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This article presents the connections between the emotions of dis¬gust and boredom. For this purpose, the author refers to the findings of psychology of the emotions (including evolutionary psychology), linguistic connections, and literary and philosophical ideas. The relationship between boredom and disgust is shown on two complementary and interconnected levels: the feeling of oversatiation, and disgust for the world and one’s self – including its most radical form, disgust for existence itself. The article makes use of Jean-Paul Sartre’s concepts of taedium vitae, ennui, and nausea.
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The aim of this article is to present the concepts of passing and death in view of certain European philosophical notions. People have been interested in the phenomena of life and death throughout human history. Philosophical reflection regarding these issues evolved in two directions. On the one hand, it made attempts to extirpate the fear of death; and on the other hand, it endeavoured to find a knowledgeable way of explaining the fact of passing away. Nowadays, the problem of passing and death is present in researches in numerous branches. As regards philosophy, studies on cognition and transcendental consciousness are carried on. Moreover, ethics and bioethics are developed.
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“Local culture” has been the focus of anthropological endeavour since the discipline’s beginnings, and the concept has a long history of re-defining and re-framing on all levels (spatial, political, and so on). One particularly useful definition of “culture” put forward by Bourdieu is that which is “taken for granted”—what people do without necessarily being aware of it. Culture is, therefore, similar to ideology, and not unlike Foucault’s notion of discourse, in that its workings are not explicit and visible to those who form part of that culture. Yet, is it really possible to distinguish the notion of “local culture” as practice from discourses around that particular “culture”? Houses of culture—institutions built in eastern Europe and the USSR during the socialist period used to host, represent, and change “local culture”—can raise questions around the practice and performance of culture more generally.
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In this study, we examine the relationship between objective and subjective dimensions of social integration and the size and heterogeneity of an egocentric network using nationally representative databases from Hungary. We measure social integration with the level of trust and the level of public participation (objective dimension) and with individuals’ self-evaluation of whether they are integrated (subjective dimension). Our results show that while the size and heterogeneity of the egocentric network are positively associated, the proportion of relatives among strong ties correlates negatively with objective indicators of social integration. The heterogeneity of weak ties is related positively to public participation. The correlation between the size and composition of egocentric networks and subjective integration is less clear: The proportion of relatives among strong ties seems to be unrelated to the external side of perceived social integration, while it is associated positively with the internal side of subjective integration. The number of strong ties seems to be positively correlated with both sides of subjective integration. These results suggest that higher levels of social integration cannot be achieved without concentrating on more than one of the network’s dimensions. They also underline the need to pay more attention to network characteristics and social support not only regarding perceived social integration but also regarding objective indicators of social integration.
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The article describes how social disorganization is conditioned by such phenomena as social cohesion, informal social control and the ability of the community to control criminal behaviour. The article reviews the research indicating the harmful practice of creating social housing zones in large cities, in which young people with low cultural and economic capital are concentrated. This tendency is not matched by the regularity of high cohesion and high informal social control in ethnically distinct neighbourhoods, but uniform in this respect, which has been revealed in the research. The response of educators, social workers, and youth activists to disadvantage areas is the organization of street work centers and group work centers in these places.
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The words ‘transcendence’ and ‘participation’ comprised in the title of the article suggest a particular vantage point on Karol Wojtyła’s understanding of man and society. The main claim of the article is that transcendence and participation are the key concepts Wojtyła used in his effort to explain the mystery of the human person. The Cracow philosopher argued that by virtue of his very nature, man–person is able to transcend himself and the world towards the truth he learns, as well as to fulfill himself by developing relationships with other people. The underestimation of the importance of these two fundamental aspects of the person has led to numerous misunderstandings in the history of human thought. The perspective for the considerations the article comprises has been determined by Tadeusz Styczeń’s paper “Być sobą to przekraczać siebie: O antropologii Karola Wojtyły” [To Be Oneself is to Transcend Oneself: On the Anthropology of Karol Wojtyła]. The present article provides a philosophical commentary on two of its sections: “Być sobą to rządzić się prawdą” [To Be Oneself is to Govern Oneself with Truth] and “Być sobą to być solidarnym z każdym drugim” [To Be Oneself is to Live in Solidarity with Others].
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Problem setting. A person of post-humanist culture appears as a pragmatic, rational, unsentimental consumer of the market of digital goods and services, access to which guarantees him full socialization and realization of a wide range of natural rights, freedoms and opportunities.Recent research and publications analysis. The trans-humanistic model of human evolution with its current system of values, rights, freedoms and norms is very popular in the modern scientific space and requires further theoretical reflection and development. Futurological forecasts of the social, physiological and moral formation of man are given today by many popular foreign theorists, including N. Bostrom, D. Pearce, J. Habermas, R. Kurzweil, as well as Ukrainian and Russian scientists, in particular V. Lobanov, A. Goryachkovskaya, O. Polyakova, O. Popova and others.Paper objective. The purpose of the article is to actualize the problem of natural rights and moral values of a person in the horizon of the philosophy of trans-humanism.Paper main body. The paper actualizes the problem of moral values in the horizon of the philosophy of trans-humanism, gives an ethical assessment of the concept of a transhuman and his freedoms. The category «freedom» in the era of metamodern gets rid of its lofty, spiritual, transcendental forms and returns to its natural and primitive incarnations, meaning the infinity of bodily pleasures and cognitive possibilities.The corporeity effect as an autonomous feeling consciousness, as well as a person’s virtual freedom, makes it possible to speak of the emergence of a specific area of the economy of «cloudy» reality, where completely materialistic categories appear. This indicates the general commercialization of the ideal sphere, the objectification of the human body and the pragmatization of consciousness, which represents a serious ethical problem. Against the backdrop of such trends, the issue of the limits and nature of individual freedom becomes relevant. The digital communicative space locks a person within the framework of conditional «freedom», depriving the need, and sometimes the real possibility, of interpersonal living contact. In this state, physical pleasure and enjoyment become the best way to realize a person’s personal freedom. They are guaranteed by a trans-humanistic perspective.Critics of trans-humanism observe one of the tendencies of the trans-humanistic project - the gradual loss of a person’s identity, this comes after the separation of consciousness from the body and the formation of virtual corporeity. Anthropological development from generation to generation determines more and more new needs and capabilities of man, and also expands the catalog of his rights and limits of freedom. The postman has a completely new outlook on the relationship between dialogue and communication, sign and body, existence and presence, life and reality. The modernity and especially the future offer completely new priorities, needs and ways of human existence in the world.Conclusions of the research. Thus, trans-humanism sees human evolutionary onesidedly. Spiritual, moral, intimate is sacrificed to the cognitive, rational, useful, individual. At the same time, the prospect of the transformation and transition of humanity to a new quality is considered as the most probable way of development of the majority of the active and educated population.
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The purpose of the article is to develop a methodological model of the research of culture within cultural studies, built on the paradigm of multidimensionality, which has developed in philosophy. The methodology is to introduce multidimensionality as a method of studying culture. The scientific novelty is the comprehension of the method of multidimensionality and its research potential in culturology. Conclusions. The method of multidimensionality was not used in cultural studies. In the definition of "multidimensionality,” there is a terminological inconsistency and conceptual difference. As a result of scientific research, the heuristic potential of multidimensionality was declared as a method of studying culture, outlined prospects for its application in the methodology of cultural studies.
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Given the importance of informal ways of getting things done in postsocialist societies, research into the field of unwritten rules and informal practices has been slow to develop. In studying such rules and practices, the researcher often encounters skepticism or hostility stemming from the ways in which people relate to tacit agreements, or else she or he is greeted by an ambivalent smile of complicity—a knowing smile. This article draws a connection between knowing smiles and open secrets and argues that these notions illuminate a great deal about how the “grey areas” of social life function. It also suggests that such seemingly trivial aspects of everyday life can reveal profound features of social institutions and point in the direction of innovative research.
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The article is a review of ways of thinking and concepts available in the literature that are the basis for creating school syllabi of moral education. It describes what axiological and anthropological assumptions and psychological theories those syllabi are based on and analyses selected studies that evaluate their effectiveness and impact on the moral formation of young people.
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The article focuses on Burke’s engagement with India and the Impeachment of Warren Hastings. It attempts to trace the way in which Burke, in his rhetoric on India, uses the sentimentalist vocabulary of the Scottish Enlightenment and, more particularly, the concept of sympathy. Burke, it is suggested, passes from a Humean to a Smithian understanding of sympathy, giving however, at every stage of this development, his own turn and character to the concept. Overall, Burke’s writings on India denote political reflexes that are quite advanced for his time and oblige us to reconsider the stereotypical image of Burke as an icon of conservatism.
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The Counter-Enlightenment and its corollary, the Counter-Revolution, must not be systematically reduced to some sterile philosophical denial and combat, hoping to return to the former established society, political power and thought, which would be nothing more than a mere reactionary endeavor. Counter-revolutionary authors such as Maistre and Bonald, who, at first, did favour the Enlightenment, intend to explain what seems inexplicable, notably the Terror, and, by giving a sense to it, to go beyond the dread created by the outburst of revolutionary violence. Indeed, their purpose is to understand the course of the Revolution, its causes and effects, and its infernal logic. To proceed, they develop new intellectual strategies, induced by the radical novelty of the revolutionary process itself. In order to reassign to this event such a place in History as defined by a divine purpose, they start by proving that the Revolution is evil, then, further explaining this evil from a theological point of view. Favouring internal criticism, this paper purports to analyze and compare Maistre’s and Bonald’s methodical examination of the Revolution in some of their more relevant works.
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This is the first complete English translation and publication of Donoso’s carta de 24de octubre, 1851, a letter encapsulating many of his views on revolution and decision. This remarkable letter, sent as a diplomatic missive while he was serving the Spanish crown in Paris, describes how Napoleon III––stuck between the 1848 constitution’s prohibition against his election and his impending coup that will crown him emperor––must gain the support of the liberal bourgeois middle class if he is to maintain his rule over France. The letter is also of great importance to Donosoand Schmitt scholars because it contains the first and only time Donoso uses the complete term “las clases discutidoras,” which, through Schmitt’s injudicious and repeated misspellings as “una clasa discutidora” has become famous for its characterization of the liberal bourgeoisie as the “discussing”or “disputing” class that is incapable of action at the precise historical moment when a decision ismost direly needed to save the constitution from inner or outer existential threats.
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Auschwitz is still the greatest challenge for philosophy and reason, rather than representing their end, as Lyotard most prominently seems to imply. The article shows how the evolution of the question of dialectics from Hegel to postmodernism must be thought in relation to Auschwitz. The critics of reason and Hegel such as Lyotard, Derrida and Foucault are highlighting the break between reason and unspeakable suffering, for which Auschwitz is the most prominent symbol, but reintroduce ‘behind’ the scene much more speculative concepts than Hegel himself (Plasmaby Lyotard, khora by Derrida and power as an absolute by Foucault). Adorno for his part thought that only a negative dialectics could address the problem adequately but transferred the unity of opposites just in the realm of utopia. But there is no negative (Adorno) or positive dialectics, only dialectics which mediates and posit the positive and the negative on a higher level
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Conflicts can only be solved if the conflicting parties find a common ground, and making peace achieved only by stressing what these parties have in common. And yet every conflict always already implies that there is something “in common”: the fight takes place on a common ground and the opponents are united by the same will to possess, by a common object around which their opposed needs come to clash. It might therefore be rather through the absolute elimination of everything held“in common” that conflicts can be overcome, or rather put to work in a constructive manner. Through the works of Rancière, Glissant, Blanchot, and Esposito, the idea emerges that conflicts can be transformed into a positive occurrence through a common struggle to invalidate the logic that determines the nature of the object up for dispute, the existence of the place from which to fight for it, and the role that opponents play in a common political arena. But this perspective ultimately demands that those who fight this logic renounce having anything “in common,” save for the constant work of destroying their common identity.
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Inspired by the pioneering work of Robert R. Williams and Axel Honneth, this article offers a new lens through which to consider Hegel’s infamous ‘rabble problem.’ By rethinking the conflict between the rabble and the State as a conflict between intersubjective and institutional recognition—generating a failure of reciprocal recognition—I suggest that there is embedded in Hegel's right of necessity a right of resistance that the rabble may justifiably claim in their struggle for recognition. The existence of the rabble, I ultimately suggest, is therefore not an inevitable consequence of the State, but an indication that the State has itself failed to concretize the universal consciousness of Spirit.
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Review of: Samir Arnautović (2018): ESTRADNA ZNANOST I KULTURA KONFLIKATA (Filozofsko društvo Theoria, 234 str.)
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