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Filozoficzna myśl Roberta Boyle’a a stanowisko chrześcijańskiego teizmu naturalistycznego

Author(s): Radosław Kazibut / Language(s): Polish Issue: 4/2015

Robert Boyle is the author of the original concept of mediation between the spheres of religious belief and scientific thought. This article presents Robert Boyle’s selected topics of philosophy that illustrate his points of view on the issue of the relationship between scientific knowledge and faith. In the literature, the views Boyle qualifies as an example of a conception of two books: the Book of Nature and The Scripture, or the conception "God-of-the-gaps." In this paper I dispute this view and demonstrate that Boyle’s conception the relationship between science and faith is similar but not identical to the contemporary theistic naturalism.

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Jsou nutné soudy a priori?

Author(s): Prokop Sousedík / Language(s): Czech Issue: 2/2012

The article shows the positions philosophers held to the relationship between a priori judgments and those judgments which are valid necessarily. Enlightenment philosophers of the 18th and 19th century, who, though often in different ways, opposed the concept of metaphysics and scholastic necessity (Hume, Kant, Mill, idealists), play the leading role. At the beginning of the 20th century analytic philosophy was born. Its first leaders inherited from their predecessors an antipathy to metaphysics, and so they had no desire to return again to the traditional concept of necessity (Wittgenstein, Carnap, Ayer). Their logic and the new characterization of the a priori paved the way for the linguistic turn. Some of their followers in the second half of the 20th century realized that the concept needed to be returned to its original meaning (Kripke). This is not a mere repetition of the Aristotelian-scholastic conception, but a new addition that rethinks the relationship between the notions of a priori and necessity.

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Poznámky ku klasickej estetike percepcie a vkusu

Author(s): Jozef Žilinek / Language(s): Slovak Issue: 1/2012

The aim of my paper is to show how to perceive the art and the influence of perception of it on human’s taste in so called standard aesthetics. I start with discussing levels of human’s perception. Then I turn to the question what is practise and theory contributing to the (aesthetic) taste. I distinguish between aesthetic pleasure and aesthetic experience. Next I argue that the (aestehtic) taste has subjective content. The taste is a complex or collection of aesthetic judgements (reasons).

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Spinoza Felsefesinin Halkla İlişkiler Üzerindeki Etkileri

Author(s): Simge Ünlü Kurt / Language(s): Turkish Issue: 03/2018

In this study, the close relationship of Spinoza’s philosophy with public relations will be examined, to present the effects of philosophical thought on public relations. In this context, the views of Benedict de Spinoza, one of the 16th century philosophers, on human nature, religion, freedom of expression, ethics and ideal state will be discussed within the framework of the discipline of public relations and the impact of these views on the names that set the foundations of public relations will be discussed. Spinoza, who has taken an important place in the history of human thought, is known as one of the names that guided the understanding of public relations through its own unique understanding of human nature and ethics, although his views were not understood much by his contemporaries during his time and criticized frequently. Such that, the philosopher’s views on human nature show themselves in the context of shaping the opinions in the initial public relations practices, and his views on ethics and freedom of expression show themselves at the root of the principles of two-way symmetric public relations practices.

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The Aristotelian Reception of the Idea of the Good According to Heidegger and Gadamer

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The Aristotelian Reception of the Idea of the Good According to Heidegger and Gadamer

Author(s): Francisco J. Gonzalez / Language(s): English Issue: 15-16/2018

Pendant l’été de 1928 Heidegger a offert un séminaire sur le troisième livre de la Physique d’Aristote et donc sur l’explication aristotélicienne de la nature du mouvement (kinêsis). La dernière séance de ce cours, qui eut lieu le 25 juillet, est d’une grande importance parce que c’est à cette occasion que Heidegger va au livre neuf de la Métaphysique pour essayer de comprendre la notion ontologique qui est à la base de l’interprétation aristotélicienne du mouvement: l’energeia. Mais dans les protocoles de ce séminaire qui se trouvent parmi les papiers de Heidegger et qui ont été publiés récemment dans le volume 83 de la Gesamtausgabe, la séance du 25 juillet se trouve absente. Ce fait a conduit l’éditeur à conclure que le séminaire avait pris fin le 23 juillet, sans s’apercevoir donc que la conclusion du séminaire manquait. Il existe heureusement une transcription préservée parmi les papiers de l’étudiante de Heidegger, Helene Weiss, et accessible aujourd’hui dans les archives de l’université de Stanford. Cette transcription montre que la dernière session eut bien lieu le 25 juillet et nous offre la lecture heideggerienne de Métaphysique IX qui ne se trouve pas dans la version de la Gesamtausgabe. C’est dans le contexte de cette lecture que Heidegger fait la déclaration étonnante qui nous concerne ici: «Dans la dernière instance, la Métaphysique Θ revient à Platon; la priorité de l’energeia est fondamentalement la même chose (im Grunde dasselbe) que l’epekeina des Idées. (Donc, pour cette raison aussi la thèse de Jaeger d’une évolution chez Aristote est fausse, parce que la Métaphysique Θ appartient à la période tardive dans laquelle Aristote aurait [selon cette thèse] surmonté le platonisme.)» La première tâche que je me propose ici sera d’expliquer cette déclaration qui suggère une relation très étroite, ou même une identité, entre la notion aristotélicienne de l’energeia comme ayant une priorité vis à vis de la dunamis et la notion platonicienne de l’Idée du Bien comme étant epekeina de l’ousia. Pour cette explication je ferai appel non seulement au contexte du séminaire de 1928, mais aussi aux textes plus tardifs comme les Beiträge et les cours sur Nietzsche dans lesquels Heidegger semble présupposer et développer sa déclaration de 1928. Ma seconde tâche sera de comparer cette thèse heideggérienne à la tentative de Gadamer de surmonter l’opposition traditionnelle entre les ontologies de Platon et d’Aristote en faisant appel à l’idée du bien chez les deux. Cette tentative se trouve dans le texte Die Idee des Guten zwischen Plato und Aristoteles. La comparaison que j’entreprends ici va montrer certaines affinités entre les interprétations de l’Idée du Bien chez Heidegger et Gadamer, mais aussi de profondes différences qui vont déterminer leurs différents projets philosophiques.

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Montesquieuov i Voltaireov humanizam u usporedbi s Rousseauovim

Author(s): Galvano Della Volpe / Language(s): Croatian Issue: 01/1979

Poći ćemo od ideje slobode kod Montesquieua. Ovako trebamo, po Montesquieuu, predočiti sebi slobodu: »Treba dobro uočiti što je nezavisnost i što je to sloboda. Sloboda je pravo činiti sve što zakoni dopuštaju; i kada bi jedan građanin mogao činiti ono što oni zabranjuju ne hi više bio slobodan, jer bi i drugi imali tu istu moć« (Esprit des tois, XI, 3).

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Lajbnicov pojam nauke – početak i kraj optimizma

Author(s): Zoran Dimić / Language(s): Serbian Issue: 23/2015

One of the most important founders of the modern notion of science was Gottfried Wilhelm Leibniz. By his own determination of modern science, his name and his philosophy are linked in many ways to the famous catastrophe at the start of the modern epoch in Europe, namely the 1755 Lisbon earthquake. Leibniz’s ideal of science was expressed through the idea of mathesis universalis (universal mathematics). According to Leibniz’s interpretation, all things in nature should be understood and explained through size (magnitudo), form (figure) and motion (motus). We could say that according to this idea of modern science particular natural phenomena always need to be explained mathematically. Leibniz’s idea of science is the complete expression of the modern era. The mathematics should not only provide science with certainty (certitude) but our lives as well. Leibniz’s mathematical interpretation of natural phenomena takes us in this way to ”optimism” and the idea of the best of all possible worlds. Unfortunately Leibniz’s optimistic view of the world, which was generally typical for the end of the 17th and the beginning of the 18th century, was later dramatically interrupted by Lisbon earthquake. The ability to measure and compute the strength of the earthquake and the height of the tsunami did not bring tranquility and serenity to the souls of Portuguese and other Europeans. On the contrary, the computing knowledge of the 1755 Lisbon earthquake incorporated into their lives the enormous fear of recurrent catastrophe. The past catastrophe was regarded as a portent of the new catastrophe to come. Hence the author of this paper argues that it is not the 1755 Lisbon earthquake itself which marked the end of the optimism, but the modern notion of the science which brought the fear into the souls of the people by counting and predicting the probability of the new catastrophes.

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Adornova i Horkheimerova kritika masovne industrijske kulture na temelju prosvjetiteljskih ideja slobode, uma i jednakosti

Author(s): Mirela Karahasanović / Language(s): Bosnian Issue: 22/2014

Adorno’s and Horkheimer’s understanding of the reality of the modern man, and a critical attitude towards the same shows a tendency which brings to the attention the consistency of destructive tendencies of the 20th century, but also finds the causes of such destructiveness much earlier, first in ideas that were viewed by the Enlightenment. The ideas of the Enlightenment, mind, freedom and equality, losing their original goal of human nature, have created a new cultural-historical epoch, based on the enslavement of man and nature, but also dehumanizing ideologies such as National Socialism and Fascism. The key question that Adorno and Horkheimer ask is the question of how the world has ever come to the present condition, if the Enlightenment and tendencies that it brings promised a better world for man. How did it come to the situation that progress in civilization at the same time also means a return to barbarism? The aim of this paper is certainly not only to display the questions and dilemmas that Adorno and Horkheimer set, but also to draw attention to Adorno’s and Horkheimer’s solutions of the crisis, which are based on the critical examination of the Enlightenment and Enlightenment ideas.

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Niče kao prekretnica mišljenja moderne

Author(s): Nemanja Mićić / Language(s): Serbian Issue: 21/2014

In this paper the author emphasizes the importance of Nietzsche's philosophical legacy in explicating the transition from modernism to postmodernism. It will be also shown why that choice is not arbitrary. The first part of the paper will be dedicated to clarifying the significance of mind in Nietzsche, which was often misinterpreted. Thereafter, in the second part, the author tries to illuminate the intrinsic value of nihilism for both Nietzsche and Heidegger, as an important guidance in demonstrating Nietzsche's most distinctive ideas – eternal recurrence, will to power and superhuman. From that point, the author tries to give the answer to the question if Nietzsche's stream of thought can give us a guideline to avoid and overcome the entanglements of modernism, which he thought of as deeply problematic.

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O jednoj Kantovoj reči

Author(s): Miloš Todorović / Language(s): Serbian Issue: 2/2004

Diese Abhandlung hat einen kleinen Absatz aus der »Transzendentalen Ästhetik« (Kritik der reinen Vernunft, B 66-69) zum ihren unmittelbaren Gegenstand, in welchem die Theorie von der Idealität unserer Sinne und aller ihren Objekte bestätigt werden soll, und in welchem einige Interpreten die gleiche, anscheinend unerhebliche Korrektion des Textes Kants vorgeschlagen haben. Der Autor will zeigen, daß das Ganze der Gründe unserer allen Erkenntnisvermögen auch bei dem Nachdenken der grundliegenden Beschaffenheiten unserer Sinnlichkeit, wegen der organischen Natur der menschlichen reinen spekulativen Vernunft, in Betracht gezogen werden muß. So können auch diejenige Begriffe, welche beim Lösung der unmittelbaren Aufgabe des analysierten Absatzes gebraucht worden sind, nur verstanden werden, insofern sie in dem vollen Umfang ihrer Bedeutungen gedacht werden. Durch die Imperative des von ihm durchgedachteten Phänomens selbst geleitet, verstößt Kant einigermaßen vielleicht gegen die Strenge seiner Darstellungen in der Kritik der reinen Vernunft, aber nur um die Präzision der Konzeption seiner Lösungen und seiner Lehre im Ganzen zu erhalten.

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Kant i pedagogija

Author(s): Marinko Lolić / Language(s): Serbian Issue: 2/2004

Autor ukazuje na širi filozofski kontekst u kojem je moguće jedno drugačije razumevanje fundamentalnih principa Kantove pedagogije, koje bi bilo primerenije duhu njegove svetsko-građanski usmerene filozofske misli. Glavni cilj ovog rada jeste da pokaže da disciplinovanje, kultivisanje, civilizovanje i moralizovanje u kritičkoj filozofiji nemačkog filozofa predstavlja nužne stadijume koje u svom razvitku mora proći moderni individuum da bi postao zrela i autonomna ličnost.

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Pojam tradicije kod Herdera i Kanta

Author(s): Dragan Prole / Language(s): Serbian Issue: 2/2004

Der Begriff der Tradition kann uns vielleicht mehr als irgendein anderer Begriff beim Versuch helfen, die Hauptzüge des philosophischgeschichtlichen Streits zwischen Herder und Kant zu erörtern. Man kann sich die Frage stellen, wie ein Begriff heuristisch nutzbar sein könnte, wenn er bei einem von beiden Philosophen sogar überhaupt nicht vorkommt? Die Abwesendheit eines Begriffs sagt uns etwas über eine philosophische Position auf dieselbe Art und Weise, wie das Schweigen eine Form des Redens ist. Die »Versöhnung« zwischen Kantschen und Herderschen philosophischen Positionen auf dem Leitfaden des Begriffs der Tradition würde auf jeden Fall auf zwei Hauptmerkmale hinweisen, die in der Auswahl zwischen kollektiver Erinnerung, die schon dominant geworden ist, bestehen, und seiner radikalen Bezweiflung. Die Tradition kann zunächst kritisch betrachtet werden als Last, Generator einer Krise, durch deren Erbschaft diese Krise nur verstärkt und vertieft wird, aber auch thematisiert als Boden, in dem sich progressive Potentiale und emanzipatorische Möglichkeiten verstecken. Deshalb sollen diese beiden Momente in Betracht gezogen werden, und bei dieser Arbeit zeigt sich auch die Aktualität Kants und Herders Position.

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Učenje o nauci i pitanje jedinstva uma. Kantovsko nasleđe Fihteove filozofije

Author(s): Eva Kamerer / Language(s): Serbian Issue: 2/2004

In Fichtes frühen Werken wird das absolute Ich als Prinzip aller Realität verstanden, nämlich als Tathandlung, durch die das Ich sein eigenes Sein setzt. Die Tathandlung als Einheit des Handelns und des Produktes der Handlung soll jeder Möglichkeit des Vorstellens, also jedem Gegenstands-Bezug vorausgehen, und dadurch das gesamte menschliche Wissen begründen. Aber, es scheint, dass Fichte schon hier in der Grundlage die Unmöglichkeit der Begründung auf das absolute Ich - falls es nur als Selbstbewusstsein verstanden wird - einsieht und dass diese Schwierigkeit: Entwicklung seiner späten Wissenschaftslehre bestimmt hat. Schon in der Grundlage können wir in einer verwickelten Form die spätere Schellingsche Unterscheidung zwischen dem absoluten Ich und dem Selbstbewusstsein finden. Dieses Problem der Bestimmung der ursprünglichen Einheit der Vernunft, “dieses Suchen der gründenden Einheit” endet in einer Begründung der Philosophie als ihrer “eigenen Eingrenzung”.

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Hazugság és politika

Author(s): Sándor Laczkó / Language(s): Hungarian Issue: 4/2018

Lying is an immutable part of human nature, thus a natural occurrence of life. The existence of political lies stems from the self-deceptive nature of humans. Norms of political ethics laid down successively by Sophocles, Plato and Machiavelli allow and require perverted speech, that politics blends with the wrong, given that right can only be protected from wrong with the use of some wrong. Conversely, István Bibó claims that lying in politics is forbidden under all circumstances. But in today’s mass society, in the era of fake news we can hardly distinguish fact from fiction. Technological advancement has made it possible to present basically anything as truth or a falsehood. Under such circumstances, it is much harder for a political lie to get exposed. New technologies are successful at spreading falsehoods because of that same self-deceptive nature of humanity. Politics is still the art of making the people believe in something, be it true or false, but the range possibilities for doing so are far wider today than ever before in our history, see the technique referred to as the firehose of falsehood.

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David Hume on Two Different Species of Philosophy: Intersecting Epistemological and Psychological Approaches

Author(s): Aivaras Stepukonis / Language(s): English Issue: 99/2019

The article ventures a detailed and critical exposition of the first three sections of David Hume’s Enquiry Concerning Human Understanding, which represents, in a revised fashion, most of Book I of his Treatise of Human Nature. Through a careful examination of such core concepts of Hume’s epistemology as ‘perception,’ ‘impression,’ and ‘idea,’ the article arrives at the conclusion that the Humean theory of human understanding is best construed as a kind of methodological dualism: on the one hand, Hume proceeds as a philosopher making statements about the nature of human understanding with the force of a priori evidence, on the other, he acts as a natural scientist gathering empirical data, examining it, and drawing an inductive generalization therefrom. Hume is thus both a theoretical epistemologist and an empirical psychologist with a semi-disguised propensity to reduce the duties of the former to those of the latter.

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Intelekto trečiojo veiksmo aiškinimas scholastinėje logikoje Lietuvoje XVI a. antrojoje pusėje

Author(s): Vytis Valatka / Language(s): Lithuanian Issue: 39/2004

Representatives of scholastic logic in Lithuania in the second half of the sixteenth century held a traditional Aristotelian definition of the third operation of human intellect. That is, they interpreted discourse as drawing a conclusion from one or more premises. Lithuanian scholiasts asserted discursive knowledge to emerge from a certain precognition. Such a precognition consisted of three parts: a) identification of significates of terms of discursive conclusion; b) knowing that the subject of the conclusion actually exists; c) knowing that all the premises are true propositions. Syllogism was traditionally regarded as the most perfect discourse, to which the other kinds of discursive knowledge (induction, example and enthymeme) were reduced. Only the first three figures of syllogism were considered genuine ones. Meanwhile, the so-called fourth figure was regarded as a mere transformation of the first one. Our theorists traditionally regarded demonstration as the most prominent kind of syllogism. They distinguished two classic kinds of demonstration: a priori and a posteriori. The first one was considered superior to the second.

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Malebranche'o tiesos pažinimo metodas

Author(s): Dalia Marija Stančienė / Language(s): Lithuanian Issue: 38/2004

Nicolas Malebranche, a French philosopher of the 17th century influenced by Descartes, created a distinctive system of cognition. Following Descartes, he presented rules of cognition, the main criteria of which is obviousness. The scientific basis of his method is universal mathematics and scientific physics. Malebranche rejected the methodical doubt of Descartes, claiming that self-cognition is not real cognition, for we have no idea of the soul. According to him, cognition goes directly through the constructs of reason (perception) and ideas. Ideas belong not so much to human reason as to God, and therefore they are immutable. Cognition by means of ideas is perfect. Malebranche shows that the truth is not creature: it is God Himself. The obviousness is the comprehension of relations between God and man.

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Mekkîzâde Mehmed Tâhir Efendi’nin (ö.1128/1716) Müstevcebu’l-Halâs fî Tefsîri Sûreti’l-İhlâs Adlı Eseri -Neşr-

Author(s): Ahmet Faruk Güney / Language(s): Turkish Issue: 2/2015

This paper contains the puplication of Turkish commentary of Surah al-Ikhlas. Its name is Müstevcebu’l-Halâs fî Tefsîri Sûreti’l-İhlâs and the author of this commentary Mekkîzâde Mehmed Tâhir. This commentary is one of the limited number of commentaries written in the Ottoman period. Also this article contained a brief introduction and evaluation.

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KANTOV POJAM "TEHNIKA PRIRODE" U VEZI S NJEGOVIM POJMOM UMETNOST

Author(s): Milan Damnjanović / Language(s): Serbian Issue: 253/1980

Pojam »umetnost« (Kunst) u Kantovoj Kritici moći suđenja ne može se razumeti polazeći od onog pregnantnog značenja tog pojma koje mi danas imamo u svesti, nakon razvoja koji je posle Kanta potekao u prošlom stoleću i posle iskustva moderne umetnosti.

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John Locke ve Thomas Hobbes’un Teorilerinde Özgürlük ve Otorite Sorunu Üzerine Bir İnceleme

Author(s): Aslıhan Çoban Balci / Language(s): Turkish Issue: 1/2020

This article tackles with the questions of freedom and authority in the thoughts of J. Locke and T. Hobbes. J. Locke is mostly known as the father of classical liberal thought whereas T. Hobbes is known with his famous work Leviathan within which he questions the source of sovereignty and made a focus on a strong sovereign. Both thinkers are social contract thinkers. However, their descriptions on state of nature are completely different. In this work, not only the mere concepts of freedom and authority but also legitimate power, law, despotism and consent will be discussed in their thought as such they are very related to the freedom and authority. To that end, first the relationship between state and individual will be addressed. Second the relationship between law and liberty will be mentioned. Then the concepts of political power and authority will be overviewed. Lastly the main questions associated with freedom and authority will be evaluated. At the end, it is supposed to delineate a general assessment about these two thinkers on their critical concepts, freedom and authority.

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