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A Deleuzian incursion into Kantian Criticism. About the Doctrine of the Faculties from the Perspective of their Interest. Deleuze describes the doctrine of the faculties as a complete system of permutations. These faculties are analyzed in part according to their own interest: speculative or practical. Each faculty has a superior form through which it is realized. Deleuze’s question is to what extent a faculty becomes able to achieve its own interest and bear the legislative burden for another. Reflective judgment generally makes it possible to move from the faculty of knowledge to that of desire, from speculative to practical. These are also questions concerning the free agreement of our faculties with the contingency of Nature’s own accord with them.
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The Conscience of Time in Spinoza and Boutang. Boutang’s Objection to Spinoza in the Resolution of the Ontologie du secret. This article aims to compare the relation to time and eternity in Spinoza and Boutang. Why such an attempt? Boutang, in footnote nr. 442 of the last chapter of his book Ontologie du secret, objects to Spinoza, who rejects all ontological content of the future and therefore condemns substance to be an “eternal past”. On the contrary, Boutang seeks an ontological participation via a subjective imitation of the Trinitarian person, who would act in the modal reality. This requires a change in the “consciousness of time” by understanding Time not as a thing, but as something related to Creation itself, in order to finally confer an ontological content to the future as a project. As a result, both conceptions are in opposition to the status of the substance and God to find the effective participation (called the “third kind of knowledge” in Spinoza). Nevertheless, they can get closer regarding the search of a subject’s metamorphosis in the very duration via a specific participation to eternity which Boutang calls “other time”, and more metaphorically “oblique corridor”. Consequently, this “consciousness of an other time” fills an important gap that remains in the proposition 23, V of the Ethic, which divides consciousness between understanding and imagination at the expense of conscience itself.
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In the article I first outline some of the meanings of engagement, and look at the reasons why the light of engagement faded. Jean-Paul Sartre and hi concept of engagement is particularly important in this section as I analyze the far-reaching meanings of the said concept and discuss what implicated issues are related to this. In the following, I confront with the idea that deteriorating of the paradigm of engagement is determined by the weakening of motivation-resources in contemporary liberal-democracy. This concept, in fact, combines the engagement with the support of certain ethical claims. I critically discuss the aforementioned idea, indicating that it is more appropriate to follow the idealistic, but not arbitrary, assumption that we are actually freer than we think or want. Based on this consideration, I try to rethink the fear of the highly criticized Prometheus-bias, which sets even the forces of emancipation in the service of existing hegemonic system. It is emphasized that we are gaining experience in history with the prometeeous, and transregressive activities. I assume that our anxiety stems from the fact that we indeed possess the mentioned (Prometheus) capacities that make it possible to change the world, but we renounce them due to the reasons of safety-comfort, inertia, and not least to the fear of fear. After that, I make an attempt to expound the outline of an engagement-related theory. This theory consists of four parts: 1. conscience; I believe that the concept of engagement is inaccessible without the meanings of conscience, that is, the meaning of commitment must be anchored to the notion of conscience, 2. courage, which means that we are able to see the dialectics of limitation and opportunity in the Prometheus-biased attitude, 3. I take into account the contemporary forms of rebellion and analyze them in relation to conscience and courage, 4. in this part, I discuss the eventual conservative forms of engagement and try to answer the question: is the conservative commitment concept is possible at all?
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Lucian Blaga identifies the ontological dualism as the starting point for the analysis of aesthetical structures and values. Based on the theory of the dual nature of the conscience, which distinguishes between two specific modes of human existence, namely the existence within the real (material) world and the existence within the horizon of mystery, the present paper argues that the aesthetic experience is linked to a type of temporality whose character is not subject to the physical laws of time due to the fact that it abolishes the perspective of common temporal experience of succession. Even though the Romanian philosopher does not state it directly, this thought takes shape throughout his work Art and value, emphasizing the magnitude of the aesthetic experience that is involved by the human conscience in relation to the work of art. Blaga understands art as both enhancing and revealing the mystery within the horizon of which human beings exist. At the moment of the aesthetic experience its subject shifts from the material world to the horizon of mystery, his specific and fundamental ontological mode that alows him to become what he is – fully human.
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In this paper different philosophical approaches are re-examined in regard to the question how humanity appears in images. Firstly, based on Judith Butler’s analysis of the photographic frame, the determination of the images by the relations of power is addressed. Secondly, in the context of DidiHuberman’s comments on Pasolini and the fireflies figure as form of resistance, the possibility to resist against the enforced framing by taking otherness and its appearing into account is at issue. Lastly, referring to Hito Steyerl’s theory of contemporary documentary art, I analyse the of ethical aspect of the posed question. Multiple examples of contemporary Colombian documentarism as well as one case of art in the context of the Jewish persecution during World War II are offered as an illustration of the ideas presented in this paper.
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Conclusion of themes interculturality and mediality
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The article is a philosophical analysis of the novel La Nausée by J.P. Sartre. La Nausée is originally labeled as novel, but in recent editions it is presented as a “metaphysical diary”. The central theme of this journal is the condition of the man who lives in a world governed by hazard, uselessness and absurdity. Given the fact that at Sartre the philosophical discourse invades the literary one, this article analyzes the novel from a philosophical perspective. The freedom of the writer Sartre is canceled by that of the philosopher Sartre. The major idea of the novel: the nausea caused by the surrounding things appears because of a consciousness that perceives the absurd contingency of itself (for itself) and of the surrounding things (in itself).
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The paper discusses the complex of ideas presented in the newest postmodernist book „Dé-coïncidence. D’où viennent l’art et l’existence?“ (“Non-coincidence. Where do art and existence come from?”) by an influential French sinologist and representative of philosophical comparativism François Jullien. In the paper, attention is paid , on the one hand, to the analysis of contemplated awareness, freedom, living differently, and, on the other, common, banal yet comforting everyday slavelike dependence on norms and unaware existence, as well as other fundamental ideas and categories developed by Jullien. The author of this paper demonstrates that F. Jullien, applying a typical poststructuralists deconstruction principle, gives particular meaning to the analysis of the language and the text. In so doing, he emphasizes that both biblical myths and seemingly common and unquestionable Western cultural truths can be viewed in a different light and be interpreted, not by applying well-established (usually unquestionable) models, but, instead, by analyzing the deepest semantic meanings of the language and the text, without which the understanding of reality is incomplete, if not wrong. At the end of the paper, a brief overview of F. Jullien’s innovative ideas is presented not only to take a new look at truths that have turned into dogmas, but also to, in a sense, shock society and open their eyes to a deeper and more aware form of existence.
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The “problem of evil” is the oldest and most serious philosophical objection to Christian-type theism. In current analytical philosophy it appears generally as the “evidential argument from evil”, inductive arguments based on the facts about evil, for the conclusion that God doesn’t exist. Analytical philosophers of religion developed a new theistic defensive approach to the argument, called “skeptical theism”. According to “skeptical theism”, we couldn’t rely on the evidential arguments from evil because of the limitations of human cognitive powers. The American agnostic philosopher Paul Draper approaches the problem from a new angle, in a way of abductive inference. According to Draper, the non-existence of God is the best explanation of the distribution of pain and pleasure in human and animal life. This study evaluates Draper’s argument and the “skeptical theists’” objections to it.
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Szécsi Gábor – Tóth I. János (szerk.): Természet és felelősség. A környezeti etika és nevelés filozófiai alapjai. Gondolat, Bp., 2020.
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In the majority of the cases, the exegetes of Cioran’s work avoid calling him a philosopher. Most of them opt for the variant proposed by Cioran himself: thinker or private thinker. The young Emil Cioran has vast philosophical knowledge; therefore, at first, he is tempted to go along with academic philosophy. The problem is that both his experience as an insomniac and the influence of some of his friends who were professors of philosophy make him philosophically stand against school philosophy, the philosophy of a traditional nature. The systematic philosophy does not hold when facing irrationality; its abstract ideas and structures do not provide any consolation against suffering or lack of meaning. Although he can be ascribed to the countless older or newer definitions given to a philosopher, Cioran is not keen on being called a philosopher. He does not want his authentic, visceral philosophy to be acknowledged as philosophy. Instead, he chooses to be an anti-philosopher, a private thinker. In effect, Cioran reties the Greek philosophy of the beginning, which was leaning toward wisdom, with the unmediated expression of living, most of which consisting of suffering.
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In this paper we try to follow and analyze the rhetoric of Cioranian thought in the face of the temptation of faith, which, for him is nothing but the impossibility of the mystery of the act of prayer, because the essential revelation thwarted any illusion and therefore invariably argues that salvation is not deification. His only true faith lies in the idea of prayer as a support for enduring moments of dispair, just as reflection on the idea of suicide is a palliative and gives a kind of honor to the one temped by the act of suicide, pushed to the extreme, in moments of ubearable lucidity. The idea of prayer and the idea of suicide can be considered as the only illusions of Cioran, who strongly believes that he got rid of all illusions.
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This essay points out the mental transformations Emil Cioran endured from the age of seventeen when he started suffering from insomnia. The main idea is to show that insomnia determined a lot of changes in Cioran’s personality. His philosophy, known for its deep pessimistic content, has its origin in Cioran’s battle against insomnia.
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Settled in Paris, the Romanian philosopher Cioran discovered the cafard, “psychological or visceral boredom” that the entire French people seemed to him to suffer of. He distinguished this state from the proper boredom (ennui) and excluded its equivalence with melancholy, nostalgia or the German Sehnsucht. Recording in his Notebooks the crisis of cafard, he tried to detect all its levels (from tango to the Apocalypse), the physiological sources and the metaphysical dimensions. He was convinced of its universality, sought remedies and investigated its products, including the cruelty and its own writing. In this presentation I emphasize that this concept is a fundamental one in Cioran’s life and work (he even set out to dedicate it an essay – Essai sur le Cafard – but came to the conclusion that it is useless to analyse it any further). I also point out that in many translations (including those in Romanian) cafard has been replaced by other terms (sometimes inappropriate) and thus his presence, although essential, is no longer pointed out.
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