Българо-полска конференция по проблемите на християнството и фолклора в съвременността
Scientific Life; Scholarly Conference
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Scientific Life; Scholarly Conference
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We argue the ontological character of information, along with energy and substance, as well as the structural-phenomenological unity at all scales and levels of reality. We use an interdisciplinary, inductive-deductive methodology, within the broad framework of the naturalistic conception. We start from the current reality, which is the impact of information technology, information networks, virtual reality and artificial intelligence, insisting on the role of information in the gnosiological approach. The preponderance of the logical reductionist positivism in the scientific research and the exaggerated focus on the particle and high energy-physics, made possible that the problem of information be almost completely eluded. Even Shannon and Weaver’s information theory considers information only from a quantitative viewpoint, and only through its relation to entropy and the second law of Thermodynamics. The development in the nonlinear dynamics field of chaos theory, fractal geometry and topology, and especially the spectacular development of information technology in the last two decades, needs a systematic analysis, including the defining of information and its importance in the structuring of reality along with energy and substance. From this perspective, all our concepts, starting from physical reality to psychological imaginary reality, can be coherently understood through the same paradigms, irrespective of whether we are talking about the conservation law, the Euclidean dimension, fractal or topological dimension or the multidimensional processing mechanism through syntactic, semantic, pragmatic and hermeneutic processing of the human and artificial language and knowledge in general. This informational paradigm assumes the existence of a functional, phenomenological, potential background represented by information and which can be mathematically modeled through topology. The semantic emergent logic (semantic emergent topology when applied to the reality structuring) can help to elucidate the old mind-brain dualism, with solving other paradoxes, particularly the theory of emergence.
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This article analyses themes from Christina Crosby’s disability memoir A Body, Undone: Living On after Great Pain through the philosophical works of Judith Butler. Both Crosby and Butler propose complementary ideas on corporeal vulnerability, the precariousness of life, relationality and interdependence. Crosby’s memoir provides a critique of dominant disability discourses that affect the social formation and reception of disability narratives, such as narratives that unilaterally characterize disabled subjects as strong, resilient and autonomous while bracketing the traumatic dimension of disability out of the narrative. Crosby’s book is discussed as a rich disability memoir that, while it firmly presents an account of living on, accounts for debilitating physical pain, the traumatic aspect of disability and the intense grief for lost bodily functions, abilities and life possibilities. Reflecting also on the socio-political character of disability narratives, the article considers how and why certain narratives can function critically and motivate a critical analysis of contemporary representations of disabled people. Approaching philosophically Crosby’s memoir through Butler’s work enables a wide-ranging consideration of topics found in the memoir such as the therapeutic nature of writing, narrative identity and its difficulties, the relations between disability studies and trauma theory, the political import of the personal and the ethico-political significance of interdependence.
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The paper represents problems (theoretical and practical) of the 45th International Chemistry Olympiad and the solutions of theoretical problems. Comments of Bulgarian team presentation are given.
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The article examines the scientific work of the Institute for Historical Studies at the Bulgarian Academy of Sciences since its establishment in 1947 to the present day in the context of the general development of historical science in the second half of the 20th century. The era of communist totalitarianism had a heavy impact on the research of historians. They had, willingly or unwillingly, to study historical processes following the ideological formulations set by the Communist Party. In the 1960s, a slight liberalization of public life began, allowing for a more adequate examination of a number of issues from Bulgarian and world history, mainly from the point of view of the facts. Since the fall of the communist regime in 1989, the ideological constraints on historical science and the work of the scientists at the Institute for Historical Studies fell away too. Research freedom, as well as the wide opening of archives, allowed historians to start exploring many new themes and to seriously reconsider others. However, the new conditions in which historical science has been evolving give rise to a number of challenges. In short, the task of historians in the new conditions is to create historical texts that are freed from the myths that have accumulated over time; to give the most accurate picture of the past and thus to offer to society appropriate solutions to the current problems in its development.
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Conference report on the International science conference '(Re)thinking socialism: knowledge, memory and oblivion of the socialist past'
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During the France-Romania Season, the Louvre Museum hosted the first Romanian art exhibition ever organized by this prestigious museum, The Byzantine tradition of embroidery in Romania between the 15th and 17th centuries. About the standard of Stephen the Great, from April 17 to July 19, 2019. 36 exhibits from Romanian and French collections were presented to the French public, of which a unique ensemble in the world of embroidery from the collections of the National Art Museum of Romania, the National History Museum of Romania, and the monasteries Putna, Sucevița, and Three Hierarchs, illustrating the liturgical textiles used in the Orthodox churches, and the particular character of the Romanian tradition. The exhibition equally focused on the symbolic gesture made by the French state to return to Romania the battle standard of Stephen the Great in 1917, one of the most beauti-ful Romanian embroideries, created in 1500 and recovered by the French army from the Zographou monastery during the First World War. In addition, the important contribution of the researcher Gabriel Millet was high-lighted by a series of photographs and watercolours, as Millet’s pioneering volume La broderie religieuses de style byzantin led to a better understanding and promotion of the unique heritage of post-Byzantine embroidered textiles in Romania.
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Book review: Maria Bucur. Gendering Modernism. A Historical Reappraising of the Canon.
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Kanawrow's anthropology traces the transcendental-phenomenological path of the formal-rational construction of human being. It is constructed by virtue of the creative activity of thinking and is not identical with the immediate existence of man as a natural, rational and social being. The pure form of thinking (reason) rationally formats the givenness of the immediacy of man, as the synthetic unity of the obtained result is ontologically presented as being of man. Two points are critically important. First, the immediate existence of man as a natural, reasonable and social being is not obliterated or destroyed. It is a permanent basic prerequisite that unendingly and sustainably accompanies human existence. Second, in the critical version, the rational formatting takes place not directly and brutally, but indirectly, transcendentally, through phenomena. On the a priori-posterior portal, phenomena (transcendental schemes, Kant) are born. They are not equivalent to experiences. In the field of experience, phenomena mediate and exert cognitively and ontologically the constructive power of reason. Many phenomena make up the transcendental and the process of transcendentalization. According to Kanawrow, transcendental phenomena are space-time-number, love, language, politics, freedom and religion (other phenomena may be revealed, as well). They have a spontaneous occurrence in the a priori-posterior transition of pure thinking and a playful manifestation in the field of experience. In this transcendental-phenomenological way, based on the immediate givenness of man (natural being, gender, emotions, communication, cohabitation, consciousness, faith, etc.), Kanawrow shows how reason ontologically builds human being as an organism, family, people, state, spirit , church and more. In this ontological typicality, one is simultaneously a body, husband/wife, individual, citizen, personality, layman, etc. According to Kanawrow, the unity of these modes of being of man is the Self. It is a synthetic philosophical picture of man that is alternative to his existence.
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