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In these two texts, Zweig Stefan lucidly describes the fear that eats away people who are at fault. This feeling completely destroys the lives of the heroines. Thus, weakened, Irene and Mrs. C. are exposed to all kinds of emotion: fear, hatred, anger and madness succeed one another in their daily lives. Therefore, their confined existence, with no way out, is like an oasis. Through these writings and in a psychocritique approach, we find that fear is a stronger emotion than death. The victims of this feeling, weakened, tortured and profoundly scarred, lose all control. They live a cloistered and quiet life because of fear, and find their freedom only through speech and music.
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The main aim of this article is to examine the causes behind the recurring heroic motives of Thermopylae up to the present day. This phenomenon, referred to as the comparative heroisation process, is analyzed in the context of initiation, glorification, and identification of contemporary European soldiers with the Spartan warriors. The author(s) primarily employ a comparative historical method, incorporating some elements of a constructivist approach. The Battle of Mariupol, one of the largest clashes during the invasion of Ukraine, is specifically examined. However, instead of focusing on measuring the actual degree of similarity to Thermopylae, the author(s) concentrate on the metaphorical aspect. The central question raised is: why has the symbolism of Thermopylae persisted? Additionally, the authors explore the continuities and discontinuities that the Mariupol case demonstrates in comparison to earlier historical examples. The author(s) aim to demonstrate that the heroisation process does not necessarily require defenders to possess all sublime virtues. On the contrary, it may be sufficient for the community to aspire to acknowledge, identify with, or achieve certain arch-heroic traits or qualities, which can then be attributed to their respective national courageous champions, irrespective of how closely they resemble the heroic role models.
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In the article I bring the issue of using fairy tales in creating emotional social skills among children. It occupies a special place in bibliotherapy on the grounds of unique effect. The fairy tales strengthen, in fantastic form, the regional views on human intercourse and show ideals of good and justice and criteria of assessing human actions. Thanks to fairy tales, they stimulate moral development and enable to adapt socially accepted patterns of behaviour. In fairy tales the life matters are shown. They try to answer the question what the world is, which rules it governs and how to cope with fears and risks.
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This article aims to present a detailed analysis of the “Christian natural philosophy” elaborated by the German humanist philosopher and theologian Otto Casmann (1562–1607) in his various works. To this end, Casmann’s general idea of philosophia Christiana is discussed and critically evaluated. Regarding natural philosophy, or physics, attention is paid mainly to topics such as cosmogony and cosmology, which Casmann promised to have developed biblically and independently of the pagan (namely Aristotelian) tradition. However, when Casmann’s natural philosophy is analyzed in detail, his resolute emphasis on the literal reading of the Bible, the cornerstone of his entire concept, turns out to be problematic. Similarly, despite his resolutions, his natural-philosophical views are, to a considerable extent, still dependent on Aristotelian terms and concepts.
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Contemporary art is in a state of value collapse, which is the result of different factors: the process of art and reality becoming one, the influence of information technologies, globalization, and commoditization. On the one hand, the globalizing world finds it increasingly difficult to find intersections, which makes it impossible to establish collective and shared values and norms, and on the other hand, voluntary living in simulated informational realities breaks the connection with reality, leading to living instead in the giant simulacrum of hyperreality. The universal commoditization and the turning of art into a fetish create an anti-cultural situation in which there are no areas left outside of monetary exchange. All these factors influence the erosion of artistic values. The final stage of this process is sacralization through destruction and immortalization through the annihilation of the work of art.
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The article examines the dual nature of the fantastic and the magical in the fairy-tale world of Nikolay Raynov. On the one hand, it thrives in a universe completely different from reality. But, on the other hand, it is not a refusal to accept the human situation but rather a way to enrich this situation. The human is situated on the horizon of an ethical imperative that predetermines the fate of the characters. It stands to reason that authorization is a step from magical to fantastical. Parallels have been sought both with Propp's morphology and with Bettelheim's psychoanalytic optics. The existential choice of the heroes turns them into warriors of light and bearers of light, which, as a manifestation of the divine in man, is a key concept in the philosophical, theosophical, and artistic works of the prominent Bulgarian classic.
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In the philosophical article I would like to formulate a statement that the humanities are Geisteswissenschaften, although I am far from naively repeating the 19th century slogans. I respect what happened in the humanities in the 20th century, but it seems to me that it is possible to refer to old concepts anew, giving them new life. One such concept is the concept of spirit (der Geist). I am trying to give it new meanings by bringing relationships with space to the foreground (moving relationships with time to the background). The space, however, is thought differently than traditionally. The spirit turns out to be the space of the humanities.
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In this paper I present an understanding of the humanities from the perspective of cultural ontology. In the introduction, I specify the perspective from which I am conducting my reflections, synthetically characterise how cognition is understood on its grounds, and introduce a characterisation of the humanities as relating to meaning. In what follows, I show why, from the point of view of cultural ontology, the humanities are practical. In dialogue with other concepts, I introduce the notions of ontological imagination, mindfulness, phronesis, parrhesia, (etho)ecology. With a view to the relationship between the humanities and practical rationality, I try to show why it should be a slow science.
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Management is classically defined as taking responsibility. In the era of late neoliberalism, the crisis in management leads one to understand that this fundamental goal is not being achieved by mainstream management. Humanizing management is necessary to restore the balance of managed systems. This article specifically proposes a historiographical reflection and a dialogue between management and art as viable – and efficient – ways to accomplish this mission. Simultaneously, it offers hope for addressing the crisis in the humanities (as discussed by Lech Witkowski), by moving closer to concrete actions in favor of the Other. In this way, management and the humanities together can tackle the challenges of complex modernity and generate positive synergistic effects by means of taking responsibility for the future.
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The aim of the article is to analyze Gaston Bachelard’s psychoanalysis of the scientific mind in its practical dimension. Inspired by Sigmund Freud’s psychoanalysis, Bachelard deployed his own method to analyze the scientific unconscious, populated by epistemological obstacles inhibiting scientific cognition. As this article seeks to demonstrate, Bachelard’s psychoanalysis aims to purify, and thereby streamline the cognitive mind on two levels: individual and historical. Bachelard’s methodological experiment, transferring psychoanalysis into the spheres of the theory of knowledge and philosophy of science, turns out to be, at the same time, an instance of the architecture of a scientific mind, a polemic with cognitive realism and empiricism, and a postulate of analytical therapy in the field of cognition.
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The complexity of cultures in the modern world is beyond human comprehension. Cognitive sciences cast doubts on the traditional explanations based on mental models. The core subjects in the humanities may lose their importance. The humanities have to adapt to the digital age. New, interdisciplinary branches of the humanities emerge. Instant access to information will be replaced by instant access to knowledge. Understanding the cognitive limitations of humans and the opportunities opened by the development of artificial intelligence and interdisciplinary research necessary to address global challenges is the key to the revitalization of the humanities. Artificial intelligence will radically change the humanities, from art to political sciences and philosophy, making these disciplines attractive to students and enabling them to surpass current limitations. The main goal of this article is to alert people working on different branches of humanities that a new wave of very advanced technology is quickly coming, enhancing human intellect in an unprecedented way.
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In the paper, the current condition of the humanities is confronted with the crisis of foundations in mathematics at the turn of the 20th century. This reveals the difference between mathematical knowledge and the humanities, especially that of the structuralist variant with its formalist aspirations. The birth and decay of structuralism involve a simultaneous transformation of the research field, which henceforth becomes culture, and of the cognitive instrumentarium. As a result, it turns out that not only is there no proper object of humanistic research, but also no truly humanistic language. Humanistic knowledge – called extensive knowledge, in contrast to mathematical intensive knowledge – is doomed to meta-languages.
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In this paper, we offer a reading of selected novels by 2018 Nobel Prize winner Olga Tokarczuk in terms of their dedication to changing the world. We show that Tokarczuk’s essays and fiction defy genre limits and invite readers to exercise their imagination in conceptualising the world and redefining values. The alternative modes of viewing reality proposed by Tokarczuk may provide a starting point for change, in which the synergy of ostensibly mutually exclusive tenderness and anger kindles hope in the times of crisis and inspires courage to embrace change and, in doing so, to use the opportune moment (kairos) and institute a new order – one based on justice for the bio-community.
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The present text aims at a conceptual analysis of the legal and moral bases involved in building and understanding the employment relationship between employer and employee from the point of view of the idea of employee fidelity to the employer. That is why the text contains, on the one hand, a legal analysis of the presumptive primacy of the employer's interest in the employee in the partnership assumed by the employment contract, especially when the employee's obligation to fidelity to the employee is associated with the idea of loyalty, and on the other hand, the article goes beyond the legal framework of the employment relationship to that of the social and moral philosophy that the employee-employer relationship assumes. For example, in the core of the moral philosophy analysis is debated the theoretical basis on which a tacit assumption of the organizational values that the employee accepts by signing the employment contract can be based and by virtue of which the employer in turn can justifiably request from the employee a fidelity and loyalty beyond the explicit provisions of the employment contract. Finally, the article tries to show that an integrative concept such as integrity, borrowed as an extension from the field of business ethics (codes of ethics and professional integrity), can be a useful solution in the balanced distribution and understanding of obligations and permissions between employee and employer in the case of the unwritten moral area of the employment contract.
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In Entrada libre (1987), Carlos Monsiváis, ruminates about the importance of civil resistance in Mexico after decades of political instability, corruption, and violence. The cruel actions of the ‘dirty war’ left an unstable democratic system and an absent-minded population, which was still trying to understand the violent repression against left-wing groups. Under these conditions, Monsiváis questions the role of civil society in the production of mechanisms of resistance and reconciliation against a large history of abusive treatments and misuses that generated crisis in the country. This essay rethinks the representation of memory and history in the chronicles of Carlos Monsiváis. This project analyzes how the depiction of an the everyday life becomes an alternative method of expression for the a society in resistance, as well as a reevaluation of the meaning behind “historia nacional” and memory as the foundation of the perspective of time in Mexican society.
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This article is merely intended to summarize the four principal viewpoints of the systems of Classical Hindu thought on the supreme scriptures of Brahminical Hinduism, i.e., the Vedas. It does not give nor delve into the long-winded arguments advanced by the schoolmen of each of these systems that seek to justify their positions on their doctrine of scripture and its associated and ancillary issues
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Rabindranath Tagore’s dramatic techniques employ a rich tapestry of symbolic language, where imagery serves as a vehicle for both narrative progression and the expression of complex social critiques. Set against the backdrop of rigid caste hierarchies prevalent in society, the play presents the transformative journey of Prakriti, an untouchable woman who confronts the deeply ingrained social prejudices of her time. Through its poetic language and richly layered imagery, Chandalika goes beyond a mere narrative of social critique to become a profound meditation on human dignity, identity, and freedom. Through a detailed analysis of these imagistic elements, this study highlights how Tagore’s visual language not only enriches the dramatic experience but also invites a deeper understanding of the socio-cultural issues addressed in the play. The paper argues that Chandalika serves as a powerful example of how metaphors of liberation, when intertwined with visual symbolism, can transcend the constraints of conventional drama to deliver a potent message of human dignity and self-worth.
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Calcutta (Kolkata) is usually considered the cultural capital of India. The extraordinary cultural effervescence of the city, the numerous descriptions of the metropolis in the literary writings, memoirs or films place Calcutta among the most inspirational cities in the world. I have visited Calcutta many times and I am always impressed by the city’s ability to reassert itself, and to give a voice to all its residents. During festivals, the city is like a fairytale; it vibrates with people’s lives and is part of the festivities. But during the rest of the year, Calcutta charms visitors and takes over their lives, making them return again and again. This is how I see, experience, love and read the city of joy, beyond the words in which it is often described.
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In order to create an orderly state, the first imperial chronicles emerged in the early 8th century in the territory of modern Japan through the integration and systematization of mythical elements that proved the legitimacy of the government and the descent of the imperial Yamato lineage from the supreme deity of the Shinto pantheon - the Great Sun Goddess Amaterasu. This mythic paradigm was created on the existing mytho-historical foundations fostered by cultural and political contacts with the Korean kingdoms and the Chinese empire. There is evidence that the cult of the solar deity, originally portrayed as a male principle, originated in a corpus outside the Yamato mythological system. And since male-female pairs of rulers were common (first it was the gods, later the ruler and the shamaness), it is possible that at some point the distinction between the sexes was blurred and then the female side prevailed. However, the female ancestral deity does not indicate a period of matriarchy. This symbolic type of goddess, who initiates a patrimonial lineage with rare female exceptions, was created by members of a privileged group of powerful men to legitimize their own power structures. Moreover, the cult of the mother goddess is not limited to the solar principle, but is associated with weaving, silk production, and agriculture. Thus, the simple assertion that the Yamato imperial lineage descended from the goddess Amaterasu raises numerous questions and doubts, which this essay attempts to answer.
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