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U svom delu O revoluciji Hana Arent je pokušala da svede račune i sa liberalno-demokratskom i sa marksističkom tradicijom, to jest, sa dve dominantne tradicije moderne političke misli koje se, na ovaj ili onaj način, mogu pratiti sve od prosvetiteljstva.
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Značaj koji pojam društvenog ima kod Hane Arent je jasan, kao i njegovo poreklo, značenje i to kako je ona uspela da nasluti da bi ono moglo biti nešto poput Bloba,* ali, najznačajniji rad počinje tek ovde. Ako je problem na koji je htela da se njen pojam odnosi stvaran i svagde gotovo onoliko važan i neodložan kao što je mislila, onda su nam, za bavljenje njime, očajnički potrebni bolji načini razmišljanja.
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This paper addresses Jacques Derrida’s concept of hospitality as a critical one for his non-canonical understanding of the political. As a concept that is political par excellence, hospitality and/or the paradoxical gesture of welcoming the other opens up a space for different and diverse, unknown and unexpected guest, for the other, aporetically understood as impossible and unpredictable future to come, that cuts across, destabilizes and deconstructs all rational, established and safe ways of thinking and doing.
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When he concludes that the universality of legal norms sometimes excludes certain non-recurring acts, Aristotle often does not perceive motives and, as a rule, ignores the whole social behaviour of the individual. Furthermore, in his ethical-political-legal elaborations (with its foundation/ assumption that all research and all activities tends to realization of something positive and desirable) Aristotle comes up with the concept of justice as corrections of formal laws and norms enshrined. This “curtailment” (Hegel) of positive provisions (Aristotle’s original invention) is essentially the statement that the standards (as well as the state itself) are based on the agreement (therefore necessity to obtain the moral consent of individuals). Aristotle argues that depravation of the human nature (not the alienation of laws) should always be immanent basic demand of man - to be happy. For this reason, the term epieikeia ( Ἐπιείκεια) should be hermeneutical backbone of modern axiological interpretation of the law, bearing in mind that such views suggest imply legal standard correlated with moral which is (nowadays) not the case.
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Emberek vagyunk vagy sampinyonok Miért nem lehet a történelmet előre látni Mese a modernizációról, avagy a modernizáció és az iszlám
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A megváltás csillaga az asszimilációban A misztika fogalmáról Történelem és emlékezés határán Vallomás a Nyugatról Apocalypse Now
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Doğal doğum yöntemi son zamanlarda sezaryen ameliyatı ve uygulama sürecinde olan diğer yeni üreme olanakları ile aşılmıştır, bu nedenle yakın gelecekte insan üremesinin hızla değişeceği öngörülmektedir. İnsan gebeliğinin incelenmesi ve insan üremesini kontrol etme arzusu, üreme biyoteknolojilerindeki birçok yeni gelişmenin ve transhümanizmin ana ekseninde yer almaktadır. Dünyanın ilk tüp bebeği olan Louise Joy Brown’un tüp bebek yöntemi (in vitro fertilizasyon, IVF) ile doğduğu 1978 yılından ve İnsan Genom Projesinin (Human Genome Project 1989-2003) tamamlanmasından bu yana genetik buluş yöntemleri; insanlarda suni tohumlama, yapay rahim, insan klonlama, sentetik organ üretimi, kök hücre teknolojileri ve gen tedavisi gibi yeni araştırmaların ortaya çıkmasına zemin hazırlamıştır.1 19. yüzyıldanberi genetik ve biyobilim, özellikle genetiğin 1900 yılında Gregor Mendel tarafından genç bir bilim olarak yeniden keşfedilmesiyle, edebi kurgularda daha çok kullanılmaya başlamıştır. DNA dizileme, biyogenetik mühendislik, moleküler biyoloji gibi 20. yüzyıla damga vuran bu yeni bilimler, bilimin nasıl tasvir edildiğini işleyen birçok edebiyat, film, kültür, medya çalışmaları ve çeşitli disiplinlerde çağdaş bir çalışma alanı olmuştur. Dolayısıyla “21. yüzyılın başlamasıyla birlikte genetik, sadece BK’da2 bir tema değil, edebi türün sınırlarını aşan ve kendisini ana akım kültürde belirginleştiren kültürel bir oluşum haline gel[miştir]” (Schmeink 9). Böylelikle 21. yüzyılın başından itibaren biyobilimsel gelişmelerin biyogenetik ile artan teması, bir kültür haline gelerek hayatın kültürel alanında, özellikle gelecek genetik teknolojilerini ütopik ya da distopik bir yaklaşımla konu edinen bilimkurgu edebiyatında sıklıkla görülmektedir. Bu makale, “21. yüzyılın ortalarında biyoteknolojinin insan-annelerinin yerini makine-annelerin aldığı bir posthüman dünyaya nasıl doğacağımız?” sorusu üzerine odaklanır.
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Bu çalışmada post-hümanizm kavramını; ütopya ve distopya bilimkurgusu üzerinden yayınlanan üç romanlık bir seriden oluşan bilimkurgu/spekülatif kurgu eserlerimde –bir diğer deyişle Türkiye’nin ilk ve tek kuir-feminist bilimkurgu serisi diye anılan eserlerimde– bahsettiğim birbirine sıkı sıkıya bağlı üç kurguyu, –hiçbir şekilde şiddet yanlısı olmayan–kuir toplum ve kutsal kadın-tanrıça mitlerinin bunlara etkisini inceleyip geniş yelpazede açarak ele alacağım.
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ONE PRESUPPOSITION OF THIS PAPER IS THE NECESSITY TO RETHINK LOVE AS A THEORETICAL AND A POLITICAL CONCEPT. THIS MEANS, ON THE ONE HAND TO RETHINK HOW LOVE CONSTRUCTS ITSELF, HOW IT “IS,” AND ON THE OTHER HAND, HOW IT IS CONSTRUCTED WITHIN THE SAME GESTURE IN WHICH WESTERN, SELF-POSSESSIVE, SELF-REFLEXIVE, AND SELF-AFFECTIVE SUBJECTIVITY HAS CONSTRUCTED ITSELF. THE PRINCIPLE ACCORDING TO WHICH LOVE IS NECESSARILY RELATED TO POLITICS AND REASON, WHICH ALSO SEEMS INSEPARABLE FROM OUR CONCEPTIONS OF LAW AND KNOWLEDGE, FAILS TO AVOID THE VERY PARADOX OF LOVE: HOW CAN WE APPROPRIATE THE OTHER AND MAINTAIN THE OTHERNESS OF THE OTHER AT THE SAME TIME?
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De Martino’s work and his way of thinking gather together the innovative force of a scholar who has managed, without any doubt, to bring about a revolution in the ways of ethnological and anthropological research. Initially disputed, De Martino was later rediscovered due to some favorable trends of cultural interest. He is, therefore, responsible for creating a complex mechanism of thorough study, analysis, understanding and valorification of the traditional social frameworks which are, after all, the origins of European culture. In fact, the capacity of traditional societies to stand up to the ordinary, to confront the present and the ways they have secured their constant presence throughout generations isn’t only through the systematic and sometimes agonizing effort of subsisting, but also due to the existance of those cultural frameworks which represent the means of survival when it comes to mentalities, social rapports and psychological representations. In De Martino’s understanding of the myth, which he designates as the symbolic substance of cultural rite and an instrument used for transcending the limit: „namely, a critical moment for the existence on which weighs the extreme risk of the collapse of the ethos of transcendence and, therefore, that of presence”, and will „also reveal the horizon that recovers this risk, a conversion of the annihilation of presence and its reintegration into simply being”, such we may understand how is actually presents a double transcendence where the rite alters the cultural norm, expressing a „history of origins” related to the moment of crisis.
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The Internet philosophy we envision is not merely an abstract characterization of the Internet as a self-contained entity since the Internet exists and exists as a component of a complex world populated by natural, social, and cultural entities, and this context is also a crucial part of its philosophical description. The “embeddedness” of the Internet in the world makes it easier to understand the consequences of its use. Since the nature of the Internet is not “naturally given” but has been and is being shaped by conscious choices, in pursuit of specific social and cultural aspirations, intentions, interests, and values, consideration of the social and cultural factors that determine the nature of the Internet and are involved inshaping it clearly helps to identify the social and cultural effects of Internet use. In this way, it seems useful to include some social and cultural context in the analysis of the nature of the Internet. In examining the likely social and cultural consequences of Internet use,it is worth drawing on two “cultural-historical” analogies, the “reformation of knowledge”, and the “formation of gratitude”. By drawing on them in our understanding of the impact of Internet use on the human world, we can conclude that it is possible and worthwhile to focus our research on the emergence and the process of the emergence of gratitude and its emerging characteristics. The world of the Internet user is fundamentally changing: the former world, built up from the natural and social spheres of existence in a familiar way, is being supplemented by a third human sphere of existence, which is built on top of the previous ones and is inextricably intertwined with them.
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Achieving great results, science and its ideological form, scientism, cannot eliminate philosophy from culture. The loss of cognitive, emotive and existential value and actuality puts an end to every philosophy with its method, object, and solutions to its constituent matters. The incompleteness of human existence, which is determined by the search for meaning and truth, is constantly bound to negate of the ever-new attempts to resolve philosophical issues.
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The increasing social and cultural diversity of modern society leads to important ethical challenges. A special area of tension arises when the concepts of individual freedom of choice and pluralistic social order have to be reconciled with the obligations of medicine in the sense of responsible and caring action. Based on the examples of religious motivated circumcision and transsexuality, the authors analyze the confrontations between the needs of the patients and the ethical principles of modern medicine. In this, apparent becomes the special role that doctors play in weighing the values of a pluralistic social order on the one hand and the principles of self- determination, non-harm, benevolence and social justice on the other hand. Doctors and healthcare professionals should have the appropriate skills to be able to perceive existing religious or gender-specific differences and individual circumstances and to integrate these into their decisions and actions.
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The sublime is what surrounds us when an image gives us a mood with a strong emotional impact, when we see something that brings back memories or some senses, we have the impression that time stands still and that we are above all the things. We see daily things that gain our interest and we would like to sit and linger for a long time watching them. The fact that we are surrounded by beauty and beautiful things makes us more and more strict with ourselves and with our work in order to have control over the things in our lives, for example, to have a physical appearance that makes our life enjoyable and by which we are delighted to have a very good image of ourselves. All the time we live we have the feeling of the sublime, something truly great, something that makes us aware of our lives or the moments in which we live.
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Homeland (Heimat), love of one's homeland or native country (Heimatliebe), homelessness as deprivation of the homeland (Heimatlosigkeit), or nostalgia as grief for the homeland (Heimweh) are concepts we encounter in everyday life. Aren't we surrounded every day by cultural artifacts that suggest to us that we belong to or are "excluded" from a group, people or nation, outside of their geographical indications? The author examines the following questions: What makes us feel to belong to a country as homeland? Is it possible to build a homeland? What happens when you have more than one homeland – one old and one new – and in general, how much do we need a homeland?
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Over the past decades, posthumanism has become a kind of buzzword, which, when used as a label, already gives the impression of progressivism. This article warns against posthumanist discourse in four ways. The first thesis is that posthumanism is problematic by its very name. It defines itself in relation to humanism, whose status - at least in posthumanist analyses - is extremely vague and uncertain, and as a social reality can hardly have the power that is attributed to it. I will then briefly outline how man has been viewed in Western thought and what humanism actually is. I will then suggest that the alliance that is assumed between contemporary theories (neo-realist, speculative realist, neo-materialist, object-oriented and others) and post-humanist theories is far from self-evident. On the contrary, several of these theories appear to be explicitly understood as “humanist”. Finally, I will argue that posthumanism is not aware of its own conditions of production. I will offer a possible interpretation that embeds the emergence of posthumanism in the framework of late capitalism, linking the different levels of ideology and the logic of capital, but I will not consider this explanation as exclusive and all-encompassing. In the concluding part of the article, I will discuss the implications of my argument for the relationship between posthumanism and education.
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The Zeitgeist of the contemporary age is characterized by the progress of technology and science, which enables the enhancement of every aspect of human life, even of human nature itself. The transhumanist movement justifies the enhancement of human nature, while certain theorists regard Nietzsche as a predecessor of transhumanism in those terms. In the book We Have Always Been Cyborgs (2022), Stefan Sorgner develops a conception of transhumanism inspired by his reading of Nietzsche, recommending the use of gene technologies and cyborg technologies as “the most promising means for expanding human boundaries” (Sorgner 2022: 8). Sorgner’s basic premise is the Nietzschean will to power ontology, according to which the will to power as the fundamental drive underlies all human actions, and so, “moral systems and virtues are also a result of this underlying drive” (Sorgner 2022: 116). The will to power ontology represents a naturalistic worldview which enables “Nietzsche’s task of naturalizing ethics”: in virtues, such as “truthfulness” and “nobility” in Nietzsche’s philosophy, “the will to power can find its immediate expression” (Sorgner 2022: 117).
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