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The main aim of this paper is searching the nature of the relation between a personand certain things that constitutes their being good or bad for her, and explainingwhat it is for something to have for us exactly that value and not other.
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Nondirectiveness is almost universally recognized as the most defining feature of genetic counseling and adherence to a nondirective approach is the generally required and professed standard; there is no widely accepted definition of nondirectiveness yet. Although the principle of nondirectiveness is still poorly understood, its importance is widely discussed and sometimes questioned. The current article tries to elaborate – by analyzing different descriptions and interpretations of nondirective approach – a theoretically consistent and practically operational concept of nondirectiveness in genetic counseling concerning reproductive choices.
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Mi znamo da nam je potrebna moralna osjetljivost koja svjedoči o punoći uma i mira, i slobode, o uklapanju trebanja u bitak (Durch die Einfugung des Sollens in das Sein und Hervorstellen des Einen durch das, was fehlt)1. Dopušta li nam nešto od značaja to što notira Paul Celan, čitajući jedan Kafkin stav kojeg nam je prenio jedan njegov prijatelj M. Brod, koji je u jednom pismu Peteru Jokostra-u od 6. 4. 1959. godine rekao: Die Tatsache, dass es nichts gibt als eine geistige Welt, nimmt uns die Hoffnung und gibt uns die Gewissheit.2 Mi se suočavamo sa tehnologijskom revolucijom, sa političkom revolucijom, sa tiranijom slobode ili demokracije. Jedva da smo sposobni da reflektiramo o tom modernom događanju. Pitanje o toleranciji znamo uvire u pitanje o uvjetima mogućnosti solidarnosti, policentričnog uma, o moralno pravnoj resurekciji (Hans Ebeling). I to – nasuprot Hegelovim kategorijama prividnog opravdanja svjetskog toka, koje je eksplicirao u Fenomenologiji duha ili u Filozofiji svjetske povijesti.
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This essay attempts to combine several elements relevant for such interpretative practices as hermeneutics, textual explication, speech acts theory, C. G. Jung’s analytical psychology, as well inspirations taken from ritual studies, archetypal literary criticism, and transcendental hermeneutics. This combination of interpretational practices shall be applied to the reading and analysis of Wisława Szymborska’s poem Pamięć nareszcie / Memory at Last. My chief aim is to analyse the ritual dimension of the poem (without disregarding, however, the work’s stylistic features).
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Moj prijedlog, koji možete vidjeti u sažetom obliku u naslovu pred vama, je da se definira novi poetski institut koji je do sada ostao neidentificiran: kraj poeme. U tu svrhu ću morati započeti od jedne teze koja mi se čini evidentna, a istovremeno nije trivijalna. To je da poezija živi samo u tenziji i otklonu (a stoga i u virtualnoj interferenciji) između zvuka i smisla, između semiotičkog i semantičkog niza. To znači da ću nastojati da preciziram, u nekim tehničkim aspektima, Valerijevu definiciju koju Jakobson tumači u svojim poetološkim studijama: "Poema, produženo oklijevanje između zvuka i smisla." Šta je to oklijevanje, ako mu se oduzme svaka psihološka dimenzija?
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Among the features marking a mystical experience facilitated by certain kind of psychedelic substances researchers singled out the so-called noetic quality, which indicates that mystical experiences can have a cognitive significance. The main goal of my article is then to address the question, whether this cognitive capacity of mystical experience has only a subjective/psychological value, or it should be rather treated as a legitimate kind of cognition. The philosophical aspect of this issue enters the domain of ontology and epistemology, since it concerns the question, whether an object of any cognitive experience has to belong to the physical reality, or a proper cognition can be realized in the reality of symbols. In order to deal with these questions I will refer to the philosophy of H.-G. Gadamer. Even though Gadamer did not investigate altered states of consciousness, I believe his hermeneutics can support a hypothesis that altered states of consciousness provide recognition of reality of symbols.
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The perspective of the history of sexuality, as suggested by M. Foucault, seems to be useful for the recognition of Eros in Fichte's philosophy as an element of the 18th Century widespread interest in human sexuality. An interest which, however, had a specific purpose. If one looks at the shape of his own thoughts about love, it is still difficult to find any motives that go beyond the legislation of the rational nature. Love did not come here to the people unexpected, it does not have any separate dialect here, and the sensitivity and sensuality of Eros are based more on the responsibility and the duty of self-sacrifice. Fichte also failed to overcome the Enlightenment paradigm in thinking about the woman. However, this review should not be definitive, in view of the peculiar character of Fichte's work, like his little-known early poetic attempts or the novella The Lovers’ Valley, certainly written in the spirit of Romanticism. It should therefore come as no surprise that for J. W. von Goethe Fichte not only rapidly becomes an artist-philosopher, but in particular a great inspiration behind the so-called "Jena Romanticism".
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It can be accepted that one of the practices of subordination of women to men in traditional societies is about the right of inheritance. If we think about the case of Turkey related to this topic, we could assert that, Turkey has heterogeneous character in this sense. In other words, if we examine legal arrangements, we can say that there is equal right of inheritance of both men and women. But, in practice the realization of this right cannot always happen. Both economical and cultural factors are among the causes of this fact. Giving equal part of inheritance to the daughters or sisters is perceived as the waste of money or sources of family. Because it is believed that, daughters and sisters in the future are going to be married and they going to be part of another family. So they will become a stranger. Money is the family’s own estate and it must be kept in the family. In this paper, this fact is examined in the case of distribution of money gave by the State as the condemnation appraisal of lands due to the construction of dams in the North-Eastern part of Turkey from the point of phenomenological hermeneutics and “Comprehensive Cultural Sociology”. As the result of semi structured of depth interviews made with 28 people whose land were condemned it can be asserted that, generally both women and men participants accepted the unequal distribution of this money between male and female inheritors. Related to this result, in this paper the factors of this situation are debated by depending the concepts as justice, gender and tradition.
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Confronted with tendency of extremely negative valuation of war, which fosters defeatistic mood in our environment, under the influence of western-oriented ideology, the author thematizes both war as such, as well as the relationship between war and spirituality. By using comparative and hermeneutical method, he considers different viewpoints on war in philosophy, Far Eastern religions and Christianity. Having briefly exposed the attitudes on war by several great philosophers, the author emphasizes that they are very different. While Hegel and Nietzsche have positive valuation of war, especially in ontological sense, Kant accurses war as root of all evil. Despite his promotion, as an ethicist, of eternal peace, as an anthropologist and philosopher of history, Kant shows understanding for war. Not only does he emphasize that a warrior, being ready to make sacrifice for the community, has higher reputation than a merchant, motivated by his selfish interest, he also considers that providence uses war as means for establishing eternal peace. Although one might expect that Far Eastern religions, that insist on spiritual attitude of ahimsa, have an extremely negative viewpoint on war, using the example of Bhagavad Gita, the author demonstrates that it is yet not the case. Krishna persuades Arjuna, preoccupied by pacifistic mood, that the duty of a member of the martial caste is to take part in war. War does not befoul warrior who is not filled with rage and hatred, while cowardice does disqualify him morally. Karma yoga teaches that karma is not created by doing without a doer, hence noble warfare does not represent something negative. Samurais who practiced zen Buddhism show that spirituality and warriorship are not mutually exclusive, but the contrary – that they are mutually strengthening. While warrior mastery supported developing concentration, meditative practice supported overcoming ones ego. The goal of the Far Eastern spiritual practice is dissolving oneself in the activity that we perform, whether it is meditation, dance or fencing. A superb swordsman is the one who overcame a subject-object relationship, a sphere of duality. He does not fear death, does not think about the opponent`s moves, but, letting himself to fluid course of nature, reacts spontaneously. The fact that many monasteries in China and Japan had their army, shows that spirituality in the East was not in opposition to warriorship. Christians’ attitude towards war is not collective. Range of possible attitudes starts from calling to a holy war, through justification of righteous war, permission for defensive war, to pacifistic refusal of any kind of war. Between the extremes of Roman Catholic calling to a holy war and advocating absolute pacifism by certain protestant communities, there is an Orthodox Christian attitude, best formulated by Saint Cyril in his response to Saracens` objection that Christians betray Christ by being involved in war. A Christian has the right not to confront his oppressor. However, if there is a community being jeopardized, he is bound to show resistance. If he would fail to do that, he would disregard love for his neighbours because of his abstract individual relationship with God. Undecayed relics of Saint Alexander Nevsky and Saint Prince Lazarus show that, despite their involvement in shedding blood of their enemy, they found grace before Lord. Despite the fact that Orthodoxy allows war as a necessary evil, it does apply epitimia for those who participated in war. Having compared Far Eastern and Christian attitudes on war, the author concludes that righteous participation in war, motivated by self-sacrificing love for ones` neighbour, can be more positive than tepid, especially egocentric participation in peace campaigns. Those who establish peace in their soul make greater contribution to peace than those who advocate it outwardly, politically. Unlike those who are proclaiming peace by words, while being filled with unrest on the inside, true peacemakers can only be spiritual people, even when they are forced to participate in war.
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The intention of this paper is to highlight and reflect on the development of a tradition that considers the importance of cultural influences on health and illness. Delicate balance between illness and culture is what constitutes the elusive truth of illness and post-modern understanding of the illness as biocultural phenomenon in biocultural model. Using authors such as Michel Foucault, Hans-Georg Gadamer, Ivan Illich, David B. Morris and others helps to bring out the intricate, complex and subtle link between illness and culture. Scientifically based biomedical model, outdated in its Cartesian-mehanicistic conceptual scheme but growing in popularity at enormous speed, considers illness as an object and body as a mechanical machine. Although it did bring prosperity and eradicated many diseases, it offers us an alternative path to a new and still uncertain understanding of illness as transformable process, resulting as the intertwining of culture and biology. By putting an emphasis on this narrative, we will critically overview the existing dominant biomedical model of illness and we will consider the possibility of introducing a new biocultural model of illness expanding the existing biomedical model. The expected contribution of this work will go towards the possibilities of theoretical and practical foundation and a search for the possibility of the different pluriperspective and multidimensional approach to illness and health.
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Od svih pet duhovnih iskustava iskazanih jezikom i slikom, koje Ernst Cassirer naziva simboličkom formama odnosa mišljenja i bitka, samo se jednome ne može pripisati zaokruženost samoodređenja. Dok se, naime, mit, religija, filozofija i znanost povijesno uzdižu iz stadija prirodne neposrednosti zora, potom poprimaju likove umne i osjetilne usmjerenosti na predmet izvan vlastita diskurzivnoga djelokruga, samo je umjetnosti ostavljeno pravo da bude nesvodljivom u svojoj posvemašnjoj neodređenosti.
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Most of the media reports and expert statements commenting the wave of terrorism concentrate their semantic on “Islamic terrorism”, especially “Islamic suicide attacks”. Although I am fully aware of the need to use mental shortcuts or generalizations, I would like to find the answer to the question: what explanation of suicide attacks does Islam provide? Islam condemns suicide a priori and suicide attacks bring shame to this religion, which identifies itself as a religion of peace, tolerance and love. At the same time Islam honours martyrs, thus, maybe contemporary terrorists are considered to be martyrs? Or maybe they are only a strategic tool of modern war tactic? What do the scholars of Islam say about it, how do they interpret terrorist attacks? Are their authors Muslim in terms of Koran? Does Koran differentiate between martyrs and terrorists? Suicide bombers do not treat themselves as victims. They treat themselves as martyrs whose deeds should motivate their brothers in faith to take action as well. They consider themselves to be martyrs, but Islam denies their martyrdom. However, religious rules are no longer valid in the face of war, not only the current one.
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This article concerns the antinomic installation of everyday life and life in the later works by Marina Tsvetaeva. The author, referring to Tsvetaeva’s works, highlights the importance of conflict of everyday life and being and shows its «specific» semantic value in Tsvetaeva's poetry. Antinomy of life and existence is modeled through the multiple ontological oppositions of «down – up», «earth – sky», «body – spirit» and others. The author proves that Tsvetaeva’s conflict between everyday life and existence can be solved. Firstly, the romantic mismatch of the world of the earth, associated with a lie, to the world of heaven, which is essentially the ultimate truth, lies in this conflict. Secondly, an important component of this conflict is the love line, which turns out to be a sort of psychological key to conflict of everyday life and existence.
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The song of Vladimir Vysotsky Fused candles - this is a lyrical poem about succeeding life and death, about a man killing the world of objects, nature and space, about the repetition of everything. The poem is written with a two-legged anapaest, in odd-numbered lines, hyper-catalytic. Accompanying his musical text is written in a waltz-like rhythm of 3/4. It should be noted that the lexical stress corresponds to the musical stress. The song in question was translated into Polish three times. These were translations of Bojtseh Pashkovich, Vaclav Kalet and Andrzej Mandalyan. Two of them retain the versioning scheme of the original, one (V. Pashkovich) replaces it with repetitive even seven-syllable lines, replacing simultaneously Russian male rhymes with Polish female ones, which, however, does not violate the musical layer of the work. The main element of the lexical-semantic plan of the song is a chain of associations that repeat images-symbols of death and life, and at the same time symbolize repetition. The translated texts are to varying degrees compliant with these images and this composition by V. Vysotsky. Despite the fact that the interpreters used the strategy of reconstruction, design and deconstruction of the text in translation differently, they reacted differently to the musical plan of the work, and in spite of the fact that in their Waxing candles there appeared all kinds of mistakes and inaccuracies, we note that all They tried, as it seems to us, to convey the basic idea of V.Vysotsky's poem and its form - the form of the author's song.
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The article analyses diasporal identity in the contemporary Lithuanian theatre through the performance “Expulsion” directed by Oskaras Koršunovas. The performance is the most comprehensive analysis of portraits of emigrants from Lithuania. Hermeneutic and psychoanalytic approaches analyze the post-Soviet identity of the main character in the performance whose name is Ben in post-colonial discourse. A theory of post-colonialism reveals a hybrid identity accompanied by ambivalence and mimicry. East-West turn into an essential dichotomy in the performance. It defines the postcolonial and colonial state experienced at the same time in emigration by the main character. Diasporal identity developes through re experiencing stages of human development unable to get rid of infantilism which accompanies excessive self-analysis, narcissism and aggression.
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The phenomenon of death is fundamental both in the cultural development of mankind (nation) and in a person’s life because it is a part of human existence. Death is related to a person’s physical and spiritual life and one’s efforts to keep them. That is the reason people are haunted by different kinds of fear: total vanishing, perversion of spiritual nature, pain of loss, moral suffering, and vacuity – that bring negative experience and thus force them to look for ways to overcome or escape it. Death has caused diverse experiences expressed through the symbols of spiritual culture of every nation. The analysis of fairy-tale stories reveals that symbols can be explained as external and internal factors associated to vanishing-deathnon-existence. The interpretation of symbols reveals the ways nations try to overcome such experience. The article is of value, not only from the historical-cultural and philosophical point of view, but also from existential-axiological one for those seeking the unity with the inner self and those trying to establish and preserve a notional relationship to the Lithuanian cultural tradition. The analysis of the article utilizes the basic attitudes of hermeneutical philosophy and psychoanalysis.
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At the end of the 16th and through the 1st half of the 17th c., seven Benedictine convents were founded in the territory of the Grand Duchy of Lithuania in Niasviaž, Vilnius, Kaunas, Minsk, Kražiai, Orša and Smolensk (Slonim) all of them functioned according to the Rule of St. Benedict. The article analyzes the Polish translations and explanations of the Rule that helped to adapt it to the contemporary realities: “Reformed Rule”, composed by Magdalena Mortęska in 1605 in Kulm, Poland; the translation of the Rule, composed by Vilnius bishop Eustachijus Valavičius in 1629; the another one, composed by the Old Trakai Benedictine abate Stanislovas Ščygielskis, published 1677 in Vilnus; and the set of legal acts dedicated to convents created by Vilnius bishop Konstantinas Kazimieras Bžostovskis, published 1710 in Vilnius. The investigation has shown that the greatest impact on the Benedictine spirituality was made by Vilnius bishop E. Valavičius. Some of the Lithuanian Benedictines’ customs, described by E. Valavičius, have survived until today and can be traced to the Kaunas Benedictine convent.
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This research paper has got two aims. The first is related to the idea by Wolfgang Iser, that is the so called medial turn which has dicplaced literature from the central position in the cultural paradigm and transformed it to media equal to all the other forms of it. Analysis of the novell „Mi kais ateina ruduo“ by Marius Katili kis is linked to the idea by German cultural theorist Oliver Jahraus about literature as the media system, which allows to interpret literature as a part of the theory of a modern subject. In this way literature has been restored to the dominating position in culture. The second aim of this research paper is to analyse an encounter of the tradition with the different technological linguistic, acoustic and visual media in the novel by Marius Katilikis, to show a reflection of human being in the mediated reality, which seems to be for the first time so consistently accomplished in the whole history of the Lithuanian critical thinking.
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The article deals with the contradictions and interconnections between tradition and novelty from the point of view of existential phenomenology, pictorial hermeneutics, and cultural regionalistics. The following theses are presented in the article: tradition and novelty in historical discourse are inseparable cultural forms; while transmitting certain cultural tradition, history is a communicative channel; historical images are the factors of a national community’s becoming; the aspirations of the participants of certain community are always enlighten by a community’s historical perspective, without which the novel loses its background; media while transmitting cultural forms impoverishes the tradition by robbing novel aspects; pictorial hermeneutics is developed as tradition’s and novelty’s interconnection which presupposes the thresholds and the limits of the different planes of imagination; every cultural phenomenon needs a pictorial environment to be changed by imagination; the cultural change follows from the communicative opportunities of a new phenomenon in pictorial tradition; historical imagination covering future aspirations is an aspect of creativeness, which evokes every cultural change.
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