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This review describes the volume entitled “Emergency medical care”by Dr. Judit Kovács and Dr. Tibor Mezei, created for t young or beginner doctors.
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Raed Arafat wanted to be an emergency doctor since his childhood. He studied in Romania, and became intensive care doctor. In 1990 he created the first SMURD ("Serviciul Mobil de Urgenţǎ, Reanimare şi Descarcerare", that means Mobile Emergency Service for Resuscitation and Extrication) in Târgu Mureş/Marosvásárhely. SMURD is a mobile emergency service which collaborates with the firefighter service, and now it is represented in the whole country. In this interview he speaks about the relationship between politics and healthcare, and about the difficulties of the SMURD’s beginnings.
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The antecedents of music therapy lie in the Antiquity, when the doctors tried to cause catharsis or happiness for the patients’ purification. However, doctors play music for their own spiritual recovery. The author examines some communities of amateur musician doctors, like the Music Society of Cluj-Napoca/Kolozsvár and the Hungarian Semmelweis string quartet.
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The paper addresses history of German journal „Logos. Internationale Zeitschrift für Philosophie der Kultur”. I discuss its genesis and principles (internationalism, criticism, pluralism). Establishing „Logos” was a decisive attack on the entire positivist, materialistic and mechanicist way of thinking of 19th century. The most important task of the journal was realisation of the postulate of building a scientific philosophy of culture. I refer also to the „Logos” later drift towards Nazism, which led to journal’s collapse.
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The author of the paper starts with reminding that recentivism (Latin: recens — actual) might be summarised in a claim that the depiction of certain event, although possible at all times, is true only at the present time. At the same time, the author explains that each act of existence is always a discovery of that existence. Seen along such lines, recentivism is a limitative idea taking some of the characteristics (such as being true or existence) as not reserved to some forms of time such as past and future. The author refers to Jan Łukasiewicz, who claimed that to understand future as “not ready yet” it is necessary to ascribe third value to propositions concerning future. Łukasiewicz also claimed that choice will be made between two-valued and infinitely-valued logic. With reference to this remark the author claims that Łukasiewicz’s infinitely-valued logic may be fulfilled in the horizon set by the recentivist ontology, which addresses every moment of “now” into “never ready” future. Hence, according to recentivism, to grasp the future as “never ready” n-value needs to be ascribed to propositions concerning future, that is, choice needs to be done in favour of infinitely-valued logic.
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The paper addresses Benedykt Hesse’s attempt to determine the category of relation through definitions and a list of its characteristics. I emphasise that the definitions were insufficient tool for philosophers of the Middle Ages and for this reason they used lists of their characteristics as well. In revived, 15th-century Cracow University Jean Buridan’s terministic concept was critically accepted and used for development of a new scientific formation — via communis — which tried to make an agreement between opposite philosophical standpoints, namely those of nominalism and realism, and hence invoking some historical background in the paper was necessary. Quotations from Benedykt Hesse were taken from his commentary on Categories from manuscripts of signatures BJ 2037, BJ 2043 and BJ 2455, as well as from anonymous commentary by one of Hesse’s students preserved in BJ 1900 manuscript.
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The paper addresses so-called slippery slope arguments, which are usually used as warnings against accepting a certain view or undertaking some action for the reason of their negative consequences. Two types of this kind of arguments might be recognised, which differ significantly: logical and empirical one. Logical slippery slopes are rarely well supported. Most common flaw they contain is so-called fallacy of assimilation. Empirical slippery slopes, on the other hand, are definitely much more powerful kind of argument. Their soundness depends on the truth of premise according to which decision A1 will finally lead to unwanted outcome An. Yet, the assessment of this premise, and in consequence of the entire argument, often demands specialist knowledge in the field.
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Re-establishing of the Cracow University in 1400 led to forming the Cracow School of philosophy being unique in its practicalism, tolerance, probabilism, concordism, eclecticism, Buridanism in philosophy of nature, ethics and anthropology, and focus on natural sciences, as well as in highlighting the methodological distinction of the orders of faith and knowledge, philosophy and theology. All of these characteristics might be found in the work of Benedykt Hesse, one of the main representants of Cracow academic community of the first half of 15th century.
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John Duns Scotus may be treated as a forerunner of a new way of thinking in metaphysics, which according to him is a transcendental science. In fact, he put his entire effort into developing a project of such a metaphysics. It should be taken as an alternative to Thomas Aquinas’ proposal, yet, what needs to be emphasised, the difference between them is not as strong as both Aquinas’ closest students and partisans of Thomism up to today may think. The innovation of Duns was to extend the subjective structure of cognition which enabled in-depth analyses of cognitive abilities of human mind. Thus, Scotus raised a distinctive question concerning the limits of any cognition possible and looked for the answer not in real subjectivity but in formally taken conditions of cognition which, on the one hand, are beyond real sphere, on the other, are not limited simply to the sphere of thinking, that is constituted by human mind. Metaphysics seen along such lines acquires a formal dimension, which, according to Scotus, makes it meet Aristotle’s demands of the most theoretical science concerning being qua being.
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The paper presents remaining manuscripts of Quaestiones in duodecim libros „Metaphysicorum” Aristotelis by Jean Buridan and the way in which they were divided into different redactions. Although Buridan’s commentaries were enormously popular at all European universities of late the Middle Ages and early Renaissance, they have not yet been adequately studied. Both their chronology and relations between different manuscripts in which the commentary was handed down remain unclear. Nine manuscripts containing Buridan’s commentary to Metaphysics are known. The most important research on them were done by B. Michael and L.M. de Rijk. Their results show that there are probably three different redactions of this text. Redaction A seems to be the oldest one and it is dated from the earliest years of Buridan’s lectures at University of Paris (1340s). Redaction B is surely the newest one. There is also the third redaction, “the lecture from Erfurt” (lectura Erfordiensis), yet, its relation with other manuscripts has not been defined so far. In my paper I focus on presenting the most important doctrinal, methodological and stylistic differences which make singling out of three redactions possible.
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The paper discusses phenomenological reduction as the transformation of ego. Possibility of overcoming natural-objective attitudes leading to revealing of what is the first from which everything that is immediately given takes its sense, is what Husserl calls phenomenological reduction (epoché). This overcoming, which causes a movement from natural attitude to more primal orientation in the genetic sense (meaning transcendental attitude), reveals the transcendental aspect of ego. Acknowledging the primacy of ego over other spheres of being, Husserl rehabilitates the value of subjectivity as transcendental sphere. For it shows that from transcendental point of view it is something more than the change of attitude. Exclusion from the world with reduction leads to revealing its transcendental reverse seen from the perspective of the transformed ego, the ego which acknowledges its constitutive life. With the change in the attitude the peculiar transformation change of ego follows, so that ego in the transcendental-phenomenological attitude becomes unprejudiced spectator of their own intentional (consciousness’) life.
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The paper deals with so-called conspiracy theories, that is a kind of explanation of spectacular events, such as catastrophes and terrorist attacks, which is alternative to the mainstream explanations. What conditions should theory meet in order to become recognised as false or unjustified, that is “conspiracy”? Is it possible to draw up a standard test which could differentiate imaginary theories from the legitimate ones? Those questions are addressed in reference to the debate between Brian Kelley and Lee Basham.
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F.W.J. Schelling worked on mythological issues through his entire lifetime and it had great influence on his philosophy. Unfortunately, there are very few who make a reference to Schelling while dealing with this matter, and even if they do, they mention only philosophy of revelation, which was developed in the last period of Schelling’s work. Mythological issues appear in Schelling’s works in reference to philosophy of nature, philosophy of identity, as well as to his historiosophy, theory of art, and theological issues. The paper aims at showing that in all those areas myth was not just a minor addition to the Schelling’s theory, but it played an important, often crucial role.
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The paper presents characteristics of the monad and dyad which might be found in aritmological treatise attributed to Iamblichus Chalcidensis. The treatise deals with the nature of and relation between principles of numbers — the monad and dyad. It contains mathematical analyses linked with traditional Greek theology, and ontological characteristics of the principles are derived even from etymological arguments. The treatise presents many problems, final solutions of which, for historical reasons, needs to remain guesswork. It is probable that Iamblichus, because of his attention for Pythagoreism, addressing the claism of Nicomachus, Antonius and “the ancients”, was in fact presenting also fragment of his own teaching concerning numbers and principles which organise the universe.
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