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„Po ilu patykach zanika etyka?” O politycznych i metafizycznych horyzontach epigramatyki Wacława Klejmonta

„Po ilu patykach zanika etyka?” O politycznych i metafizycznych horyzontach epigramatyki Wacława Klejmonta

Author(s): Tomasz Żurawlew / Language(s): Polish Issue: XIV/2012

The present paper aims at an analysis of the axiological paradigm in the satirical outputof Wacław Klejmont, a poet, essayist and literary critic, locally well known in the culture ofthe Polish Warmia and Masuria. The author attempts to set a broader context of the epigramsand specifically focuses on their theological aspects that have not yet been so well exposed inthe Polish aphoristic literature.

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„Po kapitalizmie” jako kierunek i efekt walki klasowej

„Po kapitalizmie” jako kierunek i efekt walki klasowej

Author(s): Author Not Specified / Language(s): Polish Issue: 09/2013

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„Poczucie ciepła” – czym jest, skąd się bierze i czy warto się nim zajmować?

„Poczucie ciepła” – czym jest, skąd się bierze i czy warto się nim zajmować?

Author(s): Marta Siedlecka / Language(s): Polish Issue: 4/2010

The goal of this article was to present the „feeling of warmth” phenomenon. It is a feeling accompanying cognitive activity which indicates that a person is making the right decision or is moving in the right direction during problem solving. This experience might be considered as a result of intuition as well as a special form of metacognition that enables access to implicit knowledge. The paper presents possible cognitive and affective mechanisms of “feeling of warmth” and problems connected to their interpretation and measurement.

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„Postmodernistiniai“ mokslas ir filosofija: santykis ir problemos

Author(s): Saulius Kanišauskas / Language(s): Lithuanian Issue: 1-2/2005

The article focuses on the concepts of modernism and postmodernism in philosophical and scientific discourses. The analysis was carried out considering J.-F. Lyotard, M. Focault, I. Prigogine and K. Popper’s main propositions. The article claims that the meanings, which are prescribed by postmodern philosophy to postmodern science (to the paradigms of synergetics and complexity) are often inadequate in their essence. Moreover, in one of the most conspicuos representitaves of postmodern science (in J. F. Lyotard sence) I. Prigogine’s view, science is more modern (in K. Popper’s and J. Habermas’s senses) than postmodern. Thus, it is argued that “the problem of praying lions” stil exists – the “postmodern” science and philosophy are often considered just the same things, without realizing what is realy discussed and what is to be expected. The analysis reveals that the problem raised requires a more elaborate study.

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„Powszechna Encyklopedia Filozofii” w służbie studenta, dziennikarza i polityka

„Powszechna Encyklopedia Filozofii” w służbie studenta, dziennikarza i polityka

Author(s): Andrzej Maryniarczyk / Language(s): Polish Issue: 15/2003

The Universal Encyclopedia of Philosophy performs two main functions in Polish culture. First, it is a source of general philosophical knowledge which enables to arrive at the understanding of man and world as they are in reality. Secondly, it is an unfailing weapon against ideologies which devastate culture. By the assistance of the encyclopedia student, journalist and politician can regain their status of creators of culture which complement nature.

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„Problema limbilor” la Sfântul Augustin

„Problema limbilor” la Sfântul Augustin

Author(s): Anton Adămuț / Language(s): Romanian Issue: 2 (30)/2019

This article is about how much Greek St. Augustin knew. This is an old and overdiscussed issue. My small intervention approaches three questions related to “the problem of languages”. First: How familiar was the Greek language to St. Augustin? Second: to what purpose did Greek language and culture appear in his texts? Third: How deep did Greek language and culture penetrate Western thinking at that time? All these can be brought under the formula of G. Madec: quaestio vexata. St. Augustin’s relation to the Greek language and its philosophical vocabulary can be seen in three dimensions: quotation, transliteration and translation. Regarding the “Greek language” of Saint Augustin, commentators are either skeptics or optimists. The problem is not whether Augustin knew Greek at all, but how much Greek did he know. In the end, we must not throw over his times the shadow of the times that followed.

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„Pusty” brat Johannesa z "Dziennika uwodziciela", czyli uwodziciel bez ciała i duszy – Casanova Federico Felliniego w perspektywie psychoanalizy oraz psychoanalitycznej interpretacji baśni

„Pusty” brat Johannesa z "Dziennika uwodziciela", czyli uwodziciel bez ciała i duszy – Casanova Federico Felliniego w perspektywie psychoanalizy oraz psychoanalitycznej interpretacji baśni

Author(s): Mateusz Żebrowski / Language(s): Polish Issue: 9/2012

This paper is focused on the crucial topoi and symbols in Federico Fellini’s Casanova (1976), mainly on the topos of Don Juan, and undertakes the issues of a series of dichotomies: Nature/God, emotionality/rationality, conscious/unconscious in the philosophical and cultural discourses that are rooted within anthropology of seduction (from Søren Kierkegaard’s Diary of a Seducer to the reflections of Jean Baudrillard) and within psychoanalysis (Freud, Bettelheim, Lacan). Construction of Fellini’s film helps also in inferring the conclusions on the relations between postmodern ethics and aesthetics. W artykule, skupionym wokół kluczowych toposów i symboli Casanovy (1976) Federica Felliniego (głównie toposu Don Juana), podjęta jest problematyka dychotomii Natura/Bóg, emocjonalność/racjonalność, świadome/nieświadome w dyskursach filozoficznych i kulturoznawczych,zakorzenionych zwłaszcza w antropologii uwodzenia (począwszy od Dziennika uwodziciela Sørena Kierkegaarda po refleksje Jeana Baudrillarda) oraz psychoanalizie (Freud, Bettelheim, Lacan). Konstrukcja filmu Felliniego służy także autorowi do formułowania wniosków na temat związków ponowoczesnej etyki i estetyki.

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„RĂUL” ÎN OPERA LUI PROCLUS, DE MALORUM SUBSISTENTIA,
ŞI ÎN CORPUSUL AREOPAGITIC. DEPENDENŢA DISCUŢIEI DESPRE
RĂU ÎN NUMELE DIVINE DE LUCRAREA LUI PROCLUS:
O REEVALUARE A PROBLEMEI

„RĂUL” ÎN OPERA LUI PROCLUS, DE MALORUM SUBSISTENTIA, ŞI ÎN CORPUSUL AREOPAGITIC. DEPENDENŢA DISCUŢIEI DESPRE RĂU ÎN NUMELE DIVINE DE LUCRAREA LUI PROCLUS: O REEVALUARE A PROBLEMEI

Author(s): Petru Molodeț-Jitea / Language(s): Romanian,Moldavian Issue: 1/2017

The paper restates the problem ofPseudo-Dionysius the Areopagite’s dependency regarding the treatment of evil inThe Divine Names on Proclus’s De malorum subsistentia. While acknowledging thewell documented influence received by the author of the Corpus Areopagiticum fromProclus Diadochus, the paper endeavors to highlight the fundamental differencesbetween the two. Furthermore, the case of Dionysius’ plagiarism will be treated as onlyone – although significant – case of accommodation of the Platonic and Neo-platonicphilosophy to the Christian doctrine. Thus, we will try to show that in this, as in othercases, the strategy of Pseudo-Dionysius is to alter significantly, but tacitly, the philosophicalelements that he evidently borrows from Proclus’ De malorum subsistentia.

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„Religia Natury”. O relacji człowiek–przyroda

„Religia Natury”. O relacji człowiek–przyroda

Recenzja książki: Donald A. Crosby, The Thou of Nature: Religious Naturalism and Reverence for Sentient Life, State University of New York Press, Albany 2013

Author(s): Mirosław Twardowski / Language(s): Polish Issue: 7/2017

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„Revolucionarni“ prijelom u filozofiji 19. stoljeća

„Revolucionarni“ prijelom u filozofiji 19. stoljeća

Author(s): Abdulah Šarčević / Language(s): Bosnian Issue: 2/2010

That there is a completely legitimate binding to Heidegger, the counter direction of traditional philosophy in Loewith’s, is certain. The criticism of Hegel especially comes to the light in the book entitled “From Hegel to Nietzsche” andmeets theHeidegger’s criticism of the western metaphysics, of the absolute conscience’s speculative ontology, and of absolute knowledge/comprehension, absolute transparency and absolute availability. It reduces itself on “factual, final and historical human existence”. As soon as some philosophy emphasizes certain (counter)direction towards philosophy in general, it has already found in that origin its kinsmen, namely in Kierkegaard, and Marx, in Nietzsche and Heidegger; within the attack against the metaphysics taken from tradition which was doubted even by W. Dilthey, in his own manner. In every sense, Hegel represents the end of German classical philosophy’s completing. In his youth, Loewith had collected his all early Karl Marx’s philosophical papers researches in the treatise on M.Webber and K.Marx in 1932. It seems that he can be commended for his clear opinion. He finds Webber’s existential relativism, favored by the post Hegelian school, to be philosophically unacceptable, particularly nowadays, but even Marx’s idea on man as social and being whose task (or essence) has been speculated under the shadow of Hegel’s speculative ontology of the absolute conscience – to “implement the general tendency of the world’s history”. We cannot avoid the content of that critical premise. We must not either disregard his other non-Marxist studies of Marx. They are congruent with Loewith’s critical treatises on the relationship between philosophy and theology “regarding the Bultman’s encroaching of Heidegger’s ‘human existence’s analytics’7). He found the moment of unification in assumption that both of them had accepted Kierkegaard’s idea of truth becoming true only when those who “exist „accept it subjectively. That is why Loewith thought that in 1920s, a new pathos of practice existential “decision” induced by Kierkegaard and Marx in their own particularway against institutional Christianity and civil society in general, had achieved actuality in the century fortified in its anxiety, rebellion and expulsion. He was ultimately leaning to theological, philosophic and politic decisionism; led, and of course lured to it. Hence he was highly motivated. His polemic against “Politic Decisionism” by C. Schmidt appeared (under pseudonym) in 1935 testify on his motivation, also including a treatise on the political implications of Heidegger’s philosophy of existence, published in 1946 in France.

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„ROYAL SOCIETY OF LONDON” – EXPRESIE A SPIRITULUI
ŞTIINŢIFIC ILUMINIST DIN ANGLIA SEC. XVI–XVII

„ROYAL SOCIETY OF LONDON” – EXPRESIE A SPIRITULUI ŞTIINŢIFIC ILUMINIST DIN ANGLIA SEC. XVI–XVII

Author(s): Cosmin Dumitrescu / Language(s): Romanian,Moldavian Issue: 5/2018

The ideological influences suffered by thefounding members of the Royal Society of London materialized in a philosophicaldoctrine of Enlightenment and Rationalism, focusing on scientific observation andexperimental analysis; empiricism was a general methodological approach to verifyingtheories and obtaining scientific information, and the interest in natural laws, cosmic orderresearch, and trust in the beneficial power of human reason were the cornerstones of theRoyal Society of London's work. From an ethical point of view, their approach was inthe horizon of a humanistic and anthropocentric vision, accompanied by moderateskepticism, but which led, on a religious realm, to the formation of a deaf concept

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„Sein“ ist nicht gleich „Sein“. Translating Sein und Zeit into Turkish
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„Sein“ ist nicht gleich „Sein“. Translating Sein und Zeit into Turkish

Author(s): Kaan H. Ökten / Language(s): English Issue: 5/2005

The Turkish translation of Sein und Zeit has not yet been completed. Therefore it is not the subject of this paper whether or not Heidegger’s opus magnum can possibly be übersetzt, übertragen, or deutend dargestellt in an entirely different language such as Turkish. What is going to be discussed, instead, are the ways in which Heidegger can be presented by using the authentic capabilities of Turkish; the different alternatives of such a presentation; the notions and contexts that those alternatives would materialize in the mind of a person who speaks and thinks in Turkish; and, finally, the extent to which those materialized concepts match the objectives that Heidegger had in mind. It is interesting, for that reason, that, for example, varlik does not always mean varlik in Turkish, while Sein always does mean Sein in German.

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„Sekret życia” i powtórzenie Wokół Nemroda Brunona Schulza

„Sekret życia” i powtórzenie Wokół Nemroda Brunona Schulza

Author(s): Anna Czabanowska-Wróbel / Language(s): Polish Issue: 34/2017

Interpreting Bruno Schulz’s short story Nimrod in the context of Modernist vitalism reveals the significance and specific character of this short piece within the whole literary production of the author of The Street of Crocodiles. Taking into account a variety of life philosophies, it is possible to rethink the role of childhood in Schulz’s prose. Whether a human offspring or a puppy, the condition of being a child occupies an important position in the author’s reflection upon the essence of life. In his anthropological thinking, in which the ‘living vs. dead’ opposition occupies a central place, the category of repetition is especially relevant. Also significant here is the context of the progress of the natural sciences at the turn of the 19th and 20th century, which was familiar to Schulz.

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„Sekularyzacja” czy wielość struktur sensu? Pojęcie ograniczonych struktur znaczenia Alfreda Schutza a€pytanie o racjonalność religijną
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„Sekularyzacja” czy wielość struktur sensu? Pojęcie ograniczonych struktur znaczenia Alfreda Schutza a€pytanie o racjonalność religijną

Author(s): Marek Chojnacki / Language(s): Polish Issue: 56/2012

Max Weber i Peter Berger: pytanie o racjonalność religii i o jej miejsce w społeczeństwie Poweberowska tradycja socjologii religii kryje niewykorzystane dotąd możliwości interpretacji pojęcia sekularyzacji. Możliwości te są na tyle zaskakujące, że mogą skłonić do postawienia pytania, czy użycie tego pojęcia w dotychczasowej refleksji na temat religii i społeczeństwa nie jest w pewnym sensie nieporozumieniem. Dobrym przykładem tego rodzaju reinterpretacji jest artykuł Catherine Colliot-Thélène o odczarowaniu i racjonalizacji u Maxa Webera. Odnosząc się do późnych tekstów Webera na temat socjologii religii, powstałych po książce Etyka protestancka a duch kapitalizmu, twierdzi ona, iż nieuzasadnione jest umieszczanie tych analiz w kontekście interpretacji teorii sekularyzacji. Autorka twierdzi, że ów kontekst, w którym zakłada się że zasadnicza różnica pomiędzy światem nowoczesnym i przednowoczesnym polega na emancypacji spod przemożnego wpływu religii na konstytuowanie się społeczeństwa, nie pasuje do analiz Webera, gdyż zakładają one, iż religia pełni w społeczeństwie kluczową rolę, stanowiąc w nim jedyne źródło sensu. Colliot-Thélène podaje przykład zainspirowanej myślą Webera książki Petera Bergera Święty baldachim, gdzie termin „sekularyzacja” oznacza sytuację, w której religia zostaje wrzucona w rynek komercyjnego współzawodnictwa, pozbawiona właściwej sobie mocy nadawania społeczeństwu powszechnie obowiązujących znaczeń i sensów, przez co społeczeństwo powraca do pierwotnego stanu chaosu i anomii.

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„Social embeddedness”: how new economic sociology goes into the offensive and meets the own roots

„Social embeddedness”: how new economic sociology goes into the offensive and meets the own roots

Author(s): Dieter Bögenhold / Language(s): English Issue: 1/2008

The argument of social embeddedness has become one of the most celebrated metaphors in economic sociology. The attempt connected to that term is the elaboration of a solid basis for economic sociology as discipline within the concert of economics and further social sciences. The paper argues that the embeddedness argument is strategically on a necessary way to highlight the academic importance of institutional and sociological thought for debating phenomena of economic life since, as it is argued within the paper, such ambitions meet also very clearly with recent tendencies within economics which are commonly considered to be tendencies towards heterodox economics. Aim of the paper is to embed such discussion within a broader history of economic and sociological thought in order to demonstrate that recent developments meet with elements of discussion which were already used by classical authors at the beginning of the 20th century. In this respect a lot of the recent offensive of economic sociology meets with classical bases of its own academic development which seems to have become hidden or partly forgotten.

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„Stała pokusa wiary”. Współczesne bałwochwalstwo i jego geneza

„Stała pokusa wiary”. Współczesne bałwochwalstwo i jego geneza

Author(s): Janusz Królikowski / Language(s): Polish Issue: 3/2017

Looking at some reputedly religious phenomena in today’s world we could openly ask whether these phenomena don’t fall, in certain cases, into a category of a new kind of idolatry which means replacing God with a creature. It is the world of human sensations and experiences that should be especially taken into consideration, sensations and experiences which are often regarded as religious or which, in some cases, undergo the process of absolutisation, whereas this is only a kind of concentration on oneself or on a particular thing. It has been noticed quite accurately, that modern times can be characterised by a shift “from wooden idols to spiritual idols”. Therefore, there is an urgent need for philosophical and theological perspective on this broad sphere of experiences, and for a question whether those experiences create new idols and, by the same token, whether they are idolatrous in character. To answer these questions responsibly and coherently we have to define the origins of idolatry and concurrently find the appropriate criteria which will enable us to evaluate theologically respective phenomena which may appear questionable. This very issue constitutes the subject of this study.

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„Studia Politica. Romanian Political Science Review”, nr. 2, 2016

„Studia Politica. Romanian Political Science Review”, nr. 2, 2016

Author(s): Monica Marinescu / Language(s): Romanian,Moldavian Issue: 2/2017

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„SVETO“ U FILOZOFIJI RUDOLFA OTTA

„SVETO“ U FILOZOFIJI RUDOLFA OTTA

Author(s): Ivan Ševo / Language(s): Croatian Issue: 6/2010

The article is trying to condense a term “holy” in Rudolf Otto’s philosophy emphasizing that Otto firstly explains the basic term of numinous which can be found in all religions, especially Biblical ones, revealing two aspects of numinous secret (“mysterium numinosum”): the scaring one (“tremendum”) and the fascinating one (“fascinans”). What is mysterious is not only incomprehensible because our mind in relation to mysterious has certain insuperable limitations, but in that case we are confronted with something completely different, what is in most cases incommensurable to our intellectual ability. Regarding “mysterium numinosum” the author also observes that dichotomous aspect has been running through entire religion history. Although divine can seem horrifying to a man, it has its attracting, admiring face. Analyzing the term “holy” (lat. “sanctus”), Otto suggests that this term is translated as “extraordinary”, “transcendent”. The term “holy” is very close to the term “sublime” (“erhaben”, “augustus”). Therefore the term holy “sanctus” symbolizes distinctiveness of numinous which has subjective value of making happy, while the term sublime, magnificent (“augustus”) symbolizes objective value of numinous, value which can be found in itself. The author also defines the term “irrational”, which is considered by Otto as an attribute of divinity which cannot be understood “clare et distincte” by our notional instruments. It does not evade from our feeling than from our rational thinking.

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„System analityczny” Platona w relacji krytycznej Arystotelesa

„System analityczny” Platona w relacji krytycznej Arystotelesa

Author(s): Marian Wesoły / Language(s): Polish Issue: 2/2008

Ancient Platonists and Aristotelians considered the heuristic method of reasoning to first principles as “analysis.” It was derived from Greek geometrical practice. Plato’s theory of first principles, as we reconstruct it following Aristotle, postulated such an “analytic system.” In this system both sensible things and mathematical objects, ideas and eidetic numbers are gradually reduced to the same principles (ἕν – μέγα – μικρόν). In the reversal order, from the principles are genetically elicited eidetic numbers and through them numbers, mathematical objects, and sensible things. This is a great analytical system that in fact has a mathematical structure. It transcends the physical explanation of the Timaios and is a broad translation of the nature of things. Our considerations concern a reconstruction and debatable issues, and they follow the following topics: 1. Testimonia Platonica, 2. Analytic theory of principles and agrapha dogmata, 3. Contextual problem and the field of agrapha dogmata, 4. The construction of a system: a procedure from and toward the principles, 5. The alleged paradox: “Good – One.” Ethics or mathematics? 6. Written and unwritten dogmata: dialogue or system?

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„Systemizm” Mario Bungego: współczesna postać materializmu

„Systemizm” Mario Bungego: współczesna postać materializmu

Author(s): Mirosław Twardowski / Language(s): Polish Issue: 22/2015

Materialism is a family of naturalistic ontologies, according to which matter is the only material of all reality. One of the modern proponents of the materialistic doctrine is an philosopher Mario Bunge. According to his version of materialism, called emergentist materialism or, shortly, „systemism”, all material entities are divided into at least five qualitatively different complementary levels: physical, chemical, biological, social and technical. Accordingly these levels correspond to several types of matter: physical, chemical, animated, social and technical. „Systemism” was inspired by the ideas of the Hungarian biologist and philosopher, Ludwig von Bertalanffy’ general system theory. „Systemism”, according to the author's intention, should avoid the simplifications of physicalism, as well as the ambiguity of dialectical materialism. The system materialism is a specific view of the world, the axis of which being emergentism. Emergentism accepts the formation of qualitatively new forms and properties as a result of interactions between the elements of a given system. The opposite concept to the concept of emergence is submergence, which means the loss of one or more of the properties of an entity or system because of its metamorphosis into something else. System materialism („Everything is related to some other things”) is a middle path between the two extreme directions: holism („Everything is related to all other things”) and atomism („Everything follows its own way”). In his explanation of systems, Bunge dissociates himself from naive reductionism („Just explain the whole with the knowledge you have about the elements”), while recommending that a strategy of moderate reductionism („You can reduce anything that just might be reduced, but without ignoring the diversity and emergence” ). In the center of the materialistic system ontology is the thesis that there are no absolutely isolated things: everything works together with (some) others. Together they form coherent systems.

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