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The collective volume Early Phenomenology in Central and Eastern Europe: Main Figures, Ideas, andProblems, edited by Witold Płotka and Patrick Eldridge, enriches the ongoing and highly topical research of the history of phenomenology with the thematization of a specific period and localizationof phenomenology. The authors of eleven chapters explore the emergence of phenomenology in localtraditions outside the Germanophone area, its appropriation and development, describing the uniqueforms it acquired in individual environments. The book clarifies the characteristics of the early waveof phenomenology and provides a list of Central and Eastern European phenomenologists who participated in it. On the one hand, the volume is a contribution to historiography, enriching the studyof the history of phenomenology thematically and thus contributing to the development of phenomenology itself; on the other hand, it introduces its own set of philosophical problems. These concernmethodology and the issue of the Central and Eastern European identity, which is examined throughthe prism of the development of local traditions of phenomenology. When exploring the latter it isuseful to introduce the concept of the marginocentric. This concept, which originated in comparativeliterature, facilitates an understanding of the unique cultural configuration of a concrete tradition in itscommunication with internal and external environments.
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The relationship of philosophy with religion or theology has maintained its vitality in every period of the history of thought, and as a result of different thinking activities of human beings, serious dissidences have arisen about how these fields are related to each other. Theology, which has an history that goes back to the Ancient Age, has always had a relationship with philosophy. In the Middle Ages, this relationship shifted to a different ground. In the Enlightenment period, rational understanding of religion and God paved the way for the emergence of a systematic discipline such as the philosophy of religion. Hegel's studies on philosophy of religion has led philosophy of religion to start gaining its independence from rational theology which is the field that resembles it most. The main framework of this article is the relationship between theology and the philosophy of religion. This relationship has been tried to be dealt with through Hegel and Tillich. The main purpose of this article is to analyze the relationship between theology and the philosophy of religion on the basis of two important names in the history of the philosophy of religion and try to reveal that these fields cannot be completely separated from each other as an intellectual effort. In addition, showing that these areas have a close and dialectical relationship with each other implicitly includes the other purpose of the study.
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I might give a variety of logical reasons to help my daughter sleep: being tired from swimming, that a sore leg will feel better, or that she will need lots of energy to play with friends. Consequences can be an argument too, like the loss of a stuffed animal if there are any more non-emergency calls for parents before morning. I might even pull out some sort of shameless (and ineffective) ethos-based plea about being the parent and knowing what is best for her. Rhetorical persuasion is a concatenation of moments and forces that are experienced as a unit – a unit with a persuasive quality to it or that creates new directions for speech and action. Similarly, rhetoric can also be understood as the production or design of those experiences. The design is always partial, as no one can control an experience, but the addition, removal, arrangement, and use of elements for the purpose of creating a particular quality of experience is an important rhetorical act. This design-oriented production of rhetorical experiences is a way of focusing on the human agents within a material rhetoric context that avoids relegating the non-human and the non-linguistic to the background. This paper brings design further into the discussion of rhetoric, adds a design-based angle to new materialism, theorizes rhetoric as an experience, considers John Dewey’s notion of experience and Brian Massumi’s work on affect in light of design and material rhetoric, and (of course) to help parents set up their children for a wonderful night’s rest.
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In this article; The basic concepts produced by the French sociologist and philosopher Michel Foucault, the subject, the death of the subject, the self, power, basic types of power (absolute power, disciplinary power, bio-power), punishment, discourse, the archeology of knowledge, genealogy, dispositif, archive and episteme is addressed. In addition, the relationship between power and body, and the relations of power and domination are examined. Within these concepts and evaluations, the contradictions between both his own poststructuralist and his refusal to accept this and his basic views are revealed with his own expressions. With regard to "power", which is one of his most fundamental works, he says on the one hand that power (in other words, institutions of subordination) is not oppressive and domineering; On the other hand, he argues that power has nothing to do with the consent of the society and a consensus. Even the concept of the Great Closure means great domination and the consequent "death of the Subject". It is also not understandable that Foucault, while evaluating political power on a macro scale, confused the issue by bringing it to the concept of "sexual power" and reducing it to the micro level (particular and micro power). Another point of discussion arises in fundamental issues such as "child sexuality", "torture" and "drugs". Although he produced about 550 pages of thought in Words and Things, where he made the archeology of human sciences, he is still undecided about what language is and could not find the answers to these basic questions.
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This article attempts to grasp the relationship between the film Queen Lear and élan vital (vital impetus) drawing on the kinship of life as a creative evolution with art as a free act, which was established by Henri Bergson. According to Bergson, the élan vital, as the creative force of life, which is in a state of constant change and formation, is an invisible bond that passes through all living things. It is a free and creative flow. The qualities of élan vital, opening a door to aesthetic comprehension and helping us to gain a deeper understanding as to the relationship between artistic creation and life, trigger our conceptions about cinema. In this context, the film Queen Lear, which creates an aesthetic experience concerning the change and the transformation proceeded by élan vital, is discussed with the guidance of the intuition method and the cinephilosophical approach. Intuition is a method that offers a holistic insight that captures the unique and inexpressible within the subject; the cinephilosophical approach has also enabled the film to move forward and interact with it. Queen Lear makes the élan vital visible and palpable as the peasant women who do theater; as the director and the film. The film deals with the élan vital against the limits, inertia and habits imposed by social conditions, by focusing on the process, not the end, but the being, flow and change. The film joining the permanent flow between past, present and future, reveals the movement in duration. Making the transference movement of vital impetus between individuals and facts visible, turns the film into a transitional space. Images oscillating between women’s life, acting and the staging process of the play, higlights the production process of the film. At the same time they make the coexistence and relationality of life obvious. Consequently, as a living tissue that stimulates intuition, the film motivates to participate in the creative effort of the director. Bringing the audience closer to the direct vision of the reality, the film makes the audience feel the being and real movement in life.
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Hermeneutical Considerations on Heidegger’s Black Notebooks and on the Revisiting of his Path of Thinking II. Starting with preliminary philological-hermeneutical considerations concerning the way Heidegger’s Black Notebooks can and should be dealt with, as well as concerning the question of what tasks may be derived from them for future research, the paper attempts to discuss the Black Notebooks applying a variety of methods and approaches. Themes that are discussed at more or less length include: Time factor and the formulation of our task; explanation and understanding or the way a philosophical path should be approached and dealt with methodically (hermeneutically); the theme related to “Heidegger and anti-Semitism” and the question concerning individuality; prejudices from a hermeneutical perspective and the way to deal with them; relapses and their philosophical explanation; insufficient and exaggerated sensibility; Heidegger and Hegel; equivocality and the dark side of the “formal indication”; Lukács, Scheler and the devil; Heidegger’s great being-historical treatises and their greatness; suggestions for a reconsideration of Heidegger’s way of thinking. – One important hermeneutical claim brought to bear on the various discussions is this: just as it would be inappropriate in our dealing with Heidegger’s texts to disregard Heidegger’s own self-interpretations, it would be no less inappropriate to consider those self-interpretations – which themselves call for interpretation – as telling us the sole and ultimate truth. This second part of the paper dedicates special attention to the question of re-examining Heidegger’s whole philosophical itinerary in the light of the Black Notebooks.
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This text attempts to trace the evolution of the political and philosophical thought of Georg Lukács, after his magnum opus History and class consciousness, as well as the influence that historical events had on this evolution. Against the dominant consensus that dismisses Lukács’s late work as an effect of his alleged “reconciliation with reality”, I argue that the line of continuity in his thought was the idea of peaceful coexistence, derived from the objective conditions – the isolation of the Soviet Union and the stabilization of Western capitalism. So, rather than explaining his choice to defend coexistence, or “socialism in one country” as a consequence of his reconciliation with, or surrender to Stalinism, one should see his compromise with Stalinism as a consequence of this choice. His commitment to the coexistence thesis shaped his final version of Marxism in a number of ways. From a political perspective, a readjustment of the temporal scale of the transition to socialism in post-revolutionary society constrained him to advocate a more realist strategy that combined revolutionary movements with evolutionary processes – this was reflected in his option for the Popular Front strategy and later in his support for the Western pacifist movements. His late philosophical work also bears the marks of this enduring political choice.
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We talk about groups as doing something, we talk as if groups have agency. Is our talk legitimate? Are there group agents? Is there something like group agency? In this paper, I discuss two ontological frameworks concerning existence questions: the Quinean framework and the Thomasson-Carnap framework. I apply them to the problem of group agency. I review the Quinean-oriented literature debating the existence of group agents and its methodological background. I argue, via Thomasson’s easy approach to ontology, that deflationism can simplify the debate surrounding group agents. Thus, I argue for a Thomasson-Carnap framework and show that it is better suited to answer the particular question whether there are group agents. More specifically, I argue for a non-reductive simple realist view on group agents, i.e. I argue for the truth of “There are group agents,” via analytic entailments, by truths about the actions and deeds of groups.
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The purpose of the present essay is to present a version of the evidential argument from evil and to propose a ‘skeptical theistic’ response from a phenomenological point of view. In a word, the problem with the evidential argument from evil is that it attempts to put forth as justified an interpretation of the moral significance of historical events which actually exceeds the limits of human knowledge and which is based on a misinterpretation of experience. The essay also corrects certain analytic-philosophical notions regarding the nature of appearance, terminating with a discussion of the familiar critiques of analytic skeptical theism and the question of whether the belief in the existence of God might not be affected by the apparent skepticism implied by the phenomenological approach to knowledge in general.
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On the occasion of the 30th anniversary of the award to J.M. Bocheński of the honoris causa doctorate by the Academy of Catholic Theology in Warsaw, we have studied the documents related to that event, which can be found in the Archives of the Cardinal Stefan Wyszyński University in Warsaw. We have also discovered audio recordings and photos from the ceremony, as well as documentation from the Faculty of Christian Philosophy, which shows the efforts made to award Father Bocheński that title. It turns out that from 1981, the Faculty passed a resolution on that matter three times. The aim of this paper is to discuss these archival materials.
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The aim of this paper is to present and analyse the views on logic of the members of the so-called Cracow Circle, namely the Dominican Father Józef (Innocenty) M. Bocheński, Rev. Jan Salamucha, and Jan Franciszek Drewnowski. They tried to apply the methods of modern formal/mathematical logic to philosophical and theological problems. In particular, they attempted to modernise contemporary Thomism (the trend which was then prevailing) by employing logical tools. The influence of Jan Łukasiewicz, the co-founder of the Warsaw School of Logic will be also discussed.
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The article is a theological and spiritual commentary on the publication of Daniel-Ange de Maupeou d’Ableiges (born 17th October, 1932, in Brussels) on homosexuality and spiritual aid to people with homosexual inclinations. His main thoughts were published in the book Homosexuel qui es-tu? Où vas-tu? (Homosexual, Who Are You? Where Are You Going?), published in France in 1992. Today, as discussions about so-called “non-heteronormativity” become more and more heated, his thoughts, based on many conversations and correspondences with homosexuals, seem to provide crucial insight. Daniel-Ange offers to aid those girls and boys who have homosexual inclinations, in defiance of their selves, and who make heroic efforts not to give up but dream of a normal sex life. The author advocates that all those in need of aid be treated with great respect, and offers them a spiritual way of growth: (1) to know their dignity in God; (2) to discover the causes of their homosexuality; (3) to creatively work on themselves in peace; and (4) to mature in true love – in God. The article sets forth specific spiritual advice of Fr. Daniel-Ange and demonstrates it in light of contemporary Church documents.
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This article presents the intellectual legacy of both John Paul II and Cardinal Stefan Wyszyński as advocates of a personalist view of culture. Their teaching emphasizes the person and human dignity in striving for human self-fulfillment in a community seeking God’s transcendence. In this regard, their personalist vision of culture was defined in the context of the Second Vatican Council’s teaching. Therefore, the theological anthropology of both John Paul II and Cardinal Wyszyński is based on personalism, communion, dialogue, and freedom. Nevertheless, when God is marginalized by human activity, especially by the ideology of secularism and religious indifferentism, a severe cultural crisis arises. As a result, the dialogical character of the teaching of John Paul II and Cardinal Wyszyński in the dimension of Christian culture emphasizes inculturation and evangelization of human activity. On the other hand, the Christocentric and personalist context of their concepts reflects the theocentric and anthropocentric vision of culture, which, rooted in praxeological pastoral thought, displays their views on culture not only in the dimension of philosophical and theological doctrine but above all as a pastoral vision presenting Christian culture integrated with contemporary existential experience and focused on the perspective of “a new heaven and a new earth” (cf. 2 Cor 12:4; Rev 4:2–8; 21:2–10).
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The area in which the philosophy attributed to the "analytic" tradition turns out to consider similar problems as the "continental" thinkers still seems to be too little explored. The aim of the work is to indicate such similarities between the Peter Geach’s concept of relative identity and the Gilles Deleuze’s concept of difference. According to Geach, identity is mediated in concepts. We think about the identity of "a" and "b" only in the sentence "a is the same X as b". The consequences of this observation are twofold: on the one hand, it shows the degree of our entanglement in conceptual grids; on the other, it shows a being as a dynamic, relational structure. In this aspects, this perspective agrees with Deleuze's proposal. A being is an ambiguous intersection of dynamic relations expressed in the sentence "a is different from b", whereas the identity is an effect of totalitarian thought movement which reduces differences by imposing static conceptual categories on their dynamic system. We are going to present the ontological view on identity question which synthesizes two mentioned conceptions and include a polemical characterization of difficulties implied by discussed perspective and their consequences for practical functioning in the world.
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Ci, dla których nazwisko Étienne’a Souriau nie jest obce, przydają mu etykietę estetyka. Po prawdzie wraz ze swoją córką jest on głównym autorem Słownika Estetyki, a także długo nauczał tej dziedziny filozofii; sądzę jednak, że taka kwalifikacja jest błędna: Souriau jest metafizykiem, uznającym za swój uprzywilejowany teren, jeśli mogę tak powiedzieć, podjęcie dzieła przez artystę i refleksję nad tym zagadnieniem w celu lepszego uchwycenia kluczowego pojęcia ustanowienia. Jak można uchwycić «tworzone dzieło», unikając zasadnie przymusu wyboru między tym, co pochodzi od artysty, a tym, co pochodzi od dzieła? Oto, co interesuje go najbardziej, i nie jest to wcale estetyka jako taka2 . Czy do tej tak głęboko rozdzielonej domeny można odnieść pytanie: «Czy pytania estetycznego nie należałoby poszerzyć o rozjaśniające je zagadnienie podmiotu realizującego dzieło…»?
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The article shows that being in Martin Heidegger’s philosophy is not free from the language of values. German philosopher defined values as “objectified human purposes” and criticized traditional axiology for its separation of facts and values. Instead, he postulated “thinking of being”. Thus, I investigate the issue of criteria which could let us claim we do think being (Sein), not beings (Seiende), i.e. a metaphysical understanding of being. Next I go on to argue for the thesis that critique of values that Heidegger proposes, coming out of the notion of being which is not axiologically neutral. In later part I present arguments for the thesis that the concept of being could only emerge in the era of the will to power. Eventually I show how the philosophy of being essentially precludes the inclusion of the body into its discourse.
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My article aims at showing that posthumanism is an ideology that finds its extension in research perspective called posthumanities. The notion of ideology I apply is not a negative one. Ideology is an intrinsic element of social life, and its illusive character essentially means that it serves as a tool for man to orientate in the world. It also gives an account of the current challenges faced by society and of the contradictions related to them. In my opinion, the contradiction embedded in posthumanism is that it excludes in a principled way all kinds of humanism/anthropocentrism, but is virtually unable to escape some form of humanism and anthropocentrism. They are necessary to do justice to the worlds of other animal species, to substantiate the ethical order that posthumanists feel close to, or to be able to use the notion of agency.
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The growing concern over the state of environment pollution, depletion of natural resources, diminishing Arctic polar ice cap, to name just a few, has led to escalating interest in ecological movements. While "shallow ecology movements" focus on developing technological solutions or fight for protection on the level of administration, deep ecology goes to the root of the global environmental crisis which is the human worldview. In this paper I describe how the notion of anthropocentrism evolved and its implications with particular focus on the conception of the great chain of beings, which is considered as underlying thought pattern of Western Culture. Later on I present the alternative view of deep ecology with its notions of environment as a net of intrinsic relations, ecological self as well as biospheric egalitarianism.
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The aim of this paper is to compare philosophical methodologies of Karl Marx and Michel Foucault. The comparison is centered on the problem of humanism: whereas socialist humanism can be seen as a core belief of Marx's historical materialism, Foucault on the other hand is often described as the one of the most fierce critics of humanism. Presented analysis consists of: reconstruction of Marx's notion of work and its ontological and epistemological consequences, reconstruction of Foucault's critique of Marx's outlooks presented in The Order of Things and analysis of Foucault's thesis about the death of men. The author points out that the philosophical methodologies of Marx and Foucault are in fact similar to a large degree, as both philosophers can be described as materialists, nominalists. Furthermore, both for Marx and Foucault the human subject is to be thought as historical and socially manufactured being.
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