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Два текста за „преодоляването на естетиката“
The article explores Heidegger`s attempt to overcome aesthetics.
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The article explores Heidegger`s attempt to overcome aesthetics.
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The author analyses the phenomenon of unheimlich (uncanny) in Heidegger’s philosophy, first, by sorting out several of its aspects such as strangeness, mystery, unhomeliness, etc., and, second, by clarifying how this phenomenon appears in and as self-awareness. The first part of the article examines the uncanniness of Dasein in Being and Time. By analysing Dasein as being-in-the-world rooted in anxiety, in contrast to fear, unsurpassable strangeness and inner alienation of Dasein are revealed. The second part of the article turns to uncanniness as elaborated by Heidegger in two later lectures, one in 1935 and the other in 1942. In both of them, Heidegger unveils the meaning of uncanniness by the hermeneutic of the myth of Antigone
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The article discusses the two key works of modern aesthetics – Martin Heidegger’s The Origin of the Work of Art (1935/1936) and Walter Benjamin's The Work of Art in the Age of its Technological Reproducibility (1936). The article offers a comparative analysis based on analogies between the Eurocentric philosophical background of the two authors and their direct or indirect references to the Asian way of thinking. I examine the content of the two works in order to emphasize Heidegger's ontological perspective in comparison with the empirical-historical character of Benjamin’s media theory, and then go on to indicate concrete similarities between Heidegger’s and Benjamin’s understanding of art, as well as between haiku-poetry and photography as one of the most typical forms of modern art.
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When we speak on New Testament Ethics or somebody writes a book on that subject we often wrongly presuppose what that means and what we can legitimately expect from such a project. From the Ethics of today we expect answers on practical questions, studies on ethical arguments and on moral language. New Testament Ethics, however, is primarily exhortation, parenesis which aims at acting according to what is recognized as morally right and at moral growth. Insofar it is similar to how Ancient Ethics, especially the Stoa, understands itself.
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The article is based on the analysis of three verses (Matt 1:18.20; Luke 1:35), which deal with the role of the Holy Spirit in the conception of Jesus through Mary. Matthew uses the formulation “by the Holy Spirit” twice. Luke, in this context, uses a parallel indicating that the Holy Spirit is the power of the Most High that is God. The Holy Spirit is in these texts a separate Person having a relationship with the Father and acting on his behalf. Therefore the conceived Child will be Holy and called God’s Son from the moment of conception. In this way, the version of the text by Matthew receives a fuller understanding when read from the perspective of Luke.
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The attempt to hermeneutically analyze Nikolay Gogol’s Viy has been taken up in the article. In the capacity of interpreting, the allusion to the image of the philosopher P. Chadayev was used. It enabled to read the story as an imaginary dialogue - a duel both with Chadayev and philosophy as a form of artistic works.
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The subject of the presented paper is Jerusalem in Maran Atha by Johann Gottfried Herder (1779). J.G. Herder (1744–1803) is one of the outstanding figures of our region. The contemporary academic discussion concerning his achievements and significance predominantly consists of studies related to his work as a philosopher, cultural anthropologist, linguist and theologian. Herder‘s less known works include a commentary to the Revelation of St. John, Maran Atha. Das Buch von der Zukunft der Herrn, des Neuen Testaments Siegel, published in Riga in 1779. An important feature of the commentary is his interpretation of a series of texts from the Revelation as a harbinger of the events of the Jewish war (66–70), with a particular emphasis on circumstances accompanying the fall of Jerusalem in 70. Herder used this thought to interpret Rev 12-19, claiming that the apocalyptic Babylon is actually not Rome, but sinful Jerusalem. On the other hand, Herder points to the specific, prophetic nature of the language used in the Revelation. For Herder, the New Jerusalem, symbolising the community of the redeemed, provides an antithesis of the fallen Jerusalem. The fulfillment of the prophecy concerning the fall of Jerusalem during the battles with the Romans was aimed at strengthening the faith of Christian followers in their anticipation of the Parousia. The paper presents Herder’s reasons underlying his original interpretation of the Revelation. It briefly presents Revelation texts which, according to the author, referred to the stage preceding the destruction of Jerusalem, its downfall and revival in the symbolic heavenly Jerusalem. It also quotes responses of Herder’s contemporaries analysing the publication of Maran Atha, and questions the significance of Herder’s views in the perspective of modern exegetical research on the Revelation. The content of the paper provides a contribution to further, detailed source studies on the original Biblical hermeneutics of this author.
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The author attempts to interpret Andrzej Stasiuk’s short story Miejsce, which was included in the new core curriculum of Polish language teaching in secondary schools. The aim of the article is to demonstrate that the theme of the place inscribed in Stasiuk’s work can be perfectly described thanks to the adoption of a hermeneutical mode of reading, which will not only emphasize the importance of the phenomenology of space inscribed in the interpreted text, but will also show young readers how Heidegger’s being in the place translates into building one’s own identity.
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Hermeneutics as a spiritual discipline with its hermeneutics strives also confirms as a science which is going to make historic-philosophical opinion understandble through the occurence of sole cognition. In methodic meaning it is in possibility of separating perceptions of past and a composition of the real world. If philosophy its deepest inspiration pumps from history of philosophy then the role of hermeneutics stands on following (self)development of human spirit through understanding, examplification and interpretation on way to different and new concept, because hermeneutics is directing us on thoughtful participation in interpretation, on individual thinking and development of skills to interpret unknown.
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The purpose of the article is to determine the semantic potential of interpreting a cultural event in contemporary Ukrainian society in conditions of social change, taking into account the ability of socio-cultural narratives to construct different versions of perception of reality. The methodology is based on the use of hermeneutic interpretation methods (to clarify the meanings and significance of a cultural event), comparative analysis (to compare the content and context of the creation of socio-cultural narratives), structural and functional method (to reveal the significance of a cultural event in the functioning of social institutions). The scientific novelty of the results obtained is to identify the consequences of the cultural events interpretations' conflict in Ukrainian society, which is accompanied by inadequate symbolization of the description of events, the selectivity of concepts, combinations of statements, confrontation of concepts engaged by ideological settings, own or corporate interests of interpreters. Conclusions. In conditions of social upheaval, cultural events become the point of various interpretations intersection. The socio-cultural narrative is aimed not only at the search and definition of meanings, the construction of the subjects' behavior scenarios, but also has a decisive influence on the vector of society development, the social discourse formation. Since every socio-cultural narrative claims to be exceptional, including the belief in the correctness of its own version of the understanding of the events, the narratives' collision and their interpretations, which becomes a conflict of consciousness and memory of different generations or worldviews representatives, is inevitable.
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In attitude to the Gospel, Francis always remained the layman he was when he first met the Book. He felt able to have immediate access to the Gospel, without blaming it for the right of the clergy to God’s word. His education, quite different from the clerical or monastic one, distanced him from fashionable allegorical finesse. On the contrary, it helped him to have a direct and realistic perception of the simplicity of words. Only later will the clergy, who will gain a majority in the order, begin to read the Scriptures as clergy. However, the fact remains that Francis, their father, was a layman. And all the Franciscans, on various levels, derive from him the obligation to be simple in attitude to the Book.
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L’objectivité et la subjectivité dans l’herméneutique phénoménologique de Paul Ricœur : la question de la méthodologie de la recherche théologique interdisciplinaire. L’article propose un bref aperçu de la méthodologie du philosophe français Paul Ricœur dans le contexte de la recherche théologique. Cette méthodologie donne l’occasion d’explorer l’expérience humaine dans le discours scientifique. L’herméneutique phénoménologique élargit les horizons de la méthodologie habituelle et montre la relation entre subjectif et objectif, immanent et transcendantal dans l’expérience humaine. L’article souligne l’importance de catégories clés telles que l’Autre, la confiance, l’humilité d’un chercheur, etc., qui constituent un outil indispensable pour étudier des textes sur l’expérience existentielle, religieuse et critique de l’homme dans le discours scientifique des études humanitaires. La relation de confiance avec l’Autre devient la clé de la recherche théologique, puisque Dieu en tant qu’Autre, selon le message de l’apôtre Jean, est reconnu par l’amour pour le prochain (1 John 4: 20-21). Aimer Dieu est la première tâche d’un théologien, l’Autre est le chemin de cet amour. Les exemples tirés de l’herméneutique phénoménologique de Paul Ricœur révèlent un lien logique entre la compréhension de l’autre et la compréhension de soi. Il est enfin souligné que l’expérience de chaque personne est une expérience mystérieuse consistant à se transcender au-delà de soi-même. Il s’agit d’une tentative sans fin pour se rapprocher de la véritable image de Dieu.
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Eco opened the door to the reader already in the pre-semiotic phase (Opera aperta, 1962), and then through the title (Lector in fabula, 1979) he positioned the reader in the very center of the “story” about the semiotics of literature. In taking over Peirce’s concept of unlimited semiosis as the key to the semiotic openness of the text that offers a potentially unlimited number of interpretive attempts in the expansion of meaning, Eco is almost scrupulously concerned about misinterpretations of semiosis. His persistent advocacy of a collaborative relationship between the reader and the text is increasingly taking the form of an apologetic advocacy for the rights of the text and the necessity of delineating the minimum limits of interpretation (The Limits of Interpretation, 1990). As Eco taught, the potentially limitless semiosis does not lead to the absolute reader freedom, it does not mean that interpretation has no criteria and that all interpretations have a happy ending. It was a silent voice. The exponential growth of readers’ “rights” and “freedoms” was unstoppable in poststructuralism. This study poses the questions as to why deconstruction and gender studies, as examples of exclusive perspectives (radical openness of the text left to limitless semiosis / radical closedness of the text that has only a predetermined meaning), are violations of the collaborative attitude toward the text and whether we can find in Eco’s interpretive semiotics the epistemological and methodological foundations for the protection or environmental sustainability of the text.
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This critical analysis of the city-building survival game Frostpunk focuses on the representations and mechanics of the game applied in the a fictionalised city builder. Kłosiński draws on hermeneutics to make sense of various elements of the game – such as multimodal elements (the interface) and transmedia elements (the trailer and website)– as well as to problematise the fundamental mechanics of the game. Analysing the moral and ethical conflicts as well as the social vision presented in the game leads him to question the nature of the apocalyptical tone in the representation of the city. The narratives of constructing the last city on earth oscillate between messianism and utopianism. Kłosiński discusses what vision of biopolitics are presented by the mechanics that allow players to co-create the narrative world of Frostpunk.
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This article will discuss the issue of the baptisim of the Holy Spirit: what it is, how is it manifested, and what are its fruits. In the introduction, the problem and the questions pertaining to the Holy Spirit baptism are stated together with the thesis that will be tested. The thesis is that the baptism of the Holy Spirit biblically understood as a unique and unrepeatable event universal to all Christians, which happens instantaneously with salvation (when the believer is placed in Christ and joined to his body) and that this baptism is not marked by any immediate and special outward sign. First, this article will present different views on the doctrine of Holy Spirit baptism with historical developments of the views. Then it will deal with biblical data, focusing on all major passages. Special attention will be given to the Book of Acts, and “the second blessing” theology, which is the crux of the doctrine. Then the relation of hermeneutics and experience will also be discussed. Finally, the conclusion and the practical implications of the baptism of the Holy Spirit and biblical admonishments for the Christian life will be given.
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The paper discusses the positive attitude towards the Other in love and wedding oral lyric songs in the South Slavic context. Oral lyricism models the relation with the Other as dynamic, determined by relations of strangeness and closeness. Depending on perspective, the meanings of the Other varies: he/she attracts attention, provokes desire (presented as erotic play, as realized in an erotic encounter, or as powerful desire which overcomes refusal and boundary between what is one’s own and what is alien) and becomes one’s husband/wife. The Other is ambiguous between being powerful and endangered, and as a being in liminal (pre-wedding) situation. The contrast is even more emphasized in a wedding context when the Other is a desirable groom (or a desirable bride), and an encounter with him/her marks the passage from one life phase to another, separation from one’s own family and entering a new one. In the male text of wedding songs, the relation with the Other represents the arrogance of the bride. The wide range of meanings, from erotic play to arrogance demonstrates the capacity of oral lyricism to deal with a desirable Other in different ways. Following complex human emotions, songs show the importance of the relation with the Other and surpassing the boundaries between one’s own and alien.
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Review of: Tihomir Brajović - Varja Balžalorsky Antić, Lirski subjekt: rekonceptualizacija. Ljubljana: ZRC SAZU, Inštitut za slovensko literaturo in literarne vede. 2019. 304 str.
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This paper, originally given in Groningen, the Netherlands, proposed a ‘material hermeneutics’, or, metaphorically, an interpretation which “lets things speak” via new scientific imaging technologies. Such a material hermeneutics would add to, perhaps often displace the usual linguistictextual hermeneutics so refined by Paul Ricoeur. I outline several examples of such a hermeneutics here based on some 40 or more years of technoscience experience.
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The exemplary value of individual moral and political acts provides a unique vantage point for inquiring into the role of the creative imagination in social life. Drawing on Kant’s concept of productive imagination, I argue that an act’s exemplification of a fitting response to a moral or political problem or crisis is comparable to the way that a work of art expresses the ‘thought’ or ‘idea’ to which it gives voice. The exercise of practical reason, or phronesis, is akin to the way that a work augments the practical field of our experiences in this respect. For, like a work of art, the act produces the rule to be followed by means of the example that it sets. Accordingly, I explain how the injunction issuing from the act can be credited to the way that the singular case summons its rule. The singular character of the injunction issuing from the act thus brings to the fore the relation between reflective judgment and this injunction’s normative value. The conjunction of reason, action, and the creative power of imagination offers a critical point of access for interrogating the normative force of claims rooted in individual acts. By setting reason, action, and imagination in the same conceptual framework, I therefore highlight the creative imagination’s subversive role in countering hegemonic systems and habits of thought through promoting the causes of social and political struggles.
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The utopian imagination is ambivalent in that it both escapes from, while also critically engaging with contemporary societies and forms of living. This paper calls to mind the dignity of utopian longing as well as common objections against political interpretations of utopia. Philosophical utopias, it is argued, make deliberative use of the imagination by sharpening a sense of possibility and providing reasons for (or against) utopian thought-images. On this account, utopias draw on irony and satire as constructive modes of imagining unrealized potentials and exposing what falls short of these potentials. Thus conceived, the utopian imagination is not the enemy, but an essential aid of practical reason.
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