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Kauzalnost i determinizam u Dekartovoj filozofiji

Author(s): Zoran Dimić / Language(s): Serbian Issue: 17/2012

The objective of this paper is to discuss some important moments in the evolution of the early modern debate on causality, and, more specifically, to discuss the theoretical and scientific context of this problem as inherent to particular answers given by the great philosopher of this era – Descartes. In addition, we would like to show that the development of the early modern debate on causality reveals that particular answers and their logical inconsistency and conceptual troubles within this debate were determined by its immediate context. The modern limiting of philosophy to the study of nature determined the character of all the important philosophical and scientific questions. This was the case with the problem of causality as well. According to Descartes, there was only one cause: the efficient cause. He endorsed two very different concepts of efficient causality. There are particular causes and there is one general cause. Descartes attributed to God the status of a general cause that insures the constancy of quantity of motion in the universe. God created in the beginning, matter and motion, and he conserves exactly the same quantity of motion for all time. Thus only God is the efficient cause of any change of motion. He does so according to the laws of nature, which become secondary causes. The only “active initiator of change” that remained was the cause of all the causes – God. The causal concept got new meaning in the physical world. Thus we come to the conclusion that the determinism was the most important outcome of Descartes’ theory of causation.

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Dekart i sholastička filozofija: problem boga

Author(s): Una Popović / Language(s): Serbian Issue: 17/2012

The concept of God in this essay is analyzed through similarities and differences of its forging and development in philosophy of Descartes, and the tradition of scholastic philosophy. The author is trying to reveal the way in which Descartes’ thought was determined by this philosophical tradition, both in its critical aspects and in the view of continuity of history of philosophy. Given analysis is to reveal the mechanisms of Descartes’ reforging of scholastical idea of God and the strategies of its argumentative foundation in the philosophical concept of God.

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Teorijske pretpostavke Dekartove „geometrije“

Author(s): Goran Rujević / Language(s): Serbian Issue: 17/2012

Descartes’ mathematical thought, given to us in his “Geometry”, is based on several conceptual presuppositions which separate him from his predecessors. The underlying idea of mathesis universalis as the source of all sciences enables him to adequately synthesize algebra and geometry, which is not a one-sided reduction of geometry to algebra, but rather their unification. The analytical method that he applies to problems is truly mathematical, as it consists of finding roots of equations. These equations are, in turn, possible due to another concept, that of a mathematical variable. Equations can be used to describe geometrical figures, as they can express the relations between certain points on the figure and certain points on the coordinate reference system. Qualities of the figure are thereby translated into magnitudes, and the figures themselves are at the same time associated with certain ideal motions. The importance of these presuppositions is evident from Descartes’ ability to solve mathematical problems that were previously deemed unsolvable.

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The Role of Objects and Situation Models in Film Transparency a Contribution to the Epistemology of Film

Author(s): Saša Milić / Language(s): English Issue: 17/2012

This paper deals with the problem of how viewers interpret feature films. It explains the role of mental models called situation models in interpreting diegetic worlds of fiction. By using P. F. Strawson’s interpretation that persons and material objects occupy a central position among logical subjects when we think about our world, and associating the knowledge of diegetic worlds of fiction with the knowledge of reality, we propose that these two can be compared and thus offer a better understanding of the role of extended networks of objects in viewing film narratives. Recognizing sight gags as particularly complex narrative figures, the paper describes the doubling of situation models by viewers interpreting specific sight gags. A result of this doubling is the incongruity registered by the viewer, who thus gains an analytical opening into the structure and functioning of individual situation models.

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Gadamerova hermeneutička ontologija

Author(s): Nikola Tatalović / Language(s): Serbian Issue: 17/2012

This paper aims to show that Gadamer’s philosophical hermeneutics can be understood only with respect to that place where it shows itself as a hermeneutical philosophy. Only if it is considered as a hermeneutical ontology, experiences of art and history show themselves as forms of hermeneutical experience. Otherwise, Gadamer’s thought is reduced to a theory that insists on the finite character of understanding as something that precludes knowledge of things themselves, and not as the condition of possibility of knowledge, the way things themselves are. By this the speculative structure of language i.e. self-representational character of being on which Gadamer insists is ignored.

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Intuicija - ključ Huserlovog transcendentalnog polja svesti

Author(s): Brankica B. Popović / Language(s): Serbian Issue: 17/2012

Husserl`s conception of intuition consists of seeking both the truth as the primary phenomenon of the “vision” as the ultimate source of all rational structures, and the differences between them. This paper illuminates exactly that Husserl’s determination of intuition, that it is not the privilege of reason or senses. The intuition, no matter where it happens, is an independent act. Husserl is not interested in assimilation of intelligence and sensitivity, on the contrary, in an attempt to determine them even more precisely, he very much insists on their differences. Husserl wants to shed light on this aspect of cognition through which the mind’s cognitive activities would be receptive to the truth. This is the aspect of intuition, understood as a return to the original phenomenon of truth in order to grasp its very essence. In addition, this work encompasses issues of intuition of truth and phenomenology of internal time consciousness, that are discussed in terms of understanding Husserl`s transcendental fields of consciousness.

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Eethos i „Blonde Bestie“. Aporetika Ničeove kritike morala

Author(s): Milenko Perović / Language(s): Serbian Issue: 15/2011

This paper’s intention is to critically interpret Nietzsche’s critique of moral. The author initially analyzes the meaning of Nietzsche’s main “ethical” notions: die Moral, die Moralität, die Sitte and die Sittlichkeit. The analysis reveals that those notions are not free of contradictions in their philosophical and ethical foundation. It is shown that Nietzsche’s critique of moral does not apply to the moral phenomenon itself, but to customs, social conventions and conformism instead. That is the contradiction in Nietzsche’s critique of moral. The author thus extends the contradiction in question to the whole of Nietzsche’s philosophy, because the relation between separate teachings within it shows itself as that of the teleology of antiteleology.

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Nietzsche’s Eternal Recurrence: The Question of the What of Return

Author(s): David W. Goldberg / Language(s): English Issue: 15/2011

Renewed interest in Eternal Recurrence has surfaced recently as the result of an early note from Nietzsche known as the Zeitatomenlehre, a note from 1873. This note languished in obscurity until its resurrection in 1952 and numerous commentators have thrown their voice into the arena on Eternal Recurrence. Traditionally, Eternal Recurrence has been examined from two primary perspectives, the cosmological and hypothetical, with most of the recent examination adopting a cosmological approach. In this article I examine the two traditional interpretations, suggesting that they both fail to adequately reflect a Nietzschean position on Recurrence. In particular, they both adopt a similar answer to the problem of the what that returns (sequential circularity of events), but approach this answer from two different foundations: one factual, the other hypothetical. I will show that because of this they both come into conflict with Nietzsche’s comments on Eternal Recurrence and with his philosophy as a unified whole. My solution to this problem will focus on the Zietatomenlehre note and the depiction of Eternal Recurrence in “On The Vision And The Riddle” in Zarathustra, focusing on the significance of the Moment to properly understanding Eternal Recurrence.

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Hajdegerova interpretacija Ničea: novi putevi filozofije

Author(s): Una Popović / Language(s): Serbian Issue: 15/2011

The focus of this essay is the main course of Heidegger’s interpretation of Nietsche, which is understood as reexamening of the essence of philosophy and the possibilities of its new founding. Heidegger’s critique of Nietsche as the last metaphysicist is the basis for understanding of this new positioning of philosophy: Nietsche is the end of the fist beginning of the thought, and therefore points out to its second beginning. The key concepts of the analysis are the truth and the art: the concept of truth is criticized and shifted from its traditional meaning and function, and so delivers the possibility for releasing philosophy from its traditional role. The essence of philosophy is further to be reexamined and revealed with regard to model given by the art.

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Volja za moć kao Essentia i večno vraćanje istog kao Existentia. Osnovna ideja Hajdegerove interpretacije Ničea

Author(s): Nebojša Grubor / Language(s): Serbian Issue: 15/2011

Abstract: In this article, on the base of Heidegger’s lecture The Basic Problems of Phenomenology (1927), I will consider Heidegger’s interpretation of meanning of Nitzsche’s fundamental concepts of „will to power“ and „eternal recurance of the same“ in therms of a traditional metaphisical conception of essence and existence. Heidegger’s interpretative reduction of the will to power to essence and eternal recurance of the same to existence, must be understood on the base of his interpretation of traditional metaphisical thesis, that beings in their Being are artikulated in the sens of essentia and existentia. Heidegger’s effort that this metaphysical thesis must be modificated for different kinds of being is the key for understanding why for Heidegger Nietzsche is one metaphysical Thinker.

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Pojmovi morala i herojstva u Ničeovoj filozofiji

Author(s): Marica Rajković / Language(s): Serbian Issue: 15/2011

Author’s main intention shows two horizons of understanding Nietzsche’s philosophy: first one, ethical, reflects Nietzsche’s attempt to confront “harmful”, Socratic idea of morality with vivid, pre-Socratic idea of heroism; while the second one, aesthetical, deals with Nietzsche’s understanding of tragedy, as an authentic paradigm of Hellenic life in all its forms. Regarding the first horizon, it’s important to show Nietzsche’s attempt to exclude clear boundaries between mans theoretical, practical and poetical area, because he tries to replace practical idea of morality with an idea of heroism, and a creative principle, which is basically poetical. It’s the same, although heterogeneous, ground of Nietzsche’s philosophy that develop his understanding of tragedy. He is trying to build a certain wall between the early-Hellenic idea of justice and rational and philosophical understanding of morality, but it’s the early period of Hellenic tragedy that expresses the authentic process of creation of moral consciousness in Hellenic history, because neither the ethical, cognitive nor educational purposes cannot be excluded from the tragedy as the art form of one era. These problems lead to the weakest point of Nietzsche’s philosophy: his necessity to remove the decadent tissue of the era he is contemplating, often leads to the removal of its healthiest tissue as well.

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Niče kao ideolog života

Author(s): Damir Smiljanić / Language(s): Serbian Issue: 15/2011

Although Friedrich Nietzsche is well-known for his radical criticism of prejudices and idols that determined the traditional philosophy to a large extent, the author tries to show the ideological background of Nietzsche’s philosophy. It consists in having a one-sided concept of life. Life is the main idol to which the Dionysian thinker paid his tribute – this is the provocative thesis of the following essay. The author will show that Nietzsche overlooked the fact that the supposed „negative“ sides of life such as diseases or frailty are the constituent part of life, not his contradictory opposite, as he generalizes just the „positive“ traits as characteristic for the phenomenon of life. At least it will be drawn a parallel between Nietzsche’s philosophy of life and bioethics as a discipline which is rethinking the problems concerning the quality of life. Bioethics is also under the influence of the vitalistic ideology because it doesn’t scrutinize the problematic aspects of life itself. Therefore we must criticize the „idol of life“.

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Ničeovo shvatanje plesa i tela u svetlu savremenih plesnih i telesno orijentisanih psihoterapija

Author(s): Izabela Huber / Language(s): Serbian Issue: 15/2011

Nietzsche writes on many occasions about dance and body in a very affirmative way. Dance is for Nietzsche a metaphor for the ultimate nature of reality and the numinous, but also a concrete, embodied practice characterized by lightness, creativity and ecstatic reunion of man with man and nature. These features contain the therapeutic and the autopoietic character of dance. In this article we show how Nietzsche’s dance metaphor corresponds with the view of reality in contemporary science and delineate the connection between the ecstatic Dionysian dance and the appearance of the modern dance on the beginning of the 20th century that was a precursor of dance therapies. Nietzsche’s affirmation of the body goes beyond the scope of its rehabilitation after a long history of religiously based animosity towards the body. For him body as a totality has ontological and methodological primacy over mind or soul. Nevertheless he does not understand the body in Cartesian conceptual frames dominant in his time. We see him rather as a forerunner of the understanding of body developed later in philosophy (phenomenology of embodiment) as well as in phenomenological and body oriented psychotherapies, organismic and somatic psychology, and holistic, salutogenetic medicine. We view Nietzsche’s praise of dance and body in the light of his rebellion against Christianity both as a metaphysic and a form of life and his admiration for the pre-Socratic Greek culture and its Dionysian qualities.

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Komparativna filozofija evolucija jednog pristupa istoriji filozofije

Author(s): Dušan Pajin / Language(s): Serbian Issue: 15/2011

Communication between Europe and other regions in the world existed (more or less) depending on various circumstances, close to the beginning of Christianity. Import of silk, taking over certain “know-how” – like producing paper, silk, porcelain, steel, or printing), various inventions (compass, gun-powder, seismograph, etc.), or numerical systems (Arab-Indian numerals), went from East to West, between 100-1500 AD. A bit later, in colonial times the import of certain goods went on (coffee, tea, cocoa, spices, shawls, porcelain, or furniture). The next step was interest for Oriental culture, which followed Enlightenment times in Europe, and the discovery of values and ideas of the heritage of Asian cultures, gaining momentum during the 19th and 20th c. This took various forms and was developed in various fields. The first was related to language studies (in particular Sanskrit, which was considered as a proto-language of Indo-European languages). The second was comparative literature; third comparative mythology, religion, and mysticism; the fourth was comparative philosophy; the fifth, history of art, comparative aesthetics, and transcultural art philosophy; sixth was comparative psychology. “Oriental” studies meant that certain humanistic sciences took over the heritage of various culture of the East, “comparative” meant that in such cases the historian makes comparisons between western and eastern philosophies (noticing differences, similarities, or analogous ideas), while “transcultural” meant that the general standpoint went over Eurocentrism, which considered that certain cultural values, or creations, were a privilege of Europe, or European discoveries, which other cultures just had to take over in later times.

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Закон природе. Оглед о Руђеру Бошковићу

Author(s): Mirko Aćimović / Language(s): Serbian Issue: 15/2011

This paper discusses the origin and structure of Boscovich’s new kind of natural philosophy, been reduced to a single law of forces in nature, theoretically located between Newton’s learning about the repulsive and attractive forces and Leibniz’s theory of simple and non-extensive elements of nature.

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Događanje i naracija. Radikalizacija i generalizacija hermeneutike

Author(s): Nevena Jevtić / Language(s): Serbian Issue: 15/2011

Contemporary dialogue about hermeneutic, as Riceour interprets it, still shows a vivid interest to make it universal. To go towards this possibility, as to the fundamental task of hermeneutic itself, has been implicitly understood in the phrase “philosophical hermeneutic”. Philosophical hermeneutic was given with Heidegger a radical notion of the “fundamental” hermeneutic, because it turned to “ontological” domain beyond its epistemological and methodological preoccupations. To indend anything less for contemporary hermeneutic could only mean that it is anachronistic. Nevertheless, to not be able to return to the question of “human sciences”, in Ricoeur’s opinion disables any contemporary hermeneutist to stay simply a Heideggerian. Regarding this need to mediate with historical consciousness, we investigate how Ricoeur conceptualize the notion of “narrative”. Narrative and time are two concepts which rest on the same grounds, and their relation becomes even more interesting if we acknowledge Ricoeur’s argument that historiography is not that far away from narrative.

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Pojam razumevanja u hermeneutici i fundamentalnoj ontologiji. Diltaj, Gadamer, Hajdeger

Author(s): Mina Okiljević / Language(s): Serbian Issue: 15/2011

Ever since the Aristotle’s teaching of interpretation, the problem of interpretation – and understanding – is an ultimate trial of every onto-logics, becouse it has been one of the main interests of philosophy in general, which is evident also in contemporary philosophical conceptions. This paper is focused on confrontation of two contemporary approaches to the problem of understanding, marked as hermeneutical and fundamental ontological, and its basic intention is to show possibilities of an authentic consideration of meaning of understanding itself. This undertaking goes through thematization of three leading hypothesis. Firstly. In Dilthey’s opinion the notion of understanding is essentially subordinated to the notion of interpretation and attached to the grounding of human sciences, in opposition to the explanation and in connection with experience (Erlebnis). Secondly. Gadamer’s analysis of understanding, despite of his explicit referring to Heidegger, remains in the realm of hermeneutical tradition, although it exceeds it in many respects, but bears none major significance to the notion of understanding itself. Thirdly. In Heidegger’s philosophy the notion of understanding is the manner of being and as such it considerably overpasses the horizon in which that notion was considered before and after.

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O filozofskom i naučnom znanju o prirodi

Author(s): Ljiljana Matić / Language(s): Serbian Issue: 15/2011

The review of: Mirko Aćimović, Ontologija prirode, Akademska knjiga, Novi Sad, 2009

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Mitologija versus filozofija povijesti

Author(s): Milenko A. Perović / Language(s): Croatian Issue: 14/2010

The author thematizes the problem of the relation between mythological and philosophical understanding of time and history through critical analyses of ethnological works of Mircea Eliade, particularly his book The Myth of Eternal Return: Cosmos and History. The leading Eliade’s question on the apories of modern historism, which emerged from philosophical and existential confrontation of modern man with the „Terror of history“, the author analyses in its problematic core as a problem of mythological annihilation of the time and history and historical-temporal annihilation of the myth. The author’s critique is focused towards the Eliade’s interpretation of ancient philosophical notions of time and history, and also those from The Old Testament.

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Menschheitsgeschichte Philosophisch Gesehen – Eine Notwendige Oder Zufällige Entwicklung?

Author(s): Werner Simon / Language(s): German Issue: 14/2010

In the following paper I will consider the question how has the understanding of history transformed trough time, mainly concerning the development from the understanding focused on necessity to that which prioritized the contingency. Thereby it can be seen how concentrating on language can turn philosophers away from the idea that history is ruled by certain laws or principles. That which historically occurs cannot be adequately derived from general notions; instead – the man is the one who, by changing the usage of language, forms the history. While the classical (idealistically coloured) philosophy of history had announced the freedom accordingly to criteria of mind, the postmodern philosophers of philosophy of history have been criticizing that tradition and demanding deliberation of biased philosophical notions such as the one of the unique mind, because they think that such notions were also accidentally set up and thus have only historically conditioned plausibility. This critique was in the most radical manner formulated by the Neo-pragmatist Richard Rorty, who by insisting on contingency of everything humane (including language) pointed out to the boundaries of the project of philosophy as the discipline which establishes the knowledge.

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