И будноста на разумот креира монструми: Кант - категорички императив на современоста?

Author(s): Žarko Trajanoski / Language(s): English,Macedonian Issue: 1/2004

The article is an attempt to rethinking Kant's ideas in the present tense rather than in the past tense; it is in the form of a very slight intervention in the theme of our symposium: "Kant – a categorical imperative of our time". Namely, nothing intrudes upon the propositional content, only on the propositional form. It concerns only a suffix to the end, an ordinary question mark that puts the main theme under a question: "Kant – a categorical imperative of our time?" Actually, this presentation is an attempt to justify the question mark itself.

ნეოკლასიციზმი და აკაკი წერეთლის ჰეროიკული სტროფები

Author(s): Tamar Barbakadze / Language(s): Georgian Issue: 17/2016

This paper has analyzed the history and theory of Neoclassicism, its influence on Georgian literary process. In this respect, particular importance is attached to the study of the creative activity of the great Georgian poet and public figure, Akaki Tsereteli. In specialist literature it is indicated that the features of Neoclassicism in Georgian literature are marked in Akaki Tsereteli’s patriotic lyrics; in 19th-century poetry – in G.Tabidze’s lyrical verses created on antique themes (Hetaera, Mournful Seraphs, etc.).Neoclassic trends in G. Tabidze’s poetry have been more or less studied (T. Doiashvili, G. Asatiani, I. Kenchoshvili, A.Khintibidze, etc.) but Akaki’s poetry in this respect has not been studied as it might have been.The artistic perfection of Akaki’s verse, the wisdom of simplicity, aphoristic laconism of classical Georgian poetry – are the forming parameters which determine Akaki Tsereteli’s link with the principles of the last literary trend of the Enlightenment epoch –Neoclassicism.The heroic couplets in Akaki Tsereteli’s lyrical verses (“Shamil’s Dream”,“Dream”, “Aghmart-Aghmart”, etc) and poems (“Tornike Eristavi”, “The Mentor”, “Natela”, “Bagrat the Great”, “Georgia’s Current Face”, “Gorg-Aslani”, “A Centenary Story”,“Racha-Lechkhumi”, etc.) are distinct with homonymic rhythms, stable strophe, strictly determined isosyllabism, clearly expressed rationalism.The plot of Akaki Tsereteli’s famous historico-heroic poem “Tornike Eristavi” is analyzed in scholarly work as a composition constructed on the principles of neoclassicism; the action takes place in a king’s palace, at Catholics and battle field; the advantage of the reason over the feeling determines the ministry of duty; men’s imperfections manifested against the background of harmony of nature; the verse technology is extremely regulated and an argument between Orbelidze and the fool is known for homonym rhythms demonstrates the sharpness of wit of the characters of the poem.Neoclassicism as a literary movement is the longest in the history of movements.On the one hand, the neoclassical period flourished in European culture and art in 17th-18 th centuries, on the other hand, Neoclassicism reappeared at the turn of the 19th-20th centuries(Pol Valeri, Tomas Eliot). Characteristic features of Neoclassicism are revival of antique,classic or national traditional culture in the sphere of reason or form. As a proof for an artist to respect eternal values, neoclassicism reminds the reader the eternity of universal,moral and national issues in the history of mankind.Through the unity of feeling and mind, the harmony which nourishes poetic perception can be reached. In Akaki Tsereteli’s poem “Natela” the verse is written on the boundary of uniting the laws of divine mystery and “logos”. Let us recall Akaki’s famous words: “The verse has its own mystery and laws”. Natela’s known song: “The chonguri is Georgia…” is an artistic embodiment of neoclassical poetry. The paper considers the poem “A Centenary Story” published in full for the first time in the 20-volumed academic edition of Akaki Tsereteli’s works which was banned in the 10th-20th centuries because of anti-Russian sentiments.In this poem Akaki Tsereteli uses the oldest meter of Georgian verse 7-syllable (4/3,2/5), low shairi (5/3), attests Rustaveli’s aphorisms.Neoclassical theorists saw man as an imperfect being with limited potential and sinful nature. In neoclassical poetry the favorite verse form was the rhymed couplet, which reached its greatest sophistication in heroic couplet; while the theater saw the development of the heroic drama, the melodrama, the sentimental comedy, and the comedy of manners. Eliot saw Neo-classicism as emphasizing poetic form and conscious craftsmanship, and Romanticism as a poetics of personal emotion and “inspiration,” and pointedly preferred the former. Neoclassical poets had a great respect for the artists of the antiquity and imitated much from them. In their poetic works an emphasis was made on order, correctness and established rules were carefully observed. Set phrases were commonly used in their poetry. For neoclassical poets poetry was an imitation of human life. For example, John Dryden wrote heroic couplets and here and there skillfully included satire (compare, Akaki Tsereteli’s satiric poetry).The wisdom gained by neoclassical writers - the regularity of order in the universes to be sought in nature and harmony – is a cornerstone of Akaki Tsereteli’s creativity.This concept is used by the poet in his poem “Tornike Eristavi” and “The Mentor” differently but in a peculiar way: men often break the order created by nature and God but with the help of reason, effort of thinking, blood, repentance, sacrifice and regret manage to restore the balance of mind.The four chapters of Akaki Tsereteli’s “The Mentor” can be read against the background of the “seasons concept” of neoclassical poets: chapter I – spring (harmony of spouses on the top of the mountain); chapter II – summer – passion, ardor which breaks divine order with the desire to satisfy the thirst of this world, chapter III – autumn – or harvesting the fruits of sin, chapter IV – winter – feeding the memory, recollections or traditions through death. The power of example in the poetry of neoclassic writers is necessary: death is not an equivalent of forgetting and complete disappearance, especially in the Caucasus and the Mentor’s suicide is the only way to save the ideal and not denying the principles. The necessity of the unity of knowledge and faith, mind and heart, emotional integrity, the necessity of a dialogue – all this is an evidence of the neoclassicist impulse in the final period of the Enlightenment in Georgian literature of the second half of the 19th century. Akaki Tsereteli’s neoclassical works also describe intellectual height and mystical wisdom that determined the blend of form and emotion (feelings) in his verse.

Nietzscheov i Pessoin psihološki fikcionalizam

Author(s): Antonio Cardiello,Pietro Gori / Language(s): Croatian Issue: 1-2/2018

Fikcionalizam je filozofsko stajalište o kojem se danas raspravlja, a otprilike se može opisati kao shvaćanje da tvrdnje u nekom području diskursa »ne treba doslovno shvatiti kao istinite, već ih je bolje uzeti kao svojevrsnu ‘fikciju’« (Eklund, 2011). Nedavno je nekoliko znanstvenika zastupalo fikcionalizam matematičkog diskursa i znanstvenih teorija, diskursa o običnim predmetima i naposljetku, o istini i vrijednosnim sudovima (moralni fikcionalizam).

Babich, B. - Cohen, R.: Nietzsche and the Sciences

Author(s): Tatiana Sedová / Language(s): Slovak Issue: 4/2000

Review of: Nietzsche, Theories o f Knowledge, and Critical Theory, zv. I. Nietzsche, Epistemology, and Philosophy o f Science, zv. H. Edited by Babette Babich and Robert S . Cohen, Kluwer Academic Publishers, Dordrecht/Boston /London, 1999, Vol. 2 0 3 , 339s.; V o l . 2 0 4 , 371s.

Harald Höffding Filozof duński w kręgu myśli polskiego modernizmu

Author(s): Edward Boniecki / Language(s): Polish Issue: 62/2017

Harald Höffding (1843–1931) – a Danish philosopher and psychologist, professor at Copenhagen University, and colleague of George Brandes, was among the most influential thinkers of his era, who were laying the foundations for the birth of European modernism, the makers of the anti-positivist turn. A representative of philosophical psychologism, he called his thought “critical monism”. As the author of An Outline of Experimental Philosophy (1882), translated into many European languages, he exerted a considerable influence on the development of Polish modernism. In the years 1890–1937 eleven of his books were published in Polish, and he also maintained personal contacts with Polish colleagues. One of Höffding’s promoters was a distinguished Polish philosopher Adam Mahrburg. Among those Polish writer who were most indebted to the Danish philosopher was Antoni Lange, one of the founders of Polish modernism. In his Psychology Höffding presented his own interpretation of the issue of soul, which was attractive for the modernists, who expressed interest in this issue in literature and art. He redefined the concept of “soul” (“law of synthesis, concentrating action”), limiting the object of psychological research to the symptoms of the soul. He proposed a “psychology without a soul”. He further dealt with the unconscious, without involving any metaphysics, which he consistently shunned. He devoted substantial attention to the issue of will, as a dominant of soul’s life. Höffding’s most important book seems to be his Philosophy of Religion (1901). His work, which could be viewed as an expression of philosophical views on religion representative of his era, was inspired with the biographies of distinguished “religious personalities” He founded his philosophy of religion on the concept of preserving values as a basis for development (formal transformation) and the sustenance of religion. He was also quite in favour of religious individualism, which drew upon the previously formulated persona list theory of cognition (the “personality principle”), practised precisely by the modernists. In the literature that created the poetry of life he saw the space of functioning of religious consciousness. The impact of Höffding’s philosophy and of his entire philosophical milieu was obscured by the very appearance of Henri Bergson in Paris salons, and by the enthusiasm for his entire metaphysics. Yet the Danish philosopher made some attempts to debate with the French philosopher (his book Bergson’s Philosophy, 1914), but in vain. And thus the work of Höffding, a distinguished Danish philosopher, sank into oblivion.

Održivost teze o Marxovoj etici

Author(s): Anita Lunić / Language(s): Croatian Issue: 2/2018

Can we talk about Marx’s ethics? There are several answers. A strong affirmative answer is that his whole theory is ethics (and it requires detecting its normative skeleton). A weak affirmative answer is that we can find some ethically relevant parts of Marx’s theory, esp. in concepts of freedom, justice, and equality. On the other hand, a weak negative answer is that Marx neglects ethics, but his theory can be supplemented with one, for example, Kantian. Finally, a strong negative answer is that ethics within the framework of his philosophy is not even possible. The aim of this paper is to outline discussion about those positions and to show the range of possible interpretations of Marx’s theory.

Društvo bez vlasti; Mutualizam; Sloboda i poredak

Author(s): Pierre-Joseph Proudhon / Language(s): Croatian Issue: 02-03/1976

Budući da postoji čovjek, porodica i društvo, a čovjek je kolektivno, seksualno i individualno biće obdareno razumom i sviješću te sposobno za ljubav, čija je sudbina da se ući na iskustvima i usavršava razmišljanjem s radom stvara sredstva potrebna za život, problem je u tome kako da se organiziraju mogućnosti toga bića da ono stalno ostane u miru sa samim sobom te da iz prirode koja mu je data izvuče najveću moguću dobrobit.

Neistina kod Huserla i Hajdegera

Author(s): Rudolf Bernet / Language(s): Serbian Issue: 22/2014

U onome što sledi ukratko treba da bude naznačeno koliko razvoj Hajdegerovog specifično fenomenološkog razumevanja istine u Bivstvovanju i vremenu zahvaljuje Huserlovom pojmu istine, kakav se nalazi u Šestom Logičkom istraživanju. Kritika „tradicionalnog pojma istine“, koja ne nedostaje u Hajdegerovim tekstovima o suštini istine, nije prevashodno usmerena na Huserla i tiče ga se sasvim ograničeno. Nadalje bi trebalo sažeto da bude pokazano da Hajdegerovo pozno određenje istine kao „ne-skrivenosti“ ne označava prekid sa ranijim učenjem i da se kreće u okvirima koji ni Huserlu nisu bili strani. Čak i ako pojam „skrivenosti“ kod Huserla ne bi naišao na pozitivno vrednovanje, Hajdeger bi ipak ostao dužnik specifično fenomenološkom pojmu istine, koji se orijentiše spram uslova, okolnosti i opsega objave istinske suštine bića. [...]

HOW ‘TO BECOME’ MODERN WITHOUT CAPITALISM? FERNAND BRAUDEL’S PERSPECTIVE ON THE RISE OF THE WEST AS ALTEREUROPEANISM

Author(s): Oana Șerban / Language(s): English Issue: 2/2015

Approaching Fernand Braudel’s rejection of Weber’s argument of capitalism as a Protestant cultural product, the main aim of this paper is to argue that capitalism represents the principal vector of modernising the European society, its arising from a dominant Protestant West to East, in a register of pregnant differences, being easily interpreted as the expression of creating, through various significances of capital, internal forms of alter-Europeanism. One of the goals of the present research is to confront two canonical factors of modernisation, Protestantism and capitalism, in the light of Braudel’s work-hypothesis that capitalism never was a typical modern phenomena or, to be more specific, it never independently attested the beginning or the fulfilment of Europe’s process of modernization. I attempt to follow Braudel in justifying capitalism as the result of a cultural historical development and not the effect of the Industrial Revolution, in the logic of an evenimential history, as Marxism would argue. For this purpose, I will apply Braudel’s distinction between capital and capitalism, in order to reconstruct the history of capital as the rise of the West, overcoming the classical context of the clash of two major traditions, the Occident and the Orient, in the terms of capitalist civilizational differences. As a consequence, I will extend the model of rivalry between the West and the so-called “Rest” (meaning the East, according to Vries), considered mutual forms of alter-Europeanism, to the tensions between Europe and other capitalist continental traditions, such as Asia. Therefore, the challenge of this critical inquiry is to give an answer to the following question: how was it possible for Europe to become modern without capitalism and, implicitly, what is the repositioning of the role of Protestantism in capitalizing Europe by giving privilege to the West in this logic?

Istoriografia lui B. P. Hasdeu

Author(s): Marian Nencescu / Language(s): Romanian Issue: 15/2019

The following article examines Hasdeu’s effort to develop a historiography in the spirit and with the conceptual support of European historical science of his time. Although he only managed to draw the sketch of his more extensive agenda, his „critical history” asked valuable questions regarding not only the Romanian history, but also the methods of the historical science.

KANT ȘI GRECII, IERI ȘI ASTĂZI. AL XIV-lea CONGRES INTERNAȚIONAL AL SOCIETĂȚII DE STUDII KANTIENE DE LIMBA FRANCEZĂ (Atena, 23–25 octombrie 2019)

Author(s): Rodica Croitoru / Language(s): Romanian,Moldavian Issue: 1/2020

Tezy do problemu historii filozofii

Author(s): Andrzej J. Noras / Language(s): Polish Issue: 1/2020

The article is an attempt to systematize views on the subject of history of philosophy. Starting point of the analysis are the conceptions occurring in the post-Kantian philosophy, where significant differences in understanding the history of philosophy reveals themselves. History of philosophy may be understood as doxography, as a history of concepts, as history of idea, as a history of problems or, finally, as a philosophical history of philosophy. Author presents main assumptions of each of before mentioned approaches, pointing to the special value of history of philosophy treated as a history of problems and philosophical history of philosophy. Additionally author appeals to Polish researchers of that problem being Kazimierz Twardowski, Zbigniew Kuderowicz or Mieczysław Gogacz. Separate position in presented analysis takes hermeneutics and her characteristic criticism of the position presented by Wilhelm Dilthey.

U DOLINI SVETOG LICEMJERJA

Author(s): Sead Alić / Language(s): Croatian Issue: 1-2/2019

An interest in understanding the phenomenon of the saint, the author, leads to contemporary forms of false holiness, media gods and hypocrisy. The text wants to show how the ‹Valley of Tears› has turned into the ‹Valley of Sacred Hypocrisy› with all the consequences that change brings. We live in a system of false values. False morality dominates our behavior (just as Nietzsche announced in the Antichrist), and outward appearance has become more important than truth (as Feuerbach announced). In this context, the text questions the Age of self-image, as the age of narcissism, and therefore the ungodly, but also the age that escapes the spiritual dimensions of life.

Philosophy of Education: Cosmism in the System of Philosophical Knowledge

Author(s): Halyna Berehova / Language(s): English Issue: 1/2020

In this article, the attention is concentrated exactly on cosmism and its variations, and also on its role and place in the system of philosophical knowledge which is proposed to be studied in the establishments of higher education. The questions for discussion about the role and place of cosmism in the content of higher education are put forward: Is it necessary for students to study cosmism? Should this knowledge be given in courses? How should it be given for apprehension? Philosophical knowledge is stated to be used as an instrument to form worldview orientations of the future man being able to secure the survival of civilization and mankind. Firstly, the ideas of cosmism help regard the human being as a component of the Cosmos, determine his role and place in the evolutionary processes of the Universe, discover the influence of cosmic forces upon him and the human civilization. Secondly, the ideas of cosmism in the structure of philosophical knowledge carry out humanistic and cultural functions: they complete building the world picture (as scientific, as universal) in the student’s consciousness.

The Dialectics of Distance and Nearness in Philosophies of G. W. Fr. Hegel and L. Feuerbach

Author(s): Lina Vidauskytė / Language(s): English Issue: 1/2020

Using the method of H. Blumenberg (metaphorology) the article focuses on ‘a dialectics of distance and nearness’ in philosophy and everyday life of G. Fr. Hegel and L. Feuerbach (let us say – another two examples of the biography of ‘distance’ and ‘nearness’) and here lies the novelty of the article. These metaphors ‘distance’ and ‘‘nearness’ are not just a simple decoration of philosophical language, but rather they are indicators of the phenomenological approach to the world. Blumenberg in his work Das Lachen der Thrakerin. Eine Urgeschichte der Theorie analysed the reception of the old story about Thales and Thracian women in the philosophical tradition. The story metaphorically shows the relationship between invisible proto-theory and practical wisdom. It also projects a very significant feature of theory – the exotic behaviour of the observer (absentmindedness). The laughter of practical wisdom means the disappearance of distance and the emergence of everyday importance (nearness). Unfortunately, Blumenberg’s methodological approach is not developed further by other philosophers.

The Epistemic Function of the Forms of Intuition in Immanuel Kant’s Critique of Pure Reason

Author(s): Aivaras Stepukonis / Language(s): English Issue: 102/2020

The article constitutes a detailed exposition of the epistemic role Immanuel Kant assigns to the forms of intuition in his magnum opus Critique of Pure Reason. Special attention is directed to the notions of sensibility, intuition, experience, and knowledge. At the center of the investigations into the forms of intuition is Kant’s epistemological turn from realism to transcendentalism: the subject comes to experience the object by constituting it, not by correspond to it. The article closes with a few critical observations regarding the concept of ‘thing in itself,’ the limitation of external reality to the sensible and material realms, and the analytic obscurity of ‘given’ and ‘represented,’ two central concepts which are often used in the passive voice without specifying their agents.

Uteha filozofije: Šopenhauerova Indija

Author(s): Milan Vukomanović / Language(s): Serbian Issue: 31/2019

In this text the author has analyzed the possible Hindu (Vedantic) influences on the metaphysical and ethical teachings of Arthur Schopenhauer developed in his work The World as Will and Representation. Kant’s impact on Schopenhauer is well-known and often pointed out in the history of philosophy. It is clear, however, that Schopenhauer’s doctrine of will, as well as his conception of the world as representation, were largely prompted by Vedantic philosophy, as he himself indicated by his references to this literature. On the other hand, his ethical doctrine was influenced by early Buddhism, but this aspect has only partially been emphasized in this context. The author also assesses the possible sources of Schopenhauer’s knowledge about religions and philosophies of India in the framework of the development of Indology in early 19th century Europe.

Kierkegaard on the Political Form of Despair

Author(s): Panos Eliopoulos,Panagiota Boubouli / Language(s): English Issue: 31/2019

In our times, political despair seems to take over other political perspectives as regards the life of the citizen, his relationship with the State, his connection with his fellow citizens, his participation in the political process etc, but most of all it appears as a latent political factor that passes through all stages of the political life. For Kierkegaard, despair is a state of being, not just a temporary sentiment or resentment for life. In his theory, despair is a situation which coincides with the loss of our own self; and there is a political self to lose too. It regards a condition in which one remains attached to a wrong conception of his self but also of others. For some of the scholarship, this brings the implications of a coherent bond between human and political ontology, in Kierkegaard’s philosophy. Under this prism, one of the deforming mirrors of political reality and thus a partial culprit for the loss of a realistic conception of the political phenomena is the mass media. The Danish philosopher turns against the Press of his time, in order to defend subjectivity as a major element in the political process, closely related with truth and individuality. Politics cannot be authentic if they do not stem from a persistent comprehension of existential despair. The political is always part of the existential; that is a major affirmation in Kierkegaard’s thought.

Priča filozofije priča kao rad filozofije i filozofija rada (filozofije): ogledi o narativnom metodu kao radu jezika u svetlu duhovnog životinjskog carstva iz Hegelove Fenomenologije duha (I deo)

Author(s): Nemanja Mićić / Language(s): Serbian Issue: 31/2019

In these studies we will try to take a somewhat different approach, by way of the story of the philosophy of stories, towards a philosophy of (philosophical) work, which can be inferred from the section Spiritual animal kingdom and deceit, or ’the matter in hand’ itself, which can be found in Hegel’s Phenomenology of Spirit. Instead of following the well-established textual route concerning this matter, which often consists of interpreting this particular Hegel’s narrative as the one which describes the traits of intellectual or academic work, or the work in general, we would like at first to present the idea that every activity is fist of all language-based and simultaneously story-driven, as well as the notion that the result of every linguistic activity is always going to be some (contingent) story. These stories actualize themselves only by continuously referring to other stories, in the pure narrative multiplicity, which language manifests fundamentally. If there is any work or activity whatsoever, it is language and narrative-bound. We shall also determine how helpful this Hegel’s study and its speculative character could be, in an attempt to elucidate the story of the philosophy of stories as the philosophy of (philosophical) work.

Priča filozofije priča kao rad filozofije i filozofija rada (filozofije): Ogledi o narativnom metodu kao radu jezika u svetlu duhovnog životinjskog carstva iz Hegelove Fenomenologije duha (II deo)

Author(s): Nemanja Mićić / Language(s): Serbian Issue: 32/2019

In these studies we will try to take a somewhat different approach, by way of the story of the philosophy of stories, towards a philosophy of (philosophical) work, which can be inferred from the section Spiritual animal kingdom and deceit, or ’the matter in hand’ itself, which can be found in Hegel’s Phenomenology of Spirit. Instead of following the well-established textual route concerning this matter, which often consists of interpreting this particular Hegel’s narrative as the one which describes the traits of intellectual or academic work, or the work in general, we would like at first to present the idea that every activity is fist of all language-based and simultaneously story-driven, as well as the notion that the result of every linguistic activity is always going to be some (contingent) story. These stories actualize themselves only by continuously referring to other stories, in the pure narrative multiplicity, which language manifests fundamentally. If there is any work or activity whatsoever, it is language and narrative-bound. We shall also determine how helpful this Hegel’s study and its speculative character could be, in an attempt to elucidate the story of the philosophy of stories as the philosophy of (philosophical) work.