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In this study are considered: Philosophy – included in the values of the organization and management culture; philosophy as a factor and a model in public management and the practical activities; philosophy and pragmatic orientation of management actions.
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The philosophical tradition of the world famous Bulgarian philosopher Prof. Dimiter Mihalchev is considered in the paper. The author’s approach is theoretical – he would like to analyze the basic character of philosophy as regards sciences.
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The text covers the parameters of the Eros in various theories. It refers to its place in Sigmund Freud’s psychoanalytic theory, as well as the relation between Eros, unconscious and sublimation. It also refers to the meaning of the Philosophical Eros and its place in some metaphysical theories.
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Human choice is possible because of the freedom intrinsic to human beings, and it is also meaningful on the base of the notion of it. Two different antinomies of freedom are considered in this short essay, stemming from the philosophical contexts of theistic and atheistic existentialism.
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The article covers the extent to which dreams can be a subject of scientific studies. What part of the human conception of the world they take in the various cultures. Is the conscious dreaming an opportunity for an unlimited choice and are the boundaries of this field also the boundaries of imagination?
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The article attempts to explore the religious motives in the existential philosophy of Søren Kierkegaard and his influence on the two of the world’s leading representatives of Russian religious philosophy in the twentieth century – Lev Shestov and Nikolai Berdyaev.
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The article is about the Christian and ethical views of the problem related to the suffering reflected in the light of the Biblical points of view and ideas in terms of God’s Rightness and Punishment.
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The text reviews the connection between Eros, beautiful and sublime. It creates a parallel between the ancient ideas of Plato for the Common and Heavenly Eros and the ideas for Beautiful and Sublime, developed in the German classic aesthetics.
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Heidegger’s name is often brought up in connection to Arendt’s The Human Condition (1958), since his thought had a pervasive influence on Arendt’s work. Although Heidegger is not mentioned in The Human Condition, Arendt herself claims in her letter that her work “grew right out of the first days in Marburg and so is in all respects indebted to” him. Accordingly, this article is an attempt to search for the roots of Arendt’s philosophical views in her magnum opus. Based upon close reading of Heidegger’s texts, this article argues that Heidegger’s later philosophy has impacted on Arendt’s ontology and her understanding of modern society in The Human Condition. My plan is as follows: first, to note Arendt’s relationship to Western tradition of political philosophy; second, to discuss Arendtian notions of political action and public realm; and third to study her conception of modernity.
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Freedom in the context of the ethical views of the Russian classics – Berdyaev, Solovyov, Dostoevsky and others, is examined. Emphasis is placed on freedom and the enormous challenges to achieve it. The faith in Man and the possibility for divine incarnation is a distinctive characteristic of Russian religious philosophy. The second part examines Solovyov’s formulations of the Good and its realization. His polemics with Kant for the Moral Good and the Highest Good is presented here. Berdyaev’s thesis for the relationship between Man and God is also investigated. Just as Man needs God, God also needs Man.
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The text presents critically situations, which are fundamental for Heidegger’s critic of aesthetics. We comment not necessarily and solely on claims explicitly related to the aesthetical but also at general claims in implicit relation to art. The analysis implies that the regions lacking coverage regarding art by Heidegger’s thought can be uncovered through the restoration of metaphysical analysis. Respectively our conclusion has to do with the relationship between the definition of objectivity a perspective provides and the object it claims, the discrepancy of which Heidegger’s thought exemplifies problematically.
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The article discusses the features of the process of transformation of human consciousness and educational culture in the conditions of the modern information society in the context of digitalization. By using such concepts, the theory of postmodernism and existentialism, the authors prove the legitimacy of the explication of these theories on the processes of transformation of human consciousness and radical changes in educational culture. At the same time, the necessity of critical reflection on the processes and phenomena from the perspective of the basic values of human life, such as love, moral values, creativity, is emphasized. The role of independent and systemic thinking as a condition for self-realization is also proved. The phenomenology of modern consciousness, intertwined with the phenomena of technology, is the basis of the existential analysis of consciousness. According to the authors, it is an utmost technological and utilitarian orientation of consciousness. Consciousness today is a reflection of the technological orientation of society and this cannot but affect the educational culture, which is becoming technological. The information space modulates the independence of thinking as a support for authoritative opinions, awakening the needs for material well-being, to the detriment of the dialogic nature of thinking and the independence of thinking.
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The concept of alienation is important part of the 20th century leftwing social criticism and a key theme of Western Marxism and critical theory. It also has a significant impact on various existentialist-inspired cultural criticism. The development of the social and economic dynamics in recent decades has aroused interest for a different interpretations of this classic question. The following text is an attempt for ontological rethinking of the problem through the existential concepts of Martin Heidegger. This happens with the interpretive reading of several of those key concepts.
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The cultural diversity and the culture of plural coexistence becomes the global problem of existence. Mutual penetration and leveling of the boundary having divided the world into Other and Own is relevant, as it challenges identity in the conditions of openness and unification. Own culture is able to reveal its potential and present its essential features and original character only in the context of a different cultural dimension. The complex intertwinings, connections, influences of the cultures of different peoples and their worldviews in a single world cultural space are illuminated by the dialogue. Dialogue determines the nourishing interaction, which allows to get richer by knowing the unique, valuable experience of the Other, to expand the horizons of one’s own existence. The atmosphere created by the dialogue is marked by humanism, implies the dignity and the right of each participant to argue their own point of view, therefore, to use their own intellectual abilities, knowledge and values.
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The authors of the article analyze the influence of the numinous as an existential state and the structure of the unconscious, which causes sacred amazement and fear in a person on the choice of love in its gender-based manifestations. On the basis of the methodological strategy of metaanthropology, the choice of love is conceptualized in the ordinary, the ultimate and the transcendent existential dimensions of human being, which correspond to the ordinary, the personal and the philosophical worldview. In the methodological coordinates of C. Jung's psychoanalysis, the manifestations of the numinous in the archetypes of Anima and Animus and their influence on the decisive manifestation of love in the life of a man and a woman during the formation of a worldview are investigated. The actualization of the philosophical worldview, in which there is a free maturation of ideals, values, the destruction of outdated worldview attitudes and the establishment of a new being, leads to the integrity of the personality and the unity of individuals in love and co-creation. Under the influence of this, the emphasis in the numinous changes from horrible to sacred. This leads to worldview freedom in the choice of love, which becomes truly humanistic and constructive.
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This text is part of a book with fragments to be published. The fragments touch on the figure of Nietzsche, although in a casual, relatively free way, and are mainly selected to characterize “his” themes or biographical plots (including the fragmentary metanarrative itself).
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This article attempts to discuss the philosophical contexts and meaning of the new humanities in the context of the philosophy of subjectivity. At the foundation of the new humanities, as it is argued, is not enlightenment, but Heidegger’s thought, with his excoriating critique of modern subjectivity and its Machenschaft. The article points to the foundational hubris that the new humanities oppose, and to the attempt to reinstall the subject within fixed boundaries. The new humanities, and posthumanism in particular, might backlash with violence against civilisation, comparable to that they endeavour to renounce. In order to manoeuvre through these convoluted figures of subjectivity, the article supports its theses with insightful readings of Hölderlin and Adorno.
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The text reveals the approaches of the philosopher as a thinker to be in the being. Two possible paradigms for achieving the absolute as a form of philosophizing are presented. One is related to the school-academic historicalphilosophical approach, and the other is related to metaphysical experience as an act. The thesis is asserted that the metaphysical goal is achievable only as an individual practical experience of transcendence through the action of the thinker conceived as a precedent. The understanding is argued that it is in the metaphysical act that the thinker objectifies philosophical wisdom, not just the love of philosophy.
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The text outlines some of the main theoretical-methodological procedures in Edmund Husserl's transcendental phenomenology. The first part offers a brief introduction to Husserl's general philosophical project. In the second part, the question of the phenomenological epoché is considered, as a first, negative procedure of the phenomenological reduction. A comparison is also made between the practice of epoché by Husserl and Descartes’ methodical doubt. The third part turns to the different types of reductions and examines the relationship between them.
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Nowadays, it is increasingly difficult for us to construct the world as a result of the erosion of values in all spheres of society. The normalization of social deprivations, such as justice and security, positions fear in people’s everyday life. In his 𝑅ℎ𝑒𝑡𝑜𝑟𝑖𝑐, Aristotle associates fear with the expected evil that can befall us. In the current situations of a pandemic with a possible restart and of closely positioned hostilities, the media multiply fear on a large scale.
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