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Коментар към концепцията на Жак Рансиер за естетическата хетеротопия
The article aims to present Rancière’s conception of aesthetic heterotopia as a „place of the indeterminate“ in its aesthetical basis, as well as in its relation to the ethical and the political orders; in this context, the author discusses 1) the phenomena of horizontality and plurality in which heterotopias and utopias can be distinguished; 2) the contemporary „revaluation of all values“ (Nietzsche) preceding that horizontality and plurality in acommon typology of the axiological need of heterotopias. This discussion ultimately aims to answer the final question: Does the creation and play with (aesthetic) heterotopias make the world a game?
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The article aims to analyze Carol Gilligan’s approach to the research on, and the essence and projection of, the ethics of care. Gilligan’s approach is presented as an analogical continuation of Karen Horny’s research on women. The projection of the ethics of care is tied to the creation of new feminist, political and philosophical ethics that seeks to change the moral basis of public space.
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Early traits of moral subjectivism can be gleaned from some of Plato’s dialogues with the emphasis on the “self.” The Socratic injunction “man know thyself” provided a stimulus for self-examination and self-awareness, which spring from human subjectivity. The Republic, Plato’s greatest dialogue, a magisterial masterpiece, recognized truth, value, and reality as fluctuating as they relate to the physical world. However, he gave much credence to the forms or ideas as the real reality. Plato recognized the centrality of human subjectivity—the contemplative intellect which grasps the forms—as the basis of truth, value, and intelligibility in the physical world. His accommodation of objectivity and subjectivity is an eloquent testimony to the centrality of duality not only in the everyday reality of humanity, but also in the decision making process in world affairs. For Plato, subjectivity is grounded in “theory of justice,” the recognition that communication, understanding, and cooperation are required for harmony and peaceful coexistence to subsist in the human community. Not adhering to Plato’s theory of justice, which stipulates the need for specialization of functions—i.e., one man, one job—is injustice, and does not encourage peace and stability. This paper recognizes the need to go beyond Plato’s presentation of moral objectivism as an independent realm of reality to moral subjectivity. This is the task of a philosophy that recognizes the importance of the idea of human freedom and the attainment of a stable society.
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The main aim of this article is to analyse the relationship between two innovative concepts—the technoself and process identity—from a perspective inspired by process ontology. The working hypothesis is that industrialized and mass societies entered into a post-industrial or informational sphere of capitalism, becoming networking societies—also known as knowledge-based societies—which closely followed their role in approaching the plural identity of the digital Subject and the surveillance practices exercised in its governance as correspondent models for the changes of the current reality. The first section of the article is devoted to research on the technoself, a concept recently introduced by Luppicini in 2013. Criticizing the technoself in terms of process ontology and as a result of digitalization, subjectivity, and technical rationality, I will argue that the constitution of digital subjects, as well as their interactions, should be defined in terms of processes. Therefore, I introduce the concept of process identity—which includes the technoself—and explain how this approach contributes to the development of different research fields (such as speculative realism and object-oriented ontology) and how it affects Floridi’s distinction between digital ontology and informational ontology. The second section focuses on the effects of the digital environment on self-constitution practices and techniques, virtual worlds experiencing what Foucault recognizes as the aesthetics of existence. In the final part, I confront Bentham’s and Foucault’s panopticism, arguing that based on what is accomplished by process identities, networking societies represent societies of control, not disciplinary ones, and consequently this distinction should be applied in governing virtual communities. In the end, I will explain why notions such as digital personae or databased selves are insufficient, and should be replaced by the concepts of process identity and technoself, respectively, in order to improve the models of governing networking societies.
More...комуникативно-рационалният отговор на тезата за естетическата автономия
This text discusses the progressive autonomization of art in the modern era and the treatment of this topic in two short, but significant, papers by Jurgen Habermas dating from the early 1980s, in which he sharply criticized the idea regarding absolute detachment of the aesthetic sphere from the communicative practices of everyday life and the contexts of the life world. Reconstructing the basic views of Habermas on this topic by way of a virtual dialogue with Theodor Adorno’s aesthetic theory, this text mutually counterposes two of the most significant thinkers of the 20th century, who belonging to different generations but to the same school of though, in which the theme of art, and its socio-critical functions, has always held a special place, even when it has been approached indirectly, i. e., in the context of other topics.
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The main topic of the article is the practical and pragmatic coinciding, on the one hand, of the world of physical objects and on the other, of the world of contact and meaning that one finds in the surrounding physical reality. In this context, aesthetic experience is seen as a fundamental link which lends unity and homogeneity to every human experience and activity, whether collective or individual, through joy, pleasure, delight, the aesthetic attitude, the discovery of meaning and values that complement the purely “technical” element in experience. The very nature of aesthetic experience is rooted in reveries, vague yearnings – but whether these will add the aesthetic final touch to experience, or will remain at the level of the fragmentary and private sphere, unsharable and impossible to co-experience with society, depends entirely on how they are applied in everyday life.
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The article deals with a range of concepts, striving to reveal their semantic unity. In this connection, a kind of dialectical perspective is used to review their relation of definition. The concepts in question are those of self-consciousness, morality and love. The author clarifies the nature of amorous consciousness – in the sense of identity of love, conditioned as infatuation, and adoration. As a result, a new analytical perspective on certain specific forms of love is established, including love of God, love of the ideal (homeland), maternal or parental love.
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The article presents the views of the eminent Bulgarian philosopher Bernard Muntyan on society and humankind. The 21st century brought drastic intensity to the contradiction between the objectivity of knowledge in the sphere of science, and non-objectivity/the lie in the sphere of ideology; between the global universal human problems and the search for regional/national benefits derived from unilateral decisions. Muntyan looks for the root of this contradiction, defines the risks it holds, and the ways to overcome it. The lie is part of the ideology that legitimates and upholds the clashing interests of different social groups and communities. In fact, universal human interests are a priority on the social agenda. Thus, the lie becomes a global problem. Moreover, it is a basic problem, because, on the one hand, it is a barrier that must be surmounted in order to overcome all other barriers; on the other hand, the barrier is growing higher instead of being reduced.
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Alfred North Whitehead, although probably known best for his collaborative work with Bertrand Russell on the Principia Mathematica, also developed an original theory of learning and instruction which has much to offer for our times. His theory will be discussed in this paper. In order to do so, two criteria are first developed which in their combination give rise to five categories: radical behaviorism, cognitivism, and radical constructivism, with the intermediary categories of moderate behaviorism and moderate constructivism. A great number of educational researchers are ascribed to one of these five categories. After discussing the shortcomings of the three major philosophical proponents of these three major educational approaches (Hume, Kant, and Berkeley), the basic assumptions of Whitehead’s philosophy of organism are presented, and his assumptions concerning learning and teaching are discussed in view of it. Finally, it is shown that Whitehead’s organismic philosophy is able to offer a frame for integrating Behaviorism, Cognitivism, and Constructivism, thereby solving a long standing scandal of education.
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Whitehead believed that education must give us ideas that are usable in our actual lives. This line of thought is naturally provoked by the significant abundance of inert ideas that people pile up though education. The main reason for that, I claim, is the wrong focus of traditional education. It aims at producing individuals that would deliver high results on exams and tests. I take Whitehead’s claim the education must put emphasis on usable ideas as my starting point. I give a specific interpretation of useable ideas as abilities or functions. This provides a ground for connecting Whiteheadian thought to an already existing educational platform, offered by Nel Noddings1. Noddings develops a cognitive theory of education which places cognitive structures (I assume a robust analogy between structures, functions, and abilities) in the center of educational concern. At the end of the paper, I estimate some consequences from adopting the terminology of functions for connecting between human and machine learning.
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An undiscovered chapter in the history of architecture comes from the ex-Soviet Republic of Georgia. Poetics of Architecture is the name given to the studioworkshop at the Georgian Technical University set up by the Georgian architect Shota Bostanashvili (1948–2013). From 1990 until his death he delivered insightful, playful and rather provocative lectures on architecture at this university. He preferred to call his architectural philosophy, critical discourse on architecture. Themes ranged from poetics to metapoetics of architecture. His philosophy of architecture is illustrated by some of his designs and executed projects which demonstrate a drift from existentialism to the philosophy of play. This study includes reference to his last building, a project whose demolition Bostanashvili witnessed before passing away. Based on the concept of the return of the sacred, this edifice was a sort of counter movement to technogenic architecture.
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The article presents a review focusing on key issues discussed within the disciple of moral education. It is regarded as a subsystem of education policy, and in a wider sense, public policy. It shows the main phenomenon, trends, ongoing discussions as well as conceptual disputes in two Anglo-Saxon countries as well as in Poland.The type and content of the article results from the fact that the Polish scientific literature almost lacks the texts dedicated to moral education. This kind of issues is partially analysed with pedagogy but its conceptual frame is different from that of public policy. The latter is focused on the school perspective and its potential to influence students’ attitudes and values.
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The article relates to the situation in the Polish education, where moral education is taught as two school subjects: either religious education or ethics. Although the subjects are in direct competition, essentially, they relate to the same curriculum content.The author distinguishes moral upbringing from moral education, by assuming that the upbringing is carried out mainly at home, whereas the school’s aim is to support the skills of making moral choices by the young generation. Therefore, the school cannot be blamed for pupils’ moral condition because it is shaped by the home environment, which is understood in a wide sense here.
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One of the most idiosyncratic and astute interpreters of things Polish, Witold Gombrowicz was adept at drawing the absurdist outlines of Polish culture, and his scene above--one of the first episodes in his Diary-reiterates his lifelong caricature of the Mass of Polish national pride. For the self-exiled antiromantic Gombrowicz, this cult of national genius and litany of world-class accomplishments made a shameful display that could only expose his compatriots as "the poor relations of the world, who try to impress themselves and others." [...]
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Johann Gottfried von Herder, whose life epitomized the cosmopolitan character of the intellectual elite in the greater Baltic region of his time, was born in 1744 in a small East Prussian town. A Russian army surgeon quartered in his town in 1761-62 befriended him and helped finance his way to Konigsberg where he first studied medicine, and then theology and philosophy. Immanuel Kant, from whom he later became estranged, was his influential teacher. After his studies, he became a Protestant minister and teacher in Riga, then a largely self-governing German city within the Russian Empire. Later, he travelled to France, and eventually moved to Weimar. [...]
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The concept of human nature in Machiavelli’s work can be discussed on two levels. The first level regards its fundamental anthropological pessimism. The starting points of Machiavelli’s political philosophy is that people are inclined by nature to be evil, which, as quoted in The Discourses on Livy, must be taken as a starting assumption by every legislator. On the second level, the nature of a particular man is essentially unchangeable, and thus when it agrees with the times, he succeeds (Pope Julius II being an example), and when a man is in contradiction with what is required by the context, failure is inevitable. Many examples from Machiavelli’s work show that his pessimistic insight into human nature is the foundation upon which his entire political theory is built. The human nature, prone to evil and selfishness, is the explanation for the creation of communities, laws and state institutions, but also for the dynamics that lead to their decay and destruction.
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This paper intends to present the basic structure of Jameson’s concept of dialectical critique in the manner it is developed in Marxism and Form and Political Unconscious. Author’s intention is to give an analysis of specific constitutive dualism by which Jameson approaches the tradition of dialectical thinking, such as ‘philosophy – history’, ‘Hegelianism – Marxism’, ‘critique – understanding’, and its abolition. Starting from the fact of this concept’s immense analytical power, this paper endeavors to affirm Jameson’s project of revitalization of critique as an unsurpassed mode of Marxist intervention within the world of late capitalism.
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This article presents Deleuze and Guattari’s universal history from Anti-Oedipus, with the aim of discussing central points from the work that follow Marx’ thesis from Grundrisse. The aim of the article is to show the way in which Deleuze and Guattari reformulate the classical Marxist problem of ideology into a question of constitution of subjectivity. Beginning with Marx’ manuscript on precapitalist forms of production from Grundrisse, I describe three regimes that Deleuze and Guattari formulate: primitivism, despotism and capitalism, with special focus on the last one, and the form of subjectivity this regime presupposes. Finally, I also address some of the problems of their historiography.
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Jacques Maritain, koji je najsnažnije djelovao na temeljne postavke životne i duhovne filozofije Karola Józefa Wojtyłe, kasnije pape Ivana Pavla II., pojašnjava da je nesreća klasičnog humanizma to što je bio antropocentričan a ne u tome što je bio humanizam. Analiza “tragedije” ovog humanizma, koji Maritain paradoksalno baš zbog njegove antropocentričnosti naziva nečovječnim humanizmom, ogleda se u tri različite protežnosti: s obzirom na poimanje čovjeka, s obzirom na poimanje kulture i na čovjekovo poimanje Boga. Ključni nalaz je u tome što je polazište ovakvog humanizma kontingentno, ograničeno. [...]
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