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The Spirit of Totalitarianism, that is entirely within the idealist project, according to Popper, opens the way to a normative order ‘Normalizing’, where the company will be divided into what are known as ‘normal’ and those that will be designed as ‘lunatics’. So, ‘normal’ are those who maintain totalitarian spirit, which produces them, and aims totalitarianism. These ‘normal’ are nothing but some mechanics that absorb different ideologies.
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In her work, Hannah Arendt has devoted a great attention on the character of the crisis in the modern society. To achieve this, she needed to understand the past and she often repeated the William Faulkner’s aphorism: “The past is never dead. It’s not even past.”Therefore, those who do not remember the past are condemned to repeat it, because the world we live in, is a world that comes to us from the past. Her reflections on the notion of the responsibility have taken a special importance for every society that emerges from a totalitarian regime, especially when her work about Eichmann’s process was criticized.
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Subjekti është një ndër konceptet filozofike më të debatueshme në historinë e filozofisë moderne. Si një koncept i tillë, ai zë fill qysh në antikitet. Që nga Sokrati, sidomos Platoni e deri në ditët e sotme është problematizuar si koncept filozofik.
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This review pertains to the book Evolutionary Theology (Teologia ewolucyjna) written by Wojciech P. Grygiel and Damian Wąsek. The book presents a distinct and modern viewpoint on theology by offering a comprehensive analysis of the characteristics of theological language and utilizing it to reevaluate certain theological beliefs, such as the concept of original sin, within the framework of the ever-changing understanding of the Universe. This approach contributes significantly to the restoration of theology’s credibility in modern culture by bridging the gap between science and theology.
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In philosophy, it is always refreshing to introduce unconventional ideas. It requires a certain audacity from the author; he or she may face the wall of silence or be shunned by academia, both treatments being undesirable. However, these are more rewarding than gathering laurels for beating the dead philosophical cats like Humes, Leibnitzs, Wittgensteins, Whiteheads, and others, a practice that for many philosophers is their life's opus. Bartłomiej Skowron’s book Part and Whole: Towards Topo-Ontology, published by Oficyna Wydawnicza Politechniki Warszawskiej in 2021, certainly does not fall into this category. Skowron undertakes a discovery trip into an unknown land in his book, exploring new philosophical territories.
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The aim of this article is to investigate the reception of Husserl’s theory of meaning by Ajdukiewicz and Blaustein, two members of the analytically-oriented Lvov-Warsaw School, who, in different ways, were attracted to and confronted with Husserl’s phenomenology. The discussed hypothesis is that Ajdukiewicz’s interpretation of Logical Investigations, and his original theory of meaning influenced both Blaustein’s critical reading of Husserl’s theory of intentionality and his account of meaning-intention. After outlining the central elements of “First Logical Investigation” the paper shows how itis interpreted by Ajdukiewicz in his Lvov lectures on logic and in his directival theory of meaning. What emerges is a psychological-descriptive interpretation of Husserl’s concept of meaning, and are consideration of his theory of intentionality within the inferential structure of beliefs in premises that motivates a person who speaks a language to believe in conclusions of a certain form. This leads Ajdukiewicz to his own original conventionalist account of meaning which is based on the identification of three main directives of meaning that represent the matrix of a given language, i.e., the grid in which each meaning finds its place. These elements allow one to demonstrate how Ajdukiewicz’s interpretation resonates in Blaustein’s critique of Husserl in his early writings, where, in addition to a psychological-descriptive reading of phenomenology we also find a conventionalist conception of meaning acts and signitive presentations. According to Blaustein, a sign can represent an object only through the conventions arising from the directives of meaning that belong to a given natural language.
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This paper attempts to map the state of character education at selected faculties of education in the Czech Republic. The aim of the study was to analyze courses from education and psychology modules of teacher training study programmes to find out to what extent the courses match the prototype of character education designed by McGrath (2018). Qualitative content analysis of the course descriptions showed that only a small number of the courses match the prototype in all the criteria, but many courses contain several aspects of character education.
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Rooted in the dystopian tradition, 2084 : la fin du monde [2084: The End of the World] by Algerian author Boualem Sansal stands out for its inclusion of elements reminiscent of the philosophical tale, particularly Voltaire’s Candide ou l’Optimisme [Candide, or Optimism], such as the use of descriptive intertitles in the form of completive propositions, the schematic nature of the characters and the use of irony. It is this second generic affiliation that we will focus on in this article.
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AIs and vaccines can be of great benefit for humanity, e.g. vaccines vs COVID-19 and vs conceivable future pandemics. The author is sure that there are urgencies; firstly, it should be tried to allow protection alternatives – which are sufficiently save according to authorities – in healthcare, for which results are computed here using official data from 1990 till Jan 26, 2024; secondly, it could be considered to treat an AI – chatbot, robot, etc. – not badly, also if an AI is neither conscious nor sentient. The author sketches how it could be beneficial also for whole society, science, vaccine and AI developers. Due to a new reason using a previous study based on math ideas, e.g., the author inevitably tries to treat all entities (e.g. humans and AIs, also if AIs are neither conscious nor sentient) ethically and at least cheaply altruistically; in future it could conceivably yield that all entities – e.g. persons and AIs, including AIs which are neither conscious nor sentient – could increase probability for such behavior, with benefit for all.
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The question of the role of the father has been at the core of human culture since ancient times. However, in Western culture and civilization, we have witnessed a historical trend of neglecting and underestimating the figure of the father. The disappearance of his primitive role as the person who sets and maintains boundaries is at the root of many of the modern problems of children, arising from the dilution of the restrictive function of upbringing. The purpose of this publication is to outline the key role of the figure and functions of the father. Attention is paid to fatherhood as an object of interpretation from the point of view of philosophy, ethics, pedagogy, psychology, and psychoanalysis.
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The paper addresses the contemporary features of aesthetic capitalism (Böhme, 2001; 2017) in the city, connecting beauty studies with established analyses of ‘territorial stigmatization’ (Wacquant, 2007) in the framework of critical whiteness studies. My argument is that beautification practices in marginal public spaces can be regarded as an attitude of aesthetic neocolonialism. The text investigates the role that art plays in establishing spaces of difference, focusing on the analysis of the idea of beauty exhibited and used in processes of urban transformation. This beautifying operation could mask the intent of domesticating the ‘urban exotic’, representing the aesthetics of the ‘urban other’, overlapping processes of hypervisibilization and invisibilization within the production of normative white visual domains. The resulting transformation is viewed as a new field of value extraction from the urban space while at the same time being a new arena for privilege and inequality production.
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This article is motivated by a reading of J.J. Abrams’ proceedings Shusterman’s Somaesthetics: From Hip Hop Philosophy to Politics and Performance Art. Of the diverse range of essays in the proceedings, I concentrate my attention primarily on those aspects of the texts that highlight Richard Shusterman’s practical somaesthetics, and in which their authors focus on the more personal aspects of Shusterman’s philosophical-artistic experimentation, as captured in The Adventures of the Man in Gold: Paths Between Art and Life, A Philosophical Tale. Through references to Foucault’s notion of care of the self and the aesthetics of existence, the article demonstrates that the individual level of Shusterman’s practical somaesthetics is not separable from the social-ethical level. This is matched by the conclusion of the text, which points out that Shusterman’s practical somaesthetics overcomes the dichotomy of private and public in Richard Rorty’s pragmatism.
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Despite recent developments in the fields of olfactory aesthetics, phenomenology of liturgy, religious aesthetics, and theological aesthetics, the complex presence of odours in the Christian culture has been scarcely discussed. This study is meant as a contribution to a future systematic exploration of the aesthetic ‘osmology’ of theology, by focusing on the fragrant chrism oil (in the Eastern Church called Holy Myron). Technical-historical explanations regarding the olfactory composition, preparation and use of this sacramental oil are followed by an examination of the semantics of its odour in patristic theology and medieval popular imaginary. This rich symbolism has been lost in the ‘anosmic’ modern Catholic and Orthodox sacramental theology.
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Helga Griffiths, a Germany-based multi-sense artist, explores the intersection of art, science, and technology through her innovative installations. Her work often incorporates olfactory elements to enhance the sensory experience and evoke memories and emotions. Griffiths' notable projects include "Observatorium," which used a device to release scents in sync with video scenes, and "Space Souvenirs," which created scents representing different planets. She has exhibited internationally, including at the Palais de Tokyo in Paris and the Nevada Museum of Art. Her installations aim to expand perceptual horizons by transforming technical data into multi-sensory experiences. Griffiths' work emphasizes the subjective nature of smell and its powerful connection to memory and identity. She has received numerous awards and residencies, and her work is featured in several permanent collections and publications. Her recent projects include "18C Essence of Coal," which explores the transformation of coal and its symbolic significance.
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This article discusses the role and significance of humanities studies in contemporary education and society. It emphasizes the historical and ongoing importance of the humanities in fostering democratic values, intercultural dialogue, empathy, and intellectual development. The article highlights the challenges faced by humanities disciplines in modern universities, where financial efficiency often overshadows their cultural and intellectual contributions. It advocates for the strategic support and systematic promotion of humanities within academic institutions, emphasizing their interdisciplinary nature and their vital role in ethical, democratic, and civic education. The article also discusses the need for a renewed understanding and support of humanities in the face of contemporary socio-economic and political challenges.
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This paper introduces the reader to the fundamentals of Critical Race Theory, which is highly influential today. The author accomplishes this not only by simply introducing the reader to the most important aspects of this relatively new teaching but also by examining each of them critically. Throughout his presentation, the author discusses all of the major influences on the development of this theory, starting with Marxism, (post)structuralism, and legal practice as a source of facticity. According to him, this academic-activist movement has at least three basic theoretical propositions: 1) the thesis about institutionalized racism in the United States from its founding to the present, 2) the thesis that race is not a biological but a cultural concept and, accordingly, the advocacy of anti-essentialism, and 3) thesis and decision to expand Critical Race Theory by introducing minorities (most notably, sexual minorities) into the game. The paper critically examines the idea that racism stems from skin colour, as well as the movement’s decision to seek support outside the circle of racism-related problems. This expansion blunts both CRT’s theoretical edge and its practical application, as evidenced by the fate of anti-racist and emancipatory movements. Finally, the author demonstrates how the entire movement conforms to the ruling racial system.
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The paper examines the historical account of punishing individuals from the earliest civilized societies to the current postmodern era. The notion of punishment is interpreted in the paper as a moral sanction (internal and external), as well as a physical punishment, which over ages turned into torture whose purpose was punishment for punishment’s sake, not moral correction of violators of custom or law, to be useful upon their return to society. The transition from torture as a religious ritual to torture which grows into a culture of punishment is pointed out. Punishment in conditions of war and peace has a specific dimension. War as a teacher of violence (Thucydides) in most cases takes away the meaning of punishment which has a moral function in peacetime. But even in times of peace, punishment is relativized. Michel Foucault writes about the contemporary panopticon and the supervision of the individual in society, who is, above all, punished by the institutions of positive morality and remains without personal identity, no longer as a self-conscious individual but as a simple individual. Under the influence of biopolitical power, he is deprived of responsibility for his own existence. He is entangled in invisible threads of social roles, like a spider’s web, that he eventually stops being the bearer of. When he wants to make a moral judgment about a social relationship or a phenomenon that does not coincide with his understanding of the social world, he feels powerlessness or remorse because he cannot bear that his isolated value judgment clashes with the interests and public opinion of the dominant social group.
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