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Misteriosul traseu al lădiţei din lemn cu documentele Diavolului Argintiu;
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Andrei Doboş, Inevitabil, Casa de Pariuri Literare, Bucureşti, 2011. Dumitru Crudu, Oameni din Chişinău, Bucureşti, Editura Tracus Arte, 2011 Mircea Pora, Destinul lui Popescu, Piteşti, Editura Paralela 45, 2006, 298p
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The text questions the idea of transgenderism, or more specifically, the positioning of the androgynous paradigm that is ecological (in contrast to the tribal matriarchal paradigm and the hierarchical patriarchal paradigm, as the mentioned differential terms of reference of the three paradigms were defined by Marion Woodman and Elinor Dickson), as a possible Utopian projection into the future; as a radical NO to the present that still has not, regardless of whether we like it or not, fulfilled the possibility of legal and political status for all forms of life.
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The starting point of this article is the ontological question: What makes it true that 2+2=4?, that is, what are the truth makers of mathematical propositions? Of course, the satisfactory theory in the philosophy of mathematics has to answer semantical question: What are mathematical propositions about? Also, epistemological question: How do we know them?, as well. Author compares five theories in the philosophy of mathematics, that is, five accounts of the nature of truth makers in mathematical discourse: fictionalism (there are no truth makers because entities of mathematics are fictions, though useful fictions); nominalism (mathematical propositions are true by definition, so the truth makers are in the language); physicalism (mathematical propositions are inductive generalizations from experience, so, the truth makers are physical facts in the world); conceptualism (mathematics reflects the way we think about things, so, the truth makers are ultimately psychological facts) and Platonism (mathematics is about per se existing mathematical reality).
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This paper presents Schopenhauer’s views on human sexuality (particularly on homosexuality) and women that were brought out in his works Die Welt als Wille und Vorstellung and Parerga und Paralipomena. The article contains a critique of his attitudes and it attempts to answer a principal question: is it possible (and if so, in what sense) to consider a philosophy as being ‘major’ if it contains, and not only incidentally, attitudes of extreme arbitrariness and negative prejudices.
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The author gives a model by which it is possible to interpret ethics from the standpoint of gender. Above all, it emphasizes the importance of recognizing the level of particularity and its integration between the universal and individual level. This methodological instruction enables us to recognize social differences that result from various types of repression, and affect the (im)possibility of ethical behaviour of large groups of people. It results in the impossibility of individuals’ (the world of Others) to act ethically and, subsequently, in their being denoted as non-subjects: slaves, victims of mobbing, prostitutes, exiles, exploited workers, the hungry, the unemployed, women…Gender issues in ethics can be approached through the mentioned aspects (entries) of: subject, body (nature) values and relevant topics.
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