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This paper aims at unearthing the appeals, the argumentative schemes and the modes of rhetorical configuration that make up the rhetorical structure of the anti-ageing skin care product category’s print advertising discourse. To this end, the pragma-ontological approach is put forward as an offshoot of the pragma-dialectical perspective in rhetorical analysis and criticism. The pragma-ontological approach adds interpretative depth to the overt argumentation structure of anti-ageing products’ ads on the grounds of fundamental ontology/existential phenomenology. The analysis points to three levels where the ads’ arguments function: an overt level and two covert ones. On the overt level the ads function against the background of mixed ethos/pathos/ logos appeals that buttress an argumentation scheme from values.
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This paper poses two questions: why have we brought back the living dead so many times in so many different forms, and what is the cultural significance of its most recent resuscitation? With respect to the latter query, I propose three ideas: first, that the zombie has become the biotechnological equivalent of the science-fictional cyborg, as they both express the same anxieties and thus fulfill a similar cultural function. Second, as humans converted into another species, they are posthuman, and their genocidal war on humanity is homologous to the science-fictional Terminators and apocalyptic cyborgs and artificial intelligences. In the same way, the heralded “zombie apocalypse” is a fictional historical evolutionary turning point homologous to John Von Neumann‘s and Vernor Vinge‘s “technological singularity.” Third, the change in rationalization of zombification from the supernatural to the scientific in the 1960s signified a reaction against instrumental reason, technoscience, modernity, and the values of Humanism. This is evident in recent iterations in which the zombie is the result of a plague cause by genetic experimentation. I conclude that this millennial zombie is the poster child for an antihumanist, critical posthumanism. Finally, in response to the first query, I will propose seven theses explaining this monster’s durability and mutability based on these observations.
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This paper focuses on Věra Linhartová’s prose texts published between 1964 and 1968. Its aim is to present the main features of her poetics, above all the epistemological-philosophical and ontological-existential dimension of words. It also seeks to demonstrate how both aspects determine the intra-textual reflection of the construction of literary utterances and that the epistemological principle affects language and contextual transformations in the author’s artistic formulation of texts. Furthermore, it shows that in Linhartová’s poetics the manner of formulating literary utterances is not merely a self-contained reflection of the epistemological (and ontological) principle, but also has communicative aims.
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The article analyzes the presence of the lake in the Antiquity and in the Bible, as well as the literary tradition related to them until the end of the 18th century. The study of the semantic ontology of the image shows that at this time it still does not have its own range of imagery. It will be outlined and actively interpreted for the first time by Romanticism. The ancient concept of the world as being of constantly changing shapes prefers the variations in the image of flowing water (river, stream) and endless water space (ocean, sea) that reflects the world’s cosmogony. Lake has rather narrow but nevertheless clearly outlined semantic field that refers to chthonic or transitive space. Exactly as an entrance to the world of the dead it is toponomically identified in the name of Lake Avernus. We find identical meaning of the lake also in the Bible text. The background of the references in the Old and the New Testament highlights its infernal projection in the Revelation as “the lake which burneth with fire and brimstone”. This is the only case where different Bible translations do not substitute the image with another hypostasis of water. Observations also show that while the outside empirical world is axiologized in various ways, the biblical mind, just like the ancient one, perceives the lake as a transcendent topos. Representative examples from literary works and art illustrate that the artistic mind strictly follows the eschatological interpretation of the lake and as a result the image is either missing or has quite marginal presence as a part of the landscape. The special attention Romanticism pays to the image of the lake has to be explained not merely with its interest in commensuration of human intersubjectivity with the whole universe, but first and foremost with the metaphysical approach of romantic authors to the mysterious and impenetrable depths of being.
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Sexuality in education is often considered taboo, following a social attitude that perceives sexuality as dirty and ugly in the teacher-student relationship, not only if it implicates sexual relationships but erotic feelings or subtle sexual connotations, too. Studies tend to judge the issue more reflexively along with moral and pedagogical categories of right and wrong, good and bad. However, in our collaborative (auto)ethnographic research, we found that sexuality, in a broad sense, as an anthropological dimension, is inescapably present in pedagogical relations and teaching. Going beyond a moralising approach, we aim to analyse sexuality in teaching along the lines of critical (feminist) pedagogy and the ethics of care. In line with these perspectives, we also aim to provide practical implications for teachers on the subject. Our theoretical approach follows these two frameworks but still takes a focused and limited approach to sexuality by concentrating on its universal and performative aspects. Our analysis seeks to answer how sexuality in teaching can be judged as 'good' or 'bad'. Our study's novelty consists of exploring the topic in a broad sense and a complex approach combining pedagogical and ethical aspects. Methodologically, our reflection is based on two related auto/ethnographic projects running over several years. A key element of the inquiry was a continuous collaborative reflection in our dialogical field notes complemented by interviews and focus groups. In presenting our findings, we use vignettes to illustrate the complex dimensions of sexuality in teaching. We conclude that the 'good' and 'bad' factors of the presence of sexuality cannot be separated entirely. Teachers should move beyond a moralising and dismissive attitude to reflect (or even consciously integrate) the dimension of sexuality in their teaching. Still, they should constantly reflect on the power relations and oppressive factors inherent in sexuality.
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Conference-Report: Konferencja naukowa „Constantin Noica i filozofia rumuńska XX wieku” (Andrzej Zawadzki)
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Aportul la cunoaşterea de sine a omului şi a umanităţii prin surprinzătoarele descoperiri ontologice dostoievskiene n-a putut fi ocolit sau subestimat de nimeni. Maxim Gorki, perceput, de regulă, într-o postură ideatic ireconciliabilă faţă de autorul faimoaselor romane, scria în 1905: „Tolstoi şi Dostoievski - două dintre cele mai mari genii, ce prin forţa talentului lor au zguduit întreaga lume, au atras asupra Rusiei atenţia uluită a întregii Europe, ei amândoi alăturându-se, ca egali, marilor rânduri de oameni, ale căror nume sunt: Shakespeare, Dante, Cervantes, Rousseau, Goethe”.
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Review of: Jacek WOJTYSIAK - S. Judycki’s Epistemologia, vols. 1 and 2, Poznan and Warszawa: W drodze and Instytut Tomistyczny, 2020
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The article, based on Wojciech Górecki’s reportages (travel narratives), examines the traces of the shattered subjectivity of the Soviet empire in its scattered peripheries: states and para-states. Referring to the Derridian triad – remnants, traces, and fragments – the literary reflection attempted here concerns the sphere of ontologization, that is, capturing the meanings emerging after the disintegration of political, social, and economic ties. Among important methodological inspirations are postcolonialism, Jacques Lacan’s psychoanalytic theory, Jacques Derrida’s deconstruction and the essays by Gorgio Agamben and Jean Baudrillard, which lead to the conclusion that state structures never die, but manifest their presence in spectral ways.
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Objective: The objective of the article is to refer to the thesis about the need to modify the main paradigm of economic sciences – by which we mean mainstream economics – with all its consequences that influence the whole economic sciences. We posit the need for the modification of how economic sciences are practiced in ontological, epistemological, and methodological aspects. The need results from the impact of several factors that appeared even in the pre-pandemic period, for which Covid-19 may be a complementary and reinforcing circumstance that may even directly determine the change. Research Design & Methods: The main method we used was that of critical literature analysis. We constructed a set of normative recommendations for changes in economic sciences. Next, we selected four issues to exemplify the areas that require change, for which we proposed a set of postulates that constitute the desired modifications in economic sciences. Findings: The conducted literature review shows that the number of people convinced of the need to modify the assumptions and content of economic sciences grows systematically. Sometimes, there even appears a more elaborate demand for the revision of economic sciences, not only of their modification. Implications & Recommendations: Firstly, the most important consequence of the study is the justification of the postulate of departing from the dominance of the main paradigm of economic sciences contained in mainstream economics towards noticing the multi-paradigm character of economic sciences, and secondly, the support of the position leaning towards the active and normative involvement of economic sciences in creating/correcting the surrounding reality. Contribution & Value Added: The text is a synthesis of the postulates previously reported in the literature regarding the modification of economic sciences with the consequences caused by the Covid-19 pandemic. Chronologically, the Covid-19 pandemic is the last of the causative factors of the revision under consideration – neither the only nor the most important factor – but what draws attention are its direct nature, violence, and the surprise associated with its appearance.
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The aim of this essay is to highlight the logical connections between education, postmodernity and totalitarianism. It begins from the existence of an ontically diverse reality, an integral part of which is human life between different orders of existence, immanent (biopsychosocial) and transcendent (existential, metaphysical and religious), which enables man to become what he may and should be. Following Chantal Delsol’s account, it can be argued that in the darkness of transcendence – both in totalitarianism and today – man is reduced to his biopsychosocial conditions as a result of the absolutization of the inherent criteria for the legitimacy of what is immanent. Consequently, the world becomes a field for social experiments carried out by means of terror or, more subtly, of social engineering. Education appears then as man’s protection against the totalitarian potential of human collective existence, and therefore also against himself.
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The basic question Christian Moraru raises in his contribution is about the direction in which literary history and criticism overall may be going after postmodernism. Moraru’s answer, or guess, is that literary-cultural scholarship, along with the humanities at large, would probably have to adjust to shifts in the world “out there.” As Moraru contends, our profession is already doing its best to catch up epistemologically with an increasingly strong planetary ontology, that is, with how the world most known to us—the finite planet—is and presents itself in the twenty-first century. Key here, he argues, is the lexicon and planetary phenomenology of “presentation” or presencing, rather, of an overwhelming coming into presence of that which is scattered all around us and we have been exploiting, overusing, polluting, discarding, or disregarding during the Anthropocene. In his essay, the critic attends to this resurgent presence and to what it means for literature and its historical cycles now that one of these—postmodernism—is basically complete. He does so obliquely, through a couple of marginalia to David Foster Wallace’s 1996 meganovel Infinite Jest.
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Throughout his philosophical writings and, indeed, into his papacy, Karol Wojtyła addresses and warns against two common errors in modern philosophy. The first is the reduction of our concept of reality to materialistic premises. In Love and Responsibility, he distinguishes the “biological order”, which is the order studied according to the canons of biological sciences, from the “order of being,” which is the order of reality knowable to metaphysics. This confusion leads to misunderstanding in ethics. The second error is complementary to the first and consists in what Wojtyła calls the “hypostatization of consciousness,” which is the reduction of personal experience entirely to the contents of consciousness. The historical roots of this error trace back to Descartes and his identification of himself as a “thinking thing,” whose body is simply an extended 3-dimensional solid in space and time. Both errors arise from a neglect or even a rejection of metaphysics, without which it is impossible to give an adequate account of the human being.
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The article presents the political nature of Benedict Spinoza’s ontological system using the example of the concept of conatus (desire). The author defends the coherence of the Dutch thinker’s thought, arguing with Leszek Kołakowski’s interpretation, according to which Spinoza’s system is characterised by the insurmountable antinomies of an individual and the infinite. As the article shows, noticing the fundamentally political character of Spinoza’s ontological notions makes it possible to transcend these antinomies towards a coherent and clear interpretation. While focusing on the notion of conatus, the author analyses two of Kołakowski’s antinomies. The first concerns the problem of duration and individuality, and presents the contradiction between the principle of the self-preservation of individuals and the indivisibility of substance. The second touches upon a strictly ethical issue – the alleged incompatibility between striving to preserve oneself in one’s being and striving for the intellectual love of God. The author shows that both antinomies stem from Kołakowski’s failure to recognise the political nature of the notion of conatus and thus the political dimension of ethics.
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The purpose of this essay is to put Ernst Bloch’s philosophy to a test suggested by Hans Blumenberg in The Legitimacy of the Modern Age. According to Blumenberg, modernity constitutes the second, successful, attempt at overcoming Gnosticism, after the first attempt, undertaken by Christianity, had failed. However – Blumenberg argues – it was not modern philosophy, but only science which had managed to escape Gnosticism’s ontological trap of viewing the world as an illusion bordering on nothing. Modern metaphysics had proved unable to liberate itself from the powerful pull of the Gnostic rejection of being, in spite of all philosophical efforts to affirm the existence of material reality. Even when claiming to be materialist, it had remained, in its core, suspicious about matter as an imperfect and privative mode of being. Ernst Bloch, one of the strongest proponents of panthestic vitalism in late modernity, seems to be trapped in a similar aporia: while he attempts to use – and simultaneously overcome – his early apocalyptic Gnosticism, fully manifest in The Spirit of Utopia, for the sake of the material reality and speculative materialism which combines Marx, the Aristotelian Left, and Schelling, he still remains a thinker of the apocalypse, who wishes the world to end in a violent destruction of all matter.
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The subject of the article is the issue of subjective inclusion of other-than-human beings in management processes. Due to the association of participation with human cognitive tools in management theory, consequent exclusion of other-than-human beings occurs. The aim of the research is to find perspectives in the sources of post-humanist philosophy that make it possible to transcend the anthropocentric barriers. Based on a review of selected literature – Actor-Network Theory, Object-Oriented Ontology, Dark Ecology, and Kinship – the research shows that subjective inclusion of other-than-human beings in management processes is possible. It requires abandonment of the judgement of non-human agency measured by humanly perceived consciousness in favour of a vision of symbiotic co-creation. The article also derives the category of radical inclusivity as a process of changing the perception of the role of other-than-human beings within management, with a particular emphasis on the practice of inclusive management.
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Martin Heidegger je svojim misaonim putovima utjecao na naše vrijeme kao malo koji drugi filozof i to daleko onkraj akademskih područja. Pritom se Heideggerovo filozofiranje, naravno, shvaćalo na najrazličitije načine.
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Martin Heidegger i Paul Celan, dva imena koja govore za sebe, dva potpisa koja odlikuju mišljenje i pjesništvo. Taj par imena stoji za nešto što nije jednostavno ili je čak nemoguće imenovati: za susret? za promašaj? za blizinu? za daljinu? za događaj?
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Tajanstvena, (već?) davno otkrivena i/ili (još?) uvijek skrivena, tajna – samoskrivajuća? – pitanja odnosa misli i poezije, između pjesme i pojma, pitanje njihove nemoguće su-pripadnosti, njihove ne-moguće su-pripadnosti, pitanje nad-(s)krivnosti istovremenosti blizine i udaljenosti između njih, ...
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