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What seems clear is that, in these writings of novelists and thinkers, fundamental ideas about, and designs for, the institutions of a unified Europe were developed. Many of these writers were exiled authors, and their international or transatlantic experiences protected them against provincialism and nationalism. Only in the wake of the catastrophe of the Second World War, after Europe had lost her independence, did the time appear to be ripe for building a new continental association (at the time a Western European community) that would have unity, economic cooperation and peace as its goal. And at that very moment in history, the vocabulary and grammar for a new political language, for a new common discourse on European unity, economic integration and peace were available, thanks to the continued centuries-old efforts of European writers and intellectuals.
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The discovery and building of Europe by Europeans has been a process to which writers and intellectuals contributed as much as rulers and politicians.
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The problem of a common European identity and a group of values that are recognizable for the whole European community seems nowadays to be a more current topic than ever before
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The fundamental distinction between us and them (insiders and outsiders), characteristic of the process whereby we shape our identities, is universal and timeless. It is already present in the first family-tribal communities, providing the basis for the most typical social divisions, and then later for political divisions. From a modern, contemporary perspective, identity has taken on a special significance as it now extends far beyond the boundaries of local communities, becoming part of the consciousness of large social structures, i.e. of national communities.
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The present paper is a study of the modern of „the crisis of Philosophy” in the realm of the new cultural and educational phenomena, such as, the penetration of Philosophy in all spheres of education, the establishment of the International Olympiad in Philosophy for school pupils, of the International Day of Philosophy, the development of the “Children’s Philosophy”. The approach of confrontation allows to present the crisis of Philosophy not as its decline, but vice versa, as a turning point towards its Socratic model of existence.
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The text examines the possible effects of relevant time theories in the texts of Samuel Beckett. The focus is mostly on philosophers read or mentioned by Beckett: Augustine, Descartes, Schopenhauer, Nietzsche, Bergson, Heidegger. Time is interpreted as external condition and as an internal characteristic, as well as their convergence. The article discusses time structure in Beckett's texts as a concentrate of his existential experience in a debate with imposed time theories. He does not fully solidify with any of them and builds his own systematically understanding of the temporal or chronotope in his art.
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Paul Watzlawick is considered a theoretician of communication and radical constructivism, with comments in the fields of family therapy and general psychotherapy. And philosophical counseling appears as a communicative practice, which uses philosophy as the most formalized semantics of human culture. The work of Paul Watzlawick, Pragmatics of human communication… should be considered theoretical prolegomena to any philosophical counseling. Unlike other therapies, philosophical counseling does not produce its content, which belongs to the history of philosophy and human spirituality in general, but, according to the post-modern formula, redistributes it through communication.
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Yazdığım eserlerde insanın ölümsüzlük arzusu, azgınlaşmış egoların yıkıcı ihtirasları, üstün insan saplantısı, siborglar, transhümanizm, tekillik ufku, posthüman süreç, distopik uyarı, ütopik teselli ve kâinat denen yazılımın hamisinin parmak izini sıkça ele aldım. Şanslı biriyim. Çok erken yaşta bizzat deneyimleyerek bu dünyanın görünenden ibaret olmadığını öğrendim. Çocukluk ve ilk gençliğimde ne bulursam deli gibi okurdum. Altmış küsur yıl önce robotları anlata anlata bitiremezdim. On dört yaşında evimde kimya laboratuvarı kurmaya başladım. Birkaç yıl sonra semtte, lisede kimya şakaları ve roketleriyle ünlendim. Bilim ve tekniğe merak, diğer âlemlere hassasiyetlik ve yazarlık birleşince, insanın yürüdüğü yol öyküleri yazanlar kervanına katıldım ve kendime has bir ritim tutturdum. Muska(1996) adlı romanımda çocukluğumda yaşadığım bu parafizik deneyimlerin başlıcalarına ayrıntılı olarak değindim. Hatırlayabildiğim en eski paranormal deneyim sırasında dört yaşındaydım. Bu, anneannemin gözlerinden kendimi görme vakasıdır.
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This article aims to investigate the role played by various missionaries of the Society of Jesus in the development and spread of European scientific and mechanical knowledge in China in the XVIth century and specially by Johann Schreck (1576–1630); Chinese name Deng Yuhan). Schreck was a jesuit with a wide range of interests and vast scientific and literary culture. He studied in Germany, France and Italy, where he became a disciple of Galileo Galilei (1564–1642).
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It is known that Einstein's conceptual base for his theory of relativity was the philosophy formulated by Immanuel Kant. Things appear differently to observers in different frames. However, Kant's Ding–an–Sich leads to the existence of the absolute reference frame which is not acceptable in Einstein's theory. It is possible to avoid this conflict using the ancient Chinese philosophy of Taoism where two different views can co–exist in harmony. This is not enough to explain Einstein's discovery of the mass–energy relation. The energy–momentum relations for slow and ultra–fast particles take different forms. Einstein was able tosynthesize these two formulas to create his energy–mass relation. Indeed, this is what Hegelianism is about in physics. Isaac Newton synthesized open orbits for comets and closed orbits for planets to create his second law of motion. Maxwell combined electricity and magnetism to create his four equations to the present–day wireless world. In order to synthesize wave and particle views of matter, Heisenberg formulated his uncertainty principle. Relativity and Quantum mechanics are the two greatest theories formulated in the 20th Century. Efforts to synthesize these two theories are discussed in detail.
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Ilya Prigogine (1913–2003) discovered that importation and dissipation of energy into complex systems could reverse the maximization of entropy rule imposed by the second law of thermodynamics. Beginning from a sketch of what a complex system consists of and some epistemological consequences, I will show which instances of process approach are able to give some preliminary ontological basis for a more adequate understanding of nature with its own indeterminacy, surfaced as empirical evidence inner non–linearthermodynamics. The idea is to connect these issues for reinterpreting the verification principle in experimental method, avoiding Popper’s criticism to it and in agreement with falsification procedure.
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In this paper firstly I give a descriptive overview of the structure of Luigi Pirandello’s (1867–1936) novels in a ringkomposition. I subsequently replace the common knowledge of the ring with the one proposed by August Ferdinand Möbius (1790–1868). Finally and, as a result, we arrive to some seditious conclusions concerning what we thought to know about Pirandello’s heroes. Particularly I will show that they were directing away from self–reference or formal rules by rambling inside and outside the ordinary social topology. The interactions studied by physics are in the present paper fabricated in the five–dimensional space of literature which revaluates the modern conceptions of time, space and causality.
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One of the few authors to have explicitly connected the cosmological issue of the universe’s expansion with the philosophy of space is Gerald James Whitrow (1912–2000). A man of extraordinary erudition, he was a British physical mathematician, cosmologist and historian of science. His main contributions were in cosmology and astrophysics, but he also wrote noteworthy essays in history and philosophy of science, above all on the concept of time. His masterpiece is The Natural Philosophy of Time, a monumental book published in 1961 and 1980. My analysis will be focused on it, specifically upon his position on the philosophical implications regarding space as they emerge from modern cosmology.
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Count Paul Ballada de Saint Robert (1815–1888), man of great genius and scholar of various scientific disciplines, shows with the help of science what is the exact meaning of the verses 22.24 of the I chant of Purgatory. Many commentators on these verses of Dante’s (1265–1321) masterpiece, in order to avoid the difficulties of a literal explanation and ignoring the fact that Dante knew very well astronomy, provide only an allegorical and fanciful meaning. The explanation of Saint Robert, on the contrary, is based on the astrophysical phenomenon called “precession of the equinoxes” which was well known to Dante.
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The principle of virtual work governs some formulations of mechanins which are alternative to Newtonian mechanics. Lazare Carnot explicitly claimed to have founded his formulation on principle of virtual velocities, which for the first time obtained in a theoretical way the characteristic laws of mechanical machines. An analysis of Sadi Carnot’s thermodynamics’ theoretical premises reveals that most of them represent characteristic features of the principle of virtual work, so it is possible to suggest a formal link between Lazare Carnot’s mechanics and modern thermodynamics: two basic principles of the latter one,included the correct formula for the efficiency of a heat engine.
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