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The text examines ethical and legal issues eristikata. Freedom, rights, responsibility, social communication, social network. Eristikata autistic. Eristikata as polemical practice. legal and political eristika.
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This short text presents Davila’s understanding of freedom and history beyond the notions of necessity, on the one hand, and arbitrariness, on the other hand, as well as beyond the rigid perspective of a unified dialectical-historical development. This understanding is embodied in the figure of the reactionary, who by his ideas, stands on the arena of modern times in opposition to the representative of necessity – the radical progressive, and the representative of historical arbitrariness – the liberal progressive. The authentic reactionary carries serene optimism, as he looks from the impasse of his situation in the present world towards a new horizon of essences, i.e., as he looks entirely beyond the world.
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L'article met en évidence et analyse les dernières recherches de l'historiographie ukrainienne, qui sont consacrées à l'étude de l'impact des traumatismes culturels et historiques sur la formation de l'identité nationale ukrainienne dans la seconde moitié du XIXe et au début du XXe siècle. Les outils de recherche scientifique sont présentés par des méthodes empiriques (recherche bibliographie et bibliométrie), scientifiques générales (description, explication, analyse, synthèse, généralisation) et spéciales (méthode historique et conceptuelle, méthode d'interprétation historique et scientifique, méthode herméneutique) qui permettent une compréhension scientifique et une représentation scientifique des connaissances historiques accumulées sur la place et le rôle des traumatismes culturels et historiques dans le développement de l'identité ukrainienne à l'époque impériale. La nouveauté scientifique est que, pour la première fois dans la connaissance historiographique nationale, on a considéré l'état de la couverture du problème du développement de l'identité nationale ukrainienne de la seconde moitié du XIXe - début du XXe siècle du point de vue de la méthodologie de l'Europe occidentale pour les traumatismes culturels et historiques.
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The art of Francis Bacon is positioned as a London school of figurative painiting of the second half of the twentieth century, and as such it is the most direct reflection of the post-war traumas of the Nazi regime that befall Europe and the world. It was exactly at the time, at the intersection of social, economic, scientific and technological and cultural practices, that a Western neoliberal order was formed. It is a sample or archeological/historical layer also studied by post-structuralists Michel Foucault, Gilles Deleuze, Felix Guattari. This text is an attempt of explication of cer- tain links in the opinion that connect the painting of Francis Bacon and the theory of post-structuralism, which are focused on the issues of development of biopower within certain historical sites. Namely, post-structuralists realise that archeological layers are volatile historical categories, and each of them is an independent social and cultural creation. Bacon authentically connects these historical layers through his visual language, referring to older painters such as Velasquez, Rembrandt, Ingres or Van Gogh. Thus Bacon re-examines the status of the subject (conceptualises life by the powers of death using human body) and its liberties both in liberal and in neoliberal societies.
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In this paper, I aim to show how medieval political theology and contemporary philosophy of history can inform one another. To do so, I examine the concept of Tabor–a notion which emerges among the radical Hussites, known as the Taborites, during the Hussite revolution in medieval Bohemia. I believe that the politico-theological concept of Tabor puts into question modern philosophies which think of history in terms of time, by clearly showing the insufficiency of a purely temporal approach to historical ideas and experiences. To successfully articulate the Taborite concept, we must understand history as structured not only by time but also by space and ideology. Conversely, a historical study guided by the philosophical categories of ideology, space, and time can expand our understanding of Hussite political theology by revealing notions and experiences which cannot be identified by an exclusively ideological, or solely spatial or temporal, analysis.
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The article is on the occasion of the anniversaries of Yanko Yanev and is an attempt to show how the criticism of modernity and philosophizing without transcendence moves to reflections on the historical destiny of the Bulgarian people. In this context, his main testament emerges – the vocation of the authentic Bulgarian philosopher is a careful look at the concrete dynamics of the historical, of what is happening here and now.
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The article is an attempt at presenting the most important moments in the development of utopia as a perennial quest of humanity for a better world, in compensation for the manifold evils prevalent in our society. The author shows the origin of the utopia, which is not born from nothing but is the result of several myths, social disorders and mainly deep disappointment with the real society. Several important utopias of the world literature are quoted, such as the Egyptian paradise of Amenti, the Greek myth of Arcadia, Plato’s Respublica, as well as the contributions of Campanella and Thomas Morus. Karl Marx with his Manifesto and Capital is not omitted. Looking at the present day utopias, the author warns against the utopia transposed into politics.
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"Marxismus a skok do království svobody: Dějiny komunistické utopie" [Marxism and the Leap to the Kingdom of Freedom: The History of Communist Utopia], a comprehensive monograph by the Polish historian of ideas Andrzej Walicki, is the Czech translation of the original Polish edition entitled "Marksizm i skok do królewstwa wolności: Dzieje komunistycznej utopii" (Warszawa, Wydawnictwo Naukowe PWN 1996) and represents, according to the reviewer, a very serious attempt at an all-embracing interpretation of the genesis of Marxist thought from its “classics” through Leninism and Stalinism to older and more recent revisionism. Walicki looks for the preconditions of the later development of Marxism already in Marx and Engels, pointing out mainly implicit connections and accentuating continuities of Marxist conceptions rather than their differences and contradictions. He sets himself against both the implacable anti-communism that belittles the transformations of Marxist thought, and the Western leftist intellectuals who deny the connection between the original Marxist ideas and the way they were implemented in communist countries. The reviewer focuses on some of the book’s central themes and puts into concrete terms Walicki’s interpretations of the key representatives of Marxist thought, especially Karl Marx, Friedrich Engels, Vladimir I. Lenin and Joseph V. Stalin. These include the rejection of the market economy, the idea of the liberation of man in his generic nature, and the deterministic-teleological conception of history, implying the inevitable development of human society. The book’s shortcomings, according to the reviewer, are its excessive focus on Poland and problems of terminology in the Czech translation.
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Małgorzata Figura’s article is an attempt to capture the social roles of children when faced with the threat of the impending climate catastrophe. The introduction aims to draw attention to the need to give the floor to young people who can alert the public to changes taking place in the world. This necessity is stressed by researchers who represent children’s studies and who emphasize the importance of children’s perspective in literature and in scientific and social discourses. Figura’s analysis of selected literary texts allows us to see this turn towards the child, which at the same time is also the child’s turn towards nature.
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Jean François Lyotard applies a new methodological approach to the expressions of postmodern thinking via a palpable binder of experience. The love for both knowledge and wisdom will plunge readers into a universe where writers and philosophers will be reborn by harnessing diverse artistic horizons. Interpretative innovation will gradually reveal itself, familiarizing ourselves with a modern Plato or a postmodern Aristotle. To put it in other words, Jean François Lyotard conducts a comparative analysis between the visions and concepts of ancient philosophers and the characteristics of postmodernist society. The father of postmodernism builds bridges among philosophy, spirit, education, childhood and the capacity of self-taught experienced by both teachers and reformers. He proves to be a subtle observer of the human being, whom he encourages to attain higher goals, that encompass both spiritual and cognitive growth during a literary journey that cherishes the most important role of children, that of philosopher. Would adults and philosophers be able to preserve their inner child defined by desire for knowledge, playful spirit and emotional candor?
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The text is an attempt to analyze „the modernist premises of postmodernism in light of postmodern perspectives on modernism” or, put more simply, the interdependence of these two historical phenomena. The argument focuses on a variety of modernist approaches: in physics (quantum mechanics), in literary theory (new criticism), in philosophy (existentialism), across psychoanalytic theories and practices (sexual revolution), and across Soviet social and intellectual trends, such as “collectivism” and “materialism.” All these trends manifest the phenomenon of “hyper” in its first stage, which is constituted by the revolutionary overthrow of the “classic” paradigm and an assertion of a “true, essential reality,” or “superreality.” In the second stage, the same phenomena are realized and exposed as “pseudo-realities” thus marking the transformation of “hyper” itself, its inevitable transition from the modernist to the postmodernist stage, from “super” to “pseudo.” The author argues that the development of the twentieth-century cultural paradigm depends on a necessary connection between these two stages of the “super” and the “pseudo.” The concept of “hyper” highlights not only the lines of continuity between modernism and postmodernism, but also the parallel developments in Russian and Western postmodernisms as reactions to and revisions of a common “revolutionary” legacy.
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When reaching the limits of rationality regarding explanation, Plato told myths. Instead, Hegel, when he wanted to make himself easier to understand, resorted to metaphorical expressions. The vast and grandiose spectacle of universal History can be more properly expressed by a metaphor than by abstract concepts or uncomprehending, arbitrary and chaotic erudition. Here we briefly present some metaphors related to the object: Heraclitus' River, the metaphor of the death and rebirth of vegetation in ancient myths, the metaphor of the Sea in Hegel or the metaphors of Henri Bergson and Pierre Teilhard de Chardin.
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