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The article discusses semantic manipulations in which manipulative suggestions are made using specially selected words. Some of these examples of manipulations have become established and are very hard to refute. The notions of “left-wing” and “right-wing” are mutually related mainly in terms of state intervention in the economy and redistribution. It is not correct to qualify populist, nationalist, xenophobic political parties – or, recently, anti-immigrant parties – as “extreme right”, when there is actually a very small “right-wing” component in them and they are primarily “left-wing”. In referring to the National Socialists as “Nazi”, the word “Socialist” is manipulatively concealed. The article also indicates the semantically incorrect use of phrases such as “Turkish slavery”, “corruption”, “king”, “Russophile”, “majority”, etc.
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Present short essay aims to point out consistency in utilising wisdom terminology in Hebrew text of the Book of Ben Sira (Ben Sira) as well as in its Greek translation by the grandson (Sirach). Both of them, especially Sirach, work in strongly Hellenistic context and this fact influences methodologies they apply in their common effort which consists in fortifying their tribesmen in faith and in exposing them the teaching about authentic wisdom. Essay presents and endeavours to prove this methodology as used in the Poem of the sixth chapter of the Book.
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The reign Charles of Great introduced Latin as a universal language of scholars, so-called lingua franca. Latin kept this position until mid-19th century, because national languages got preference. However, Latin’s domain has lasted until today in certain fields of study in turns of terminology. This paper focuses on the phenomenon of observations across natural and social-economic circumstances. The term observationes originated in Medieval time and it’s derived from Latin verb observare – to observe, to monitor, to keep, to maintain. This labeling can be found in the area of philosophy, secular and monastic life, astronomics remarks, travel reports and natural sciences including medicine as well as law.
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Slovak translation from Latin original edition with footnotes: „Regulae Perfectionis. Tertia pars. De voluntate essentiali, quae circa vitam supereminentem versatur“, I. cap. „Quaod voluntas Dei Essentialis a Deo nihil differat, eiusdemque cum voluntate interiore discrepantia“, X. cap. „De impedimentis huiusce annihilationis : deque subtilissimis, occultissimisque imperfectionibus contemplationis“ and XI. cap „De duplici genere annihilationis utriusque discrepantia qualiterque ad duplicem amorem faciat“ from book of Benedict of Canfield titled as „Regula perfectionis“ (Norimberg 1741, pp. 270 – 298, 364 – 392).
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The main thesis of the paper states that Catholic theology and Evangelical theology use different languages. The differences stem from the philosophical dispute about universals. The following positions emerged in the debate: radical realism (universalia ante rem), moderate realism (universsalia in re) and nominalism (notitia intuitiva et notitia abstractiva). The language of Catholic theology is a language of moderate realism, while the language of Evangelical theology is a language of nominalism. The linguistic differences result in a different understanding of important theological statements. The paper uses an analysis of selected fragments from a Catholic and an Evangelical catechism as a basis for the demonstration of the way the following issues are understood: (1) knowledge of God, (2) the concept of original sin, (3) the nature of the Church, (4) the origin of sacraments, (5) life in the world to come.
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The concept of "the other" initially studied in philosophy as a self-reliance (Hegel), as an inter-subjectivity foundation (Husserl), as an inevitable manifestation (J. P. Sartre), as a mythical, historical, sociological approach, where "the other" is the female (S. De Beauvoir); as an opposite part of the self (Lacan), as the other after the other (Derrida) etc., but also studied in the literature, psychology, sociology and culture, has marked its development in several directions. "The other" is considered as the different, the unacceptable, the differentiator, the stranger, etc. depended from the study's point of view, thus generating the meaning that it takes in every case. This paper will examine how the "other", known since at the beginning as an Albanian typical social part (The sworn virgin), becomes a motif of inspiration, cultural lending and transformation in the Alice Munro’s story, gaining so new functions literary motivated. This "other" borrowed from far away, appears as the exotic "other". Taken from a distant reality for her (Munro’s) readers, especially vitalized with its exotically function, this "other" will be discussed in our point of view from a philosophical, moral, sociological and cultural perspective referred to the relevant theories (Derrida, Todorov, Baumann, Jenkins, etc.)The concrete subject of study is: an introduction to the typical sworn virgin as an Albanian social phenomenon. Defining it as "the other" and displaying its integration in the Munro’s text while facing the other culture. The Albanian sworn virgin as the Munro's "Exotic Other".The cultural refraction of this social "other" made by its unique code and recognized in its psychology of the place where it works, comes throughout the fantasy and narrative structures from an author without real contact with the culture from she borrowed the model. Reactivation in the exotically context, of the seduction from the unknown, vocative, etc., becomes a version of connection of time and mankind. It serves to the modern human being to accept and respect the other and it comes to us as a free choice where the literary fantasy disengages the connection from the genesis, and the whole scheme is understood by enriching the meanings that ‘the other’ takes as: the only one-other in relationships with others through differences or similarities.
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This paper focuses on discursive routines used to express apology in email exchange. We adopt a contrastive (French-Polish) and intercultural approach, integrating apology in the politeness theory. We start from the hypothesis of cognitive grammars (see e.g. L a nga cke r 2008a and 2008b) that apology, even if it includes a shared conceptual core in various languages, presents for each language an original configuration that specifically reorganizes semantic constituents. The results of the research previously conducted by Dz ia d k iew icz (2007) show that, in the case of apology, the extent of the polite scale in Polish is not the same as in French. The corpus is composed of interpersonal emails (about 200 mails per language) collected in both languages, in professional or private context.
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Ono malo podataka o životu Abû Nasra al-Fârâbîja dolazi uglavnom od srednjovjekovnih arapskih biografa čiji rukopisi datiraju između četvrtog/desetog i sedmog/trinaestog stoljeća. Najraniji iskaz iz Ibn al-Nadîmovog (u. 380/990) Kitâb al-fihrista daje samo oskudne podatke o al-Fârâbîjevom životu; kasnija izvješća dodat će na ovu osnovu opsežne popise njegovih spisa, podatke o njegovim učiteljima i učenicima i nekoliko anegdota čija je vjerodostojnost upitna. Al- Fârâbî je vjerovatno bio turskog podrijetla, rođen oko 257/870 u Fârâbu u Turkestanu. Iako su nam pojedinosti o al-Fârâbîjevom ranom obrazovanju prilično nepoznate, izvješća potvrđuju da je proučavao logiku kod kršćanskih učenjaka Yuhanne ibn Haylâna (u. 910) i Abû Bishr Matte (u. 940), jednog od prevoditelja Aristotelovih djela u arapski jezik. Budući da je Bagdadska škola bila glavni nasljednik u arapskom svijetu filozofskoj i medicinskoj tradiciji Aleksandrije, al-Fârâbîjeva povezanost s tim učiteljima oblikovala je jednu od najranijih veza između grčke filozofije i islamskog svijeta.
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The repetition is a philosophical category, since Kierkegaard the term is present in the image theory. Gilles Deleuze in his work Différence et répétition (Difference and repetition) constructed the fundamentals of repetition theory. The difference at Deleuze (this is not the same term as the différance at Derrida) is defined in the context of the repetition. Gottfried Boehm in the seventies introduced the term of iconic difference (ikonische Differenz), parallel was Deleuze and Guattari who in their common work Mille plateaux talk about the term machine abstraite (abstrakte Maschine), in the context of definition of the face, as an image. In my study I analyse the relationship between the repeated images and the iconic difference and I talk about the nonverbal structure of the iconic difference.
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The article analyzes the stages of formation and development of Ukrainian morphological terminology as influenced by the Greek-Roman antique tradition. The article emphasizes that the determinative influence of the ancient tradition on later European linguistics is largely due to the orientation of the tradition towards the realization of logical categories. This orientation in the language provide it with a potentially universal range. The generalization of the analyzed examples of grammatical terms in the modern Ukrainian language shows that when Ukrainian grammatical terminology was being created, the Greek-Latin grammatical terms were a kind of “prototype”. Theoretical generalizations will be used in further research on word formation.
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The paper examines questions that are essential to the philosophical interpretation of modern logic. The enormous number of different non-classical logics leads some philosophers to doubt the possibility of classifying them. Our objective requires a classification corresponding to the philosophical interpretation and importance of the systems rather than to their formal technical elements. This will not be a classification in the precise sense of the word, but a “typologization”, since a system may have different interpretations and the demarcation will not be strictly exclusive. I propose the following “typologization” of logics, corresponding to their philosophical evaluation (this is a “typologization”, and maybe even a classification, of the basic, most important and crucial philosophical-methodological interpretations of logical systems): “Logical systems serving as bases for a mathematical theory”; “Logical systems – attempts for the explication of logical inference”; “Logical systems expressing epistemological aspects. Logical systems related to ontological aspects”; “Logical systems as pure mathematical models without philosophical justification”; “Applied logic”; “Quasi-logical studies of language”.
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This article introduces a new field of enquiry called revivalistics, and explores its trans-disciplinarity and various ethical, aesthetic and utilitarian benefits. Revivalistics is an emerging global, trans-disciplinary field of enquiry studying comparatively and systematically the universal constraints and global mechanisms on the one hand (Zuckermann, 2003; 2009; 2020), and particularistic peculiarities and cultural relativist idiosyncrasies on the other, apparent in linguistic reclamation, revitalization and reinvigoration across various sociological backgrounds, all over the globe (Zuckermann, 2020; Zuckermann & Walsh, 2011; 2014). The article focuses on the crucial differences between revivalistics and documentary linguistics. It provides examples from the field that demonstrate the complexity of the revivalist’s work and how the revivalist’s work is distinct from that of the documentary linguist. Too many documentary linguists mislead themselves to believe that they can easily be revivalists too. But there are two crucial differences between revivalistics and documentary linguistics, which are at war between themselves: (1) Whereas documentary linguists put the language at the centre, revivalists put the language custodians at the centre. (2) Whereas in documentary linguistics the Indigenous/minority people have the knowledge of the language, in revivalistics the revivalist is the one with that knowledge. Given that the Aboriginal/minority people are the language custodians, and given that the language custodians are at the centre of the revivalistic enterprise, the revivalist must be extremely sensitive. A revivalist is not only a linguist but also a psychologist, social worker, teacher, driver, schlepper, financial manager, cook, waiter, babysitter, donor etc. A revivalist must have a heart of gold, “balls” of steel and the patience of a saint. Language revival is similar to co-parenting. But the revivalist is only a step-father. The important biological mother is the Indigenous/minority community. If you are the step-father and your spouse, who is the biological mother, makes what you perceive to be a mediocre decision with regard to your children, you cannot just disapprove of it. After all, the children are your spouse’s more than they are yours. You must work together for the best possible outcome. Similarly, if the community supports a decision that is not linguistically viable, the revivalist can try to inspire the community members, but must accept their own verdict. That would be difficult for a documentary linguist with poor social skills.
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The thematic coverage of this special issue was to some extent influenced by the international interdisciplinary conference “Let things be! Edmund Husserl 160, Martin Heidegger 130,” which took place at the University of Latvia, Riga in December 2019, the proceedings of which can be read in the journal “Horizon. Studies in Phenomenology” (Kivle, Bičevskis & Lācis, 2020, 373–381). Any researcher of phenomenology and hermeneutics was invited to contribute to the content of this issue. As a result, the journal’s topics cover issues of the history of phenomenology, the detailed application of the phenomenological method in the study of specific phenomena, Husserl’s or Heidegger’s concepts and the importance of phenomenology and hermeneutics in other fields of knowledge and art. The topics of the journal deviate from in-depth analysis of transcendental philosophy, fundamental ontology, and phenomenological methods, and draw attention to the understanding of certain concepts and their possible modification in specific situations and thematic areas, looking at the history of phenomenology in a regional context.
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The topic of this article concerns the view on the philosophy of language of two leading American thinkers of the 20th century – N. Chomsky and H. Putnam, namely the divergence of their views on the proper approach to the study of language: semantic externalism and internalism. Firstly, N. Chomsky is famous as a linguist, who draws philosophical conclusions from his linguistic research background, thus immersing himself in the field of philosophy of language and philosophy of mind. His political activity can be considered as a separate type of intellectual activity. Secondly, H. Putnam is a philosopher of science, particularly the philosopher of physics, mathematics, logic, from the study of which he turns to the study of language. Thus, H. Putnam and N. Chomsky got there in the field of philosophy of language; their field of study covers philosophy, linguistics, and political science.
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This article deals with defining and analyzing the experience of dialogue and interaction of the founders of the Kyiv philosophical school, as a leading participant in the philosophical life of the Ukrainian SSR from the Khrushchev’s “thaw” to the Gorbachev’s “perestroika,” with the human rights and national-cultural movement of the 1950s and 1980s, also represented, in particular, by its figures V. Lisovyi and Y. Pronyuk. Academicians S. Krymskyi and V. Horskyi, founders both of this school and, at the same time, its main academic center, namely the Institute of Philosophy of the Academy of Sciences of the Ukrainian SSR, were long-term employees of its two most nonconforming Departments – Logic and Methodology of Science and History of Philosophy of Ukraine, and left a lot of evidence on this topic. In their final autobiographical reconstructions of the past two decades, they left a number of recollections of their long-term friendly relations with the known ideologists of the Ukrainian human rights movement I. Svitlychny, I. Dziuba, E. Sverstiuk, L. Plyushch, including their colleagues, prisoners of conscience V. Lisovyi and Y. Pronyuk. At the same time, they provided much evidence of similar relations with well-known in the USSR and the world Russian Soviet dissidents: the philosophers A. Zinoviev and A. Esenin-Volpin, and the writer V. Nekrasov. Other no less important sources of the topic of the article, apart from the memoirs of the mentioned and other figures of the Kyiv philosophical school, as significant achievements of the first domestic projects on the oral history of philosophy of T. Chaika and Student Society of Oral History of Philosophy of Taras Shevchenko National University of Kyiv, are used below. These are scientific works, memoirs, and correspondence of the said well-known academic human rights scholars: dissident philosopher V. Lisovyi and his colleague from the Institute of Cybernetics of the Ukrainian SSR Academy of Sciences, also dissident philosopher L. Plyushch. They reflected the formation of a new type of Ukrainian intelligentsia of the post-Stalin era of the generation of the sixties as postmodern thinkers-visionaries of democratic Ukraine
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This paper presents ideas from a report held at a conference in honour of the 100th anniversary of Azarya Polikarov. The author shares Polikarov’s view that Thomas Kuhn’s exemplars introduce continuity between disciplinary matrices despite of Kuhn’s own conception of scientific revolutions as radical breaks with the past. Kuhn’s notion of a disciplinary matrix owes much to Carnap’s “linguistic framewoks”, and scientific revolutions are analogous to the solutions of Carnap’s “external questions”. But the unspoken suggestion of exemplars not only acts forwards on future scientific practice. It reaches back to a past tradition, thus connecting an old and a new disciplinary matrix. This tacit connection between disciplinary matrices is the same that binds us in love and faith.
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Law is a main source of justice in a democratic society, and as such it must send clear and unequivocal messages to its addressees. Therefore, the question of meaning in the legal vocabulary does not lose its relevance and universality. The present study examines the question of the linguistic significance of legal norms in legal vocabulary, applying an interdisciplinary approach. Joining the thesis that the legislation can be considered as an expression of the legally significant will of the rule-making authority, the legal provisions will be presented as an intentional act. In search of the most appropriate explanatory method, two kinds of theories will be applied in parallel: Paul Grice’s theory of linguistic meaning, on the one hand, and some theories with both textualist and intentionalist orientation, on the other. Subsequently, the communicative maxims proposed by Grice will be related to selected normative requirements related to the language of the normative acts.
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