![Razgovor Emmanuela Fayea s Philippeom Lacoueom-Labartheom, Pascalom Oryjem, Jeanom-Edouardom Andréom i Brunom Tackelsom](/api/image/getissuecoverimage?id=picture_2014_28139.jpg)
Razgovor Emmanuela Fayea s Philippeom Lacoueom-Labartheom, Pascalom Oryjem, Jeanom-Edouardom Andréom i Brunom Tackelsom
Emmanuel Faye's interview with Philippe Lacoue-Labarthe, Pascal Ory, Jean-Edouard André and Bruno Tackels
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Emmanuel Faye's interview with Philippe Lacoue-Labarthe, Pascal Ory, Jean-Edouard André and Bruno Tackels
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The paper analyses the category of neo-catastrophism. Postmodern society has launched the mechanisms of self-destruction which are now working not only in interpersonal and communicative relationships, but also in the realms of axiology, ethics and even ontology. According to the author, the main aspects of Jean Baudrillard’s and Jürgen Habermas’ philosophy can be interpreted as containing such neo-catastrophic message. However, as the forerunner of neo-catastrophism in philosophy the author points out Stanisław Ignacy Witkiewicz (Witkacy), especially his theory of metaphysical feelings and their disappearance in mass society. Stanisław Ignacy Witkiewicz, known among the philosophy critics as neohumanistic catastrophist, has foreseen many categories which are typical for Habermas’ and Baudrillard’s writings. The neo-catastrophic mechanisms has a serious consequences for the condition of postmodern subject, the more so because the main part of the neocatastrophism is the strong conviction that there is no escape. The author, besides the main thesis mentioned above, highlights some common features between Baudillard’s and Habermas’ conceptions.
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The paper focuses on the metaphor of existence as a way of philosophical talking about life. Metaphorology was introduced by Hans Blumenberg (1920–1996), one of the most important and innovative thinkers of the 20th century. The works of Blumenberg fall generally within the category of the hermeneutics of metaphor. It is, for him, the question of substituting the study of the more hidden work of metaphors, symbols, and myths for the traditional history of concepts and doctrines. One can say there are two inextricable elements of Blumenberg’s thought: (1) a theory of nonceptuality as essential to philosophizing and (2) an exploration of culture understood as humanity’s unceasing attempts to relieve itself of the weight of the absolutism of reality. Metaphors play an important role in the philosophical language: they are not impediments to clear thinking and clear expression, but rather they are images, iconic constants used by philosophers. Metaphors are able to grasp the reality better than philosophical concepts. According to Blumenberg, metaphors are a kind of reality models, the work of human imagination. One of such models is the metaphor of seafaring/shipwreck and the present article focuses on multiple actualizations of the metaphor in Blumenberg’s philosophy
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The paper deals with the national and gender specificity of Jelena Dimitrijević’s travelogues. This specificity is significantly caused both by the phenomenon of women travelling, its literary representation (the female author achieves a special status leaving her home as the place prescribed by the patriarchal culture to women) and her own Balkan culture identity. Dimitrijević’s texts are analyzed here in connection with the concept of the Balkan orientalism and the theory of nomadic subject. The paper considers the explicitly transnational character of Dimitrijević’s writings.
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The review of: - Wolf-Dieter Hauschild, Lehrbuch der Kirchen- und Dogmengeschichte, - Band I: Alte Kirche und Mittelalter, Gütersloch 1995, ss. 694.
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In a global and multilingual society, indubitable is the importance of a reflection on the Self and the Other as defined by language. This interdisciplinary study aims at investigating, the narrative reinvention of the theoretical principles involved in the definition of the anthropological identity as expounded by Francesco Remotti. Specifically, we analyse a centenary trend in European literature identifying a peculiar form of multilingualism with the non-human and the lack of identity. From Dante’s Inferno to Joyce’s The cat and the Devil, the netherworld, its inhabitants and captives are characterized by the use of several (usually not intelligible) languages. According to this literary cliché, while the clarity and precision of a single language contributes to define a human identity, the plurality of languages is often a sign of a lost identity and of not being human anymore. It is not by chance that the verses of Dante ‘There sighs and wails and piercing cries of woe/ […] Strange languages, and frightful forms of speech,/ words caused by pain, accents of anger, voices/ both loud and faint’ are echoed in Primo Levi’s If This Is a Man. Multilingualism is the central point in Levi’s memories from the time spent in a concentration camp where ‘languages absolutely not understandable [...], the orders shouted in languages [we] were not able to recognize’ and the ‘endless Babel where everyone is shouting’ symbolize the lost human condition. Both the damned souls and the prisoners of the camp are not human anymore because they have lost their language and, with it, their identity. In our study, the comparative and hermeneutic analysis of the narrative and lexical choices adopted to represent multilingualism in European literature reveals a strong connection between human identity and the purity of language intended as a manifestation of human rationality. On the contrary, a number of recurrent diegetic choices and figures of speech seem to define the non-human as a multilingual world characterized by sighs, wails and strange languages, like the Bellsybable of Joyce’s devil.
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Dante Gabriel Rossetti started working on his poem “Jenny” almost a decade earlier than his painting, Found. Although both of his works are about the issue of the fallen woman, “Jenny” particularly stands out as it reflects the poet’s conflicting attitude towards the issue of the fallen woman which sympathises and condemns the fallen woman at the same time and unravels the male hypocrisy that was prevalent during the Victorian Age. Caught in the middle between a wish to represent the condition of the fallen woman and fearful of Victorian outcries of censorship, Rossetti reduced Jenny to an object of pure speculation with her silence and inaction. Subjecting Jenny to the speculations of the male gaze and authorial power throughout the poem, Rossetti shows that his poetic persona is not actually that different from the conventional representatives of patriarchy. Hence, the aim of this study is to discuss the problematic stance of Rossetti’s poetic persona, who, despite the fact that he continuously emphasises his disinterest in sensual delights and expects praise in return, is yet typically reflective of Victorian patriarchal hypocrisy with his relentless comparisons initially between himself and Jenny and then his cousin Nell and Jenny.
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Branach-Kallas situates the concept of trauma in the context of World War I. She discusses cultural trauma theory, illustrating its basic characteristics with examples from the cultural history of the Great War. The article also analyses the representation of individual and cultural trauma in selected British and French novels by Louisa Young, Pat Barker, Marc Dugain and Pierre Lemaitre. The central figure of the facially disfigured soldier becomes an epitome of individual and cultural trauma, inspiring a critique of the nation-state and an exploration of (post)modern identities.
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Filozofski, "žensko pitanje" (da upotrijebim ovo staro, krajnje neprikladno određenje) se ne može riješiti niti pomoću nove simbolizacije ženskosti niti uzdizanjem žene u entitet koji se opire simbolizaciji, u "nedjeljivi ostatak" procesa simbolizacije. Ovim drugim putem krenuo je Schelling, koji je "znao da izraz 'žena' ne može poteći iz načela. Ono što ne može tako poteći, treba opisati." Schellingov proboj iz logičke strukture stvarnosti (koju se može predstaviti kao idejni sustav) u Realno primordijalnih nagona (gdje nema dedukcije, može se tek ispričati priča) - i.e. njegov pomak od logosa ka mythosu - je dakle objava Ženskog.
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This paper investigates the understanding of justice in the known verses of Solon elegies. These elegies, according to the author, imply, so called legal justice, which is a consequence of Solon’s determination to understand the laws and justice primarily as a human creation; however at the same time he recognizes the legitimacy of the traditional order being established within the divine order of the world. Athenians actually gave to Solon all authorities of a law-maker in order to enable him to implement a broad range of social, political and economic reforms with the purpose to achieve the unity of the polis which, at that time, was in a deep crisis. While saving the Athens, Solon made a series of radical cuts in all spheres of its life, but that, however, did not mean equating the property related and other differences between the aristocracy and demos. Solon, eventually, did not understand the justice as the right of every citizen to have or receive the same amount of honor and goods at distribution, i.e. arithmetic equality, but more as a distributive or geometric proportion which was taking into account somebody’s rank and merits belonging to him accordingly.
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This article primarily considers the Michel Henry’s proposition that, after Descartes, we can speak of the subordination of ontology to phenomenology. ThTh e proposition of the phenomenalization of being can be acceptable if we choose Husserl’s philosophical program as a starting point, and not Heidegger’s. Heidegger’s unique attempt - while avoiding the trap of hierarchy, to avoid establishing the productive cooperation of ontology, phenomenology and newly formed logic in the form of hermeneutics in Being and Time - did not produce the results expected. The hermeneutically led “escape” from the tradition of conceptualizing being turned out to be unsuccessful. For Heidegger, parting with the tradition of metaphysics meant a departure from the tradition of appropriation, the basic hermeneutic approach on which all western rationality is built. Departing from appropriation, Heidegger’s demand of being is grounded on a step in the opposite direction. Emphasizing dispossession, i.e. alienation in relation to the customary and common, in Heidegger’s thought however turned out to be disputable because, in order to illustrate it indirectly, Heidegger depended exclusively on the experience of writing poetry. ThTh e author concludes that, together with rejection of the practical sphere as a result of its inherent technique of depersonalization, i.e. of the metaphysical product of subjectivization and systematic calculation, we necessarily block out also the demanded alienation. Namely, every estrangement, even that which is aimed at a new beginning to thinking, can take place only in the presence of demands that are related to real life in such a world, and not outside of it.
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This paper aims to enlighten some aspects of Hegel’s analylisis of the ,,New Testament”. In it’s center is the study of Hegel’s understanding in relation between philosophy and religion, also as the relation between customary and morality.
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Discussion about dialectics of Master and Slave is probably the most disputable in various interpretations of Hegel's philosophy. The basis of this discussion in New Testament has not been taken in consideration yet. Dialectics of Father and Son, i.e. God and Christ from speculative John's Gospel (while synoptic Gospels are empirical and sensual) in Hegel's work is transformed into dialectics master and slave. There is also a polemical part of this discussion, turned towards Aristotele. Hegel's position is being developed as unity of unity (Aristotele's understanding of God) and difference (John's idea of God) in the form of Spirit.
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The aim of this article is to arrive at a more profound consideration of the Word of the Lord. It is addressed primarily to priests, but also to the lay faithful. The article is divided into three parts. The first part considers the Word of the Lord in the perspective of Scripture and the Second Vatican Council. The second part deals with more practical and pastoral themes centered on the diakonia, that is, serving the Word, which is realized through what is generically described as lectio divina. The practice of lectio divina is an invitation proclaimed by the Church Magisterium. The Church Magisterium strongly and specifically calls on all the lay faithful to acquire through constant reading of the Word of the Lord an elevated knowledge, that is, knowledge of Jesus Christ. Accordingly, this reading is accompanied by a prayer that is intended to establish dialogue between man and God. The third part proposes approaches to reading Scriptural texts through lectio divina, so that the spirituality of the priest can achieve greater intimacy with the Word of the Lord.
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This paper addresses and contextualizes the only Calendar ever found from medieval Bosnia (the Parma Apocrypha: Parma, Biblioteca Palatina, Ms. Parm. 1993) by means of comparative analyses with liturgical calendars of Eastern and Western Christian provenance, placed in the context of a complex religious situation and a lack of material. Establishing the connections between the calendars was a two-way process: on the basis of common feast days, and of the names of saints that occasionally featured in just a small number of manuscripts. The analysis was also extended to other, somewhat meagre local sources, both written and painted, such as deeds issued by rulers and aristocrats (charters and such); the testament of Radin, which also mentions feast days; marginalia in Hval’s Miscellany; selected glosses of the Vrutočko Gospel; and illuminated medieval manuscripts of Bosnian origin. The conclusions arising from this study reveal that, despite the prophetic use of the manuscript, the Calendar was transmitted to this part of the world and transcribed from a liturgical calendar that served as a model, and that its links with local sources relating to feast days are more or less evident. The intention was to correlate the celebration of saints and holy days (even without precise dates) with the Bosnian Church and the religious principles of its members, as to which academic consensus has yet to be reached. This approach was also prompted by a note in the chronograph of the Parma Apocrypha manuscript (the 1370 host desecration / “Hula Krstijam”).
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Oni što prate opskurne spiritualno-kozmološle spekulacije zasigurno su čuli za najpopularniju temu iz te oblasti: kad se tri planete (obično Zemlja, Mjesec i Sunce) poredaju duž iste ose, dešava se neka velika kataklizma, poredak univerzuma se momentalno poremeti i ravnoteža se mora ponovno uspostavljati (kao što se navodno trebalo desiti 2012.). Ne vrijedi li nešto slično za godinu 2017., koja je trostruka obljetnica: 2017. ne obilježava se samo sto godina od Oktobarske revolucije, nego i 150 godina od prvog izdanja Marxova Kapitala (1867.) i 50 godina od takozvane Šangajske komune kad su, na vrhuncu Kulturne Revolucije, građani Šangaja odlučili doslovno slijediti Maov poziv i izravno preuzeti vlast, svrgnuvši vladavinu Komunističke partije (zbog čega je Mao žurno odlučio ponovno uspostaviti reda, poslavši vojsku da zgazi Komunu). Ne obilježavaju li ova tri događaja tri faze komunističkog pokreta: Marxov Kapital naznačio je teorijsku osnovu komunističke revolucije, Oktobarska revolucija bila je prvi uspješan pokušaj svrgavanja buržoaske države i izgradnje novog društvenog i ekonomskog poretka, dok Šangajska komuna važi za najradikalniji pokušaj neposredne realizacije najizazovnijeg aspekta komunističke vizije, ukidanje državne vlasti i uspostavljanje direktne narodne volje, organizirane kroz mrežu lokalnih komuna…
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This article deals with probably the main problem in Czeslaw Milosz’ writing - the problem of reality. The two main points one can see clearly - the unmetaphorical style of writing and attention to the individual, concrete thing. Milosz give priority to reality, but not to speech (even poetic speech) while most poets give priority to speech. Therefore, his world-view can be characterized as more phenomenological than hermeneutic. Milosz holds an aristotelian-thomistic tradition and gives preference to substance but not to metaphor.
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This article deals with the problem of meaning in the language of theology. The author’s considerations are based on methods of analytical philosophy, especially on the insights of Bertrand Russell. The Thomistic concept of God is shown as problematic and the possibility of speaking about God as being determined by human epistemological conditions. Speaking of Unknowable God presupposes the use of apophatic language. However, Aquinas’ theory of language lets him solve the dilemma which arises between affirmative and negative theology. The way of speaking about God proposed by Aquinas is analogy, which enables him to establish a kind of harmony between doctrinal and mystical aspects of theology. At the end of the article, the hypothetical character of existential propositions concerning God in Aquinas is investigated.
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The article deals with the problem of meaning in the language of theology. The author’s considerations are based on methods of analytical philosophy, especially on the insights of Bertrand Russell. The Thomistic concept of God is shown as problematic and the possibility of speaking about God as being determined by human epistemological conditions. Speaking of Unknowable God presupposes the use of apophatic language. However, Aquinas’ theory of language lets him solve the dilemma, which arises between affirmative and negative theology. The way of speaking about God proposed by Aquinas is analogy, which enables him to establish a kind of harmony between doctrinal and mystical aspects of theology. At the end of the article, the hypothetical character of existential propositions concerning God in Aquinas is investigated.
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The purpose of the article given studies is a trailing of profound relationship to the leading notion of art studies and philosophic- religious sense mortgaged in numerology and other symbology of genre-technique indications of the music. Methodology of the study emerges the hermeneutic accumulation in the work of A.Losev, E. Wilson-Dickson, in musicology - a developments B.Asafiev, B.Yarustovskiy and others. The hermeneutic cut of art-studies analysis, with a handhold on historian-stylistic, sоcio-culturology principles in comparison of semantic position to epochal filling forms the concreteness of the applying methods of the cognition of the brought forth theme of the study. Scientific novelty of the work is defined by originality to ideas of the collation of value philosophical-religious generalizations, in tradition A.Losev and B.Asafiev, and factors of the form in artistic buildings. Is it for the first time attention to semantic parallels of the beliefs about epochal change the form from the Middle ages before New time - in development position to music sociology, as they are declared in work A.Lunacharskiy, T.Adorno, B.Asaiev, L.Mazel, and other prominent researchers of art, leaving on the hermeneutic factors of the incidence of the sense artistic-formal quality of the expression. Conclusions. The total of the offered review is, first, understanding that that music contents and sense concentrated in the symbology of the music forms - as invoiced wholeness which presents the unity of the expressive facilities in general, and as structured concreteness of the forms-schemes to compositions. The semantic essence and the first, and the second related religious, philosophical ideas, given birth history condition, which become nourishing headwaters and for epochal determined music buildings that are to say obviously their genetic alliance. Secondly, music sociology, as one of leading discipline to hierarchies forming in culturology of musics, contains hermeneutic component, which forms the foundation of the music semiotics, music semioties, music hermeneuties as such as a whole, jointly teachings about music contentrichness and music image, which were in the highlight classical musicology past two centuries.
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