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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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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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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.
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Discussing about human rights in a complex world, such as we live in, is not an easy task. The main question that we address in this paper is `Why should people consider that those who are different than themselves – the so called` Alterity` – are entitled to human rights like anyone else?’ Our thesis is that, while people engage with other persons, and generally with ‘alterity’, it is precisely the Christian perspective on human nature that makes it possible to talk about `alterity rights’. Though such a perspective may or may not be consciously affirmed, we argue that it still lies at the root of the alterity rights ,mirroring or echoing the human rights themselves. We build our argument in this paper, first by sketching a profile of the Chrisitan perspective on human nature – a Biblical anthropology – and then by paving the road from human nature to alterity rights. Specifically, we look at the main Biblical narratives of the Creation, the Fall and the Redemption, and we emphasize their connection with the human nature and the Alterity rights.
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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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The flow of time in regard to the intervals of communities has departed from past temporal concerns. The expeditious modality of latter era as regards the manner of thinking and expound actual issues or matters has imposed an accordant, yet strenuous pace for the individuals to conform to the data of a continually dynamic, inconstant reality. Each entity perceives the everyday experience or course of phases in accordance with the degree of forbearance one possesses to have an insight or avail the imaginative faculty with the aim of reflecting upon. The present society might be referred as being defined by a plurality of values that endeavor to legitimize whereas the corresponding equivocal dimension implies a subjective assessment and distinctive decision. The social milieu rests with a generalized intercultural palaver within the framework of which the right to an opinion does not represent the appanage of an educated, lettered minority but an ever-expanding social communication forum.
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From the point of view of the philosophy of the media, the text problematises the possibility and practice of thinking (self-awareness) in the time of media domination and the rule of technological-information ‘madness’. Also, in the background of the presentation plan, the article touches on the critique of the so-called media-based capitalism; it confronts the concept of ‘madness’ that we encounter under the veil of activity of the rational (instrumental) mind and modern media on the one hand and the thinking subject, his theoretical and practical possibilities, on the other. All this is demonstrated on the example of the (mis)use of artificial intelligence in modern media, which most often acts on social networks through two phenomena: the ‘epistemic bubble’ and the ‘echo chamber’. Based on the performed analyses, it is shown that the philosophy of the media, as an interdisciplinary oriented, theoretical critique of the media and mediated reality, has the opportunity and obligation to position itself towards technical inventions such as artificial intelligence used in the media, thus contributing to self-awareness and practice, both of the own discipline and of the social community in which the philosophy of the media critically participates.
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Even if it is a tangible, symbol belongs to the domain of the image because we experience it with sight. It is precisely this original domain that is the link that completes communication, because after all, before language there was an image provided to us by the organ of sight, the eye. We first saw, and only later adopted the language which proves the analogy of the connection of these two forms of communication. What we cannot say with language, we try to convey with a picture. Every culture complemented this communication problem with a symbol that sought to touch the sacred, the unspeakable. At first glance sometimes by a different form, but with a common essence.The course of the development of the symbolic form, what it represented and how man used it in the past and how it is used now, seeks to show within the opinions and research of individual authors who have dealt with the problem of symbolic form.This is also the introductory part of the doctoral thesis “Sculpture as a symbolic form in the artistic-ritual act - Nexus” which sought to prove the universality of the individual creative process as a form that allows man to self-knowledge.
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