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The idea of incarnation is one of the Christian theological concepts that has exerted the strongest influence on philosophical thought in Europe and which was repeatedly referred to in the twentieth century. The paper presents three reinterpretations of this biblical category. Carl Gustav Jung interprets incarnation in the spirit of Gnosticism, as a process of the psychological individuation of God and man; Hans‑Georg Gadamer employs the idea of the inner Word, Verbum interius, to analyse the dogmas of incarnation and the Trinity: seeking in them a solution to the mystery of language; while Michel Henry reaches for the Bible and theology to face anew the issue of human corporeality. These attempts to rethink the theological aspects of the Incarnation of the Son of God reveal the role of this notion in the development of modern psychology, the hermeneutic philosophy of language as well as in anthropology. At the same time, a philosophical reinterpretation of incarnation provides an impulse to rephrase the questions about the relationship between philosophy and theology, as well as faith and reason, good and evil, the relationship between God and man, the mind and the body, as well as speech and thinking. On the other hand, provisional answers to these questions may rekindle theological thought and contribute to the revival of reflection on issues such as the Holy Trinity, the Immaculate and Virgin Conception, or a privation theory of evil. The article provides a starting point for just such a multi‑faceted analysis.
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Political thinking has certain roots that make it difficult to form a global picture. Modern politics has its secure origins in religion and philosophy. We can talk about two orientations: in one direction the political ideologies of individualistic orientation will start, in another direction, those of holistic orientation, will start. The structure of the state could not be Christianized enough, thus appearing excesses. The confusion of the “heavenly city”, also, led to excesses. The individualism in politics starts from the misunderstanding ok the Church- State relationship to which is added the legacy of ancient philosophy and the consequences of heresies and schisms. Some place the origins of individualism in scholastic theological thinking, other in the “unraveling” of the Renaissance, or even in the thinking of the three most reformers: Luther, Descartes and Rousseau. The individual is understood in a double way: that a new external object and as a value. The first category corresponds to the empirical subject, witch thinks, speaks, wants- the individual sample of the human species as we find it in all societies. The second category corresponds to the moral being independent, autonomous and therefore, essentially, new social, which is the bearer of our supreme values and witch meet first of all, in our modern ideology about man and society. Christianity is individualism and absolute universalism, because ups the teachings of Christ and the apostle Paul, the Christian is seen as an individual in relation to God. The individual soul receives eternal value from its filial relationship with God; hence Christians have their foundation and human brotherhood and “together they are in Christ”. In connection with obedience to the state authorities, the exhortation to “give to Caesar what is Caesar’s and to God what is his”, is only seemingly synthetic: according to God we bow to Caesar’s claims. The mundane plan is relativized because it is subordinated to absolute value. Individualism –outside the- world, subordinates the normal holism of social life. Then when the world will be modelled entirely, according to the supreme value, the individual- outside- the- world will become the modern individual- in the- world and holism will disappear. Hobbes, Spinoza and Rousseau represents thr trinity of philosophers who challenge the traditional duality of politics with the spirit, the supremacy of the Church, thus preparing the “ground” for a new order of absolute character.
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This paper provides an overview of selected philosophical implications connected with the topic of a virtual world as a simulacrum of anthropocentrism. The paper discusses also the impact of the implications on the considerations of the dilemma to what extent the users of a virtual world remain obedient to their moral values and how the virtual world influences being a human in the real world. The concept of a virtual world was initiated by a human because the human being`s intentions are to fulfill his own needs, to cross his individual barriers and, while attempting to his own development, to reach for what is for him instinctively attainable. Human aspirations of creating a virtual world, a look-alike world, emerge finalized but the only residuary conundrum is to assuage one`s desires for finding the good and for defending one`s moral values. A human being is in the centre of existence and is the issue of valence inasmuch as he is ‘the master’ of the world, and, according to the paradigm of anthropocentrism, he is able to achieve what he yearns for. Therefore, it is advisable to contemplate the issue whether a human being desired the virtual world to arise or whether he just wanted to desire the world in his omnipotence. Another alternative for the discussion is to ponder over a human craving for creating a new, better version of a real world and for his subconscious attempts at its annihilation.
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In this article an analysis of the concept of the Other in the context of the issue of “I and the Other” is introduced, and the ways through which the process of identification of personality within the framework of coexistence with the Other are shown within the context of phenomenological philosophy. The problem of identification is analysed as an integral part of the problem of the Other, since an individual always acts within the horizon of the intersubjective heritage. A person is born in a certain cultural tradition, without the intersubjective dimension of which their self-identification is impossible. A person is born in a world which is already imbued with the meanings of others, therefore, there always exists a need for their self-identification, which cannot be done without active participation of the Other. The processes of globalization, informatisation and post-industrialisation indicate that in the modern world social reality is constructed through brand-new algorithms, which cannot but impact the processes of socialization and self-identification, and lead to personality’s deep changes, which are made evident by its fluctuations.
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Abu Bakr Razi, an important Islamic philosopher who produced thoughts on how to protect physical and mental health, expresses in his philosophical treatises on morality that there is a close connection between the psychological well-being and their moral competence of a person. According to him, for a person to be healthy both physically and mentally, it depends on not living in a pleasure-oriented way, keeping his/her emotions and thoughts under rational control, being able to critically examine oneself, and actively struggling with the deficiencies that distance them from a virtuous life. Indeed, if a person allows their desires, passions, and instincts to control their mind instead of keeping them under rational control, they will eventually be unable to prevent the recurrence of spiritual illnesses within themselves. This is where Razi’s thoughts on healing the soul and developing moral character can be functionalized as a kind of moral prescription for achieving a virtuous and happy life. According to Razi, who consistently emphasizes the value of reason in all his thoughts on morality, a person can have a correct understanding of the meaning and purpose of existence by combining the power of reason and the power of will be gifted to him by God and can reach the knowledge of the basic principles of how he should continue his earthly life. This knowledge can help him cope with life’s difficulties, overcome his fears/anxiety regarding his own mortality, and struggle with basic human weaknesses such as selfishness, stinginess, and greed, thereby leading to happiness both in this world and in the existential dimension after death. Although it is thought that the human weaknesses that Razi observed directly or indirectly during his lifetime played a decisive role in the emergence of these thoughts, in fact, it can be thought that the weaknesses in question are weaknesses that have always existed with the worldly existence of man and cannot be confined to a certain time or place. Therefore, it can be said that Razi’s treatises, which he wrote for the improvement of morality and which can be defined as the examination of the soul from an Islamic perspective in a philosophical manner, contain thoughts that can guide today’s modern individuals who seek a remedies in the face of sorrow, questions how to rectify their mistakes, strive to break free from the captivity of their passions, and desire to attain a happy life. Considering fundamental issues such as narcissism, self-indulgence, the alienation of death, dissatisfaction, consumerism, meaninglessness, aimlessness, alienation from existence and one’s peers, loneliness, and the belief that everything can be controlled, which have a significant impact on individuals’ mental and physical health in our time, it appears essential to benefit from Razi’s philosophical views that have transcended ages and shaped under the shadow of sacred values for the happiness of the modern individual. In this regard, this article examines Razi’s thoughts that question how the individuals can be healed both materially and spiritually, and touch upon various themes such as liberation from sorrow, abandoning mistakes, coping with human weaknesses, not marginalizing death, approaching existence from a perspective of surrender, and thus achieving spiritual healing, which can guide modern individuals in their vital struggles. The main purpose of the article is to discuss the potential contributions of approaching the issues shaped by the dominant paradigm of the era in which the modern individuals find themselves from the perspective of Razi’s thoughts on the improvement of morality and the possible benefits it can provide to the individuals. The importance of this study stems from the attempt to analyze Razi’ spirituality-oriented philosophical thoughts in relation to the existential dilemmas of the modern individual who has become estranged from the sacred, drifted away from the notion that existence serves a purpose, and identified happiness with materiality. In the article, it has been concluded that Razi’s philosophical thoughts on morality, which place the Transcendent One at the center of his philosophy and advocate for acting in accordance with the guidance of the mind, are valuable thoughts based on rational ways that can guide the modern individual. It was thought that the guidance in question would be particularly effective in the following matters: (i) Understanding the value of others’ existence and guidance, (ii) coping with anxiety/fear of death (iii), taking protective measures against mental disorders seen as symptoms of modernity, (iv) developing alternative solution proposals for finding the lost spiritual tranquility, (v) liberating oneself from pain and sorrow, which are indispensable aspects of worldly life, (vi) keeping passions and sensual desires under control, and (vii) trusting and surrendering to God in times of desperation.
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In the first part of the paper are made analysis referring to the notion of pantheism. On the account of the relation between the notions „divinity” and „being/world” are differentiated the following stands: 1) divinity is partially within itself and is partially within the all; 2) divinity is entirely within the all; 3) everything is within divinity, not exhausting its scope and content; 4) everything is within divinity, exhausting its scope and content. In the second part of the paper are cited the views and conceptions illustrating and deepening the starting analysis. The views and conceptions are taken from philosophical texts, theological ones, and from belle-lettres: from among the non-European texts are discussed these of Lao-tsu, Zhuangzi, Bhagawadgita, from among the European texts are discussed the fragments of classical pantheistic texts of: Plotinus, Spinoza, Heraclitus, Hölderlin, Novalis, Feuerbach and other, including poets. At the end of paper are formulated thesis having both the character of summing up the investigation and having the aim of inspiring the further discussion. The first thesis: If one assume the stand (3) and (4), the specificity of pantheism loses. The second thesis: One should distinguish the right, clear, mature in terms of thinking pantheism, i.e. (1) and (2), whereas the stands (3) and (4) not acknowledge as pantheism.
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The article presents a critical approach to Mądrość psychopatów. Lekcja życia pobrana od świętych, szpiegów i seryjnych morderców (The Wisdom of Psychopaths) by Kevin Dutton (Warszawskie Wydawnictwo Literackie Muza, Warszawa 2017). It discusses the main theses presented in the dissertation and invites to reflection on psychopathy (psychopathic personality) – as scientific (medical) and existential phenomenon.
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There is no clear answer as to why there are more employed male philosophers than female philosophers in most universities. The first part analyses the problem of the historical under-education of women – which may be a simple explanation for the absence of women in the history of philosophy. Today, however, the situation in the humanities, including philosophy, is different, as there are often more female than male students, but this does not lead to a significant balance of men and women in higher academic positions. Therefore, the first part of the paper also discusses fifteen hypotheses about the causes of this state of affairs, some of which have been rejected, some of which are highly probable, while further research is needed to confirm or reject some. The second part addresses the problem of the idea that traditional philosophy needs “the feminine” as “the other”, which it defines negatively. This position can be rejected with similar arguments that can also be used to reject essentialism.
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Holding head in my hands, I`m thinking of everything that passed in all my fifty-eight years of existence on Earth. So quickly they passed ... like yesterday I was romping in the big house of my maternal grandparents, holding a bottle of milk. That bottle was my property and no one was allowed to take it from my hand except when it was empty. I was so happy and proud that I owned something. My father decided my right of ownership. He was my idol. I perceived him strong and highly confident. Everyone who composed his family was protected by him, and we felt defended. Upstairs rooms were ours, of the whole formed around his stability, three bright, high rooms, where at the noon sun was penetrating among the branches of four plum trees, part of the orchard behind the house of the grandparents, indiscreetly snooping through all corners of the chambers. I liked sitting on the bed, face up, letting myself caressed by the gentle, warm rays. It was my own life, moments that I now remember with so much homesickness.
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The imposing faces of contemporary human values in relations to the sustained ontological and cosmological contents of global ecostewardship, project clear and indispensable needs for ethical regulations of human actions in our scientifically and technologically driven world. That we need the courses of eco-stewardship is clear to all due to the increasing rate of environmental pollution and degradation to the detriment of the future of the human persons. As first imperative, the human person needs to reflect on the effects of an increasing military and nuclear engagements and explorations and the emerging robotic and trans-humanistic anthropology through the employment of trans-biology, trans-humanistic technology and all forms of artificial intelligence. It projects the philosophy of living that contemporary human persons must thus reject the idea of “negation of the world” and become “world affirmers of values”, understanding that ethics requires the solution of our problems in “here and now” by adopting the courses of global ecostewardship as foundational consciousness and value for achieving integral humanism. Employing phenomenological method of analysis, the essay concludes that the tasks for the care of the environment by every individual, civil society or government should be intensified in monitoring human actions for the sake of saving the human person from self-annihilation, self-alienation, and possible self-extinction.
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The present study intends to look at the ways in which humour enacts modes of knowledge and self-expression in Katherine Mansfield’s short story “The Daughters of the Late Colonel” (1921). The story revolves around two spinsterly sisters who have spent most of their lives tending to their tyrannical father and now find themselves at a loss when they are finally free of him. The narrative is both sympathetic and merciless towards the sisters’ fumbling attempts at independence, but the women are often in on the joke; humour is both a “black dressing-gown” which envelops the sisters and renders them objects of ridicule, but it is also a way out, offering a subversive counterpoint to the voice of the Father, as the sisters imagine the patriarch in very comical and undignified positions, while perceiving themselves as outsiders, “creeping off…like black cats”. Though the short story has often been read in terms of hopelessness and despair by Rhoda B. Nathan and Gerri Kimber, this paper wishes to show how humour modulates and moderates this hopelessness, allowing for the two single women to assert their personality within the stifling society of their time. The ridiculous, in this case, does not need to be a death sentence, but rather a form of knowledge and resistance: the spinsters are aware of the absurdity of their condition and the futility of their place in the modern world and choose comedy over tragedy.
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Present moment holds a unique power in various spiritual traditions. Dwelling in the past, marked by memories, or the future, filled with dreams and imagination, does not possess the same transformative potential as being fully present in the “here and now.” This text delves into the complex concept of presence and its three different forms that are experienced at three edges of awareness – intimate edge, innermost edge, and inmost edge underlining the importance of awareness and attentiveness in comprehending and harnessing this state of being. It also elucidates various forms of active presence, such as therapeutic presence, joyful presence, mindful presence, and pure presence, each offering unique attributes and profound transformative potential. In terms of intimacy, it is suggested that it involves a paradox where both individuals are fully present and slightly vulnerable, creating a sense of safety and revelation. This is often described as “to me thee see” and involves a deep knowing between two people. The qualities of intimacy drawn from research are elaborated. The text highlights the contagious quality of presence, explaining how one’s presence can radiate outward, inviting others to join in their essential presence, thus underscoring its transformative power in fostering personal growth, healing, and spiritual awakening.
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This text aims to trace, through Darin Tenev's thesis on the relationship between possibility and negativity, how Heidegger's thinking proposes death as a self-possibility and how not-being-able-to-be in superposition against the horizon of the world ultimately can be interpreted as “sublated” in death as “Dasein's ownmost possibility”. Blanchot, who follows Heidegger in many respects, takes a radically different position towards death, speaking of death as an impossibility, which in the process of dying is less and less owned death.
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The essay is an innovative and original reflection of the problematics of the new virtual social reality and sexuality as re-instating and reinventing the real as the “New Real”, written in Baudrillard’s terminology, inspired by his works Seduction, Simulacra and Simulation and The Transparency of Evil, Essays on Extreme Phenomena for rethinking and deconstructing theories of social relationships, the philosophy of the postmodern society and sexuality in terms of simulation and hyperreality with significant references to Lacan’s conceptual system in his seminars “Love and the Signifier” in his Seminar XX. The interpretation of the “new reality”, the real and the hyperreal will make significant comparisons of Baudrillard and Lacan, referring to similar concepts, but understood and illustrated in a different context of Baudrillard’s philosophy of the postmodern and post-social state, simulations and technological virtual life and Lacan’s psychoanalytical hermeneutics of social and sexual relationships between signifiers. Theories and references studied and elaborated are used to provide and elaborate the idea and thesis of deconstruction of social and sexual relations in the “new order”, known as the “New Normal”, equivalently named the “New Real”, which signifies the “Real” in both Lacan’s, but primarily Baudrillard’s sense. The main focus is on the phenomenon of Internet interaction, its simulated reality, hyperreal lives formed by illusions of personal and interpersonal omnipresence, conceptualizing and designing social and sexual relations in virtual communication. In the current age, it is impossible to imagine the totality of life, consisted of work, entertainment, social contacts and sexuality without technology and virtual communication and relations as the only way of living and interacting with others. Virtual reality inevitable not only implies but impose virtual interpersonal social and sexual relations as social interaction via the screen, visual and auditive socializing and relationships, without experiencing the live visage or a touch of another person.
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Predrag Finci je bosanskohercegovački i britanski filozof, pisac i esejist, koji potiče iz ugledne sarajevske sefardske porodice. Međutim, od 1993. godine živi u Londonu, gdje do odlaska u mirovinu radi kao slobodni pisac i gostujući istraživač. Autor je tridesetak knjiga i velikog broja eseja. Predstavlja glas apologije umjetnosti, usprkos svim nedoumicama i nevoljama koje su umjetnost snašle u našem dobu, i nedvojbeno je najproduktivniji i jedan od najznačajnijih autora porijeklom iz BiH. Ovaj naš “bosanskohercegovački Ben-Ami Scharfstein”, filozof-estetičar-komparativista, i dalje piše i vrlo je aktivan i skrajnje plodan filozofski pisac, te je autor u ovom nizu Fincijevih sažetaka (a sažetci su uvijek riskantno pojednostavljenje djela) napravio kronološki pregled njegovih knjiga. S radošću i izglednim nadanjima autor želi skrenuti pozornost široj akademskoj zajednici na njegov golemi oeuvre na intersekcijama.
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This article analyzes the methodological and teaching base epistemological basic of P. Tillich’s theology, set them in the three-volume work “Systematic Theology”. The author argues that based on the principles of logic, semantic, methodological rationality doctrine P. Tillich is hardly worth uniquely interpreted in line with the not rationalistic tradition of research by Kierkegaard, Marcel, Berdyaev, Bergson, Nietzsche and other philosophers, who complicated the frame of anti-rationalist and anti-objectivist religious and non-religious philosophical thought in XIX - XX century.
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Cinema, as an artistic medium, has often explored profound existential questions and deeply inquired themes such as the relationship between Being and Non-Being. This study centers on three enigmatic films: Eraserhead, Begotten, and Pi, known for their surreal and contemplative nature. I investigate how these films convey representations of Non-Being and examine their potential ties to Indian philosophical perspectives on existence. The discussion will encompass various elements such as narrative, cinematography, symbolism, and motifs which contribute to the exploration of Non-Being. I explore common threads and distinct approaches to the theme, providing a broader understanding of how filmmakers use their art to grapple with existential questions. The analysis deals with the notions of reality, illusion, emptiness, and the interconnectedness of all existence. Exploring how these films offer unique insights into ontological themes and the nature of existence through a comparative approach, I aim to elucidate the filmmakers’ creative depictions of Non-Being and their potential connections to Eastern philosophical thought, either aligning with or challenging Indian philosophical perspectives (such as Advaita Vedanta, Buddhism, and Jainism) on the human experience and the nature of reality.
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The article refers to the poem Farewell by Zbigniew Herbert and fundamental question is about the metaphor of the shore and the spatial relations associated with it. Topoi of the poem shows that the shore is connected here with the end of life, death, eschatological intuitions. The space designated by the riverside is the space of settling in, the lyrical subject says “I live now on the slope of the hill”. It allows us to refer to the concept of Martin Heidegger from his essay Building, Dwelling, Thinking. The shore in the poem is not a harbinger of a sad end but an announcement of what is on the other side, and in the text it is expressed by the metaphor “the other steep shore”.
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This paper discusses the classical problem of the of the traditions of God's nature with the pressing experiences of unhidden evil and destruction within human history, as well as its atheistic resolution. In doing so, this problem is paralleled with the question of personal identity of individuals, under the conditions of a behavior which is otherwise unexpected and dissonant in regards to everyday dispositions. In the further course of the discussion, we treat the famous, so-called. “Inconsistent trilemma" (God is omnipotent, God is unlimitedly good, There is evil), and question some of its aspects, that is, the consequences that are usually drawn from there. Concludingly, this paper argues that the agnosticism is more rational response to the problem of theodetic than atheism: There are stronger reasons in favor of the thesis that it is not completely clear whether God does exist or not – than for the outright denial of his possible existence as atheism claims.
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