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There is no common working style followed in the preparation of the editorial critiques of the ĥāshiya. The overwhelming majority of the ĥāshiya works written on at least one text and commentary (sharḥ), were produced in the Ottoman science-culture basin and period. Ĥāshiya style of writing is an area neglected by the academic community until recently. A claimant is obliged to prove his claim by scientific, legal and moral principles. However, studies that prove or at least support the said judgment have not been completed. The final objective decision should be postponed to the research of manuscripts. Otherwise, the judgment will not go beyond the pre-judgment. The article is intended to give momentum to academic studies on the sharḥ-ĥāshiya writing style. Muqaddimāt al-Arba‘a is a text in which Ṣadr al-Sharī‛ah [die. 747/1346], considered one of the pioneers of the contractor Māturīdī school, analyzes human verbs. Since its establishment, the Māturīdī school has remained sensitive to human freedom and human-centred moral principles. According to the claim, thanks to the four premises, the ontological status of the will has attained a structure that can exist or disappear in terms of expression. The understanding of free God and free man depends on the acceptance of the will in this structure. Otherwise, man and God will not be considered free. The representative of the Ashʿarī thought system Taftazānī [die. 792/1390], critically commented on the text. According to him, the conclusion of the four premises in terms of Ash‘arī doctrine consists of a door creak and a fly hum. There is also Ḥāccī Hasanzāda’s [die. 911/1505-1506] among the scholars who wrote on the order of Fatih Sultan Meḥmed, who wondered the basis of the thought and scientific tension.
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In this study, the main topics and common features of universal hero stories will be discussed. Then it has been discussed the universal hero stories that emerged at different times and places and the reasons for the surprising similarities between these stories. Then, the cuneiform text, which represents one of the oldest examples of universal hero stories and tells the story of the birth of the Akkadian king Sargon, known as the “legend of the birth of Sargon”, has been studied. In this text, it will be revealed to what extent the information given about his life is similar to the universal hero stories; how, when and why this story was written. Based on the other written texts of Sargon, it has been tried to reveal whether the information given among these texts is compatible or not. Finally, the question of the “legend of the birth of Sargon” affects the similar heroic stories that emerged in the later periods, whether the text is the oldest archetype of these heroic stories, and whether Sargon’s text was taken from an older story.
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The subject of this article is the Latin reception of Averroes’s treatise De substantia orbis, with special regard to the commentary practice in the late Middle Ages. Numerous philosophical problems were taken up in these commentaries following Averroes’s lead. The most controversial among them were these concerning divine attributes, i.e., infinite power, efficient and final causality, and, consequently, God’s ability to create out of nothing. Three different commentaries were therefore chosen to exemplify the key differences between the doctrinal approaches of the commentaries on the De substantia orbis. The first two of them—composed by Fernand of Spain and Maino de’ Maineri—represent the exegetic approach, adopting and developing Averroes’s ideas; the third commentary—composed by an anonymous author in Erfurt around 1362—represents the critical approach referring to the questions raised in the De substantia orbis in order to propose orthodox solutions being far from these adopted in the treaty by Averroes himself. The article aims at scrutinizing the problems of infinite power of God and divine causality as they have been taken up by Latin philosophers from the late 13th to the second half of the 14th century by elucidating the key differences between the two lines of inquiry and highlighting the variety of approaches to Averroes’s De substantia orbis.
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The article discusses the ontological foundations of language education with special attention paid to the essence of language in human existence. After briefly defining what existential philosophy means, the following issues are considered in detail: the concept of existence, being authentic or inauthentic, the problem of choice, ambiguity, curiosity and idle talk as opposed to critical, reflective thinking and finding one’s own voice. In the further part of the article, pedagogical implications arising from the ontological assumptions concerning human existence and language are presented. The guiding idea of the article is the assumption that ignoring fundamental ontological issues in the process of language education deepens the pervasive feeling of emptiness and meaningless of existence and reduces thinking about education to instrumental and pragmatic issues associated with obtaining qualifications and developing language skills.
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The philosophical reflection on the common good, as one of the primary normative principles, and in this sense also the “founding stones” of a well-structured social life, has a multifaceted, diverse range of proposed approaches and solutions and a well-documented output. Bearing in mind the centuries-long theoretical and practical importance and validity of this concept in the European thought and practice of socially and politically organized collective life, the subject of my reflections is to raise the question of the cognitive and normative importance and validity of this concept for today’s Europe in the context of the European Union project contained in the Treaty establishing a Constitution for Europe, signed on October 29, 2004 in Rome.
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The identity of subjects participating in social processes or the daily functioning of social structures is a result of many factors – such as their representativeness and social typicality, the social programming of their personalities and activities, but also their personal experiences and individual characteristics. Formal expressions and testimonies of identity associated with the sense of belonging to a group, ideological belonging, are unreliable. An objectified and effective test of the real identity of an individual as a member of society, citizen, employee, follower of certain views, is the model of authenticity in participation. The components of this model include the criteria of authenticity of existence, authenticity of bonds and social structures, authenticity of the status of participants, authenticity of their needs, authenticity of attitudes, actions and works. Authenticity in this meaning is not the same as simply being authentic, or factual, genuine, original or consistent in reference to the original, or as a testimony’s conformity with the facts. It is a combination of such traits as autonomy, autotelic quality, consistency, functionality of the relationship between the whole and its elements, while, in relation to human consciousness and activity – sincerity, spontaneity, adequacy in relation to one’s own needs and nature.
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In the article that follows, we phenomenologically analyze the immunization nature, origin, and essence of the culture. In the introductory part of the article, we analyze the trauma of birth and the psychological mechanism of consciousness, showing that the immunization character of culture is a function of the immunization character of consciousness. In the first part of the article, we analyze the intentional character of consciousness to explain the intentional character of culture. In the second part of the article, we give a brief overview of the Sloterdijk immunization paradigm. In the third part of the article, we analyze the immunization function of the culture. Finally, the concluding part of the article points out the theoretical significance of the immunization paradigm of culture.
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The article explores education as a policy, as a power that moulds in a man “the correctness of the gaze.” A theory that we have called the special theory of education reveals the first image of education. The special theory of education considers education as a moulding matrix. The matrix consists of sets of special impact technologies by means of which it liberates the truths of the Dasein being’s experience hidden in the arete existentials. The special theory examines the Sophia Republic policy, i.e., the power that regulates the ontological orientation and limits of self-realization of Dasein-mentalityabout’s being in accordance with the absolutized idea, ideal and values of “Those Who Transform the Universe.”
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Modern future forecasts, based on analytical studies of evolutionary and revolutionary social processes and phenomena, with scientific justification for society’s development, generate a broad discussion in the world scientific community. The series of theories (the cyclical development of civilization, synthetic evolution, globalization, information and the digital revolution, the hypothesis of technical singularity, Great Filter, ecophagy, etc.) respond to the rapidly changing social reality. These theories lead to the realization of a fundamentally new paradigm of the scenario of the civilization’s development that is different from the traditional hierarchy of the ontology. The modified social reality under the influence of the progress of high technologies, virtualization, techno-genesis, artificial intelligence, etc., produces the need to comprehend the moral, ethical, normative, and legal causal links of humanism and technology.
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The article describes the theoretical basis of cosmoplanetary economy representations in their ontological, epistemological, axiological and praxeological dimensions that were suggested in science and philosophy in the 20th and 21st centuries. It is shown that the conceptualization of cosmoplanetary economy and economics comes from the works of Sergey Bulgakov, Sergey Podolinsky, Vladimir Vernadskiy, Nikita Moiseev, Vlail Kaznacheev, Pobisk Kuznetsov and manifests itself in various models of noospheric economy. It is concluded that in the current realities of the intensive scientific and philosophical search for some new economic and ecological theories, a complex model of “cosmoplanetary economy” is constructed as a meta-economy so as to ensure the survival of humanity in the face of the destructive force of global catastrophism of the 21st century.
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Employing Neo-Marxist philosophy of the XX century and Psychoanalysis, this paper discusses the problem of the external of ideology. The research invokes a dichotomy between epistemology and social ontology as two theoretical perspectives to ideology, which allows to conceptualize the problem of the external in a context where ideology is thought of as a wider phenomenon and is less associated with false consciousness. The paper discusses different concepts of ideology and introduces three options of the external: (i) science, (ii) emancipation as a local exception, (iii) emancipated society. Philosophy of Louis Althusser, Jacques Rancière, Herbert Marcuse lets us to highlight certain tendencies: the materialization of ideology and a shift from such Marxist categories as class and production towards concepts of practice, power and will. The paper also investigates the relationship between theory of ideology and the so-called overpassing of epistemology, which, on the one hand, allows us to transcend the tendency to signify social practices as either good or bad ones, yet on the other hand, poses the risk of the radical disassociation from the question of knowledge.
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Our time has seen the end of the “big narrative”, the era in which there are no reliable criteria, making it difficult to establish what can and cannot be considered art. Phenomenology has conveyed very clear views on this matter. Its most prominent representatives draw attention even nowadays. Can philosophies that use the phenomenological method offer answers on the nature of the arts, what art is, and its essence? The author claims that this is still possible, but with the realisation regarding different aesthetic experiences and the new historical and social situation.
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In this paper, object-oriented ontology (OOO) is attempted to be applied to play. First, from the anti-reductionist approach of OOO, some former interpretations of play in science and philosophy are reviewed. Then, because of the conceptual similarities of art and play, the already existing OOO of art is consulted. Based on the works from the field of Human-computer interaction, Graham Harman’s theatrical interpretation of a metaphor, and Eugen Fink’s interpretation of the play, who sees it as a mixture of Being and illusion, play is analysed in the end as (1) a speculative “I”, (2) tension between a real object and sensual qualities, and (3) an interrelationship of elements of the quadruple object. In the pursuit of the link between play, art, philosophy, metaphor, and theatricality, a search as an answer to the encounter with the mixture of Being and illusion is recognised.
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The article uses the ontological security framework and the concept of liminality to analyze Belarus liminal status vis-a-vis Russia and the role it has played in Russia’s ontological security seeking before and after the 2020 Belarus Awakening. It argues that while the entire near-abroad, and, in particular, Ukraine have been important in terms of Russia’s post-imperial ontological security seeking strategies, Belarus occupies a unique position with respect to Russia’s securitized identity because of its perfectly marginal or liminal status. This has to do with the fact that, in the Russian geopolitical gaze, Belarus has remained almost unseparated from the Russian Self. Furthermore, the 2020 protests challenged this status but did not entirely eliminate it, leading to a restructuration of Belarus’ liminality.
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It is posited that the Covid-19 crisis proved to even the most dedicated modernist that long-term macro-public relations strategies, imbedded in modernistic public relations practices, will no longer suffice. Equally problematic, however, is a purely postmodern perspective with its criticism of closure, certainty and control in business environments subjected to predominantly modernistic management styles. An alternative paradigm has become necessary. The purpose of this paper is thus to address the tension between the two dominant paradigms in public relations practice, namely modernism and postmodernism, by introducing metamodernism as a new perspective. A qualitative, interpretivist approach was followed by exploring and analysing existing literature on the use of metamodernism in the field of public relations. It is argued that modernistic public relations perspectives still have relevance when applied from a metamodern perspective. It is suggested that a metamodern worldview will provide public relations practitioners with a new paradigm, uniting both modernistic and postmodernistic perspectives into creative solutions.
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The presented text is a commentary on a Polish translation of Benjamin Bratton’s On anthropolysis. I introduce Benjamin Bratton, a Californian design theorist attempting to create a new model of political geography, to the Polish public. I delve mostly into Bratton’s The Stack: On Software and Sovereignty (2016) and critically discuss the content of this book, particularly the author’s notion of The Stack, with which he aims to revolutionize how power and sovereignty are conceived. I identify Bratton’s position in the newest intellectual history and discuss his most important theoretical inspirations. Finally, I comment on his notion of anthropolysis, in which I see a potential to solve some serious theoretical difficulties which result from The Stack.
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Contrary to the widespread portrayal of Bloch’s philosophy as “mystical,” “eschatological,” “idealistic” etc., the essay shows that it is best interpreted through the framework of a Marxist philosophy of praxis. Similarly, to Labriola and Gramsci, Bloch develops his concept of materialism from Marx’s Theses on Feuerbach. His concepts of the “highest good” and of an “alliance technique” take up young Marx’s perspective of a reconciliation between humans and nature; his theory of anticipation and hope is centered on the development of collective capacities to act; even his “ontology of the not yet,” which is often criticized for its teleology, is actually based on the concept of “open possibilities” and can thus be interpreted in terms of the “weak teleological force of open possibilities.” However, from a praxis-philosophical perspective, Bloch’s philosophy is also in need of a rethinking that overcomes its essentialist presumptions and pluralizes its teleology.
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This paper concerns Ernst Bloch’s notion of “meta-religion,” which is an attempt to inherit the religious without inheriting religion, while distinguishing itself from a merely secular atheism. I assert that the key to this meta-religious inheritance is the structural abandonment of the Fall. Focusing chiefly on Bloch’s late work Atheism in Christianity, I provide an account of Bloch’s appraisal of Feuerbach as a progenitor of his meta-religious project, before moving on to what I argue is the key problem for what Bloch terms the “meta- -religious” inheritance of Christianity: the question of the Fall. I argue that as Bloch’s own thinking regularly suggests, the archetype of the Fall is a necessary correlate of the archetype of freedom, and actually grounds an important aspect of Bloch’s meta-religious inheritance of both Christianity and Hegel as part of the same dialectical theorisation of the sources of Marxism.
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This paper aims to interpret the role of “objective phantasy” in the utopian tradition of critical theory, with an emphasis on Bloch, but also the evolution of its usage with authors such as Marcuse and Adorno. The main function of phantasy taken into consideration is its capacity to go beyond present facts (what is made possible by an anti-positivist concept of truth in critical theory) and to anticipate. This anticipatory element of phantasy is dependent, as we try to demonstrate, on a reflection of affects around expectation. Ultimately, we oppose two models of anticipatory imagination (while showing their inner relation): a utopian one (primarily conceptualized by Bloch) and its counterpoint, catastrophist anticipation, which assumes its most radical form in Günther Anders’ reflections on the atomic age, and whose actuality and urgency we seek to emphasize.
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