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In this paper I shall try to present the role of analytical tradition in the development of Bulgarian philosophical thought – the critical attitude to it, the acceptance of its results of importance and the sizing of its typical problems. My main thesis is that at present the ideas and problems of analytical philosophers going through a veritable revival in my country.
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In the paper is considered the history of philosophy and philosophers in Veliko Turnovo before the official foundation of our Faculty of Philosophy. Some their advantages are commented from the point of view of the present-day philosophy.
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Nakana nam je u Etici na pristupačan način predstaviti probleme i pravce etike, te ukazati na neke aspekte primijenjene etike i bioetike. Nadamo se da će knjiga biti od interesa za širu čitalačku javnost, jer se se tičkim pitanjima susreću svakodnevno svi u svojim privatnim i profesionalnim životima. Pored sfere međuljudskih odnosa između prijatelja, u porodici ili naradnom mjestu, ni sferu političkog ne možemo zamisliti bez sporova koji se vode u moralnim kategorijama. Spor o društvenoj pravdi je moralni spor, a ljudska prava i demokracija imaju i moralnu vrijednost. Moralni sporovi su i pitanja prava manjinskih grupa, zakona o useljavanju i azilu. Moralni sporovi se tiču i našeg odnosa prema životinjama, budućim generacijama i prirodi, a razvoj genskih tehnologija na zaoštren način postavlja etički izazov samorazumijevanju ljudskogroda. I upravo nas je pomisao na širu čitalačku publiku navela da u knjizi posljednji dio svakog poglavlja posvetimo nekim pitanjima primijenjene etike i bioetike. Smatraćemo našim velikim uspjehom ako čitateljki i čitaocu tokom čitanja knjige pomognemo u ekspliciranjui činjenju koherentnijim intuicija koje već imaju.
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The paper uses the concept of microenvironment both literally and figuratively, as a targeted focus of the scientific research on delimited spaces. And the human space is the entire world of both cultural meanings and physical factors, landscapes and systems which constitute the “nest” of the human species. The point is that though there are microenvironments, the human space is more than the ensemble of all their types. Thus, the core of the paper structures around the manners in which both the scholars and the large public in different positions treat these two hypostases of space. The present situation of the treatment of space has its origin in both the different scientific traditions of the concept of space – transposed into “worldviews” (something more than philosophy) and the social relations with their constructions of practical and conceptual order. Accordingly, the paper highlights some aspects in the evolution of scientific boarding of space: especially the research of matter-energy-information as underpinning the representations of space, the objectivity and the constructed character of space, space as a receptacle or as a relation, and also continuity and discontinuity in/as space. The scientific approach of space has erased the speculative philosophy as source of knowledge about it, but this scientific approach took place after the development of philosophical speculative theories about space. The “science of space” has arrived to the demonstration of the inexistence of a unique space for all the living beings – and in some respects, for humans – and at the same time to the dialectics of objective measurements and treatment of the subjective spaces. The main concepts through which people envisage space are nowadays those related mainly to environment, to ecology. They are confronted with anthropocentrism, but first of all with the difference between the advances in the present science and, on the other hand, the inertia of practical treatment of space. Concerning science, the research of both microenvironments (of different sizes) and the ecology of Earth shows the necessity of coherent global policies in order to slow the various crises of the human space: it’s too late to stop them; but not because of objective natural logic of the processes related to space, but because of the socially induced postponement. The present crisis of the human space is so huge that one speaks about the end of the human species. The critique of this theory shows that the future is open, but at the same time that today more and more people search for and experience new ways of life. The necessity of these ways is deduced not from ideal social models but from scientific research. Therefore, the problems of space are under the sign of time, even more clear, of emergency.
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The aim of the present paper is to present the ontology of mathematical objects using the Meinongianism. Exactly in this framework we can accept abstract objects as non-existing, which are an object of knowledge, because they bear properties. We can apply these facts on mathematical objects, which are а type of abstract objects. So we can talk about non-existing math objects instead of their existence. I will use the dilemma of Benacerraf to prove the consequences of this acceptance of math objects as existing. But there is one deficiency of them being non-existing objects. First I will review the approach in the ontology and in the abstract objects. The next step will be to apply Maiong`s method to ontology of math objects and to demonstrate its strengths and weaknesses. And accordingly to the results, how far can we use this decision of the problem of abstract objects and special to math objects.
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Emphasizing a keen interest in the corporeal/bodily in its dynamics and its cognitive characteristics, the authors show that the appeal to the corporeal as a cognitive option changes the understanding and perception of such traditional phenomena as the world, reality, space, things. The proposition that the subject constructs the world, and our bodily experience is determined by the word and constructed by discursive contexts, looks incomplete: its limited nature requires some additions. The authors underline that the study of human sensual cognitive capabilities and the analysis of the cognitive map of the bodily forces us to pay attention to embodied rationality. Addressing it allows us to overcome constructivism, focused exclusively on the discourse of the word, because our intelligence was also shaped in accordance with the form of body action. The authors turned to the problem of mode the visibility of ethics and posed a provocative question as follows: can the cognitive abilities of the bodily act as a basis for ‘construction the morality’ and occupy n equal position with verbal discourse? To solve this problem, the authors analyzed relevant scientific findings and their influence on the nature of the development of constructivist epistemology, studied the debate on the issue of ethics taking place among the representatives of constructivism, and, in particular, analyzed discussions on tools of the constructivism. At present, all ideas and works of constructivism must take into account bodily rationality as their obligatory component (in its general instrumental and methodological basis), and bodily rationality can serve as the basis for “constructing morality.”
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The presented monograph is a source of critical reflection of the philosophy of information, which is strongly related primarily to topics close to the philosophy of education. It is based on the work of Luciano Floridi. I have a new grasp of his thoughts and arguments, at least in three ways. I read Floridi’s thoughts (fundamentally differently structured) with the context of standard philosophy as such – it follows the cosmological, logical, epistemic, ontological, linguistic aspects. It is based on a course I have been teaching (with my colleagues) for many years at the Faculty of Arts of Masaryk University in Brno. In the monograph, I offer many topics that are almost misunderstood in literature. They analyze the relationship of information and paradox, the association of information to time and space, or the philosophy of education. These topics are open and can be used for further research in this area. The second original approach is the reflection of corporeality and pragmatism. Pragmatism is represented primarily by Mark Johnson and George Lakoff. Their emphasis on the ecological perception of thought and on the body as a fundamental key to understanding being is strongly evident in the book. This “new generation” of pragmatic philosophers influenced by cognitive sciences must be taken very seriously in philosophical discourse. The study also emphasizes the ideas of Martin Heidegger, who is perceived very critically outside the village of his admirers for various reasons. We believe that his new reading or new grasp of some of his ideas offers an original approach to the philosophy of information, which will differ in many ways from the way it is commonly grasped by “true Haideggrians”. Of course, we will also refer to his pupils in this interpretation scheme, especially Jan Patočka and Hannah Arendt. Outside these two great traditions, three personalities are essential to our reading of the philosophy of information, but it is difficult to put them in any particular stream or direction. I, therefore, take them pragmatically-phenomenologically, although I know that many of their ideas could be conceived differently. These are Henri Bergson, Martin Buber and Piere Teilhard de Chardin. The resulting book offers a systematic examination of individual facets of the new world – a world that is hyper-connectivity, for which it is not possible to effectively and consistently introduce the differences between online and offline, between man and machine. A world in which we abandon the figure of thought based on “either-or”, and move towards a more ecological, holistic, emphasizing a continuum of a particular environment. We then explore this environment. The world we are thrown into is fundamentally different from the world in which Heidegger could study his ancient philosophers, or Bergson could study the role of memory in the constitution of the human person. It is a world that is fundamentally transformed by digital technology, in which connectivity is one of the fundamental characteristics of the world. This phenomenon leads to the fact that “traditional philosophical production” reflects the world rather than the real world and fixes itself in a position where it is not capable of new radically significant statements. My monograph is a contribution to getting out of this position and the modern philosophy of information. The philosophy of information is a suitable tool for solving a wide range of problems we face.
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The article presents a critique of the commonly held assumption about the practical advantage of endurantism over perdurantism regarding the problem of future-directed self-concern of a person. The future-directed self-concern of a person crucially depends on the possibility of the right differentiation of diverging futures of distinct persons, therefore any theory of persistence that does not entail a special non-branching relation of a person to only their future self seems to be counterintuitive or unrealistic for practical purposes of personal persistence. I argue that this pragmatic rationale about future-directed self-concern is equally challenging for both theories of persistence. Moreover, I indicate, that both of these theories fall and stand on the practical feasibility of hidden ontological presuppositions about specific second-order notions of concerns of persons for their future.
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The text analyzes the possibilities to think of pure language as indicated in the harmonization of modes of intention in the translation activity. This language is, in a sense, a regulative idea and it have to be liberated in translation. It is essential to distinguish between the modes of intention and intended objects, between what is named in pure language and what is „overnamed“ in human languages. One of the theses in this text – that language in its auto-relation undergoes auto-modalization – makes the connection with Kierkegaard's understanding of the impossibility of direct communication. The indication of the untranslatable is an opportunity in the language of the translator to insert as indicated the elusive in the translation and thus to introduce the use of a broken language. Awakening of the "echo of the original" means a „thinking more“ (according to Kant) through the figure.
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In this paper I present a new dimension for philosophical and scientific analysis of artifacts as anthropogenic abiotic objects along the lines of the distinction between real and virtual. This distinction purports to replace the classical opposition material–ideal as a better way of defining what an artifact is and as one more compatible with the scientific description and explanation of artefacts. The virtual relativity of the virtual artifacts is their relatedness to local language forms as an adequate coordinate system. The real relativity of artifacts is their relatedness to local and global human life processes. The article follows empirical science as a technique of studying artifacts, and subscribes to the anthropological paradigm.
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The essay puts to the test Darwinian evolutionist theories, especially the key concepts of adaptation, natural selection and survival of the fittest, in the reading of several plots and fictions (some of them Ark-related animal fictions) concerned with evolution, trauma, adaptability, mimicry/mimesis and survival: Julian Barnes’s Flaubert Parrot and A History of the World in 10½ Chapters, Timothy Findley’s Not Wanted on the Voyage, Robert Kroetsch’s The Studhorse Man and John Fowles’s The French Lieutenant’s Woman. Weaving its critical argument with reference to several of Derrida’s reflections – on the impossibility of a pure origin, the proximity between commencement and commandment, the logic of obsequence, or relation between being and following (je suis), applied deconstructively to the traditional hierarchy between the human and the animal, mastery and monstrosity, and logos and bêtise, etc. – ‘Zo(o)graphies’ is structured in a series of interlinked tableaux, bestiaries as well as insets (Thomas Pynchon’s Gravity’s Rainbow, Jacques Derrida’s Glas). Following from the opening evocation of Peter Greenaway’s Vermeer-themed film A Zed & Two Noughts, which introduces the joint semantics of zographein: to paint from life, and zoon: animal, discreetly at work throughout, this study will eventually attempt to recast the problematic of the evolution of literature and literary forms as involution and regression.
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Analytic description, according to members of the Lvov-Warsaw School (LWS) like Czeżowski, Ajdukiewicz, Ossowska, Tarski is a powerful and an indispensable tool, not only in philosophy but also in any natural science – in psychology especially. It should be equally respected together with empirical analysis and even it is recommended that it should precede any further research. Therefore, the book Analiza i konstrukcja: o metodach badania pojęć w Szkole Lwowsko-Warszawskiej [Analysis and construction: on the methods of researching concepts in the Lvov-Warsaw School] can be recommended to philosophers as well as scientists.
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The article answers the question: “How does the agathos of Dasein-psyche and Dasein-Intelligent-Matter come into being?” or “How does the meaningful-presence of Dasein-psyche and Dasein-Intelligent-Matter come about?” The author turns to the philosophy of Plato and Heidegger and presents Dasein-psyche as an elementary structure or a Dasein-Intelligent-Matter actor. The Dasein-psyche’s meaningful presence is significantly conditioned by the focus and limits of the arete potency, set by Dasein-Intelligent-Matter. The anthropologization of Dasein transforms the individual discourse and a way of life in accordance with the arete potency. The arete potency is the source of Dasein-psyche’s meaningful presence. The anthropologization of Dasein sets free arete, providing the transforming of the arete existentials potency into the energy of Dasein-psyche’s meaningful presence. The disclosedness of arete is an “ideal” state of the Dasein-psyche sustainable development and prosperity, the agathos of Dasein-psyche and Dasein-Intelligent-Matter.
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Knjižica Filipa Kovačevića Kožev u Podgorici, koja se sastoji od osam predavanja što ih je u proljeće 2013.godine autor održao u Centru za građansko obrazovanje (CGO) u Podgorici, predstavlja najsistematičniji prikaz bitnih aspekata opusa značajnoga rusko-francuskog filozofa Alexandrea Kojèvea (1902. – 1968.) u našoj regiji. Ime Alexandrea Kojèvea poznato je svima koji se bave Hegelovom filozofijom, a posebno njezinom recepcijom u Francuskoj. Upravo je zahvaljujući ovom ruskom emigrantu (rođenom u Moskvi pod imenom Aleksandar Vladimirovič Koževnikov), hajdelberškom i berlinskom studentu (doktorirao je kod Karla Jaspersa disertacijom o Vladimiru Solovjevu) a potom i predavaču na pariškoj École practique des hautes études (gdje su ga među ostalima slušali Sartre, Bataille, Aron, Lacan i Merleau-Ponty), Hegelova filozofija, ponajprije njegova Fenomenologija duha (koju je tumačio s humanističkih pozicija obogaćenih anticipativnim primjesama egzistencijalizma) postala relevantnom temom suvremene francuske filozofije. Njegovo najznačajnije djelo pod naslovom Introduction à la lecture de Hegel - Leçons sur la phénoménologie de l’esprit, professées de 1933 à 1939 à l’Ecole des Hautes-Etudes (objavljeno 1947.) predstavlja predavanja što ih je između 1933. i 1939. Kojève držao na spomenutom visokom učilištu. To je djelo 1964. Anđelko Habazin preveo za izdavačku kuću «Veselin Masleša» u Sarajevu pod naslovom Kako čitati Hegela.
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Dieses Buch, das aus dreiundzwanzig verschiedenen Texten besteht, die verschiedene Probleme der Phänomenologie Husserls aus unterschiedlichen Perspektiven erörtern, wird in zwei getrennten Bänden, dem deutschen Original und der türkischen Übersetzung, veröffentlicht, um das Studium der Phänomenologie in der Türkei zu fördern. Obwohl die Hermeneutik in der deutschen Sprache in der Türkei eine populäre Aufmerksamkeit genießt und die französische Phänomenologie in der frankophonen Tradition viel Beachtung findet, wurde die Phänomenologie Husserls in der akademischen Gemeinschaft weitgehend vernachlässigt. Um dem Studium der deutschen Phänomenologie in der Türkei den Weg zu ebnen und Impulse für das Studium von Husserl im Besonderen zu geben, haben wir Originaltexte von führenden Professoren des Fachs und jungen Phänomenologen zusammengestellt, die sich akribisch mit der Phänomenologie Husserls auseinandersetzen.
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The present article examines Józef Tischner’s idea of upbringing (wychowanie) in establishing the new awareness of solidarity among the Polish workers and people through an awakening to conscience. The present moment served as a revolutionary alternative to socialism. I look at Tischner’s critique of Marxism and the central issue surrounding base and superstructure. Then I turn to his recovery of the Polish tradition of ethical ideals, especially in the person of Maximilian Kolbe and John Paul II. The text provides a detailed analysis of the chapter on upbringing in The Spirit of Solidarity. Tischner’s notion that upbringing is a personal bond established in trust to live in hope for improvement in mind and heart is placed in the context of the solidarity as a social bond establishing an ethical community transcending the political quest for power and the need to find an enemy. The text analyzes the various counterfeit forms of education in order to deepen our awareness of the meaning of authentic upbringing. Salient points of his teaching are discussed in conclusion.
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The volume offers essays introducing selected varieties of hermeneutics and problems tackled by thinkers associated with the hermeneutical tradition as well as texts by philosophers as significant for modern thought as Jean-Jacques Rousseau, Martin Heidegger, Jacques Derrida, Hannah Arendt, or Jan Patočka. The publication pays homage to the academic achievements of Włodzimierz Lorenc, a Professor at the Faculty of Philosophy, University of Warsaw, and a prominent student of modern continental thought.
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The unconscious (das Unbewusste; etymologically, that which is unknown) is a relatively modern concept that naturalized areas of the unknown previously explored by literature, mythology, and metaphysics. Each in their own domain, Karl Marx, Sigmund Freud and Friedrich Nietzsche, the three ‘masters of suspicion’ (according to Paul Ricoeur), debunked the hubristic claims of modern rational consciousness, exposing its social, existential and psychological grey zones. 1 Inspired by, yet critiquing humanity’s confidence in the power of reason, their acknowledgement of the limits of the Enlightenment is emblematized in Freud’s charting of the conflictual relations between the orderly ego and the unruly id.
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This article is about philosophy as a path, leading man, a civilised being, to re-establish communication with what Gilles Deleuze calls “primordial nature.” This foundational phenomenon, being the primary reservoir of life energy, underpins the existence of the human civilised world. However, by the same token, this phenomenon, since exempt from conditioning and subject to no restrictions or constraints, can disrupt the functioning of this world. Thus, disengagement from primordial nature is the fundamental purpose of the existence of civilization. Unfortunately, its development over time excessively diminishes that connection, deepening alienation, frustration and aggression in social life. I will undertake to demonstrate that the practice of philosophy can be one of the basic ways of coping with that inevitable civilisational impasse.
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