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Uncertainty is a universal form of human attitude towards the life-world, but it is in any case contextual or historically defined. At the beginning of the modern age, uncertainty was thematized and problematized. Man is at the center of his own life-world. The main question is, what can become human – not what it was; what can become society, not what it was or what it is. The fundamental assumption is that people and society can cope with uncertainty and achieve certainty. Social development is considered linear. The later modern age imposes the principle of non-linear social development. The place of Man changes substantially in the post-human society. Humans are cohabiting with, and dependent on, non-humans. Uncertainty becomes virtually permanent and certainty can not be a final goal. New living conditions require new solutions to the new problems of Man and society.
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The purpose of the present study is that of examining what I call Robert Nozick’s “evolutionist turn” in ethics. More specifically, my aim is to provide an answer to the following question: what type of ethical theory does Robert Nozick sketch in his last book, Invariances? My first objective will be that of delineating the philosophical framework which will accommodate my future discussion, highlighting the distinction between the metaphysical and scientific approaches to ethics as proposed by Ken Binmore, but also Emanuel Socaciu's taxonomy of ethical theories, which stems from the particular way in which moral philosophers tackle the nature of ethical norms and moral motivation. I then set forth to show that, in the philosophical framework previously described, Robert Nozick's approach from Anarchy, State, and Utopia should be seen as a metaphysical one. The last and most important part of my study aims to show how Nozick's “evolutionist turn” took place and developed, from his perspective on rationality in The Nature of Rationality, to his ethical theory advanced in Invariances.
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Processuality as refusal to “freeze,” “eternize,” and fragment reality is an attempt to deconstruct the I’s main mechanism, which is, as it was named in psychoanalysis, the compulsion of repetition. Through this deceit and illusion fabrication mechanism, the knowing I tries to “freeze”, to “fixate” and to fragment reality, through “catching” it in different images, formulae, dogmas, theories, ideologies, symbols and systems which become just as many “icons” or graven images of reality. This attempt of deconstruction is made from the perspective of a philosophy/ vision of process, quite sporadic in the Western space, bringing arguments from the perspective of Henri Bergson and Emil Cioran’s intuitionist philosophy, as well as from that of the new scientific paradigm of quantum mechanics. All these philosophies could be seen as philosophies of process, demanding as it were an understanding of reality in terms of process, and not of result. This understanding of process takes place with the help of intuition, the only one which can grasp, beyond the static, rigid and artificial concepts or categories of the intellect, the movement, “verb” or interior pulsation of things within the framework of an integration process which reveals the unity, non-separability, intercorrelation and mutual interconnectivity of things.
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In the present inquiry I explore the concept of conceptual analysis, looking for ways for it to be improved, and I come to the following conclusions. Conceptual analysis as ordinarily understood in analytic philosophy is a method which consists in drawing a conclusion about what the definition of a predicate is on the basis of an armchair investigation into whether the predicate is semantically applicable in different possible cases; but, the concept of conceptual analysis can be improved by making two changes to it: 1) the investigation into whether the predicate is semantically applicable in different possible cases is not to serve as a basis for a conclusion about what the definition of the predicate is, but as a basis for a conclusion about whether this-and-this is an only necessary, only sufficient, both necessary and sufficient, or neither necessary nor sufficient condition for the predicate’s semantic application; 2) the investigation into whether the predicate is semantically applicable in different possible cases is done not only from the armchair, but also empirically.
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In the first part of this text, the author exposes the main features of the liberal or civic state, because both communitarians and multiculturalists tend to criticize that type of state. Their critique of the liberal state and the liberal self as an unencumbered self is “culturalist” by its character. However, it is an expression of conceptual confusion, i.e. of their incomprehension of an essential difference between two conceptual levels: one that belongs to the purely normative rights-justifying perspective and the other that refers to the ontological perspective. Consequently, both of them reject the central liberal thesis according to which the right is prior to the good. The author agrees with an assessment of Richard Robson that multiculturalism is only a form of communitarianism. Contrary to communitarians and multiculturalists, he additionally argues that collective rights are incompatible with the civic state in its pure form because there are structural differences between civic and specific minority rights. Further, the author attempts to show that communitarianism and multiculturalism are forms of postmodernism. Namely, brought to their ultimate logical consequences, the mentioned orientations can be connected to the postmodern notion of radical, irreducible difference. In the conclusive part of the text, he summarizes the common points of communitarianism and multiculturalism and emphasizes the importance of these contemporary theoretical tendencies.
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This study provides evidence of a realistic interpretation of political and cultural situations. It builds on an extended communication model of text interpretation based on analyses of the contexts (historical, sociological, philosophical and others) of the author, text and recipient. This represents an anthropological and interdisciplinary approach to analyzing “contextual monographs”. The verifier of interpretation is a specific text which anchors the research in the field of philology, and thereby also in literary theory. An interpretation model constructed in this way enables us to explore the possibilities of how a small and “unknown” literature can enter the canonic paradigms of global literature.
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This work offers a critical approach to Franz Rosenzweig's conception of community in The Star of Redemption based on Helmuth Plessner's political anthropology. First, it presents Plessner's critique of social radicalism and of the apoliticism of the German spirit, and its parallelism with the Jewish spirit. Second, it delves into the passage from Hegel and the State to The Starin a communitarian key. Third, it dwells on the difference between community of blood and community of faith in Rosenzweig, together with his theological-political translation into the distinction between the eternal people and the peoples of the world. Last, as a conclusion, it makes manifest the apoliticism of the Rosenzweigian proposal, and therefore, its incapacity to give an answer to the political problem in Weimar, of which its catastrophic consequences Rosenzweig did not know.
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In his masterpiece The Star of Redemption, Franz Rosenzweig (1886-1929) shows as the notion of totality is a constant and central reference in the history of philosophy from Ionia to Jena. This paper aims to explain a different meaning of the concept of totality, reconsidering some aspects of the question starting from the philosophical reflection of Franz Rosenzweig and his opposition to the Hegelian thought. In particular, according to Rosenzweig, the concept of totality is the essential background in which one could rethink the concept of community. For this reason, the second part of this paper is focused on the implications of a different concept of totality embodied by Judaism.
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This article presents and evaluates the philosophical dimension of Antioni Gramsci’s work. Overcoming the “spontaneous philosophy” is possible only by establishing the organic unity of a superior philosophy of practice with common sense. Such a unity produces the fundamental assumption for cultural hegemony, thereby presents also the basis for the revolutionary change of the world.
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The purpose of research was to study Anton Pannekoek's activity and his writings as a source of information on his movement across the history of revolutionary movement and Marxist theory. In this paper, this movement is reduced to three schisms: between revisionism and orthodoxy, between reformism and revolution, and between state communism and council communism. Here, we left out the first schism between anarchism and Marx(ism) because anarchists were the first to be excluded and therefore not discussed thoroughly by Pannekoek. The last schism, that between state communism and council communism, is a missing link of division on Western and Eastern Marxism which originates in conflict on strategy and tactics within the Communist International (1920-1922) when, finally, Lenin's strategic and tactical line established in 'Left-Wing' Communism: An Infantile Disorder against all those who were opposing parliamentary and trade-unionist strategy as the only communist revolutionary engagement. Pannekoek was fighting against this solution throughout his later theoretical and activist life. He reached the highest point of comprehension possible from his point of view in his books Lenin as Philosopher (1938) and Workers Councils (1941-1947). Finally, when he got in touch with Socialism or Barbarity group of Cornelius Castoriadis and Claude Lefort in 1953, he explained himself to the new generation of revolutionaries and Marxist theoreticians in correspondence with Cornelius Castoriadis. The conflict and its schismatic consequences are far from over yet. In our epoch characterized from different points of view as transition to post-capitalism it emerges again, this time on global scale.
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Erich Fromm is a thinker (philosopher/anthropologist/psychoanalyst) who reflects and criticizes in his famous book Having or Being, the value system that has been effective in the last 200 years of global capitalist modernization and several phases of (post)industrial development, and which system has managed to penetrate in all spheres and pores of human life, and to cause not only positive, but even more negative, paradoxical and dangerous, self-destructive, pathological effects on human civilization and culture on a global level. (Marx, Lukács, Habermas, Honneth) Of course, it is about highly developed capitalist system in a highly developed industrial societies/states, and about the necessary and definite/urgent need to overcome it at all levels on which it has managed to penetrate, including the most intimate and deepest, "private" layers/spheres of human psychosomatics and human individual spirit in the social/collective conditions of, in Fromm's opinion, "sick society". At first glance, this society manifests itself as normal, but in essence it is a "pathology of normalcy", which is most manifested through the phenomenon of fetishism and alienation, term that was once developed by Hegel, then accepted by Feuerbach, and finally by Marx. Profit, as the basic motive and spiritus movens of capitalist production, which permeates all spheres and pores of human life, is a general quantification and abstraction that turns specific individual characteristics/potentials into goods for the market (labor and capital), and finally results in a universal/total phenomenon such as alienation and the ubiquity of its mass pathological manifestation.(Honneth) As a great historical alternative to such a society From sees in the reactualization of the idea of socialism. (Honneth)
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Author is cross-referencing current research into theoretical-practical, and especially methodological, status of language(study) within Gramsci’s revolutionary-philosophical body of work. In precise terms, he investigates the way, the range and the degree in which the (neo)linguistic notion of prestige participates in the original synthesis that makes Gramsci’s comprehension of hegemony. There is a dialectical thread to be found and followed which reproduces itself within pairs of relations that it also links together into a chain: language in general and specific languages, speakers of two different languages, a language and its dialect, dominant and subaltern classes, coercion and consent, normative and spontaneous grammar. Author pleads here for an insight which allows one to grasp that the truly all-encompassing critical conception of hegemony within Gramsci’s framework obliges the consent to the fact that such a conception already für ewig contains certain (notion of) linguistic prestige.
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Ο συγγραφέας προσπαθεί να εξηγήσει στην παρουσίασή του γιατί η πολιτιστική ποικιλομορφία του κόσμου είναι επιθυμητή από αξιολογικής απόψεωςκαι γιατί ως τέτοια πρέπει να καλλιεργείται και να διατηρείται. Ως αφετηρία και βάση για την επεξεργασία της δικής του έρευνας υπήρξε χρήσιμη η «Σύμβαση περί προστασίας και προώθησης της πολυμορφίας των πολιτιστικών εκφράσεων» που εγκρίθηκε κατά το 33ο συνέδριο της UNESCO στο Παρίσι το 2005. Μετά την ανάλυση του εισαγωγικού τμήματος, των επτά κεντρικών μερών και του παραρτήματος, δηλαδή συνολικά και των 41 άρθρων της Σύμβασης, ο συγγραφέας διαπίστωσε ότι διαφορετικές αυτόνομες εμπειρίες και γνώσεις, όταν συσσωρεύονται και επιλέγονται σε μια παραδοσιακή κοινότητα ή στην σύγχρονη κοινωνία, εμπλουτίζουν τη πλήρη κατανόηση της ανθρώπινης φυλής και συμβάλλουν στην πρόοδο της ανθρωπότητας. Η ποικιλομορφία των πολιτισμών επιτρέπει επίσης μια διευρυμένη πνευματική ενατένιση και άποψη για τον κόσμο, καθώς και πιο στοχευμένες εναλλακτικές λύσεις σε ορισμένες πρακτικές πτυχές του βίου. Το συμπέρασμα του συγγραφέα είναι ότι κάθε πολιτισμός από μόνος του και για τον ίδιο τον εαυτό του αποτελεί ένα είδος ολοκληρωμένης απάντησης στο ερώτημα της ζωής, ότι είναι ιστορικά μοναδικός, αλλά ταυτοχρόνως αποτελεί κάτι που έχει ισχυρή ανθρωπολογική ή βιοηθική αξία και, ως εκ τούτου, είναι άξιος θαυμασμού και σεβασμού.
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Svaki čovjek pripada određenoj zajednici; štoviše, svaki čovjek pripada mnogostrukoj zajednici: ljudskoj, obiteljskoj, kršćanskoj, nacionalnoj, međunarodnoj, političkoj, mjesnoj itd. Govoreći o zajedničkom životu ovdje, govorit ćemo o redovničkom životu. Za redovnički život, život u zajednici je temeljni element redovničkog života. Zato je zaštićen i u dokumentu Communis vita. Ovaj dokument štiti redovničku zajednicu i poziva na osobnu odgovornost redovnike kao i poglavare. Redovnička zajednica – „mjesto“ nasljedovanja Krista - zajednica je utemeljena na vezi vjere a ne na krvnoj vezi. Ne može se od nje tražiti ono što se traži od obitelji. S druge strane, od trenutka kada veza vjere nije podložna krvnoj vezi, treba uvesti u zajednički život posvećenih osoba sve autentične ljudske i kršćanske vrednote koje proizlaze od sudjelovanja na trojstvenom životu. Nije čovjekova obitelj prototip zajedničkog života, nego trojstvenog života: ona je ujedinjena u mnogostrukosti osoba. Bit će to zajednica koja se gradi na milosti i na patnji, među braćom/ sestrama ujedinjenim od istog ideala i od iste odluke. Stoga, u ovom prikazu ističemo u prvom dijelu vrijednosti i značenje zajedničkog života, a u drugom dijelu govorimo o novim pravilima za redovnički život pape Franje u dokumentu Communis vita.
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While the new information technologies and the new trends with the development of the economic processes entail the acceleration of globalization, the specific state of the common mind seems to be still far from embracing visions that weren't just global, but based upon mankind's universally shared values, some to find the balance between preserving diversity and adjusting themselves to the universal structures of world economy. Bearing in mind the decisive importance of education to values, the author points out the need for a philosophical approach to present-day world problems, for what characterizes philosophy is the effort to identify unifying principles, to reflect about what unifies and complements things, to discover unity in diversity. Without offering directly applicable solutions, the philosophical approach has positive effects upon increasing the humane quality of the social environment, emphasizing on such feelings as solidarity and responsibility. However, human rights education should be part of any educational undertaking for a high quality education shall involve all sectors of society, which should develop proactive educational policies in partnership with the educational system.
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The paper observes the crisis of the humanities through the prism of the current state of philosophical thought from the critical position of Italian ontologism. From a historical and scientific point of view, philosophy has long been considered as encompassing all human knowledge without a disciplinary division and consequent limitation to its specific domain. Today, philosophy is understood only as one of the scientific fields of humanistic declension. From the speculative point of view, philosophy has experienced the same evolutionary destiny of branching towards its own specifics, analogous to the progressive development of natural sciences and their cognitive penetration into the structures of reality. Philosophy has, therefore, experienced a systematic split as a discipline, depending on the argument of its research: philosophy of history, philosophy of mind, aesthetics, logic, ontology, philosophy of law, etc., thus losing sight of the fact that the speculative realm of philosophical thought is the only humanistic field in which the uniqueness of each specific argument of cognition is thought through. The only argument that unites all individual sciences is being as such, which the current philosophy hardly deals with at all. The loss of content in contemporary philosophical thought is a speculative remark of the Italian critical ontology, an idealistic philosophical direction that is academically represented mostly at the University of Perugia. It is most useful when analyzing the disparity in the contemporary perception of importance and the real relevance of the humanities. Thus, the possible cause of the current marginalization of philosophy is not only its problematic dialectical relationship with other scientific fields and domains far closer to the current technological and practical spirit of the time, but it is also detected in its internal structure, the partiality of which does not correspond to the universality of its research method and content.
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