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Гергана Динева "Раждането на личността"
(София: УИ „Св. Климент Охридски“, 2018)](/api/image/getissuecoverimage?id=picture_2018_46376.jpg)
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1.Mirča Eliade uzsver atšķirības starp seno pirmskristietibas domāšanas veidu, ko spilgti raksturo mūžīgās atgriešanās mīts, un kristīgās kultūras pārstāvju uzskatiem par to, ka laikam ir lineāra daba. 2.Normans Kons apgalvo, ka apokaliptiskais mīts ir attīstījies no "kaujas mīta", kas atspoguļoja kosmosa un haosa cīņas arhetipu. Par apokaliptiskās ticības šūpuli pieņemts uzskatīt zoroastrismu. 3.Grieķu un indiešu mitoloģijā, kā arī dažu seno filozofu uzskatos atrodamas norādes uz laicīgās pasaules galu, turpretim, pēc Zoroastra mācības, seno ebreju mesiāniskās tradīcijas un kristīgās eshatoloģijas pamatnostādnēm, pasaule ir nolemta galīgai iznīcībai, pēc kuras radīsies pilnīgi cita realitāte. 4.Daniēla grāmatas apokaliptiskais simbolisms liecina par tolaik izplatītām ebreju vajāšanām, kā arī iepazīstina lasītājus ar specifiskiem "haosa briesmoņiem".
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In this paper the author at first describes basic parameters of Pythagorean doctrine, expressed primarily with Aristotle, more precisely the part of which states that “things are numbers”, or that they “imitate” or “represent” numbers, even that Italian thinkers “supposed the elements of numbers to be the elements of all things, and the whole heaven to be a musical scale and a number”. Bearing in mind the fact that according to Pythagoreans the number is the substance of all things the segment of diverse Pythagorean learning of numbers in regard to their view of justice is particularly being considered. Two definitions of justice are in the focus of the author’s investigation: in the first place the one which was negatively formulated from Magna Moralia (1182a11-14), which states that justice is not a square number. Then the segment of Nicomachean Ethics (1132b21-23) is quoted according to which the justice is some sort of reciprocity i.e. they defined justice simply as requital to another. The numerical expression of such definitions later became the subject of confrontation for the commentators, however the analysis has shown that the justice was expressed with at least five numbers. Most frequently the numbers were 4 and 9, but in the literature the numbers 8, 5, and 3 are also being mentioned. The paper, eventually, lists the deficiencies of such identifications, particularly in reference to Hegel’s objections to such determination and emphasizing that, in his opinion, mathematics can not grasp the reality which postulates itself and which exists in its own concept since its relation to the reality is external and nonconceptual.
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Suštinski predmet Aristotelovog određenja čoveka je sudbinska veza čoveka i polisa. Čoveka ne određuje samo logos, već jednako i polis, tj. konkretna politička zajednica u kojoj on živi. To je smisao Aristotelovog određenja čoveka, koji je nažalost, insistiranjem samo na čovekovoj društvenoj ili državotvornoj prirodi (animal sociale), tj. na njegovoj racionalnosti (animal rationale), ostajao u "mrtvom uglu" naše pažnje. Pitanje šta je čovek, u jednom antropološkom smislu, za Aristotela nema nikakav značaj. To stoga i nije pitanje kojim treba da se bave filozofi, već mnogo više državnici i svi oni ljudi koji učestvuju u politici, a to su po Aristotelu, svi slobodni građani. Zato je kontekst izricanja određenja čoveka, praktička filozofija. Tako i sam Aristotel, kao cilj svojih istraživanja u praktičkoj filozofiji, ne određuje znanje, već delovanje.
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Nach einer Darstellung der gegenwärtigen Diskussion über die Gedanklichkeit des menschlichen Handelns im Rahmen der analytischen Philosophie, die zur Abhandlung über den praktischen Schluss wurde, kehrt der Autor zur Interpretation der traditionellen Lehren über den praktischen Schluss zurück. Im Mittelpunkt seiner Interpretation ist die Rekonstruktion von Aristoteles’ Lehre vom praktischen Schluss und Hegels Lehre von der „Schluss des Handelns“. Der Autor vertritt die These, dass Hegel, Aristoteles’ Lehre über den praktischen Schluss folgend, das teleologische Prinzip in der Philosophie neu begründet und epochal weiterentwickelt hat.
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Discussion about dialectics of Master and Slave is probably the most disputable in various interpretations of Hegel's philosophy. The basis of this discussion in New Testament has not been taken in consideration yet. Dialectics of Father and Son, i.e. God and Christ from speculative John's Gospel (while synoptic Gospels are empirical and sensual) in Hegel's work is transformed into dialectics master and slave. There is also a polemical part of this discussion, turned towards Aristotele. Hegel's position is being developed as unity of unity (Aristotele's understanding of God) and difference (John's idea of God) in the form of Spirit.
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The present paper is devoted to the contribution of the eminent philosopher and mathematician Bernard Bolzano to the problem of continuum. The paper consists of two parts. In the first part it is compared the conception of Bolzano about the continuum with that of Aristotle. Bolzano’s view includes two essential moments: first, that the continuum is composed of noncontinual elements (points), and second, that two points which are at a certain distance one to other cannot compose a continuum. Aristotle has two definitions about continuity: in the first one he in fact develops the idea of continuity as a physical connectedness, and in the second one he emphasizes the infinite divisibility of the continuum. The second part of the paper gives an evaluation of Bolzano’s contribution to the problem of continuum in comparison with the achievements of the contemporary mathematics on the problem. There is a tendency to consider continuity in two senses: as an infinite divisibility and as a connectedness. The contemporary topology (as a branch of mathematics) develops the concept of continuity in the second sense. Bolzano’s conception bears in some respects the resemblance to the contemporary definitions in topology of the concepts of closeness, neighborhood, isolated point, etc. His definition about the continuum can be considered as a remote precursor of the contemporary topological definition of continuity as connectedness.
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The fundamental ontological categories of Aristotle are in language (Cateories, IV 25). They are ontological. Norms are not in this classification. They are not descriptive propositions - they can not be true or false. But the logical tradition is concerned with norms as linguistic entities. It is justified by the ideas of Aristotle. The linguistic approach leads to some theoretical difficulties of the contemporary logic of norms. [...]
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The Ch’un-ch’iu (Chunqiu) or Annals of the Spring-Autumn Period had been indited according to the textual pattern of a Court chronicle which describes the autocratic regime of the twelve dukes who governed the State of Lu from the Shan-tung (Shandong) region, a vassal-state of the Eastern Chou (Zhou) dynasty (770-256 B. C. E.), during the period 722-481 B. C. E.. The syntagm “Spring-Autumn” is a standard synecdoche which designates an entire calendarial year, or, through a semantic extension, a chronicle the textual continuity of which is structured according to the calendarial continuity of the yearly intervals which include diplomatic dialogues, political intrigues and feudal wars, in the framework of the relationships developed by the State of Lu with the neighboring states, as well as testimonies concerning eclipses, floods, earthquakes and wonders of nature.The decadence of the Chu-hsia (Zhu Xia) civilization, under the Eastern Chou (Zhou) dynasty (770-256 B. C. E.), could have been prevented only through the establishment of a new political order, conformably to the Confucianist ritual ideal, capable to mirror the celestial will in the rigors of an ascetical monarchic regime and in the necessity of the rectification of names (cheng-ming; zhengming).In spite of the fact that he defended the political-moral order of the Eastern Chou (Zhou) dynasty, Confucius traversed the experience of the disintegration of this order and of the transition towards an unknown epoch. Even if he was a loyal subject of the State of Lu, Confucius was forced to to admit that Lu “has only the name, not the substance of a great State”, and the ideal of the rectification of names (cheng-ming; zhengming) did not mold in a lasting manner the immediate historical time. The purity of the unicorn did not preserve his liberty as against the violence of the hunters, its wonderful nature did not preserve his existence as against the ignorance and brutality of human beings. The coming of the unicorn presaged, simultaneously, Confucius’ unfulfilment as a statesman, his imminent death and his investiture as an “uncrowned monarch” (su-wang; suwang).
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Aristotel u Nikomahovoj etici piše da je domišljatost strahovito vješto pogađanje. Kada netko svoju zbirku eseja naslovi Dosadna razmatranja, ne može se čitatelj pred takvim nazivom ne upitati što je tu tako vješto smješteno u kontekst dosadnog razmatranja/razmišljanja i da li te teme koje su obuhvaćene tim naslovom pogodile srž neporecive neobuzdanosti dokolice, ima li ondje ironije. Ali vješto zavođenje naslovom naići će na otpor u sadržaju kojeg Karahasan dijeli na Sjećanja, Pejzaže i Ljude. Odsutnost onoga tko piše daje primat samom sadržaju.
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In my paper, I investigate Heidegger’s Parmenides-interpretations. My question is: what is the relation between them and the Heideggerian interpretation of the so called Likeness Principle – like is understood only by like – which is known especially from hermeneutical texts. I analyse the interpretations of the 3rd fragment of Parmenides in a chronological way and I attempt to accompany the German thinker on his thinking path leading to the German terms Selbe and Zusammengehören that are probably untranslatable within the Heideggerian context. Meanwhile, I intend to reveal the turns and the junctions, which characterise Heidegger’s point of view relating to both Parmenides and the Likeness Principle, and also the differences that could be detected between their Heideggerian reading and an idealistic one. Moreover, the less explicit intention of this paper is the following: helping with the preparation of a future, deeper account regarding the Likeness Principle.
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The objective of the article is to demonstrate the paradox of the spread of the Homeric epics: having been created by the descendants of the Achaeans in exile three or four centuries after the Trojan war, they became widespread among all of the Greekspeaking world, i.e. mostly among those who destroyed the Achaean civilization forcing the heroes' descendants into exile. The author poses a question: why do the Greek tribes, who have driven the Achaeans out and took their territory, accept a story of the Achaeans' great past as their own? To answer this, the article suggests a hypothesis that on a profound level the Iliad contains a philosophical idea of the world unity. This idea is not terminologically defined in the epics, however, it is presented as a philosophy-of-law concept of responsibility for one's own decision (free will). This answer is based on analysis of the long similes in Iliad and the instances of interrelation of gods and men and the decisions made by the former and the latter out of their free will.
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Empedocles uses two forces to describe the world process, the emergence and destruction of space - Love and Strife, which work in turn, and in due time, replace each other. It is obvious that love is responsible for unification and creation, and hostility for division and destruction. At first glance it seems quite natural that it is the power of unification that Empedocles calls Aphrodite. However, when you look closely at the fragments of the poem, the image of Aphrodite is not so unambiguous: she acts as a god-craftsman, that is, not just watches from afar as the roots of things are connected to each other, but mixes them with her own hands and is directly involved in the creation of living beings. We meet her involved in such activities as metal casting, pottery, and artwork. This naturally leads to the question from where did she get so many different functions? To answer this question, one should turn to literary sources about Aphrodite both before and after Empedocles’ life (in the context of Homer’s epos and Hesiod’s poem), consider the religious tradition of Cyprus and especially the East, neighboring Greece, from where, in the opinion of some scientists, the goddess could get into the Mediterranean cultural landscape (most important study here is the work by Nano Marinatos), to study archaeological data and findings related to Aphrodite. Taking into account Empedocles’ interest to bloodless sacrifices I will try to tie his views with the later orphic tradition. At the same time, in order to protect myself from losing the way in the forest of such huge massif it is necessary to restrict the area of this study. I will concentrate only on the activities of Aphrodite as she is presented in Empedocles.
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The paper explores the key assertion of Aristotelian “Politics” that a state is formed primarily for the good life. Aristotle’s views on the essence, purpose and the best constitution of a state are analyzed in comparison with Socrates’ and Plato’s doctrine of an ideal state. The author investigates an Aristotelian interrelation between people’s understandings of happiness and their choice of a form of government and approval of a state policy. It is demonstrated that the Aristotelian idea of a state designed for the good life entered the Western political philosophy paradigm and has exerted a determining influence on the formation of a common good notion and the concept of a welfare state. The paper concludes that the choice between “the Aristotelian state” and “the Platonic state” is not only stipulated by historical and cultural reasons, but is at the same time existential for each nation.
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The article is devoted to the study of ontological, aesthetical and anthropological features of visual communication in Plato and Thomas Mann. I compare T. Mann’s Death in Venice artistic conception with the philosophical understanding of the image, contemplation, beauty and Eros of Plato, primarily in the dialogues Phaedrus and Sym-posium (with some reference to F. Nietzsche and the film by L. Visconti). The author ex-plores the specifics of the visual-plastic worldview and the contemplative cognition of being, determined by the erotic foundation of the aesthetic contemplation of the human image as phenomenal manifestation of truth, fundamentally different from the one re-vealed in speech communication, and even capable of being autonomous from it, and represents the philosophical and artistic phenomenology of the development, transfor-mation and implementation of such consciousness. The role of Athens and Venice as particularly significant historical-cultural topoi of visual communication is specially emphasized.
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Heraclides of Pontus (c. 388–310 BCE), a Platonic philosopher, worked in various literary genres and wrote on such topics as psychology, politics, literature, history, geography, astronomy and the philosophy of nature. Nothing is preserved. The present publication contains a collection of the testimonies about Heraclides’ varied writings, dedicated to Greek cultural history, including literary and religious studies, and, in some details, musical history. The evidences are translated and numbered according to a new edition by Schütrumpf et al. 2008.
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The subject of this paper is the transformation of the poetics of Cupid and Psyche plot in its national and historical modifications in European literature. The methodology of the analysis is based on mythological studies (A. N. Veselovsky, A. F. Losev) and genre studies (M. M. Bakhtin, S. S. Averintsev, E. M. Meletinsky, etc.). Allegorization of the images of Love and Soul appeared in the antiquity long before the novel by Apuleius “Asinus aureus” or “Metamorphoses” (the 2nd century AD). In a Greek epigram Eros is often associated with the element of fire that puts the soul — “Psycho” — to a variety of ordeals and tortures. In “Metamorphoses” by Apuleius the tale about Cupid and Psyche can be seen as an allegorical narration about the soul traveling around the world and looking for ways to Love and eternal life. Later, the parabolic core of the ancient story was enriched with new motifs from the arsenal of mythology, Neoplatonism and Christianity. The archetypical basis and platonic paradigm of the plot in “Metamorphoses” by Apuleius go together in a syncretic unity, that provides universality and polysemy of the different versions of tales about Cupid and Psyche in European literature. The neoplatonic version of the story, which interprets the reunion between Cupid and Psyche as the Union of God and Soul, is represented in literature by writings of Fulgentius, Boccaccio, Heine, Coleridge, Żuławski and others.
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With the systematic aim of clarifying the phenomenon sometimes described as “the intellectual apprehension of first principles,” Descartes’ first principle par excellence is interpreted before the historical backcloth of Aristotle’s Posterior Analytics. To begin with, three “faces” of the cogito are distinguished: (1) the proto-cogito (“I think”), (2) the cogito proper (“I think, therefore I am”), and (3) the cogito principle (“Whatever thinks, is”). There follows a detailed (though inevitably somewhat conjectural) reconstruction of the transition of the mind from (1) via (3) to (2) and back again to (3). What emerges is, surprisingly, a non-circular, non-logical, and ultimately non-mysterious process by which first principles implicitly contained in a complex intuition are gradually rendered explicit (and, if abstract, grasped in their abstract universality). This process bears a striking family resemblance to that intuitive induction (“grasping the universal in the particular”) which Aristotle scholars have distinguished from empirical forms of induction.
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Heidegger’s Cologne address of 1924 is important in at least three respects. First, it represents the next stage in the genesis of Being and Time after the seminal text known as Natorp Bericht (1922). Second, it manifests a new landmark in Heidegger’s rethinking appropriation of Aristotle’s thought. This new synthesis includes, in particular, the groundwork on Aristotle’s Rhetoric from the summer course of 1924.The annotations to the translation,—based on the texts from 1922–1924,—bring to light Heidegger’s working his way to this synthesis. The preface specifically uncovers Heidegger’s reading of Aristotle’s doctrine of the “mean” and compares Heidegger’s interpretation of Aristotle concept of ethical decision to an interpretation of it typical of modern Aristotle scholarship belonging to analytical tradition. Third,the Cologne address represents Heidegger’s first thematic approach to the question of the essence of truth (which even after Being and Time for at least a decade remained among his guiding threads). In particular, it develops the thesis (barely outlined in Natorp Bericht) that (contrary to the dominant view which Daniel Dahlstrom appropriately dubbed “the logical prejudice”) the proper “place” of truth is not judgement, but the being indicated in a judgement by the copula and in a human act by the goodness that motivates it; and that speech, for the most part, conceals the truth originally sighted.
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Purpose of the article: to trace the evolution of the conceptual definition of God in the works of Christian philosophers II-VI centuries. and the influence of religious and philosophical thought on the evolution of the artistic image of Christ from symbolic and allegorical in early Christian art to mimetic and spiritual in the icon painting of Byzantium. The methodology consists of using analysis and comparison of written sources and artifacts, reviewed in historical sequence. Scientific novelty: for the first time, is traced a dependence of the evolution of an artistic image to the conceptual definition of God in the works of early Christian apologists. Conclusions. The formation of the image of God in Christian art of the II-VI centuries was due to the development of theological thought, which evolved from the denial of the material nature of God to the affirmation of the unity of His transcendent and immanent principles. Emphasis by Christian thinkers I – II centuries on the transcendence and ―without imagery‖ of God denied any possibility of its depiction. The development of ideas about the presence of God in the immanent world prompted to the perception of the earthly world as a symbolic picture of otherworldly existence and opened up the possibility of the embodiment of spiritual essences in allegories and symbols that prevailed in the art of the 2nd - 3rd centuries. Comprehension of the antinomic unity of the divine and human natures of Christ became the ideological basis for creating mimetic-spiritual images, which was stimulated by a change in the status of the Christian church in the 4th century. and was entrenched by decisions IV and V - VI Ecumenical Councils.
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