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The Round Table of The Philosophers of Slav Countries (30 V 2003)
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The Round Table of The Philosophers of Slav Countries (30 V 2003)
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This article is an attempt at reconstructing a basic concept, which is the philosophical construct called Russian Slavophilism, i.e. the concept of integralily. It is the object of detailed analysis here because it focuses all of the most important dimensions of this intellectual construct, not only the social, but the epistemological and metaphysical dimensions as well. Another intention of this study, delimited by the specificity of the concept as mentioned, was an endeavor to reach a multi-facetted reconstruction of 19th century Russian thought, the specifics of its cultural, religious, and political predisposition, and its localization within the broad context of European philosophical thought.
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Book Review: Bohdan Dziemidok, Główne kontrowersje estetyki współczesnej, PWN, Warszawa 2002, ss. 332
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The process of globalization is characterized by several paradoxes, in this paper I will consider one of them - the relation between local and global, especially in the cultural context of the globalization. The paper focuses on the necessity to search for alternatives to the homogenizing model of the globalization and on the necessity of cultural diversity.
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The subject matter of this paper is the relation between theoretical cognition and hermeneutics as the practice of comprehension and interpretation. Pointing to the disjoint character of both these fields, the author invokes their traditions as well as differences in the understanding of their definitions and functions. At the same time he points to the mutual interaction of cognition as well as comprehension and interpretation. The author views hermeneutics not as a negation of philosophy but, rather, as a complementation of its cognitive operations and functions. As a corollary, in the awareness of the role of comprehension and interpretation in cognition, i.e. in the so-called hermeneutic consciousness, he observes a subsequent step in attaining self-knowledge by philosophical thought.
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Book Review: Piotr Gutowski, Między monizmem a pluralizmem. Studium genezy i podstaw filozofii Johna Deweya, Wydawnictwo KUL, Lublin 2002, ss. 265
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Book Review: Tadeusz Szkolut (red.), Humanizm. Tradycje i przyszłość, Studia etyczne i estetyczne, Zbiór VI, Wydawnictwo UMCS, Lublin 2003, ss. 301
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This essay contains the analysis of the basic conceptions of Szlemkewycz's book, Filosojija, based on the material of the doctoral dissertation written under the supervision of Moritz Schlick. The work of Szlemkewycz is mostly independent of Schlick's thought, but in certain parts of the text, e.g. while defining the subject matter of ethics, Szlemkewycz follows the lead of his master. This work also sheds light on the philosophical work of Schlick, so tragically interrupted by the death of the great Wiener.
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Book Review: Владимир В. Коклюхин, История общественных двиҗений и политических партий, Брест 2002, 382 с.
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The magic of rumours and their background are discussed in the paper. The features of rumour news, which make them interesting to an individual who can fulfil his creativity here as a creator of information and potential of a transmitter, are revealed here. It is shown that joining information “enlargers” turns an individual into the hostage of the news interchange net because of two main reasons: firstly, because of difficulties to uphold moral discretion while conveying the news, and, secondly, because of the rumour’s incompletion due to absence of a complete mechanism that makes it insatiable, requiring a new and ever “fresher” information. Factors impeding the individual’s withdrawal from the rumour’s space are analysed.
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The aim of this article is to challenge the problem of the formation of national identity through the prism of cultural pluralism and language policy. On the example of the principle of liberal neutrality as a part of the hybrid theory of language policy, (which means the right of a national minority to develop and use its national language within reasonable limits which will be understandable for them), it is shown how to realize cultural pluralism policy. Two basic models have been established for language policy: a common public language model (which views language policy as a primary tool for national education and views that a common language is to be shared by all citizens) and language maintenance model (public institutions recognize the right of separate groups to be able to use their own minority languages as a tool for a state-level dialogue). Language policy dilemmas facing the European Union (EU) and the most important documents of the EU on problems of the rights of national minorities and its language policy are analysed in the article.
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The authors analyse some aspects of the language problem in the history and modern Belarus. The purpose of this paper is to define the role and place of the Belorussian language in the culture and art of Belarus in particular during the period of perestroika and formation of an independent state. The paper also presents a repetitive investigation which was conducted in Brest State Technical University. The results of this investigation show the interest of Belorussian students in the languages (culture) of neighboring nations.
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Contemporary hermeneutics has turned from the art of textual interpretation to the world – constitutive functions of language and symbolic representation. It is stressed that all understanding takes place within horizons constituted by history and language. Building on the ultimate religious foundations of divinely revealed truth, theological hermeneutics reflects upon theology as the site of a circular mediation of Scripture, tradition, and culture. The guiding question of this article is: can a theological hermeneutics retranslate philosophical sources into the language of theology? For these purposes we must at first situate the theological phenomenon of Verbum at the center of philosophical hermeneutics. Secondly, it is necessary to give a brief account of how symbols (all in general and some in particular) function in religious language. Also, we can see that in the face of the dawn of some traditional religious symbols, we can find new ones emerging from new strategies of theological hermeneutics in the face of new ontology. The analysis of symbolic nature of theological hermeneutics directs us to the question of analogy. Eventually the subject of investigations turns to be “validity” of analogical language in theological hermeneutics, which have some paradoxical consequences. On the other hand, it is clear that these paradoxes are not simply about formal matters. It is amazing that the basic symbol functioning in analogical language for expressing the proper language of God-talk (theology) is the language itself.
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The North-West region of Belarus as an ethno-cultural bordering area demonstrates the tendency towards linguistic homogeneity with the sustainability of the identities of its communities. On the basis of a constructivistic approach the models of the identification process in the region are grounded. In the framework of these models the opportunities of interpretation of the present-day linguistic structure and specificity of linguistic processes are revealed.
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The article consists of two parts. In the first part (I) three different formulations of the principle of the transparency of the sign are described. In the first description (E. Husserl) it is said that the sign in a proper sense (both an iconic and conventional one) is transparent for its denotations. In the second description (A. Schaff) only the transparence of its meaning is admitted. As far as the third description is concerned (L. Koj) conviction, that every sign is transparent both for a signed object and its meaning, is typical. In the second part of the article (II) we consider relationship between the principle of the transparency of the sign and traditional distinction between “transparent” and “opaque” cognitive mediator – distinction between medium quo and medium quod. The main conclusion of this article is included in a thesis that linguistic cognition and significative cognition – because it isn’t a direct cognition in the sense of primary directness (perceptive) – isn’t able to guarantee a source of access to a cognized object, so it is not a direct cognition in a proper sense. It means that the transparency of the sign, when it appears in the face of its denotations (E. Husserl’s interpretations) a sign or a system of signs are not able to function as a transparent mediator, i e medium quo. It is like that because – as E. Husserl noticed – the sign (due to its transparency) indeed shows us its denotations, but always through the mediation of its meaning and some significative intention.
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In the article M. Heidegger’s idea, that language is image of being and simultaneously its guidebook, is used. According to M. Heidegger’s concept, it is a poetic language following the principle: “There are no things where words are not present”. A. Toynbee submitted implicity of the language of being by the principle of etherefication (simplification), and in epistemology, according to M. Fuko, between a word and a thing different relations are established, depending on an epoch. In the Renaissance, intention goes from the world to the Word that is deciphered in Divine Logos. During New time, language collects the totality of the world within itself and acts as its Encyclopedia. In the Modernity, since the 19th century, interrelation between a word and understanding of being is mediated by such phenomena as a biological organism of a person and his work. In a superindustrial society, the coded stream of information testifies about a new temporal being, causing pictorial-verbal reloading of a person. Having presented the world as a text, the Postmodernism legitimated the number of earlier forbidden binary oppositions and has given a word to negativism of being. Russian artistic postmodernism made use of experience in the performed legitimation for deleting “a weak person” in the domestic culture with intention of creating a new type of culture because of unsuitability of the old one.
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