Възнамеряваното от Хайдегер „преодоляване на естетиката“ и някои възражения срещу него
The article explores Heidegger`s attempt to overcome aesthetics.
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The article explores Heidegger`s attempt to overcome aesthetics.
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There are two aims to the present paper. The first is to support the assertion that traditional justifications of revolution, rebellion and civil disobedience, though not wrong, are culturally inappropriate. The second is to outline, in the most basic of forms, what a “culturally appropriate” form of political resistance would require. The latter aim will be attempted by offering a counter-enlightenment model of resistance, derived in a large part from a Hegelian reading of Sartre's later work on groups, appropriate to the cultural conditions of late modernity.
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Auschwitz is still the greatest challenge for philosophy and reason, rather than representing their end, as Lyotard most prominently seems to imply. The article shows how the evolution of the question of dialectics from Hegel to postmodernism must be thought in relation to Auschwitz. The critics of reason and Hegel such as Lyotard, Derrida and Foucault are highlighting the break between reason and unspeakable suffering, for which Auschwitz is the most prominent symbol, but reintroduce ‘behind’ the scene much more speculative concepts than Hegel himself (Plasmaby Lyotard, khora by Derrida and power as an absolute by Foucault). Adorno for his part thought that only a negative dialectics could address the problem adequately but transferred the unity of opposites just in the realm of utopia. But there is no negative (Adorno) or positive dialectics, only dialectics which mediates and posit the positive and the negative on a higher level
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Review of: Boško Pešić, Rusmir Šadić (ur.), Heideggerov kraj, Centar za kulturu i edukaciju »Logos«, Hrvatsko društvo »Karl Jaspers«, Tuzla, Zagreb 2017.
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Taking into consideration the accepted evaluation and the meaning of the concepts of humanum and existence, in this paper we compare Abdulah Šarčević’s philosophy of humanity and Jean-Paul Sartre’s existentialism as humanism, and point out both the philosophical value paradigm of given reflections and the separate ethical-epistemic specificity, as well as the affinities between these humanistic intellectual worldviews, realised within the problem of anthropo-metaphysical and ethical-moral perceptions of Abdulah Šarčević’s conception of humanism in relation to Jean-Paul Sartre’s existentialistically seen humanism.
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The paper argues that Rawls’ critique of perfectionism from the standpoint of neutral liberalism scrutinizes the conceptions of the good without demarcation between them, that is, without distinguishing whether they are comprehensive religious or philosophical conceptions, or whether they are piecemeal comprehensions of local values, concepts and goods. In addition to the high contestability in the use of the concept of comprehensiveness, it is necessary to retain the concept of reasonableness, as comprehensions of the good have to be to some extent well-founded, consistent and coherent to be considered relevant in a political dispute. Considering these distinctions, it can be claimed that, in particular cases, the application of considerations of the good in disputes concerning constitutional essentials can be supported and, considering reasonable pluralism, morally justified. Nevertheless, moderate perfectionism has to specify whether political decisions create and support options, promote valuable goods or they discourage worthless goods. It is necessary to delineate the limits of perfectionistic measures accordingly.
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Can human nature be defined? The author advocates for describing the human nature, wherein he sees the possibility of pointing out its essential traits, not only the differences but also the sameness. The very question of human nature speaks about the necessity of philosophical reflection on all things human. Thus, the question regarding human nature is perpetual and open.
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This essay critically assesses Roman Ingarden’s 1915 review of the second edition of Edmund Husserl’sLogical Investigations. I elucidate and critique Ingarden’s analysis of the differences between the1901 first edition and the 1913 second edition. I specifically examine three tenets of Ingarden’s interpretation.First, I demonstrate that Ingarden correctly denounces Husserl’s claim that he only engages in an eidetic study of consciousness in 1913, as Husserl was already performing eidetic analyses in1901. Second, I show that Ingarden is misguided, when he asserts that Husserl had fully transformed his philosophy into a transcendental idealism in the second edition. While Husserl does appear toadopt a transcendental phenomenology by asserting–in his programmatic claims–that the intentional content and object are now included in his domain of research, he does not alter his actual descriptions of the intentional relationship in any pertinent manner. Third, I show Ingarden correctly predicts many of the insights Husserl would arrive at about logic in his late philosophy. This analysis augments current readings of the evolution of Ingarden’s philosophy, by more closely examining the development of his largely neglected early thought. I execute this critical assessment by drawing both from Husserl’s later writings and from recent literature on the Investigations. By doing so, I hope to additionally demonstrate how research on the Investigations has matured in the one hundred years since the release of that text, while also presenting my own views concerning these difficult interpretative issues.
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The work of Albania’s best-known writer, Ismail Kadare, is focused on his native country’s culture, history and traditions, but has been paralleled by his equal concern with world literature. This has provided him not only with a cultural framework for comparison and analysis, but also with an effective means to render historical processes throughout artistic expression. The collection translated into English as Essays on World Literature: Aeschylus, Dante, Shakespeare (2018) mediates the readers’ imaginary voyage to ancient Greece, Renaissance Italy, Elizabethan England and communist Albania. Using a theoretical approach inspired by The Coming Community (1993) by philosopher Giorgio Agamben (with whom Kadare received the 2018 Nonino Prize), this article discusses Kadare’s essays focusing on Albania’s European identity, supported by the inextricable links between myth, literature and history.
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The paper presents several remarks on the theoretical-philosophical context on which the research of democracy is based in post-positivits science. It deals with democracy as a phenomenon formed by cognitive processes through language that becomes the subject of scientific research for the purpose of knowledge systematization. The linguistic turn helps us to grasp the knowledge of democracy as historically limited and trapped in the discourses of the time. It is therefore crucial to understand that we can only approach democracy through the ideas that people have created in a given historical period. At the same time, we will look at theories of democracy as part of social science theories. The paper elaborates on Karl Popper’s critique of methodological naturalism and historicism which is applied to theories of democracy, and shows how this perspective can be useful for democracy research.
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Ortega y Gasset’s philosophical inheritance is not systemically conceived. Therefore, the notions of fantasy and creativity in this paper are interpreted in the framework of his ontological research and in the context of his reflections on the "new", "young", avant-garde art.It shall be shown that his concept of fantasy is not understood in a traditional way, as a special "organ" or a moment in the epistemological scheme, but as one of the fundamental ways in which man relates to the world.Man is understood as a homo viator whose task is to interpret his own reality.Having a phantasy, man is being able to set an interpretive attitude towards life, and in the contemporary world he also has this attitude towards works of art themselves.On the other hand, we shall set off his critique of the notion of creativity based on the philosophy of art, and show the reaffirmation of this notion in the context of the rational-vitalist position.
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This paper gives a particular overview of reflections on education by two renowned philosophers of West European culture, Arthur Schopenhauer and Friedrich Nietzsche. What links their philosophy of education is the inclination towards the more complete shaping of a man. Nietzsche is a great supporter of Schopenhauer's understanding of philosophy as a philosophy of life. However, while Schopenhauer remained imprisoned in the world of pessimism, Nietzsche overcame the pessimistic view of the world with the image of a creative artist who consistently sets his life in motion, while enjoying his art of living. The thing they have in common is extreme individualism – the understanding of philosophy as the liberation of inner life. Arthur Schopenhauer perceived a man as a being of will that succumbs to laws of nature and the lower levels of humanity – will and passion. Friedrich Nietzsche saw a man as a being of will for power, emphasizing the power of the urgent and irrational one. Schopenhauer gave the pessimistic view of a man who is under the power of an unquenchable lust for life, whereas Nietzsche gave a nihilistic view of the world, in which he advocated demolishing and putting an end to the old values. In Nietzsche's opinion, a nihilist is someone who sees everything as pointless and futile. Arthur Schopenhauer had a significant influence, not only on Friedrich Nietzsche but also on some other great men of his time, who mostly did not support his philosophy in its entirety. Understanding the world in Schopenhauer's way came to life at the end of the 19th century and later, primarily because of Friedrich Nietzsche. This was an era in which social sciences finally began to develop separately, but at the same time complement each other. Due to this interaction, it was possible for Schopenhauer, and through him also for Nietzsche, to have such a significant influence on the European spiritual life.
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The aim of the present paper is to provide a comparative account of the manner in which Moritz Schlick and Wilfrid Sellars treat certain aspects surrounding the topic of observational knowledge. By considering Sellars’s allusions to Schlick’s epistemological undertaking within the context of his rejection of givenness, I evaluate the extent to which Schlick can be characterized as a traditional foundationalist. By emphasizing that this is not the case and that Schlick adheres to a non-standard version of epistemological foundationalism, I shed some light on those theoretical elements that allow for a convergence of opinions between the two authors to transpire.
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The essay looks at the few and short, but strikingly significant references that Giorgio Agamben makes to pleasure throughout his work. Starting with an analysis of history, I discuss his critique of the concept of time, which, in his book Infancy and History, culminates with a reflection on the Aristotelian concept of pleasure.
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The article deals with the issue of turning (Kehre) in the thought of Martin Heidegger. I show that, in Being and time the question of being posed from the perspective of a distinguished being as Dasein has led to the objectification of being, thus rather reproducing instead of overcoming, the so far way of thinking that Heidegger named “metaphysical”. The turning in Heidegger’s thought consists in his effort to make being independent from human being, i.e. he tries to go beyond the transcendental and subjectivist point of view of Dasein by placing historicality of Dasein against the background of the very existence of being. It is not Dasein who designs being, but on the contrary, being designs understanding for Dasein. In this context, I show that the thinking of being postulated by Heidegger takes the form of thinking the very process of historical presencing of the historic types of interpretation of being.
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The task of this work is to make a comparison of subjectivity in the philosophy of Frederic Nietzsche and Soren Kierkegaard in the context of modern metaphysics. It turns out that despite the fact that our XIX century philosophers were trying to go beyond the definition of modern subject by using two separate methods, their thought is marked with similar assumption. It is natural that their projects did not succeed in breaking down the modern metaphysics, but instead it resulted in bringing to an end the possibilities that these metaphysics enabled. This end means a radical defining of a subject as the one who "came out of Matrix" - he is no longer obliged to follow any outside rules. He invents the rules on his own and no one can have an authority over his deeds. Following further consideration it turns out that similarity of two titular philosophers is a solidly grounded thesis and a reference of these conclusions to metaphysics enables us to take up a new look at the shape of modern times. As a result a new philosophy is possible: it is a philosophy which doesn't consider a superman or knight of faith as a culmination of it's thinking, but as a beginning of it.
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It is stated both by Tischner and his scholars that he follows the footsteps of Hegel. Yet thus far no one – including Tischner himself – was talking about exactly this aspect of Tischner’s thought that is antiHegelian. The best way to do that is to address the issue of truth. Tischner’s theory of truth is antiHegelian because Tischner puts emphasize on the word “feeling”, while at the same time describing his distrust for ontology, which leads him to two things: he thinks about truth first and foremost as a kind of value which is not privileged among other values, and he thinks too little about society. So it is anti-Hegelian because it denies the requirement of Hegel’s science as being the true knowledge of spirit about spirit. In order to understand more from Tischner’s philosophy independently of the issue of Hegel’s philosophy, one should take into consideration Tischner’s theory of evil.
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This paper proposes a parallel between the theories of pictorial representation put forward by Edmund Husserl and Richard Wollheim. By doing so, it aims to facilitate a dialogue that can provide some new elements for an appropriate understanding of threefold seeing-in. The first section offers a comprehensive interpretation of Husserl’s theory of image-consciousness. This experience is considered a threefold perceptual phantasy, different from perception and sign-consciousness. The second section presents a review of Wollheim’s theory of twofold seeing-in and addresses a possible ambiguity in his notion of thing represented. Finally, the third section discusses two topics that result from this parallel: first, the characteristics of the configurational and recognitional folds in a seeing-in experience, and second, the possibility of their ‘mixture’ with phantasy. As a result, I propose a different account of threefold seeing-in: I suggest that the configurational and the recognitional folds should be considered aspects or intentions of seeing-in, and that the configurational aspect corresponds to the intention to the image-object.
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This paper aims to discuss some of the ways in which Husserliana XXIII (1980), i.e. the volume containing most of Edmund Husserl’s unpublished works on image and phantasy consciousness, can provide a seminal contribution to the contemporary theories of images on a wide-ranging level. I will first lay out how, in the third part of his famous 1904/1905 Göttingen lectures ‘Phantasy and Image Consciousness’, Husserl comes to affirm that phantasy consciousness does not rely on the mediation of mental images. Indeed, I will maintain that in ruling out the possibility of interpreting phantasy representation as imaging (Bildlichkeit) representation, Husserl discovers the ‘reproductive’ structure of phantasy. In this view, phantasy experience reveals itself to be the counterpart of the perceptual experience. I will then argue that such outcomes can in turn bear on Husserl’s account of image consciousness, which can finally be understood as a specific case of perzeptive Phantasie. Finally, I will endeavour to show how these phenomenological results can shed light on crucial issues raised by analytic philosophy regarding the nature of depiction, precisely concerning the role played by imagination in it.
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