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Философията Изток – Запад
This article deals with the stages in the attitude of Western scholars to Eastern philosophy
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This article deals with the stages in the attitude of Western scholars to Eastern philosophy
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This article discusses the problem of education according to E. Fink and E. Levinas. In Fink’s opinion, education should acquaint young people with basic phenomena of human being, and introduce them to the problems of the being as a whole, immortality, culture and history. The basic method that should be used in education is the game method. According to Levinas, education should acquaint young people with The Other, with its uniqueness and originality. Respect and preservation of otherness is the basic principle in his philosophy. Moral education can only be realized as religious education, and communication with The Other can be achieved though prayer. Religious education is what can introduce a person to the history and culture of the world.
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This article is focused on language’s nature and its role as a condition of understanding. In this context, the basic question remains whether language represents reality or, on the contrary, constitutes it. In order to answer this question, the study examines the border as a phenomenon. If we consider the border as nothing more than a limit, then the world within the boundaries of language appears to be something constructed only by language. If we presume that the border is a field of communication between reality and the subject, then the understanding should include elements of subjectivity, as well as reality itself. This could be the main statement of dialectical symbolism.
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Social Philosophy is a discipline that deals with social behaviour and interprets society and its institutions according to ethical values instead of empirical relations. Bearing this in mind, I decided to explore the phenomenon of the crisis regarding the modern ethos of postmodern culture in the context of the history of classical philosophy. I have done so by relating it to new theoretical and epistemological frameworks of social, philosophical ontology on the one hand, and to the attempt to find an appropriate linguistic paradigm though philosophical semantics on the other hand that would have the potential to create an alternative ethical category. The ultimate goal is to show that philosophy becomes philosophy through the human being himself.
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Review of: Vasfi Onur Özen - Anas Karzai, Nietzsche and Sociology: Prophet of Affirmation. London: Lexington Books, 2019. pp. 221. ISBN: 9780739150511 (cloth: alk. paper)
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Ciganski bi narod mogao postati dio nove mode na Zapadu. Govorimo li ili pišemo o njemu to činimo u kontekstu Podsjećanja na »pogreške « naše civilizacije. Taj opravdani interes najčešće je hinjen, Bilo da od njih stvaramo apostole povratka prirodi (pomalo Nalik nekadašnjim hipijima), bilo da im »pristupamo «na omantičarski način Stvarajući naivno mit o »plemenitom divljaku « i njegovoj »divljoj spontanosti«? Takva neumjesna upotreba Româ ne razlikuje se mnogo od »sažaljenja« koje osjećamo prema njima u zemljama gdje im želimo usaditi naše kulturne navike, čime im onemogućujemo da ostanu svoji.
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In his book (2021) Trueman attempts to provide a solution to the problem of the concept horse, which according to Frege’s published writings is an object, not a concept. In the course of doing so Trueman rejects Wright’s response (1998) according to which some objects are also concepts, for example, the concept horse, so the categories are not exclusive. Trueman’s argument for exclusivity (Chapter 4) is the heart of the book, and as he says , it is his response to holders of differing views, like Wright. I think that there is a gap in Trueman’s argument which needs to be filled if Wright is to be considered refuted.
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Walking is an act that has been attached importance by philosophers and thinkers for centuries. Walking is in close connection with nature, and it has revolutionary qualities with the possibilities it offers to human beings in their search for meaning. Based on this framework and questionings, the monologues of the main character (Tom) in the movie The Way (Emilio Estevez, 2019), his dialogues with other characters, his relationality with the concepts of walking and journey in the distance he established with life, are discussed with the dialectical method Socrates based his questionings on. In many of the works of Henry David Thoreau, the shocking importance of walking is presented to readers in different contexts for them to think about it again. This study, within the framework of the discourses that constitute Thoreau’s philosophy on walking, questions situations such as the close relationship of nature with human beings, the effort of humans to make sense of life while walking, and the facts related to these situations, together with the concept of journey. The importance attributed to the element of fire by Heraclitus, one of the natural philosophers, draws the framework of the study in the context of the immanence of human existence to nature under these questionings. With the questions it reveals and the ideas it discusses, the study allows other questions to be asked and provides the progress of the discussed ideas, and these ideas are presented with the answers that emerge. Thus, by accessing the existing questioning issues in the focus, the study provides an opportunity to reveal and discuss the issues in its focus. While applying this method, the study aims to return to the essence of speech, which constitutes the essence of the dialectical method, based on Socrates’ sentence “I know that I know nothing”, to reach this situation, and also to enable the development of questionings that emerge outside the study. Also, the questioning of Thoreau’s thoughts on walking and nature and Heraclitus’s thoughts on the element of fire with the dialectical method carries integrity and significance in itself
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Internet and internet-based applications have now become a part of our daily lives. Within the framework of this technological life we have experienced, our watching habits have also undergone a transformation. Today, digital encounters that we experience in internet-based social media and video sharing platforms, whether as academic or leisure activities, also shape our relationship with movies. Our practices of watching movies, interpreting and sharing the information we have gained from these processes with the relevant people come into existence under the conditions of this digital environment. All these issues deeply affect all moviegoers in general and “cinephiles” in particular, which we can describe as passionate moviegoers. The activities and digital encounters of cinephiles, who consider thinking, talking and sharing about movies as a passion, are now being experienced in virtual environments such as social media, blogs and websites. This study is based on Fáuston da Silva’s short film Meu Amigo Nietzsche [My Friend Nietzsche] (2012), which is encountered when searching for “Nietzsche” on YouTube as part of an academic research. The protagonist of the movie, Lucas, embarks on a new adventure by meeting with thinkers he does not know in his relationship with Nietzsche’s book Also sprach Zarathustra [Thus Spoke Zarathustra] (1883), which he finds in the context of the randomness of life. This adventure of the little hero has similarities with our discovery of movie productions that appear on the screens of our devices connected to the internet, and our meeting with directors, cinemas, genres, heroes, stories and narratives that we have never met. From this point of view, the findings related to the problems of watching, participation, sharing, criticism and encountering the new generation cinematic experiences on platforms such as YouTube, which emerged with digitalization, are discussed through the approaches presented in the fields of philosophy, sociology, cinema, architecture, communication history and cultural studies. In this context, for the understand the habitat of the new cinephilia, we use the approaches which presented by Joseph Carl Robnett Licklader, Hubert L. Dreyfus, Marshall McLuhan, Sherry Turkle, Henry Jenkins, about interaction between the internet, virtual world and smart machines. We made benefit of approaches of David Lyon, Gary Marx, Shoshane Zuboff, Giovanni Sartori, Stefan Aust and Thomas Amman, in order to make sense of the history of electronic and digital surveillance systems that threaten the Internet’s free world, and the cyber policy. In order to understand the culture of cinephilia, new cinephilia and the history of the transformed cinematic experience, we included the approaches of Siegfried Kracauer, Susan Sontag, Girish Shambu, André Gaudreault and Philippe Marion and discussed these approaches comparatively.
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The aim of this article is to characterise the metaphysical function of the narrative. First, the text describes Aristotle’s classic paradigm about narrative. Second, attention is drawn to the usefulness of Mieke Bal’s narratological apparatus in contemporary research on the subject of narration. Hegel’s Phenomenology of Spirit is analysed in terms of multi-perspectivity and with the adoption of the category of focalisation, which helps to clarify a change in the narrative agent. In this context, attention is drawn to the structural similarity of Hegel’s text and James Joyce’s Ulysses. In conclusion, the metaphysical perspectives resulting from a rejection of Aristotle’s paradigm are indicated. In this context, the Phenomenology of Spirit is a positive example of a work going beyond the horizons of Lyotard’s postmodern critique of grand narratives. On this basis, the article suggests the possibility of rejecting the classical opposition between narrative and metaphysics.
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Marcuse’s theory of civilization offers a promising Freud-Marx synthesis. His approach, best articulated in Eros and Civilization, aims at a thorough reformulation of the Freudian drive doctrine to render it more historical and concatenate it to the problem of structural violence and the institutionalized (and internalized) mechanism of repression. I claim that the said reformulation provides a cornerstone for Marcuse’s highly idiosyncratic variant of a critical theory, which, according to my interpretation, possesses clear proto-accelerationist undertones. The article offers a concise recapitulation of Marcuse’s “dialectics of civilization” and points at the somewhat surprising close convergences with the accelerationist version of postcapitalism in his reflection on politics, technology, and the role of arts and aesthetic imagination in challenging the affirmative (desublimating) character of culture.
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The aim of this paper is to examine the ways in which Heidegger approximates Kant’s exposition of the subjectivity of the subject to his definition of there-being (Dasein). The subjectivity of the subject is presented by the a priori given abilities of the “I”, which are the basis of the possibility of every experience and morality of the subject. The paper analyses Heidegger’s interpretation of the power of imagination, apprehension, recognition of apperception and moral feeling. The analysis of Heidegger’s thinking of Kant’s definition of the subjectivity of the subject based on the destruction of the history of ontology shows it is possible to bring the incompatible into nearness; incompatible, because Heidegger’s definition of being-in-the-world of there-being starts with a critique of the object-relationship of the subject. Heidegger, understanding Kant’s philosophy on the basis of his own thought, reduces the subjectivity of the subject to the temporality of being “I” by basing apperception and the power of imagination in time, and the possibility of the authenticity of existence, which is shown as responsibility for one’s own dignity of Kant’s moral feeling.
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The notion of the human as a person influences immediate action, which is especially evident in care during illness and suffering. Although medicine is as old as humanity, in the last two centuries it has developed within a bio–medical paradigm marked by positivism. Since Florence Nightingale, nursing has been trying to develop within its own paradigm characterized by four concepts of which the person is central. It is only in the past half century that unique nursing theories have been developed in which the features of personalism can be discerned. The attempts by some theorists to define the concept of person have brought it closer to the classical definition of a person as found in philosophical anthropology. The fact that there are theoretical models that direct practice from bio–medical to holistic and personalistic view speaks in favor of the maturing idea about the importance of observing man as a person with all the immediate positive effects of such a view.
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This article presents the main results of the rethinking of Hegel’s philosophy and Hegelianism, which Wilhelm Dilthey carried out in The History of Hegel’s Youth. This study is based on the author’s translation from the German of Wilhelm Dilthey’s work Die Jugendgeschichte Hegels. Hegel’s philosophy became one of the foundations of the picture of the natural world, the world of man, culture, and history, which even now functions as a paradigm of world philosophy and has a significant influence on modern intellectual culture and our image of the world. The article includes an analysis of the methodology developed by Wilhelm Dilthey for understanding Hegel’s philosophy, the central element of which is a personal approach. It reveals the intellectual background of Wilhelm Dilthey’s rethinking of Hegel’s philosophy and analyses the influence of Dilthey’s interpretation of Hegel’s philosophy on the transformation of the picture of the world of European culture, which is related to Hegel’s philosophy. The author proves that the cosmological model of Hegel’s philosophy is based on the personal experiences of the philosopher in his youth, which allows us to interpret Hegel’s philosophy as mystical, irrational, and pantheistic.
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Constantin Leonardescu (1844–1907) was a professor of philosophy for 34 years at the University of Iași. He was an adept of the French eclectic spiritualism, which he tried to reconcile with the positivism of Herbert Spencer and with the Darwinism of Ernst Haeckel, while countering Vasile Conta’s brand of scientific mateialism. Leonardescu argued against the positivist tenet of the incompatibility of metaphysics and positive science, based on the emergence of new “partial” or “local” metaphysics in the thought of contemporary genuine scientists, who philosophized disregarding the former metaphysical tradition, using only the concepts of their own disciplines and forging their own principles. Positive metaphysics exists thus potentially, the metaphysician’s task being to systematize, or to “reconcile” the local contributions of the scientists-philosophers in the framework of a general, unifying theory. This framework, he argues, is a generalization of “Darwinism”, that is, of the special metaphysics initiated by Darwin, then rendered general by Spencer and most importantly by Haeckel. However, philosophical Darwinism or “evolutionary monism” curiously vindicates, in Leonardescu’s view, traditional spiritualism. Generalized Darwinism thus interpreted offered a fundamental theory in which science could achieve systematic unity and become a true mirror of the Totality, which is metaphysics’ true object. Scientific metaphysics is principally a reflection upon science, taking as starting point the positive facts recognized as such by the sciences, and the empirical generalizations validated within each science, and aiming to ensure logical coherence amongst them, under the rule of the supreme evolution-principle.
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This paper provides an overview of selected philosophical implications connected with the topic of a virtual world as a simulacrum of anthropocentrism. The paper discusses also the impact of the implications on the considerations of the dilemma to what extent the users of a virtual world remain obedient to their moral values and how the virtual world influences being a human in the real world. The concept of a virtual world was initiated by a human because the human being`s intentions are to fulfill his own needs, to cross his individual barriers and, while attempting to his own development, to reach for what is for him instinctively attainable. Human aspirations of creating a virtual world, a look-alike world, emerge finalized but the only residuary conundrum is to assuage one`s desires for finding the good and for defending one`s moral values. A human being is in the centre of existence and is the issue of valence inasmuch as he is ‘the master’ of the world, and, according to the paradigm of anthropocentrism, he is able to achieve what he yearns for. Therefore, it is advisable to contemplate the issue whether a human being desired the virtual world to arise or whether he just wanted to desire the world in his omnipotence. Another alternative for the discussion is to ponder over a human craving for creating a new, better version of a real world and for his subconscious attempts at its annihilation.
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Adam Zagajewski’s essays on poets and poetry are interpreted here in the context of scholarly debates about the specificities of mystical experience. From the four criteria the great American philosopher and psychologist William James developed in 1902, “transiency” and “passivity” can be brought together as indicators of what I call the inescapability of mystical experience, while the two other criteria, namely “ineffability” and “noetic quality”, can be treated as what I call the “paradox of articulation”. The essay demonstrates how profound the reflections of the Polish poet on these questions are, how they are related to his views about the possibilities of contemplation and art in view of the history of violence of the 20th century and what they mean for the future of religion. The highly influential narrative of a world-historical process of ongoing “disenchantment” (Max Weber) loses much of its persuasiveness if these reflections are true.
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If education were an epistemologically open conceptual construct, then in places going beyond its conceptualism it would point beyond itself to the ineffable, and therefore over-conceptual. Thinking about education through its mediation in the light, power and essence of what appears to be, seems to be an opportunity to participate in different orders of existence. As a consequence, the concept of education, if it points beyond itself, reveals a horizontally dispersed and vertically united, diverse space of a possibly eternal universe. The view of this space, as originally over- and pre-conceptual, eludes all systemic thought yet stemming from it, because it always reveals itself as an over-completeness of what is conceptually conceived. Education therefore appears as ennobling and life-giving participation in various orders of existence. The aim of this article will be to develop the above vision of education in the light of Friedrich Nietzsche’s philosophy, however, supplementing this research with Plato’s philosophy when Nietzsche’s deliberations prove to be insufficient.
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In the first part of the paper are made analysis referring to the notion of pantheism. On the account of the relation between the notions „divinity” and „being/world” are differentiated the following stands: 1) divinity is partially within itself and is partially within the all; 2) divinity is entirely within the all; 3) everything is within divinity, not exhausting its scope and content; 4) everything is within divinity, exhausting its scope and content. In the second part of the paper are cited the views and conceptions illustrating and deepening the starting analysis. The views and conceptions are taken from philosophical texts, theological ones, and from belle-lettres: from among the non-European texts are discussed these of Lao-tsu, Zhuangzi, Bhagawadgita, from among the European texts are discussed the fragments of classical pantheistic texts of: Plotinus, Spinoza, Heraclitus, Hölderlin, Novalis, Feuerbach and other, including poets. At the end of paper are formulated thesis having both the character of summing up the investigation and having the aim of inspiring the further discussion. The first thesis: If one assume the stand (3) and (4), the specificity of pantheism loses. The second thesis: One should distinguish the right, clear, mature in terms of thinking pantheism, i.e. (1) and (2), whereas the stands (3) and (4) not acknowledge as pantheism.
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Book Review: Nikolay Milkov. 2023. Hermann Lotze’s Influence on Twentieth Century Philosophy. Walter de Gruyter GmbH, Berlin/Boston, ISBN 978-3-11-072681-7; e-ISBN (PDF) 978-3-11-072628-2; e-ISBN (EPUB) 978-3-11-072638-1; ISSN 2364-3161, 205 р.
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