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Presenting the impact of manga and anime products in the current economical environment, this article reviews the state of knowledge in the field and aims to highlight the appropriate market segment.The importance of the anime culture for the economy and the ability of the comic image to overcome the cultural barriers are the two goals that we want to highlight here. Consequently, the need for the optimal strategies, to promote the manga and anime products on the Romanian market.An example of this is the Nijikon Convention, one of the biggest media event of "pop culture" in Romania.
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The current review analyzes the last editorial issuance of Professor Gabriel Hasmaţuchi. Dedicated with much accent on cultural phenomenology, the author proposes interpretations that develop a binary, alike, contradictory, concurrent, complementary or congruent character. The work has the smell of ancient doxographies being a truly protreptic one, as well as a treaty of cultural posology.
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The present conference discusses the symbolic meaning of bread in thereligious mentality of the Ancient Near East. We will find that bread, besides being afood necessary for its existence, also represented a cultural archetype that summed upand assumed in itself either different divinities of Oriental civilizations, or had a ritualsacrificialcharacter, in order to facilitate man rather immortality.
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The current text tries to explore possible connections between will and intellectual process in the context of the work of Peter John Olivi. Olivi presents the will in an innovative light, which provides the basis for later authors such as John Duns Scotus or William of Ockham. Olivi’s claim is that the will is a totally active power, which is the first mover of the soul and its other powers. The self-evidential freedom that the will possesses makes it responsible furthermore for its own self-reflexivity. Olivi goes even further to claim that the reflexivity of the rest of the soul’s powers depends on the self-reflexivity of the will. Based on this, the paper traces different passages, in which Olivi speaks about the free control, which we can observe having in our thoughts – freedom in terms of judgment, discerning, choosing an object for our knowledge, etc. Important for this discussion is Olivi’s understanding of intentionality and more particularly his concept of “aspectus”. The intellectual-volitional acts stand in the context of a broader intentional directedness of the human being towards the outside world. We would like to trace in what way this intentional directedness might be freely controlled from the will, so that different epistemological processes could be enabled to take place.
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This paper aims to be a discussion-opener. It is making a statement that should be examined further about the very plausible connection between the contemporary crisis in aesthetics as a philosophical discipline and the breaking of the philosophical relation between the idea of contingency as a condition for the human autonomous act and the art. This idea is based on the interrelation between the free will and the dignity of the person, as understood within the metaphysics of ens morale, and the value of any creative act.As an introductory demonstration of this interrelation, we propose the short but important elaboration on what is an act of art by Francisco Suárez in his De bonitate et malitia humanorum actuum (sect. 1, n. 17.). There we see that the value of the act of art acquires a double significance – on the one hand, the designation of an object as a work of art depends entirely on the conscious autonomous intention of the artist to create it, and on the other hand – the evaluation of each object of art depends on the knowledge and the will invested uniquely by the author in this particular object as a result of a unique creative act. In order to clarify the context of Suárez’ view, we also explicate the essence of the synchronic contingency, developed earlier by John Duns Scotus.
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Responding to the challenges of our time: the global environmental, geopolitical and spiritual crises, conflicts on religious and ethnic grounds, etc., the modern system of higher education is associated with finding new worldview orientations aimed at balanced relationship in the «man-society-nature» and the formation of the individual, freely oriented in a multicultural world, respected spiritual, moral, environmental and humanistic values . Modern educational paradigm based on co-evolutionary, humanistic strategies, including foundations such as the humanization, fundamentalization of education, ecologization of consciousness, etc., has a huge potential for resolving the crisis initiated by collisions worldview of modern consumer-oriented community. We need new ideas, approaches, concepts, based on the creative integration of certain provisions of the scientific theories of society and nature, which would create the life-affirming meanings, values based on homeostatic settlement of socio-nature systems. In this regard, educational theory and practice contains real prerequisites for the formation of a new direction in pedagogy - noohumanistic, which is giving the possibility of forming noohumanistic -oriented worldview.
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This article aims at discovering and analyzing Indian philosophical motifs, poetically illustrated in Kalidasa’s drama, Shakuntala. The drama is the artistic expression of the longing for the absolute, as well as of the fascinating techniques of meditation and ecstasy practiced in the ancient civilization of India. The study attempts an essential interrogation about the relation between the earthly and the heavenly hermitage, about the relation between the earthly and the heavenly Ganges.
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This study aims to analyze the concept of freedom, illustrated both in Jean Paul Sartre’s philosophy and in his drama. The study wishes to clarify Sartre’s view about the pre-existence of freedom, as a metaphysical, a priori given, as well as the association of identity with the concepts of existence and freedom. The singularity and irepeatablity of the Being is linked by Sartre with placing the existence within the situational and with its ability to choose among the countless existing options. The study contributes to the understanding of Sartre’s drama starting from his philosophical concepts.
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The sophianic theme, inherent to the Russian religious and philosophical thought of the late 19th — first third of the 20th century, is for the first time envisaged in the article in its relation to the artistic and philosophical creativity of Valerian Nikolayevich Muravyov (1885–1930). In the philosophical mystery “Sofia and the Centaur” (1921–1925) Muravyov brings together two lines of the sofiological theme — theological and artistic ones. Sophia appears in the pages of the mystery as an ideal image of the world and man, and at the same time her image is associated with the theme of the meaning of love, with the ethics of the transformed Eros. It is shown how the key scene of the mystery, the prayer to Sofia of all nature and all mankind followed by the common goal of transformation of the world, evolves into other artistic plans of Muravyov, and is reflected in the sketches of the fairy tale “The Captive Kingdom” (1925) and in the unpublished novel “The Island Buyan” (1926–1928). In the light of the Sofia plot the drama of the philosopher “Adviser for Death” (1927–1928) is considered. The autobiographical origins of the sophiology of Muravyov are revealed.
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Przedmiotem analiz artykułu jest pojęcie myślenia dialogicznego. Jest ono różne od pojęcia dialogu – literackiej figury, która służy do przekazywania poglądów filozoficznych. Myślenie dialogiczne, jako merytorycznie nowy sposób uprawiania filozofii, pojawia się dopiero w początkach XX w. Zrodziło się ono jako sprzeciw wobec redukcyjnych metod nauk przyrodniczych i przeniesienia ich w obszar myśli humanistycznej i antropologicznej. W ten sposób powstał nowy nurt filozoficzny – filozofia dialogu. Rozwijał się w duchu uwag krytycznych kierowanych pod adresem dotychczasowej tradycji filozofii zachodniej. W artykule przedstawione zostały konstytutywne cechy myślenia dialogicznego. Najpierw przeprowadzono analizę fenomenologiczną jego kluczowych doświadczeń. Wyrażają się one w takich terminach, jak: „wydarzenie”, „spotkanie”, „drugi”, „czas”, „roszczenie”, „wzajemność”. Następnie wykazano, iż w myśleniu dialogicznym element epistemiczny i element etyczny warunkują się nawzajem. Końcowy wniosek analiz brzmi: aby uniknąć zagrożeń idących ze strony rozum monologicznego, za rzecz konieczną należy uznać wprowadzenie go w przestrzeń rozumu dialogicznego.
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Review of: Zenderowski, Radosław et al.: Mieliśmy swój dom, w którym byliśmy szczęśliwi… Konflikty etniczne na terytorium byłej Jugosławii w narracjach migrantów z państw postjugosłowiańskich mieszkających w Austrii. Warszawa : Wydawnictwo Naukowe UKSW, 2019, 138 s., ISBN 978-83-8090-548-1 Levitsky, S. – Ziblatt , D.: Jak umírá demokracie. Praha : Prostor, 2018, 335 s., ISBN 978-80-7260-394-7 SNYDER, T.: Cesta do neslobody. Rusko, Amerika, Európa. Bratislava : Premedia, 2018, 344 s., ISBN 9788081595981 KRE JČÍ, O.: Geopolitika Ruska. Professional Publishing, 2017, 534 s., ISBN 97880906559490 Štefančík, R.: Christlich-demokratische Parteien in der Slowakei. Eine neue Perspektive. Hamburg : Verlag Dr. Kovač, 2019, 212 s., ISBN 978-3-339-11192-0.
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This article deals with the history of reception of the German Baroque poet Johannes Scheffler (aka Angelus Silesius, 1624-1677), which served as a significant catalyst (to use the renowned poetological term of T. S. Eliot) on a number of writers and philosophers in the 19th and 20th century. First of all, the analysis is focused on Scheffler’s impact on Jorge Luis Borges who in reading of Scheffler’s mystical epigrams attempted to find the way out of the impasse of modernist subjectivity. Next, the article investigates the reception of the distinguished German poet by three renowned 20th century philosophers: Heidegger, Derrida, and Lacan. It becomes clear that all three have creatively appropriated the verses of Johannes Scheffler, and it has turned out that the mystical paradoxes of his poetry paved the way for the articulation of some typical postmodern concepts of these philosophers. In Heidegger’s case, Scheffler’s verses on the mystical rose helps define the ungroundedness of being. In the case of Derrida, the scope of Schefflers epigrams seems very close to that of the so-called experience of deconstruction, and in case of Lacan, Schefller’s poetry is read as the most efficient meditation on being, which in opposition to un-being (the Real) marks the successful end of the psychoanalytical process.
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Quoiqu’il en soit des jeux d’influence et de dépendance doctrinale, l’ordre franciscain dans son ensemble, et les Capucins en particulier, tendant à une harmonisation entre l’action (ascétique ou apostolique) et la contemplation, qui est sand doute une façon de mettre la volonté de l’homme au service de la plénitude de la volonté de Dieu. Mais il ne s’agit pas simplement et uniquement, dans cette réflexion de la volonté de Dieu, d’un plan moral ou strictement ascétique: c’est toute la vie spirituelle, jusqu’aux plus hauts sommets de l’union mystique, qui est en cause, pasticulièrement lorsqu’il s’agit de l’expérience et de l’enseignement de religieux tels que ce Benoît de Canfield ou Laurent de Paris.
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The study seeks to clarify solitude as a more original phenomenon than the sociality derived from it and advocates solitude as the most ontological trait of hypostazing the subject. The author draws on the analyses of the solitude of Emmanuel Levinas who understands solitude as the basic category in the architecture of being. In this case Levinas fundamentally contradicts Heidegger, for whom solitude is merely a deficient mode of being with others and is derived rather by a more originally co-existence than by its negation. These are analyses that the author considers as unsurpassed but also neglected or overlooked. Existence is rooted in itself. It is the self-relationship of the existing to the event of his existence, it is an irreversible unity between the existing and its existence. This is the most original union. It is solitude more original than loneliness.
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Predstavljeni radovi Šabana Hodžića objavljeni su u vremenskom periodu od 1964. do 1981. godine u “Takvimu“ Vrhovnog starješinstva Islamske zajednice u Jugoslaviji. Nastali su u ambijentalnosti socijal-komunističke Jugoslavije kada je vjerska literatura bila pod budnim nadzorom i strogom cenzurom Države. Uprkos takvim okolnostima, pored znanstvenog rada koji nastavlja nakon odlaska u mirovinu 1965. godine, Šaban Hodžić se kao odgovan intelektualac i kompetentan alim bavi vjerskim i društveno-aktuelnim temama, koje se mogu podijeliti u dvije grupe. U prvu grupu bi se mogli svrstati radovi u kojima autor tematski afirmira islam i njegove sveukupne vrijednosti, u koegzistencijalnom odnosu sa drugim religijama, kulturama i civilizacijama, napose onim na Zapadu. U drugim radovima on detektirati negativne pojave i devijantna ponašanja u okruženju i šire, iznoseći islamske stavove i svoje mišljenje naspram njih. U ovom radu predstavljeno je devet takvih opservacija.
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The paper discusses the establishment of "Civic Education" as a new subject at Bulgarian secondary school this year. The discussion focuses on the question of subject's public legitimation and its major goal. Claiming that Civic Education is a phenomenon of the Modern World I offer a brief historical sketch. It outlines those long term processes that feature the Modern World - secularization, industrialization, urbanization, democratization etc. After a short description of the current state of Civic Education I sketch three existing models of Civic Education - patriotism, participatory republicanism and autonomy. Eventually I make the conclusion that the conception of the new subject "Civic Education" combines elements of later two models. The major goal of "Civic Education" at Bulgarian secondary school consists of two components - understanding of the complexity of Modern Social World and building of Civic Capacity.
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