![Konstruisanje “hormonalnog tela”](/api/image/getissuecoverimage?id=picture_1996_61224.png)
Konstruisanje “hormonalnog tela”
(Nelly Oudshoom, Beyond the Natural Body: An Archeology of Sex Hormones, Routledge, London and New York 1994)
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(Nelly Oudshoom, Beyond the Natural Body: An Archeology of Sex Hormones, Routledge, London and New York 1994)
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Besedilo se ukvarja problematiko razumevanja žensk kot manjšine s feministične perspektive. Osrednja pozornost je namenjena spremembam v feminizmu drugega vala, kot so dekonstrukcija modernega subjekta, premeščanje težišča v razmeiju med feminizmom kot političnim projektom in feminizmom kot teorijo, spremembe v načinih in vsebinah analize. Te spremembe so pomebno spremenile razumevanje žensk od monolitnega razumevanja Ženske kot modernega subjekta zatiranja do pluralističnega, ki upošteva notranjo diferenciacijo ženskega subjekta. Poleg sprememb, ki sojih narekovali notranji vzgibi, so na feministično konceptualiziranje socialne kategorije žensk vplivali tudi zunanji vplivi, na primer postmodernizem. Vrednost njihovega vpliva je v načinu analize (ontološke in epistemološke spremembe), predvsem pa preusmeritev analitične pozornosti na nove vsebine (sposobnost detektiranja novih družbenih (postmodernih) razmer). Izkaže se, da so notranji in tudi zunanji vplivi omogočili 'pozitivno' transformacijo feminizma iz političnega monolitnega modernega emancipatornega projekta (meta-zgodbe) v odprt tok različnih feminističnih perspetkiv, sposobnih prepoznati nove družbene razmere ter predvsem nova nesorazmerna razmeija moči.
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Wendt, Alexander. 2015. Quantum Mind and Social Science: Unifying Physical and Social Ontology. Cambridge: Cambridge University Press, 354 pp, £ 25.99.
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In this article, the author examines the theories of the origin of the intelligent life on Earth. Given that the universe has features that make it possible, one wonders whether this is due to chance or to a specific project. Demonstrated the improbability of the first hypothesis, it is proposed as most likely the second one, that is, from the beginning all the physical parameters of the universe have been adjusted in view of life at the level of intelligence and consciousness. This leads to the concept of a creator God and man in the presence of an immaterial reality that can continue to exist even if the matter falls.
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The Conquest of Happiness by Bertrand Russell is his the least philosophical book, which sometimes reminds of books of folk sayings and advices. This article discusses Russell’s relationship to happiness in the context of the ontological and existential questions of existence, in which Russell does not give a satisfying answer. The author has tried to point out some inconsistencies in Russell’s argumentation within his attempt to prove that it is possible for a man to be happy even though being atheist. This study does not provide a definitive answer to this question, but addresses critically Russell’s thesis and arguments in the light of Christian ontology, anthropology and ethics.
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From a literary aspect and due to the dominant way of narration, the novels and characters of Fyodor Mikhailovich Dostoyevsky gravitate toward realism. However, dramatic discussions, interwoven philosophical dialogues and innovations in literature made him very close to modernism. Unlike blessed Augustine’s Confessions, subjective psychological authority did not prevail in the Grand Inquisitor, but a considerably elaborate ontological retrospective of humankind. Many critics specifically noticed in his writings the clear domination of a psychological disclosure of his characters. As a consequence of psychological analysis morality appears as the guarantor of mankind. This analysis would impoverish the rich treasury of ontological and Christological pearls. The Grand Inquisitor is not only a schizophrenic abstraction and projection of the psychologically exhausted human mind, but also the existential threat of modernity to man’s Christ–like dignity. The primary scope of this essay is to point out indirectly the intrinsic bond between patristic theology and the literary characters of Fyodor Mikhailovich Dostoyevsky and, therefore, his entire creativity. Consequently, the starting point of this paper is the synthesis of orthodox ontology and literature, and later analysis looks at presented problems from the orthodox theological perspective.
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The fundamental issue of the intellectual dispute between Eunomius on one side, and Basil and Gregory on the other, was the question of the origin of language and its ontological status. Compared with more or less modern intellectual trends, it seems that Eunomius was tending towards substantialisation of language, while the attitude of Gregory and Basil, which stresses that human understanding has its ontological limits, is more open and affi rmative towards a critical and, in modern terms, more scientific approach.
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This famous Debate of Fr. Copleston and Bertrand Russell on the Existence of God was a Third Programmme broadcast of the British Broadcasting Corporation (BBC Radio) in 1948. In this famous debate, Fr. Coplеston and sir B. Russel briefly discussed on various arguments concerning the existence of God by opposing their points of view.
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Origen was the first Christian to introduce the notion of διάστημα as a deliberate and clarifying ontological conception of time. To be sure, this was of Stoic provenance. Origen is the precursor of an important perception of time proper, as well as its relation to space. His remarks, it can be argued, were more astute than those of many of his successors. His innovations have never been superseded within Christian theology. Some of the accounts provided by later Christian writers were more extended, but they were not fuller or more substantial. Others fell short of being even a mere authentic echo of Origen’s thinking on time. Even if they shared the same vocabulary, they failed to do justice to the thought embodied in it.
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The question of time represents the litmus paper on which we can see the underlying ontological view of the author. Reconsideration of influences on this field can help us in better understanding of movement of main thought during the 20th century theology formulation. In this research, we have focused on time, as perceived by Oscar Cullman, an eminent protestant 20th century theologian, in the light of certain teachings from the opus of the Fathers. Aforementioned teachings are selected based on the specific correlation in regards to certain places in Cullman’s system which, in our opinion, demand deeper criticism. First of all, we will take into consideration Origen’s understanding of time as the unity of time and space, as well as its teleological nature; also, we will contemplate the ways of correspondence between the Cullman’s narrative about the history as the stage where a ‘game’ between God and people takes place, and the time which he strives to conceive without any philosophical hermeneutics. Furthermore, we will compare the Epectasy from the teachings of St. Gregory of Nyssa, along with everything that comes with it, with Cullman’s understanding of the eternal time as qualitatively equal to the present. In the end, as a natural follow up on our previous chapter, we will observe Cullman’s understanding of the quality of time correlating with teachings of St. Maximus the Confessor based on the interpretation of the syntagma “ἃματῷγενέσθαι”. This should all contribute to the revision of the Cullman’s concept of time, as well as its qualitative value in history and ‘after history’.
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The subject of this study is the concept of "expedition" which is a common concept in philosophy and sufism. The concept of expedition, in a close sense in both disciplines, expresses the intellectual and spiritual journeys of the person who turns to the truth, from internal to external and from external world (âfâk) to the inwardness (enfus). In philosophy, the concepts of expedition is the intellectual endeavours, mental researches, intellectual journeys and state "be on the way" that must be equipped on the path of eternal wisdom while seeking the knowledge and truth that man naturally longs for. In sufism, as a more basic and founding concept, expedition is a metaphor that implies both the inner transformations of the heart/soul that turn towards God and the truth, and the return of the human who came to the world from his original homeland, to his place or homeland. The aim of the study is to make a conceptual analysis of the metaphor of expedition, which is frequently used in philosophy and sufism, and to shed light on the concept of expedition from point of view where the two disciplines converge. The scope of the study will be limited to the thoughts of Ibn al-Arabi, one of the pioneers of theoretical sufism, and Mulla Sadra, one of the important post-classical period figures of Islamic philosophy, on this concept.
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Dünya tarihi üzerinde insanın dünya ile tarihi ilişkisi hakkında birçok bilgi bulunmakta ve bunların en çok yaygın olarak bilineni ise kutsal kitaplarda yer almaktadır. İnsanın dünya tarihinde başlangıcı olarak kabul edilen Âdem ile Havva’nın hikayesidir. Bu hikâye de insanın atası olarak bilinen Âdem ile Havva’nın anlatılan öyküsü şöyledir: Tanrı’nın yarattığı yabanıl hayvanların en kurnazı yılandı. Yılan kadına (Havva), “Tanrı gerçekten bahçedeki ağaçların hiçbirinin meyvesini yemeyin dedi mi?” diye sordu. Kadın, “Bahçedeki ağaçların meyvelerinden yiyebiliriz” diye yanıtladı, “ama Tanrı, bahçedeki ağacın meyvesini yemeyin, ona dokunmayın; yoksa ölürsünüz” dedi. Yılan “Kesinlikle ölmezsiniz” dedi, “Çünkü Tanrı biliyor ki, o ağacın meyvesini yediğinizde gözleriniz açılacak, iyiyle kötüyü bilerek Tanrı gibi olacaksınız.” Kadın ağacın güzel, meyvesinin yemek için uygun ve bilgelik kazanmak için çekici olduğunu gördü. Meyveyi koparıp yedi. Yanındaki kocasına da (Âdem) verdi, o da yedi. O zaman ikisinin de gözleri açıldı ve ikisi de çıplaklıklarını gördüler. İncir yapraklarını birbirine dikerek önlerini örttüler. (Yaratılış 3:1-7)
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In this article, besides the common views adopted by Plato, Aristotle, and Augustine on time, the points where they differ from each other in terms of its existence and nature are evaluated. Plato and Aristotle developed a similar theory regarding time as a kind of number/measure based on motion. However, while Plato argues that time is created based on a mythological narrative; Aristotle, with a more scientific approach, clarifies that time is not created and, therefore, eternal. On the other hand, Augustine not only argues with theological concerns that time is created by God but also opposes the association of time with motion and claims that it exists in the human mind to measure the spirit in terms of memory, perception, and expectation. Augustine's emphasis on memory and expectation on time can be interpreted as the fact that Augustine regards time as a mental reality (subjective time). Keeping these in mind, in this study, it is claimed that ontological and theological concerns directly affect the understanding of the concept of time within the scope of three philosophers’ theories, and that time is grounded in different ways both in terms of its existence and reality.
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The ontological phrase in humanities (developed in the tradition of studying science and technology, and actor-network theory) provides tools for ontographic research (ontologically radicalized ethnographic research). The strength of this tradition is empirically oriented descriptive studies that reconstruct local ontological politics, while the weakness is the problem with the normative and prescriptive dimension of these politics. This will be corrected in the text by introducing an ontological reinterpretation of the theory of discourse and the hegemony of Laclau and Mouffe. The result is the development of tools for ontologically and materially oriented studies of hegemonic processes. The obtained result is the concept of an ontohegemonic object, i.e., a material manifestation of ontological policies. The concept of an ontohegemonic object and its functioning, existence, maintenance at existence, and influence on the public sphere is illustrated by a case study: an analysis of a "conceived child" as an ontological object that, in the public sphere, establishes the conditions for the possibility of a dispute between the pro-choice and the pro-life side in terms of reproductive rights and influences the shape of the Polish public sphere in general.
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Kafka’s presentation of Gregor Samsa in Metamorphosis is explicable using Ingarden’s ontology of the literary work of art. The common heritage of Kafka’s and Ingarden’s theoretical commitments (Franz Brentano) might explain the conceptual parallel. More importantly, an Ingardenian analysis of Gregor Samsa demonstrates that (1) Kafka is at least implicitly aware of some of the central tenets of later phenomenology and uses them to literary advantage; and (2) Ingarden’s ontology of the literary work of art works particularly well in the case of Kafka’s novel, which provides an example of some of the analysis’ more obscure aspects (in particular, Ingarden’s concept of spots of indeterminacy).
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In this paper I argue that the specific musical authenticity of improvisation in different kinds of music (especially, but not only, in Jazz and Free improvisation practices) consists of what I call ‘being true to the moment’ and that since the artistic success of every musical performance requires performers’ attentiveness and responsiveness to the moment of the performance, improvisational authenticity is the epitome of musical authenticity. I proceed as follows. Firstly I present Peter Kivy’s plural view of musical authenticity and discuss Julian Dodd’s view of musical improvisation as essentially inauthentic. Then, I articulate two notions of improvisational authenticity, ontological and expressive authenticity, which I develop by means of a third, and crucial, notion of improvisational authenticity: truthfulness to the moment, which is the specific way improvisation realizes a fourth kind of authenticity: artistic authenticity. Finally, I argue that improvisational authenticity is paradigmatic for the authenticity of musical performance as performance.
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Nature’s imagination has been conceived in an allegorical or humanist fashion. This paper argues for a natural imagination in actuality as a radical counterpoint to status-quo concepts of sustainability. The self-hood of non-human beings and the necessity of connection in the natural world are addressed and related to a philosophy of becoming. This paper insists on a material semiotics constituted through the willful aspect and imaginative capacity of all life forms. Maintaining the primacy of relationship, terra-consciousness may provide an imaginative antidote to our all-too-human alienation from non-human entanglement in the Anthropocene.
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