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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This article examines the main characteristics of the concepts of implication in relevant, connexive and paraconsistent logics and discusses the origins of these concepts in Antiquity. It is made a comparative analysis between the meaning of this connective in the three logics in regard to their correspondence to the conditional “if…., then….” used in natural language and presents arguments that the notion of implication, proposed by relevant logic, provides the most adequate formal explication of the conditional connective in the mentioned sense.
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The basic aim of this study is to reveal and demonstrate how the analysis of the topic of contradiction can outline directions for overcoming transcendentalism, i.e., outline ontological-dialectical approaches to logic through the prism of Kant and Hegel, and based on this, present the result of paraconsistent logic with regard to the formalization of dialectical logic.
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The paper discusses Hilary Putnam’s views on the role of philosophy in an age of science as they are presented in his text “Science and Philosophy” (2010). The article explains the importance of Putnam’s central idea that philosophy needs to address both moral “questions for grownups” (Cavell) and theoretical questions about “how things hang together” (Sellars).
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The paper juxtaposes two stripes of realism, both present in the writings of the late Hilary Putnam. As is well known, forty years ago Hilary Putnam, who was until then a staunch supporter of metaphysical realism, switched to a different doctrine, which he called “internal realism”; many adherents of realism saw this as an unjustifiable retreat from their camp. The question remains: is internal realism a true variety of realism? In order to answer it, §1 compares the postulates of metaphysical and internal realism, while §2 shows how internal realism deals with certain key distinctions observed by metaphysical realism.
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The article explores Hilary Putnam’s analysis of the distinction between factual and value judgments. The topics discussed relate to the main arguments against the non- cognitivist, emotivist interpretation of value claims. Hilary Putnam’s contribution is evaluated in the light of the problem of scientific objectivity, and his notion of “objectivity without objects” is supported from within the context of pragmatist philosophy
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This article addresses the issue of how moral philosophy and social sciences can play a role in defining visions of a better future for humanity. The author analyzes Hilary Putnam’s relevant ideas in this respect, including the possible impact of knowledge obtained through literature in this process. The article emphasizes two aspects of Putnam’s discussion. First, the author focuses on what underlies the current inability of social sciences and practical reasoning to perform their proper visionary functions. Second, the author presents certain potentially interesting consequences of Putnam’s ideas on errors in practical reasoning, which are applicable to a classical debate in this field.
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The foundations of the ethics of science as a separate and particular research domain were laid in the 1930s by Robert Merton. He was the first to formulate the structure of the ethos of science as well as to present the first conjectures concerning the specific mode of action in science in terms of habits, collective expectations, incentives, encouragements, and the how these are built into the individual scientist as his/her “duty”. Unfortunately, the first elements of this foundation remained incomplete; Merton’s concept was poorly understood and later neglected, considered irrelevant to contemporary ethical practice. My research investigates the roots of Merton’s ethical categories in the process of knowledge production, in which the negative effects of the violation of these categories also occur. The article further demonstrates that the ethical norms are correlative with, and complementary to, the norms of knowledge production (the latter, similar to ethical norms, are tacitly shared and transmitted by tradition). Tentative steps are taken to reveal how the building of ethical norms takes place in the individual’s mind during his/her specialized education in science. The separate layers of Merton's integral ethical categories are identified in order to show that they regulate a larger cluster of violations than those listed by him. The rethinking of the classical ethical categories and their mode of action furthers the completion of the classical foundations of the ethics of science.
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Experimental philosophy relies on traditional philosophy to define the problems by which traditional philosophy objectifies its theories. As opposed to this approach, experimental philosophers strive to distinguish their colleague’s intuitions from folk intuitions, with regard to notions such as free will, determinism, the afterlife, moral responsibility. According to experimental philosophers, a theory can be verified through an empirical database, using inventories, questionnaires and even case studies. Thus, a philosopher’s concept of moral responsibility should not be taken for granted; instead, in striving for certainty, a philosopher’s theory should be compared with that of non-philosophers. This method does not devalue the philosopher’s opinion but rather supports philosophical concepts and theory with empirical data.Experimental philosophers tend to explore intuitions in order to find which beliefs are intuitively produced and which are not. Also, how large and significant is the difference between the intuitions of philosophers and those of ordinary people. A good way to find the answer is to survey both groups and see how their answers differ. In the article, the author explores what kind of intuitions philosophers and ordinary people have and share, and to what extent philosophical theories can be confirmed or rejected on the basis of a comparative analysis between the responses of these two groups.
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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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The aim of the paper is to present the contemporary problematics of the philosophy of disability, focusing mainly on the ontological and epistemological presuppositions of an ableistic culture. In this article, instead of being regarded as a natural biological given, disability is considered and explained as a cultural phenomenon (such an attitude is inherent in the entire philosophy of disability, which is here mainly represented by texts of Bill Hughes, Lennard Davis, and Margrit Shildrick). The first section gives a short account of the philosophical problem of the bodily norm (according to Davis, Michel Foucault, and George Canguilhem). The prevailing norms give rise to different concepts of disability in different cultures, resulting in various systems of categorization of human bodies (J. L. Scully). Speaking of the ontological presuppositions of the concept of disability, the term “ontological disabling” (coined by Hughes) is analyzed, with the phenomenon of excessive corporality being one of the ways such disabling takes place. This article links ontological disabling to radical spiritual and political movements engendering hierarchies of human nature (texts of Robert Esposito, Giorgio Agamben, and Sergei Prozorov are taken as grounds here). Epistemological presuppositions of the concept of disability are explained with the help of a critique of the subject as well as classical epistemology, developed in the philosophy of plasticity of Catherine Malabou and Tom Sparrow.
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In contemporary philosophy and other branches of the humanities, the situation of minorities is becoming an increasingly discussed topic. Modern society seeks to integrate minorities in such a way that although not meeting the standards of the majority they are able to take pride in their differences. Gilles Deleuze’s and Felix Guattari’s research, which presents the concept of becoming a minority in their book “A Thousand Plateaus: Capitalism and Schizophrenia”, becomes particularly relevant. This article aims to reveal how such groups function and expand. Efforts are also made to show that the group dynamics are directly related to concepts such as multiplicity, affects, assemblages, and other important terms. However, the physical, mental, and psychical characteristics of some members of society are significantly different from those of the majority. The concept of becoming a minority can help to realize that the perception of one’s limitations through socio-political participation can open up new opportunities for the disabled. The article seeks to link the concept of becoming a minority with the concept of disability and to determine what has to be the case for the process of becoming a minority to begin. Toward the end of the article we review how the exclusion of the disabled increases, how the social integration practices of the disabled function under quarantine conditions and why becoming a minority becomes impossible during the pandemic.
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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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Exploring the climate catastrophe as a serious challenge for philosophy, Mościcki tries to grasp in what ways the vision of an approaching apocalypse modifies the concepts of time to which modernity has accustomed us. He examines two notions of “end time”. The first, developed by philosopher Günther Anders in the context of the threat that defines the Atomic Age – a threat that Anders sees as a historic milestone. The second notion of end time examined here is Giorgio Agamben’s concept of messianism in The Time That Remains – a concept also influenced by Anders. Mościcki highlights these two writers’ relevance for discussions of the anthropocene.
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This essay analyses aspects of Professor Nicolae Bagdasar’s perspective and interpretation of Vasile Conta’s personality and philosophical work. Our point of view is based on the fact that, despite the common practice, the interpreter goes beyond the intellectual framework of the actual presentation by entering the affective-emotional sphere, and presenting, towards the end of his essay, a counterfactual hypothesis of the kind “What if…?” It is this very process that makes the debate very interesting, because it gives us the opportunity to recall the paramount sequences of Conta’s intellectual biography, in opposing contrast with that of the illustrious philosopher J. G. Fichte. Based on the results of this excursus we subsequently propose considerations about the relationship between will, vocation and cultural values in V. Conta’s philosophical work. Therefore, we conclude that although Conta was criticized by Bagdasar for his materialistic views, which were limiting his approach to the philosophical truth, he remains, first and foremost, a cultural role model (praised by the same author) by taking full responsibility for his vocation during a short but very productive life.
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The article starts with a short presentation of the distinction between the traditional substantialist paradigm and the present-day functionalist one to which both thinkers belong. Then a few of their fundamental concepts are discussed through the lenses of their functionalist approach.
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