A hit grammatikája
Ludwig Wittgenstein, this strange philosopher of the 20th century, once said to his disciple and friend Drury that ''I am not a religious man: but I cannot help seeing every problem from a religious point of view".
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Ludwig Wittgenstein, this strange philosopher of the 20th century, once said to his disciple and friend Drury that ''I am not a religious man: but I cannot help seeing every problem from a religious point of view".
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In a world fraught with recurrent stereotypes and alienation, bound by social unrest and sanitary pressures, humanity holds the key of deliverance. This is a twofold assertion: one the one hand, perceiving humanity as a whole, that is defining ourselves looking past the cultural differences that have long since provided the backbone of conflict, and embracing the wisdom of our equal creation (i.e. natural law); and on the other hand, the benevolence of this rational animal that we call the Human Being, the power to look beyond the petty and the mundane, his moral and spiritual perseverance.
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The present paper intends to show that computer simulations used in science are akin to fiction. Starting from the problem of defining computer simulation, the paper discusses the uses and disadvantages of simulations in science. Computer simulations have a representational function, but they do not resemble the phenomena that they purport to represent. Computer simulations do not preserve the content of the models, input data, and theories from which they proceed, since the content is modified by computational processes. Because of the complexities of these processes, we cannot control or test the methods used to process the content of computer simulations. Still, simulations may help to explain the behaviour of a possible aspect of the phenomenon under examination. Although their role in doing so may be limited, by conforming to and immersing us in the worldview of science, simulations, thus reinforce the intuitions of the existing body of scientific knowledge, and similarly to the “believable fiction” described by John Woods, provide genuine understanding.
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The aim of this article is to show how the ambivalent nature of reality might impact artificial intelligence (AI) use in medicine. The work illustrates that machine learning (ML) modelling requires some significant levels of data straight-jacketing to be efficient. However, data objectification will be counter-productive in the long run in AI-enabled medical contexts. The problem is that the ambivalent nature of realities requires a non-objectified modelling process, which is missing in machine learning at the moment. On the basis of this, the study hypothesizes that AI-enabled medicine will continue to depend largely on human intelligence to be efficient at least for the foreseeable future. The implication of this is that intelligent machines should be viewed as co-workers with man. The study draws from the theories of ontology in the Western continental tradition (especially the Heideggerian ontology) and the African philosophical tradition to ground the discourse.
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Mugham is deeply rooted in Azerbaijan’s history as it is undoubtedly depicted as the pearl of Azerbaijani musical art. Mughаm (Azerb. Muğam) (God sent music) is one of the main genres in traditional Azerbaijani music, part of the musical-poetic art of Azerbaijan’s nation. The Mughаm embodies philosophical poetry including the philosophy of music as a complement to the harmony of being. In 2008, UNESCO proclaimed the Azerbaijani Mugham as one of the masterpieces of verbal and intangible cultural heritage. This music must be understood in its two dimensions – as an example of an art and as a way of thinking, in which Sufism and Mysticism are two lines that intersect. The aim of the article is to show the unity of Azerbaijan’s spiritual culture and the synthesis of music and religion. Special attention is focused on Mugham as a type of connection with God, through mystical love and spiritual experience. This perspective differs from that of common research and discussions of Mugham, which view it principally as a unique type of poetic-musical communication between performers and a devoted audience. The post-Soviet period allowed Western scholars to become acquainted with the musical works of Azerbaijani masters of Mugham and to compare their musical-aesthetic features with those of German Romanticism. In this paper, we move beyond such considerations to claim that Mugham ought to be recognized ‘as a spiritual process preserving the dynamism of thinking’. The report will conclude with the concomitant claim that Mugham represents an intercultural philosophy.
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The article addresses the two sides of the work of Nicholas Maxwell – his criticism of science and his call to bring about a revolution in academia encouraging it to become much more effective in tackling the real problems humanity is facing. I would use: It focuses on the connection of these two aspects of Maxwell’s work and provides a critical analysis of Maxwell’s conceptual framework. It is argued here that the two sides of Maxwell’s whole conception are not necessarily connected, and do not have to be. Academia can be more effectively organized even without a change in our understanding of science. Maxwell has argued that academia has to aim at making wisdom rather than knowledge its goal. The knowledge-inquiry framework that currently prevails should be exchanged for wisdom inquiry. Maxwell has explained his understanding of wisdom in several publications, while not being fully consistent in his explanations of what wisdom-inquiry has to embrace. In addition, Maxwell’s original approach to rationality goes against traditional attitudes. Maxwell is definitely critical of the Enlightenment but his attitude to Romanticism remains unclear. Related to these, the article addresses the future tasks of universities.
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SUMMER SCHOOL 2021: In and Out – Questioning the Philosophical Canon
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Review of: Anna Czajka, Gerardo Cunico, Elisabetta Colagrossi (a cura di), Cento anni di filosofia e di cultura polacca, Mimesis, Milano‑Udine 2020, pp. 346.
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Filosofai nemėgsta palyginimų su kitais mokslais. Nuo pat pirmosios filosofinės tezės, fiksuotos Talio iš Mileto lūpose VI amžiaus prieš mūsų erą pradžioje, užsidengėme visų mokslų motinos skraiste ir pirmąją poziciją pradėjome užleisti tik po dviejų tūkstantmečių. Tiesa, užleidus pirmąją poziciją, prisireikė rasti santykį su kitais iš po skraistės išlindusiais mokslininkais, kurie staiga išpuiko ir atsisakė metafizinio klausimų sprendimo. Šiek tiek paflirtavę su matematikais, fizikais ar astronomais, filosofai greitai suprato, kad su spekuliatyviu samprotavimo metodu prieš indukciją, o ir dedukciją įvaldžiusius empirikus nepašokinėsi.
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The text proposes applications of argumentation models used in argumentation theory for the purposes of identifying statements formulated in the field of substantive criminal law science and practice. The research hypothesis is based on the assumption that, contrary to appearances, the doctrine and practice of criminal law should not confine themselves only to the traditional rhetorical and topical argumentation, because the multitude of threads, appearing both in the field of criminal law science and other areas of substantive criminal law, somehow necessitates also reaching for arguments that are appropriate for other models, for example epistemic-technological and communicative models. In this way, the interpenetration of certain types of statements, which is emphasized in particular in relation to deontic statements, allows for the differentiation of the meaning of truth in the area of substantive criminal law, resulting in the methodological consistency of the various essentially heterogeneous arguments appearing on this ground.
More...J. De Visscher, E. Fink, Ph. Jaccottet, K.T. Drechsler
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It could be said with some precision, that in Antiquity the myth of the Argonauts and especially of Medea herself as a personage of this myth, has enjoyed popularity not only in Greece but also outside its territories. The first among the Italic tribes to be introduced to the personage of Medea no doubt were the Etruscans, who were the first to establish intensive contacts with the Greeks from Euboea founding a colony in Cumae, Italy. It is noteworthy that the first image of Medea in the World Art is seen on Etruscan ceramics. The paper gives detailed analyses of Etruscan olpe and other artefacts on which Medea early appears, providing a solid precondition for substantive conclusions. Some new versions of an interpretation expressed in relation to each of the artefacts on the basis of critical analysis of Etruscan archeological material, of classical texts and of previously undertaken modern research, are provided. Images of Medea in Etruscan art confirmed from the Orientalist era to the Hellenization period represent an original, local interpretation of Medea's image. Medea's magical art turned out to be familiar to the Etruscans, who were well known all throughout the Mediterranean for divination and being experts of magic. In contrast to the Greeks, they turned Medea into an object of cult worship, identifying her with the Etruscan sun god Cavatha.
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It has been found that despite the spread of individualism in the philosophical teachings of early Hellenism, the collectivist component not only did not disappear, but also retained a strong position. Most philosophical teachings were characterized by the coexistence of both tendencies. This is clearly visible in Epicurus, the early Stoics, Anniceris, the Peripatetics and the Academicians. It has also been found that this feature of Greek philosophy was closely connected with the socio-historical development of Greece during the period of early Hellenism. The crisis of the polis system and the formation of Hellenistic monarchies contributed to the strengthening of individualism. The persistence of the tendency toward collectivism was a consequence of the viability of the polis system and the foundation of numerous Greek polities in Hellenistic monarchies.
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The article examines the Platonism of Oscar Wilde, starting from his studies at Trinity College and Oxford, and how it was related to his aestheticism. Plato was one of the key figures for the so-called Oxford Hellenistic movement (1850–70s of the 19th century). In its context, the “Symposium” was read almost as a manifesto of a new aestheticism, an important part of which was homoeroticism. Wilde believed that Plato should be interpreted as a “critique of Beauty” and compared a philosopher of the Platonic school with a poet. At the same time, considering himself a Platonist, Wilde turned Plato upside down. The metaphor of the “Cave” remained relevant to him as well, and the Cave itself was understood in about the same way, viz. as a vulgar sensual life with its senseless utilitarianism, taking shadows for genuine reality. But while for Plato the exit from the Cave was associated with pure comprehension in the rarefied and, most importantly, extra-figurative space of merging oneself with the transcendent, and attaining genuine virtue by this outlook for genuine reality, for Wilde, the beautiful in itself was imagery par excellence (according to Plato, the world of eidolons, the lowest sphere of being), and imagery was art, and the possibility of virtue according to Wilde is precisely fidelity to art.
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Review of: Marx, H. (2021) “Sosipatra of Pergamum”: Philosopher and Oracle. New York: Oxford University Press. 152 p.
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