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Kortárs gondolkodók
Fábián Ernõ: Az élet értelme. Madách Imre filozófiája, Kriterion, Kvár, 2012
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Fábián Ernõ: Az élet értelme. Madách Imre filozófiája, Kriterion, Kvár, 2012
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The paper seeks to show the Phenomenon of modern terrorism that started in the 1920's and is present now. Article has calling attention on puropse on global character of terror and lack of forceful manner to attempts overcoming. In first sequence are depicts the reasons of terrorism (present short historic outline leading to the most important events of terrorist's attacks and motives what terrorists use), terrorism's consequences (terrorist's attacks in last decade and important role of mass media that played in devolution of infomation about participations of terrorist's events) and this, how to belonged to defend before it (antiterrorism) from prospect of Michael Walzer – American philosopher for over thirty years concerning of the problem of using violence in international conflicts, considered of one of the most important American polemicist and public intellectual, a professor emeritus at the Institute for Advanced Study (IAS) in Princeton, New Jersey. All above-mentioned notions have been analyzed about main three Walzer's papers: "On toleration", "Just and Unjust War", and "Arguing about War".
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Durch die Frage nach der Technik möchte Heidegger unser Dasein dem Wesen der Technik öffnen. Dabei unterscheidet er zwischen Technik und dem Wesen der Technik. Nach altem Grundsatz gilt als das Wesen von etwas das, was etwas ist. Deshalb fragen wir nach der Technik, wenn wir fragen, was sie sei. Die Bestimmung der Technik als eines Mittels und eines Tuns des Menschen stellt eine instrumentale und anthropologische Auffassung derselben dar. Diese Bestimmung gilt auch fur die moderne Technik, obwohl sie etwas durchaus Anderes und darum Neues ist. Die instrumentale Bestimmung der Technik hält Heidegger für richtig, aber sie zeigt noch nicht ihr Wesen. Die Technik ist eine Weise des Entbergens. Die Art des Entbergens, die die moderne Technik charakterisiert, ist das Stellen im Sinne der Herausforderung. Das in der Weise der technischen Herausforderung Versammelnde nennt Heidegger Ge-stell. Das Wesen der modernen Technik beruht im Ge-stell. Aber es ist nicht im Sinne der Gattung und der essentia gemeint. Als deren Wesen ist das Ge-stell die äußerste Gefahr, weil es dadurch dem Menschen versagt sein konnte, in ein urspriinglicheres Entbergen einzukehren, um eine anfanglichere Wahrheit zu erfahren. Dabei muss man berücksichtigen, dass das Wort Ge-stell bier in einem vollig ungewohnten Sinne gebraucht wird. Nach der gewonlichen Bedeutung meint es z.B. ein Büchergestell. Das Wort Ge-stell meint kein Geriit oder irgendeine Art von Apparatur. Heidegger ist nicht gegen Technik. Seinen eigenen Worten zufolge hat er versucht, das Wesen der Technik zu verstehen. ln ihrem Wesen sieht er das Stehen des Menschen in einer Macht, der gegenuber er nicht mehr frei ist; ferner kündige sich bier ein Bezug des Sein zum Menschen an, der sich im Wesen der Technik verbirgt und eines Tages vielleicht in die Unverborgenheit kommen wird. Im Wesen der Technik sieht er den ersten Umriss eines tieferen Geschehens, das er Ereignis nennt.
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Die Philosophie der Technik, die den Ursprung, das Wesen und das historische Geschick der Technik als der Schaffenskunst im Allgemeinen sowie im Verhaltnis zur Natur und zur Welt betrachtet (tehne, technica), verbindet der bekannte französische Denker Mikel Dufrenne mit seiner Philosophie des Menschen (Pour l'homme), d.h. mit der philosophischen Anthropologie, sodass er sich dabei die Fragen nach dem Sinn, nach den Aussichten sowie nach der Zukunft der Menschenwelt, insbesondere der technisierten Gesellschaft stellt. lm Gegensatz zu den suspekten und pessimistischen Auffassungen von Technik, die meinen, dass die Technik geistige Dürftigkeit bringe, den Menschen unterdriicke und ihn von der Naturumgebung entfremde, betont Dufrenne ihre schöpferische und humane Möglichkeit, die in der ursprünglichen Bedeutung von tehne und poiesis gegenwii.rtig ist. In dieser urspriinglichen Bedeutung von tehne und poiesis wird der Mensch als Subjekt und Autor der Technik beachtet. Die Technik erfordet nicht unbedingt, laut Dufrenne, die Technokratie, sondern sie kann als Ausdruck der schopferischen Menschennatur, nach dem Vorbild der Kunst und der Philosophie, dem Menschen in seinem Gang zur Selbstverwirklichung behilflich sein, d.h., sie kann und soll keineswegs einen Selbstzweck darstellen, der den Menschen gefangen nimmt und in dessen Dienste der Mensch steht, sondern vielmehr eine Möglichkeit und Befreiungsart des Menschen sowie eine Humanisierungsweise seiner Welt.
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Philosophy and technology have always been interconnected in the framework of life-world. While in ancient Greece, philosophia (as love towards wisdom) and techne (as a technique of making either artistic or handy artefacts) were close by their world-views, this interconnection was getting lost through the history of mankind. Nowadays, in the age of developed communicative and other technologies, the philosophy represents still the traditional way of knowing and interpreting world (best example is in hermeneutics), whereas technology represents knowledge and identity according towards a purely pragmatic foundation of spreading quick and easily accessible information. Philosophy still wants to find a place for 'humanism'. Technology is concerned with functioning and performability of a system. Philosophy - just as a theoretical basis of the tradition of what was best in the history of mankind and with help of sophisticated new technologies - should, nowadays, be a technique of 'good (and more humane) living'.
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At its best, Christian theology has strived to balance God’s transcendence and immanence both in the east and the west. In the spirit of ecumenism, here I compare and contrast the seemingly different Trinitarian doctrines of Barth and Lossky. Due to the interrelatedness of various doctrines in their theological systems, the comparisons will be made in three key areas that are pertinent to our discussion: epistemology, revelation, and soteriology. Each area yields important and stark differences, yet I argue that their differences arise partly due to their different respective traditions. But, despite their differences, they share great similarities in their attempt to maintain a Trinitarian God who is both transcendent and immanent. Thus, divine transcendence and immanence may prove to be good topics to pursue ecumenical dialogue in that can transcend the immanent doctrinal differences between the east and the west.
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Kako smo vidjeli u prvom poglavlju, politička pitanja imaju središnje mjesto u Badiouovoj filozofiji, kao i u njegovom osobnom životu. Politika nema službeno povlašten status, na primjer, Badiou ne smatra da je sve političko, ili da je političko tumačenje nekog pitanja u konačnici uvijek ispravno, ali u svom radu uvijek je navodio primjere iz politike, a za to postoji bitan razlog. Badiouova razmišljanja o politici i njegovo osobno političko iskustvo usmjeravala su razvoj čitavog njegovog filozofskog sustava kao i sve drugo, kao i teorija skupa, kao i njegova promišljanja povijesti filozofije.
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Arhepolitika, parapolitika i metapolitika tri su neologizma s kojima Jacques Rancière, u središnjem poglavlju svoje knjige Disagreement: Politics and Philosophy objavljene 1995. (engleski prijevod objavljen 1998.) promišlja dominantne likove onoga što je nazvao »politikom filozofa«, od Platona do Hobbesa i od Marxa do Bourdieua. U tom promišljanju na kocki je, zbog toga je to poglavlje središnje u knjizi, pitanje odnosa između politike i filozofije, a to je samo jedan od primjera za odnos između realnog i mišljenja o realnom.
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The article is dedicated to main approaches to security problem in neoclassical realism: B. Buzan’s concept of international politics, K. Holsti’s political theory, J. Mearsheimer’s “offensive realism” theory, S. Walt’s theory of “balance of threats”. Author pays special attention to state’s strategies on international arena.
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The essay is a careful reading of Derrida’s "Otobiographies”, accompanied by a scrupulous analysis of what goes on in the mind, feelings and imagination of a reader, for example, a reader beginning "Otobiographies". In the space defined by both the writings of Nietzsche and Derrida, and words of commentary about them, questions arise concerning the mechanisms for producing meaning and understanding.
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The purpose of the essay is to evaluate Jacque Derrida’s famous self-declaration contained in "Circonfession", where he says that it is “sort of the Marrano of French Catholic culture”. Does this mean that Derrida is comparing himself to the "conversos", the Sephardic Jews who were converted by force and officially became Christians but still secretly practiced their prohibited Judaism? Does this sort of identification shed light on the Derridian “secret”, which is one of the creator of deconstruction’s most obsessive themes? And does deconstruction itself as a method of discovering what is hidden not thereby gain new meaning? The essay attempts to answer these questions, putting forth the idea that once you internalize Derrida’s Marrano message, his oeuvre opens up to a completely new interpretation, in which his controversial relationship with Jewishness ceases to be, as it is usually considered, a marginal issue.
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In 1993, Jacques Derrida published his book "Spectres de Marx". Commentary accompanying its release focused on the issue of the originality, or lack thereof, of the “Derridian” exegesis of Marx and the search in the French philosopher’s text for prescriptions for politics in the present day. In my essay, I assert that from the perspective of the twenty years that have passed since the release of "Spectres of Marx", two theoretical aspects of Derrida’s book have survived the test of time: 1) the problem of the “spectral” presence of ideas dominated by a cult of action and the power of social life in late modernity, 2) the still poorly diagnosed problem of the theological and religious foundations of modern capitalism revealed by Derrida in his writings on Marx.
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In this paper the author tries to give some basic insight into the philosophy of the Spanish philosopher José Ortega y Gasset, particularly bearing in mind the role of philosophy in the contemporary education. In the complexity of the topic the author tries to dismember three dimensions. In the first part author seeks to outline the phenomenon of “mass man” especially having in mind the nature of its origin as well as the characteristics of its structure. The second dimension is related to the Ortega y Gasset’s understanding of the role of university in the modern society. Here the author – throughout Ortega y Gasset’s perspective – is trying to answer a simple question: why the society needs a university, or better, what is its role in education? The third dimension of paper is related to an attempt of discerning of Ortega y Gasset’s understanding of philosophy. The author is trying to reach out to answer the question: why is there a philosophy, or rather, whether it is really necessary to human? The basic position that the author tries to outline is related to the fundamental message of Ortega y Gasset’s philosophy: person must build his/her authentic existence in the dynamism of circumstances. Philosophy, says Ortega y Gasset, is a necessary part of that operation, in particular, human self-creation.
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In this paper we intend to give insight into philosophical and bibliographic reception of thought of José Ortega y Gasset’s, one of the most important European thinkers of 20th century, as well as to indicate deficient reception of Ortega y Gasset’s philosophy in Croatia. We believe that the concept of this paper based on the principle of reception in one language and the narrow part of the thematic references gives a solid basis for further research of the influence of Ortega y Gasset’s thought on philosophy in Croatia.
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The paper deals with the layered relationship between film and different modes of representing corporeality, i.e. its extremes: from allegorical representation to the emphasized absence of corporeal aspects. In the last thirty years film finds its foothold in specific cultural contexts, it deals with (bio)political body, the question of abjection, marginality, otherness, the question of identity. Emphasis on corporeality is found in reflexive film, which appears in 1980’s through different conceptions: as abjection film (A. Varda, M. Lee), marginality film, suburban film, as filmic writing (cinécriture), while recently through thematisation of the body it manifests in films of the new French corporeality (in directors such as J.-P. and L. Dardenne, B. Dumont, C. Denis). It is also recognised in films of excess (G. Noé) and aesthetics of appropriation (D. Jarman, M. Slabošpicki), as well as in films that deal with normativity (A. Kiarostami, H. Farocki). These directors are having direct or indirect dialogue with the contemporaries who thematise the body: Jean-Luc Nancy, Gilles Deleuze, Julia Kristeva, Michel Foucault, Giorgio Agamben, Hélène Cixous, Frantz Fanon, Jacques Derrida, Alain Badiou.
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The paper presents the idea of transcendence of God as depth of being in the philosophy of Józef Życiński (1948–2011). This idea has two main interpretations: moral (searching for the meaning of life by man and discovering it in the world of values) and ontological (the presence of some formal structures in the being of the world as the expression of the divine Logos). The paper consists of three parts: 1) a presentation of those aspects of human existence whose main feature is the question of the meaning of life, and the role of ethics, aesthetics and religion in answering it; 2) a presentation of the idea of God as the depth of the world and structure of laws, ideas and values; 3) a presentation of the aspiration of man to the harmony of life through the openness to the depth of existence in the moral and ontological aspects.
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In the tradition of Byzantine philosophy the term ἐνούσιον denotes the manifestation of hypostatic being through a particular essence. In the Christological speculation of St. John Damascene ἐνούσιον has a more specific usage and indicates the hypostatic uniqueness, revealed through the essential properties. The model implies intersubjectivity, since the identity of each hypostasis is genealogically related to the other hypostases of the respective essence. Thus the concept of ἐνούσιον demonstrates that essential being is historical, the paradigm of historicity being the event of the Incarnation of the Son of God. Through his ἐνούσιον in human nature Christ becomes Son of man, thus confirming historically his eternal hypostatic unique property – the sonship. In that sense the Byzantine speculation on the ontology of the hypostasis is an answer in absentia to Martin Heidegger, who, in his Sein und Zeit, laments the vanishing of the aspect of historicity and temporality of being in the metaphysical discourse after Aristotle..
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The paper focuses on Pavel Florensky’s antinomies of space based on the analysis of colours within artistic expression, which arise from their symbolic aspect. Considering that the basis of symbolization consists of the hidden nature of human existence, the union of a man and the world, Florensky draws attention to the non-manifested – the inner, invisible world, which is presented iconographically as a holy space.
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Im Aufsatz wird von Neuem versucht, zu verdeutlichen, warum der Begriff der kroatischen Philosophie zwar umstritten sein mag, in welchem Sinn er das jedoch nicht ist. Er kann nämlich nicht rein philosophisch begründet werden, weil es für die Philosophie unwesentlich ist, welchem Volk oder Nation jemand angehört, und allein wesentlich ist, dass und wie er philosophiert. Deshalb sind Begriffe wie französiche oder deutsche Philosophie in gleichem Masse umstritten wie der Begriff der kroatischen Philosophie. Aufgrund der Unterscheidung zwischen den Ebenen der wissenschaftlichen Beschäftigung mit dem philosophischen Erbe – die mit der Arbeit der antiken Biographen, Doxographen, Ausleger der philosophischen Systeme (αἱρέσεις) und Verfasser der Geschichte der philosophischen Lehrer-Schüler-Linien (διαδοχαί) zu vergleichen ist – auf der einen Seite, und dem Philosophieren selbst auf der anderen Seite, können wir unseren Begriffen von „nationalen Philosophien“ eine angemessene Stellung innerhalb der kulturgeschichtlichen Studien zuweisen, zu denen auch die nationalen Literatur- oder Kunstgeschichte gehört. Endlich wird vom Gesichtspunkt der vielschichtigen und vielsprachigen kroatischen Kultur klar, warum die kroatischen Philosophen in lateinischer Sprache, sowie die neueren philosophischen Autoren in kroatischer Sprache, dem Begriff der kroatischen Philosophie oder (nach dem damals üblichen humanistichen Gebrauch) „philosophiae Illyricae“ angehören.
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The article presents the evolution of the language of advertising from the 1960s to the present, presenting various images of women in advertising. Simultaneously a theoretical analysis has been carried out of the demands of second-wave feminism, which exerted significant influence on the creation of images of women in the mass media. The objective of our comparison of feminist theory with advertising practice is an attempt to answer the question of whether the present media image of women liberated from the binary sexual order and weighted towards the genderqueer and/or transgender phenomena is the desired realisation of the feminist demands for emancipation of and equality for women announced in the second half of the twentieth century.
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