Problem formiranja subjektivnosti u Fukoovom delu hermeneutika subjekta
The review of: Mišel Fuko, Hermeneutika subjekta, Svetovi, Novi Sad 2003
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The review of: Mišel Fuko, Hermeneutika subjekta, Svetovi, Novi Sad 2003
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Bu çalışmada önce Kur’ân tefsiri için müfessirlerin başvurdukları tefsir metotlarını kısaca tanıtmaya çalışıyoruz. Daha sonra Kur’ân-ı Kerîm’in doğru anlaşılması için âyetlerdeki lâfızların mâna, belâgat, kıraat, münâsebet vb. yönlerden araştırılmasını öngören bir tefsir çeşidi olan “Tahlili Tefsir” metoduyla Fatiha Sûresi’ni tefsir ediyoruz. Araştırmanın Fatiha Sûresi’ni esas alması, bu sûrenin avâm-havas demeden herkes tarafından bilinmesi ve sık okunmasıyla ilgilidir. Böylece diğer sûrelerin anlaşılması noktasında da bu saha ile ilgilenenler için bir örnek teşkil edeceği düşünülmektedir. Bu sûrenin tefsirini burada yaparken çok uzun veya çok kısa tefsirden kaçınılmış olup, daha fazla fayda temin ettiği göz önünde bulundurularak özellikle orta uzunlukta bir tefsir olmasına dikkat edilmiştir.
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The Pakistani-American thinker and scholar Fazlur Rahman (1919-1988) was one the most daring and original contributors to the discourse regarding the reform of the Islamic thought in the twentieth century. As the Qur’an has a central place in any such discourse, innovative approaches to its interpretation are a part of any reform agenda. Considering the significance of the ethico-legal content of the Qur’an in the debate on renewal and reform, Rahman’s work in this area is the focus of this article. Specific aspects of his approach will be listed on the bases six key elements: Revelation and its socio-historical context; ideal/contingent; social justice; careful use of the Hadith and the linking past to the present.
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The paper seeks to reveal Rudolf Otto‘s personality through three works: Das Heilige (Sacrul), Aufsätze das Numinöse betreffend (Despre Numinos) and West Östliche Mystik (Mistica occidentală și cea orientală) which represent masterpieces of mysticism composed by the prominent philosopher, theologian and historian of religion. The paper equally sheds light on the philosophical and religious basis of his works and highlights the translational difficulties of hermeneutical texts.
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The main statement of the paper is that ‒ as opposed to the principal types of traditional social critique originating in the ideas of the Enlightenment ‒ it is hermeneutic philosophy that defends the most democratic form of ‘rationality,’ and thereby, that of ‘critique’, namely, a social critique exercised by the practical reason of the citizens themselves. As a substantiation of this claim, first I reconstruct ‒ via relying on Habermas’ argument ‒ the Hegelian critique of modernity, and then the three main versions of such a critique developed in the subsequent confrontation with Hegel. It is in contrast to these‒ and to the notions of ‘reason’ and ‘understanding’ operative in them ‒ that I try to show just what kind of social-political significance is ascribable to the specifically hermeneutic ‘rationality’ defended within the frames of Heidegger’s philosophy and then further developed by Gadamer.
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The study deals with the issue of the temporality of buildings and that of monumentality by examining two architectural phenomena. The bending of buildings is not only statistic, but also functional and aesthetic, allowing for the hermeneutical interpretation of the time of buildings and the paradox of eternity and ephemerality.
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The paper discusses legal-theoretical and legal-methodological conceptions of Živan Spasojević, professor of the Faculty of Law in Belgrade between the two world wars, the former Dean of this Faculty and a significant figure of the intellectual and public life of the country of that time. The inclination of Ž. Stanojević towards general issues, his deep belief in epistemological potential of sociology and consistent application of the sociological approach in treating these questions comes to focus on the legal-theoretical plain in the form of constructing a developed integral theory of law, and on the legal-hermeneutical plain in the direction of sociologization of the problem of juristic conclusion and the canons of objective-teleological interpretation.
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The main question in reflections on the conditions of the adequacy of social cognition, which I understand here as metasociological reflection, concerns the nature of the relation between the object of sociology and the cognitive tools that serve to explore it - which only at first glance is a purely philosophical question (purely epistemological or purely methodological). For traditional philosophy is unable to provide sociology with an answer to this question - though it can show where this answer should not be sought, namely, in past philosophy.
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This paper discusses two aspects of the St Apostle Paul’s teaching on the Mystery of the Body and Blood of Christ that spring from the living liturgical experience and tradition of the Church. These are: liturgical understanding of the establishment words in the light of Paul's sayings and manifestation of this mystery as the Mystery of the communion in the Body and Blood of Christ. Making it similar to the eucharistic practice of the Last Supper i.e. of the Christ, Paul's saying is completely integrated into the tradition of the Gospel, because what he gives to the Church at Corinth is the Divine Eucharist.
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The question of selfhood is a very old question; however, only in contemporary philosophy on the foundations of the philosophy of life, philosophy of existence and phenomenology, it is possible to find an adequate method that could enable us to approach the understanding of selfhood. To accomplish this task, the advantages and disadvantages of Husserl’s phenomenology must be demonstrated. Here, the research of the structures of subjectivity and inter-subjectivity performs an important role in the interpretation of selfhood. Nevertheless, it has been shown that it is necessary to reverse Husserl’s method from pure subjectivity to chipped subjectivity in which the anticipatory role of consciousness is being re-discovered. This is important for the interpretation of selfhood not just in a theoretical way, but also in showing that selfhood could be understood only in relation to others. Actions of the self can never be understood from the position of pure subjectivity because the question of motives is a question of personality that is always a concrete historical subject. The crucial point in understanding the selfhood is showing the way in which it understands itself in the chain of inter-subjective relations. From this point, it is possible to distinguish “ideal” from sinful man, the difference which has been emphasized in Nietzsche’s philosophy. The only method by which we can approach the question of selfhood is the hermeneutical method. It can’t be understood by description or in the attempts to deduce it on formalism and norms. Our relationship towards others and towards ourselves should be again and again re-constructed, not only because the experience itself dictates new patterns of life, but also because only the selfhood has the ability to change the way in which the situation is interpreted and thereby it can authentically determine itself in the world.
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Đavao majstora Nikole Firentinca pod arkanđelovim nogama u nakaradnom se svojemu humanoidnom obličju, izokrenuta tijela (jer đavao izokreće stvarnost) čvrsto priljubio uz četverostranu osnovu, zemlju, udovima s golemim kandžama između kojih se izbliza vidi kao da je rastegnuta plivaća kožica. Opakog, prijetećeg izgleda s poluotvorenim ustima u kojima su smješteni šiljati zubi, ušima šišmiša, podsjeća na biće noći, demona koji vreba u tami, koji bježi i skriva se od svjetla - svetoga arkanđela i njegova koplja čiji je vršak tik do njegova desnog oka. [...]
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Paul Ricouer, in this article, is considered as the most consequent “posthegelian” Kantian, who productively elaborated further his ideas in moral philosophy and created a permanent place for Kant in contemporary moral philosophy. In his book, which can be considered a study in moral philosophy, Soim ême comme un autre, Ricoeur returns to Aristotle, and to Kant as well. Aristotle he considers as the creator of ethics, Kant of morality. He sees some structural parallel affinities in their moral philosophies. They both started from monologue, after that turned to dialogue, and ended by polilogue, and included the third member each in the sphere of moral discourse. Why such a triad? Ricoeur discerns the possibility of such a triadic interpretation in the three formulations of Kantian categorical imperative: the first formulation reveals monologic, the second dialogical, the third pluralistic stages. At the end of the book Ricoeur suggests his own solution for the possible opposition between the Aristotelian and Kantian approach. Hegelian Sittlichkeit he suggests interpreting as a pluralistic version of Aristotelian phronesis, uniting in itself the possible conflict of duties Ricoeur discerns in Kantian ethics as well. He does not interpret the Hegelian concept of Sittlichkeit as a negation of Kantian Moralitat as is usually done, following Hegel himself. He looks at Kant’s moral philosophy from the perspective of tragic conflict and discerns in it the possibility of pluralistic duties and conflict as well. In my opinion, Ricoeur found the most sophisticated solution for reinterpreting and integrating Kantian moral philosophy into contemporary discourse.
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Paul Ricouer in this article is considered as the most consequent “posthegelian” Kantian, who productively elaborated further his ideas in moral philosophy and created a permanent place for Kant in contemporary moral philosophy. Unlike other moral philosophers who are considered as consequent Kantians as well - Rawls, Apel, Habermas - Ricoeur does not try to interpret Kant’s discussed practical reason as primary public. He rightly stated that the possible polilogue - a way to justice in morality – was elaborated further by Rawls, not by Kant himself. Ricoeur discerned not only a monologic, but also a dialogical stage in Kantian moral philosophy. He integrated many thinkers and aspects of different traditions in his philosophical analysis: Christian existentialism, phenomenology, hermeneutics, semiotics, psychoanalysis, and religious studies. In the center of broad philosophical interests, Kant, according to my view, remains his permanent partner in dialogue. In his early book L’homme faillible (1965), revealing the fallibility and fragility of man, Ricoeur is following Kant’s concept of transcendental imagination, which includes the opposition between limitlessness and infinity. In all his anthropological and moral studies, Ricoeur always keeps in touch with the concept of evil revealed in Kant’s book Die Religion innerhalb der grenzen der blossen Vernunft. In his book Kritik der reinen Vernunft, Kant, discussing the first analogy of experience, stated that the condition for the possibility of human experience is the permanence of time (beharrlich). If every moment is not a moment of the same time, the subject would not be able to unite all the images into one consciousness. Ricoeur returned to this problem in his book Temps et recit. For his narrative concept of the person’s self-identity, Ricoeur reflects on insights not only from Aristotle’s Poetics, but also starts from Kant’s third antinomy between determinism and free-will as well.
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Paul Ricouer in this article is considered as the most consequent “posthegelian” Kantian, who productively elaborated further his ideas in moral philosophy and created a permanent place for Kant in contemporary moral philosophy. Unlike other moral philosophers who are considered as consequent Kantians as well - Rawls, Apel, Habermas - Ricoeur does not try to interpret Kant’s discussed practical reason as primary public. He rightly stated that the possible polilogue - a way to justice in morality – was elaborated further by Rawls, not by Kant himself. Ricoeur discerned not only a monologic, but also a dialogical stage in Kantian moral philosophy. He integrated many thinkers and aspects of different traditions in his philosophical analysis: Christian existentialism, phenomenology, hermeneutics, semiotics, psychoanalysis, and religious studies. In the center of broad philosophical interests, Kant, according to my view, remains his permanent partner in dialogue. In his early book L’homme faillible (1965), revealing the fallibility and fragility of man, Ricoeur is following Kant’s concept of transcendental imagination, which includes the opposition between limitlessness and infinity. In all his anthropological and moral studies, Ricoeur always keeps in touch with the concept of evil revealed in Kant’s book Die Religion innerhalb der grenzen der blossen Vernunft. In his book Kritik der reinen Vernunft, Kant, discussing the first analogy of experience, stated that the condition for the possibility of human experience is the permanence of time (beharrlich). If every moment is not a moment of the same time, the subject would not be able to unite all the images into one consciousness. Ricoeur returned to this problem in his book Temps et recit. For his narrative concept of the person’s self-identity, Ricoeur reflects on insights not only from Aristotle’s Poetics, but also starts from Kant’s third antinomy between determinism and free-will as well.
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26. Jei, kaip priminiau, Eucharistija statydina Bažnyčią, o Bažnyčia Eucharistiją švenčia, tai sąsaja, jungianti vieną ir kitą, yra tokia artima, jog tai, ką sakome apie Bažnyčią, Nikėjos-Konstantinopolio išpažinime išpažindami ją esant „vieną, šventą, visuotinę, apaštališką", galime taikyti ir eucharistiniam Slėpiniui. Viena ir visuotinė yra ir Eucharistija. Ji irgi yra šventa, maža to, ji yra Švenčiausiasis Sakramentas. Tačiau savo žvilgsnį dabar turėtume nukreipti pirmiausia į jos apaštališkumą. [...]
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This article deals with two great Neoplatonic philosophers, Porphyry and Iamblichus. It is a brief account of their lives and their doctrines, including general metaphysics, ethics and hermeneutics. The study is based on several works of the above-mentioned philosophers, fragments of treatises which did not survive, as well as recent Western scholarship on the subject. The author reveals the common metaphysical ground of Porphyry and Iamblichus, and emphasizes their divergence regarding theological peculiarities, theurgy and exegesis of Plato.
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The article envisages the thanatological discourse in Dostoevsky’s novel: analyzes the binary oppositions on eschatological themes; describes the artistic images of the heroes of the novel, acquiring unique mythological features during their earthly ordeals; allusions to the images of another world presented in the text are studied; the accent elements of the circular composition of the novel are examined, emphasizing the inability of the heroes to get out of the locus infernus (hell — Lat.), where they are consistently led by their earthly path. In the novel, which reveals the crisis of modern civilization, the search for the ideal and the topic of the inevitability of the Resurrection becomes an axiological task, that is expressed not only in the plot and image system of the main characters, but also in the eschatological discourse of characters that seem secondary at first glance: the interpretations of the Apocalypse by Lebedev, Ippolit Terentyev’s reasoning about the inevitability of symbolic anthropophagy and engaged in the search for salvation.
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In this article the author reflects upon al-Maturidi’s method of interpreting Qur’an. Al Maturidi is amongst the first interpreters who used the term te’weel instead of tesfeer. Among the sources that he uses he emphasises and gives priority to explaining the Qur’an through the Qur’an analysing all the ayats of the Qur’an related to some issue, then he analyses the Hadith of the Messenger with a critical approach towards those of the hadith that are contradicting the reason or the text of the Qur’an. After this he analyses the views of earlier commentators while rejecting the same if they contradict the reason or philological standards. It is interesting to mention that al-Maturidi rejects all qisas al Qur’an used by other commentators if those are not supported by reliable hadith, since the point of those qisas is not in the details of the concerned texts. When explaining the ambiguous ayats of the Qur’an al-Maturidi believes that unpretentious thinking is the best method for the exegesis of such ayas. Regarding the theological issues he uses the Qur’an as bases in forming and defending his opinions. To conclude, al-Maturidi’s exegeses of the Qur’an reveals his tendency to place an accent upon the role of the reason in religion and even though he relied upon the Qur’an and the Hadith as his sources, he never hesitated to use reason and present his opinion.
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In the fifth chapter of his book Fadā’ih al-bātiniyya wa fadā’il al-mustazhiriyya imam Abu Hamid el-Ghazali disputes or refutes the Bātini interpretation of clear and literal meanings of the Qur’an and the Sunnah and its arguments through numbers. After listing the examples of their interpretation, Al-Ghazali first refutes their opinions and then he confronts those with other examples (fake against other fake), i.e. he gives examples of interpretation that is in complete contrast to the Bātini interpretative method and he finally validates his own opinion.
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By the word of the Qur’an and the Hadith, Allah’s Messenger, Muhammad (p.b.u.h), is Allah’s most chosen slave and His messenger and his family is the most chosen family. Their praiseworthiness is directly and indirectly pointed out by ayahs of the Qur’an and the text of the Hadith of Allah’s messenger, sallallahu ‘aleyhi we ‘ala alyhi we selleme. It is an imperative to ask for blessings for His family equally as we ask for blessings for the Messenger himself in all our supplications. One exceptional significance of Ahlu-l- bayt lies in the fact that the Messenger (p.b.u.h) revealed that a man will come in the End of Time (ahiruz-zeman) from his Ahlu-l- bayt who will be rightly guided and gifted (mehdi) to the Earth and all its inhabitants, where he will re-establish the lost balance and the harmony and will bring justice to earth brimming with injustice. Some descendants of Allah’s Messenger (p.b.u.h) are not worthy of their belonging. Morally faithful who restrain from sin and fear Allah are part of his (p.b.u.h) blessed family. Love towards the Family of Allah’s Messenger (p.b.u.h) is an obligation, it should not be neglected nor should one go to extremes in exaggeration. The honourable parents of Allah’s Messenger (p.b.u.h) are exempted from punishment.
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