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The organization of educational objectives plays an important role in curriculum development process, since it enables the sequencing of educational experiences. The main goal of this paper is to propose a framework for the formal representation of educational objectives, which enables the evaluation of organization of educational objectives. The model is based on domain ontology, Bloom’s taxonomy and objectives organization in the competence-based knowledge space. The model is verified on the case study that evaluates the students‘ achievements in Chemistry field Solutions by conducting an informal knowledge test on the group of 199 14-year-old students of primary schools in the Republic of Serbia. The results obtained from the case study clearly indicate the necessity for including assessment of students‘ achievements in the organization of educational objectives. The proposed model enables evaluation of organization of educational objectives which could be further used for an iterative refinement of the organization of educational objectives.
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Most non-literary texts discussing cancer may contain narrative elements and can be evaluated as narratives. We analyzed an educational nutrition brochure for patients with cancer. The narrative analysis can identify certain discourse perspectives and values. We identified some characteristics of narrative writing, including themes, characters and events. The narrator is the health professional (the voice of medical science), the main character (the hero) is the oncology patient, the bad character is cancer, and helper and donor characters are the doctor and dietician, diet and food nutrients. Sometimes cancer means fight for life. The human body can be seen as both a character and a narrative space.
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The notion of the supernaturality of an event may be understood in various ways. Most frequently ‘supernatural’ means ‘separated from nature’, i.e. different from nature. Thus, what is meant here is the difference in ontological character. The definitions of miracle, present in literature, emphasize the fact that we may talk about a miracle only when the phenomenon takes place beyond the natural order or stands in opposition to it. The description of a miracle as a ‘supernatural event’ contains in itself the reference to that which is natural. The supernaturality of an event means that it surpasses (transcends) naturality. Additionally, this transcendence contains a kind of opposition to that which is natural. However, the miracle as a supernatural event takes place within the scope of that which is natural, although it takes place in a different way from natural events. It seems that this supernaturality may involve two things: (1) the course of the miraculous event; (2) the cause of the miraculous event. We should consider each of them separately and specify what we understand by the supernatural course of the event and by the supernatural cause of the event. If we could prove that we can talk about supernatural events at least in one of the two signaled aspects of supernaturality, then we would be able to define the miraculous event as a supernatural one. The analyses proposed in the paper allow us to formulate the following statement concerning the miraculous event, which is, to a great extent, a critical correction of the traditional way of understanding it: the miracle may be correctly understood as a supernatural event, only when this supernaturality concerns the personal cause of the event and not its course.
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Using ideas from John Searle, Roy Harris, Michael Reddy, and Nelson Goodman, I argue that texts, such as they are commonly conceived, lack brute existence. The common idea of texts is a conceptual construction which is useful in practical everyday contexts but not in serious theorizing, where it creates illusions and contradictions. One of these illusions is the idea of an objective textual meaning, a meaning which is “in the text”: what we actually have in the way of textual meaning are the ideas of various persons – authors, readers, and commentators -- about the meaning of the text. When applied to fictional characters, this way of viewing things explains why it makes sense to regard fictional characters as being created and as lacking brute existence.
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In the beginning World Wide Web was syntactic and the content itself was only readable by humans. The modern web combines existing web technologies with knowledge representation formalisms. In this sense, the Semantic Web proposes the mark-up of content on the web using formal ontology that structure essential data for the purpose of comprehensive machine understanding. On the syntactical level, standardization is an important topic. Many standards which can be used to integrate different information sources have evolved. Beside the classical database interfaces like ODBC, web-oriented standard languages like HTML, XML, RDF and OWL increase in importance. As the World Wide Web offers the greatest potential for sharing information, we will base our paper on these evolving standards.
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The gymnosophy philosophy as a way to substantiate gymnastics; gymnastics and gymnosophy’s etymological explanation; the gymnosophy, considered "the wisdom of the naked" becomes, at some point, the philosopher's way of health and thereby gymnastics becomes practical way of obtaining health , nudity as a means of verifying the execution of exercise; gymnastics supplemented diet since antiquity; spirituality is found in bodily perfection of the gods of antiquity” "to pray for a sound mind in a healthy body"; legislating in antiquity, to gymnastics, to maintain health; physical activity, characteristic of contemporary, induces disease; sport, as a health way, acute need of every man.
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The article examines the problem of the relationship between the two phenomena of the Evagrian theo-anthropology: acedia (listlessness) and lype (sadness). The problem is considered from the perspective of ontological anthropology (a human being is being studied from the side of possibilities and obligations of being oneself). The purpose of the analysis is to demonstrate and explain the differences between acedia and lype in terms of their anthropological justification. This goal is attained through the concepts of existential axiology. The article seeks to demonstrate that acedia and lype point in the human being to two different dimensions: acedia distorts in the existence the sphere of the attitude towards basic values; lype distorts in the existence the sphere of attitudes towards positive values, the realization of which signifies a fulfillment of existence.
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Phylogenesis and ontogenesis confirm the importance music has in man’s life. It is considered to accompany man during the entire life, from birth until death. Every age has its own music and rhythms… According to age psychology, it is well known that adolescence and post-adolescence close the first cycle of human development. Out of the two, the adolescence period has always raised the researchers’ interest, being carefully investigated. The interest granted to this period even led to the development of a distinct new field, namely that of the teenage psychology, which gave birth to a study subject for the teachers to be, at the Master’s Degree program level, in Romania, called the Psycho-pedagogy of teenagers, youths and adults. This article shall not insist on the theoretical components concerning the teenage years, also detailed in the specialized literature, but it is an attempt at scanning the teenage soul, through music, based on the analysis of the papers produced by 1st year Master’s Degree Program students, attending the National Music University in Bucharest, and handed in for the study subject of the Psycho-pedagogy of teenagers, young people and adults.
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Historijski razvoj interesovanja za Adomovo djelo, gotovo zaboravljeno u Njemačkoj nekoliko godina poslije smrti autora Negativne dijalektike, svjedoči pouzdano o važnosti te filozofije — po suštini protivnoj »integraciji« a osuđenoj na »izolovanost« — od oduševljenog ali površnog pristajanja koje je najprije doživjela.
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The aim of the article is to reconstruct the possible contents of the Second Half of Being and time. Author begins with presentation of the hermeneutical logic of philosophical concept formation, it is formal indication; then describes the announcements of the third Division in Being and Time. Finally, the original Heidegger’s concept of philosophy is recalled to stress the meaning of the third division of Part One of Being and Time.
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This paper addresses the so-called ‘truthmaker problem’ or ‘grounding problem’ for presentism. In section 1, I set the stage by introducing presentism and the truthmaker problem. In section 2, I consider a proposed solution to it, which I call the ‘laws of nature proposal’ (LNP), recently defended by Markosian (2013). I argue that LNP fails as a solution to the truthmaker problem because it does not meet a constraint that is generally taken as constitutive of it: that the entities doing truthmaker work should be categorical. Then, in section 3, I discuss the prospects of abandoning this ‘categoricity constraint’. The conclusion of this discussion is that the presentist should be allowed to such a move. This, however, is not completely good news for the friends of LNP, since the abandonment of the ‘categoricity constraint’ opens the door to simpler solutions, like what is often called ‘Lucretianism’.
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Diverse and extended philosophical approaches to the art cover also the ontological questions. There are plenty authors who are doing their research to explore the question on the nature of the existence of works of art. What is challenging on the existence of works of art? Artworks are basically things, but necessarily artifact, products of human intentional activity. But from the other point of view, they are just objects, sometimes strange, sometimes old, but (physical) objects. Nobody denies particular function and value of artworks. Nevertheless, this function and value of artworks is hidden in very interesting way. Someone who is not familiar to the work could miss artistic meaning of the work at all. Therefore, we can argue there are not explicit artistic properties in art. On the other hand, physical configuration of the artwork-object offers magnificent and enormous source of meaning, pleasure and content. But there are not other properties then physical. So, philosophers of art should explain how artworks exist in contrary to the nature existence of others entities or artifacts. The text examines the hypothesis of the physical object and R. Wollheim's arguments against this hypothesis. He put the robust argumentation in his famous ‘Art and its objects’. But, the core of the article is the reconstruction of P. Lamarque's approach. Lamarque in his book ‘Art & Object’ distinguishes two elements: work and object. He considers this as a key to explain how works of art exist. The object is considered to be a medium, and work is entity depending on cultural and institutional contexts. Lamarque argues that art occurs where there is specific cultural and institutional background and understanding of objects as works of art. Pure existence of object (physically similar to artwork) does not guarantee existence of artworks. Surprisingly, identical entity could be and could not be artwork in the same time. The difference is in the presence of absence of appropriate cultural and institutional contexts.
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The article* is dedicated to the analysis of alcohol consumption practices within the Koryak ethno-cultural community. The aim of the article is to understand how the reasons for alcohol consumption are explained within the framework of the community. The analysis is based on the ideas of Durkheim’s social theory. The author of the article claims that the practice of consuming alcohol is essentially connected with the more archaic practice of mushroom consumption since both have a grounding in the Koryak perception of the world. The analysed models of behaviour stem from appropriate Koryak epistemology and ontology, which themselves are based on the notion of the ‘other world’ and communication with supernatural entities (spirits). The isomorphism of consuming alcohol and amanita intoxication reflects the inner core of this connection: the Koryak believe that an entity enters the human body and controls their actions. The transition from one type of intoxication to another is accompanied by drastic transformation of the materiality of the consumed product, which, in turn, leads towards social transformations. Such social changes are qualified as anomie by the author of the article. The visual materiality of the amanita mushroom dictated its symbolic anthropomorphism and creation of special rules for the treatment (amanita codex). The physical amorphousness of vodka does not imply the same intellectual work. The author claims that this factor was one of the reasons why the Koryak do not have social regulations about vodka consumption – which leads to mass alcoholism. It is possible that indigenous communities have difficulties in working out the required social regulations because of the complexities surrounding the non-utilitarian treatment of the unusual materiality of vodka.
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In Bertolucci's "Conformist" there is a scene in which the conformist meets his one-time professor of philosophy. They evoke old memories and, in that context, mention professor's lecture on Plato's allegory of the cave. The scene, as well as the film itself, happens in fascist Italy between two world wars. In between those old days and the time of the meeting, professor had openly declared himself as a fascist and became a member of the Party.
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The article examines the fundamental premises of Alexandre Kojeve’s interpretation of Hegel’s philosophy, the source of his views on the genesis of humanity and history. The paper is focused on the French philosopher’s attempt to explain how Homo sapiens becomes a human being. This explanation can only be understood within the framework of his dualistic anthropology, which is reconstructed in the article. Kojeve’s philosophy of history is discussed only in so far as it helps to understand his anthropology. The article reveals the paradoxes of Kojeve’s dualistic anthropology. According to his provocative assertions, at the end of history human beings will return to the state of animality. Kojeve left us with only short fragmentary assertions about the idea of the end of history, however, today he is most widely known for this provocative idea.
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Nie są to kwestie tylko teoretyczne, sprawa jest jak najbardziej praktyczna, decydująca o życiu człowieka i funkcjonowaniu kultury. „Osią każdej kultury jest postawa człowieka wobec największej tajemnicy – tajemnicy Boga”. Prawda o Bogu i o człowieku i ich wzajemnych relacjach stanowi rdzeń religii, filozofii i kultury. W rozwiązaniu tego problemu najbardziej ujawnia się – przy wszystkich rozróżnieniach teoretycznych – wzajemna zależność filozofii, religii i kultury, przy czym pozycja filozofii jest tu wiodąca. Nie ma bowiem takiej prawdy w kulturze, której nie byłoby najpierw w filozofii.
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Celem artykułu jest próba opisania następstw, jakie wynikają z podejścia do tekstu jako zdarzenia komunikacyjnego. Zostaną one omówione na płaszczyźnie ontologicznej, typologicznej, semantycznej. Rozpatrywanie tekstu w kategoriach komunikacji hierarchizuje te dwa pojęcia operacyjne. Kierunek podporządkowania jest taki, że tekst jako pojęcie podrzędne dziedziczy cechy jednostki wyższego rzędu, czyli komunikacji. Najważniejszą z nich jest cecha ontologiczna, podstawowa: komunikacja jest procesem, rodzajem działalności ludzkiej . Zatem postrzeganie tekstu jako zdarzenia komunikacyjnego zmienia jego dotychczasowy status z substancjalnego (tekst jako produkt, efekt działań) na procesualny2 . Ze zmianą cechy ontologicznej wiąże się zweryfikowanie uprzednio przyjmowanych przeświadczeń i otwarcie nowych perspektyw badawczych.
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1. In this article we presented a metaphysical analysis of the analogy, presenting it as an essential condition for ontological and cognitive realism. 2. We use analogy every day, both in philosophy and in ordinary life, expressing ourselves, description of reality, etc. 3. The analogy is briefly saying “similarity of dissimilar”. 4. The analogy occurs in the ontological, cognitive and language aspect (predication), providing them with realism. The main aspect is the aspect of the ontic. 5. Apart from realistic analogy, there is also the analogy in poetry and language of mysticism, called a metaphor or parable. However, it is connected with subjective and experiential human world. 6. The analogy exists primarily as a way of cognition, which reveals ontological pluralism of the world. This cognition is a reflection of analogical being in terms of its constituent compositions and both intra-being (integrating parts, essence and existence, substance and accidents, matter and form, act and potency, etc.) and inter- beings relations. 7. The analogy of cognition is realized as: metaphorical analogy, analogy of attribution and the analogy of general and transcendental proportionality. 8. In the predication we have to deal with analogy of predicates and the analogy of the predicate rule. 9. The analogical inference is an extension of analogy of predication.
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The subject of this discourse is the kind of role angels have in the life of a soul at the moment of death as well in life beyond and its expression methods in art. It is shown in the paper how the implicit kindness and support of the Guardian Angel to an individual soul, the significance of rewards for living a true life is pictured through the confrontation of the good and evil in images with St. Michael Archangel. The subject is analysed with reference to some examples of sacral art of Lithuania of the 16th - 18th centuries. The discourse is a preface, an introduction to a deep subject. The aim is to represent the journey of a soul and the contact with angels in a chronological order, from man’s infancy to the attainment of salvation, thus showing the continual mysterious friendship with angels.
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