persistence that does not entail a special non-branching relation of a person to only their future self seems to be counterintuitive or unrealistic for practical purposes of personal persistence. I argue that this pragmatic rationale about future-directed self-concern is equally challenging for both theories of persistence. Moreover, I indicate, that both of these theories fall and stand on the practical feasibility of hidden ontological presuppositions about specific second-order notions of concerns of persons for their future.
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In this paper I present a new dimension for philosophical and scientific analysis of artifacts as anthropogenic abiotic objects along the lines of the distinction between real and virtual. This distinction purports to replace the classical opposition material–ideal as a better way of defining what an artifact is and as one more compatible with the scientific description and explanation of artefacts. The virtual relativity of the virtual artifacts is their relatedness to local language forms as an adequate coordinate system. The real relativity of artifacts is their relatedness to local and global human life processes. The article follows empirical science as a technique of studying artifacts, and subscribes to the anthropological paradigm.
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The main objective of this article is to demonstrate why despite the growing interest in justifying AI’s trustworthiness, one can argue for AI’s reliability. By analyzing why trustworthiness ethics in Nickel’s sense provides some well-grounded hints for rethinking the rational, affective and normative accounts of trust in respect to AI, I examine some concerns about the trustworthiness of Savulescu and Maslen’s model of moral AI as an adviser. Specifically, I tackle one of its exemplifications regarding Klincewicz’s hypothetical scenario of John which is refracted through the lens of the HLEG’s fifth requirement of trustworthy artificial intelligence (TAI), namely, that of Diversity, non-discrimination and fairness.
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The essay puts to the test Darwinian evolutionist theories, especially the key concepts of adaptation, natural selection and survival of the fittest, in the reading of several plots and fictions (some of them Ark-related animal fictions) concerned with evolution, trauma, adaptability, mimicry/mimesis and survival: Julian Barnes’s Flaubert Parrot and A History of the World in 10½ Chapters, Timothy Findley’s Not Wanted on the Voyage, Robert Kroetsch’s The Studhorse Man and John Fowles’s The French Lieutenant’s Woman. Weaving its critical argument with reference to several of Derrida’s reflections – on the impossibility of a pure origin, the proximity between commencement and commandment, the logic of obsequence, or relation between being and following (je suis), applied deconstructively to the traditional hierarchy between the human and the animal, mastery and monstrosity, and logos and bêtise, etc. – ‘Zo(o)graphies’ is structured in a series of interlinked tableaux, bestiaries as well as insets (Thomas Pynchon’s Gravity’s Rainbow, Jacques Derrida’s Glas). Following from the opening evocation of Peter Greenaway’s Vermeer-themed film A Zed & Two Noughts, which introduces the joint semantics of zographein: to paint from life, and zoon: animal, discreetly at work throughout, this study will eventually attempt to recast the problematic of the evolution of literature and literary forms as involution and regression.
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The article shows that in matters of philosophy of religion, when the sphere of interest of Wittgenstein went beyond logical and linguistic analysis, he attached special importance to a pragmatic approach to the interpretation of religious experience. Wittgenstein’s philosophico-religious studies were largely inspired by the events of his own life , as well as the ideas of individual thinkers, including the pragmatic philosopher William James. In Wittgenstein’s work one can find both a substantiation of the originality of religion and its impossibility of analysis from the standpoint of science, and a conviction in the expediency of religious experience in human life. It is revealed how Wittgenstein, analyzing the main manifestations of religious experience, pragmatically eliminated contradictions in the comprehension of knowledge about God (as unspeakable), pointed out the importance of transition from skepticism to belief as a basis for experience of absolute safety, took into account socio-practical aspects of various ethico-religious experiences such as feeling guilty. The author finds out how Wittgenstein interpreted the practical value of religious experience, analyzed the language of religion, as well as revealed its socio-psychological and ethical aspects.
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In this article, I intend to discuss the Arendtian conception of culture. In her influential essay “Crisis in Culture: Its Social and Its Political Significance,” Arendt argues that culture is at risk of disappearing under conditions of modernity. In her view, modernity is the age of mass society that leads to the destruction of culture and the development of mass culture. This is the situation Arendt has in mind when she speaks of a “crisis in culture,” a situation she describes as worldlessness. Culture, according to her, is a phenomenon of the world. Because of this conviction, argues Arendt, culture has a closer relationship to politics. The article is divided into two parts. In the first part, I explore Arendt's critical reflection on the modern attitude to culture. In the second part, I examine her analysis of the relationship between culture and politics. Throughout these parts, I suggest a reading of Arendt that illustrates her understanding of culture based on the authority of Greek and Roman thought and Kant’s Critique of Judgment.
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The essay explores the puzzling relationship between joy and the problems of postmodern culture, which affect the quality of our being in the world. Reflection on the precarious status of joy and its uncertain position in contemporary culture allows for a unique perspective on this relationship. The higher the political, economic and social stakes, the more the search for joy becomes a search for meaning, an essential nourishment for cultural forms. Such joy, filtered through our struggles with life’s challenges, compels us to examine the consequences of its absence (pain, suffering, joyless existence) and its manifestations in art (music), religion (Christianity), and philosophy (freedom). The power of joy lies in recognizing the inevitable imperfection of all solutions to our problems that do not include it as a fundamental component of life.
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Mobile Journalism is often the subject of debate - is every journalistic assignment outside a studio or newsroom Mobile Journalism and whether the mobility of devices makes journalism mobile? This study presents another angle to the topic of Mobile Journalism, namely focusing on Smartphone Journalism. Why does one particular device stand out among the many technological innovations? The revolution in the field of journalism comes precisely from smartphones due to a specific reason – the liberalization of content distribution channels. These are the first devices in such a wide-scale use, where traditional media systems no longer control the channels for content to reach audiences. The article presents data, collected as part of the International Project: “Mobile Journalism Practice and Education in Central-East European Countries”
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