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The article is an attempt to read the story The Maidens of Wilko by JarosławIwaszkiewicz in the light of Gilles Deleuze’s book Proust and Signs. Theinterpretation key is the concept of “sign” proposed and developed by the Frenchphilosopher.
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The article deals with three issues: (1) how to understand the crisis in the context of the city, (2) what components in the urban crisis equation can be distinguished (constant, variable, unknown), and (3) according to which criteria the predictability of the dynamics of processes taking place in an urbanized environment should be understood. In the analysis, categories of text, code, narrative (discourse), structure and conditions were used as levels of crisis interpretation – in the light of findings of culture semiotician Y. Lotman and mathematician R. Thom. The main result of this study is that the crisis is a stable standard (rule) for all unstable morphologies, including cities.
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This article concerns the issue of recognition and de nition of a sports spectacle in terms of a cultural spectacle. The genesis of sports performances and their social background was pre- sented, and the conditions that must be met for something to be regarded as a sports spectacle were speci ed. Examples of the use of the sport events (including the Olympic Games) for political manipulation and propaganda were analyzed, as well as references to the categories of racial prejudice, discrimination and xenophobia. The analysis of photography was used to characterize the relationship between politics and sport, which is presented synthetically.
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In this paper I use a (post)phenomenological approach to clarify the objective cultural expansion of our technology. Thus, I establish a conceptual analogy between two different philosophical analyses of human– machine relations – one historical and one phenomenological. I develop the analogy between them and their corresponding concepts in several steps. (1) First, I present the Homo sapiens technicus tendency and then the phenomenological differentiation between body schema and body image. All of these elucidate our involvement with machines. (2) Then, I conceptualize the term ‘context’, coupling its structural stability with the idea of distextaulity in order to achieve a better empirical understanding of our technological contradictions. (3) I continue to develop and enrich the analogy by illuminating the functional similarities – fluid boundary, automation, complexity – between contextual structures on the one hand and body schemata on the other. (4) Finally, I explore a deeper causal and narrative connection between those strands, shedding light on an interesting twofold circularity: a circular causation and a double narrative within Homo sapiens technicus.
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This paper presents the evolution and revolution as important factors of the constitutional changes in Greek philosophy. It contains an analysis of the terminology, selected political theories, as well as the necessity and diversity of changes. It is meant to establish the systemic sources of revolution and answer the question whether the revolution and evolution factors were essential for constitutional changes according to the ancients and can those theories still be considered as valid.
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In this article, we propose a comparative analysis of the symbolism of the god Hermes, focusing in particular on two of his representations: that of messenger of the gods and that of phallic god. The first of these representations sums up two essential attributes of the god: on the one hand, bearer of the message/ word of the gods (Hermes the Arcadian) and, on the other, guide of souls (Hermes Psyhopompos) to and from the World Beyond. The second representation, that of phallic god, may not seem to have a direct connection with the two attributes mentioned above. At the level of literal interpretation, the two representations are indeed parallel to each other – appearing that they cannot (or should not) ever intersect. However, a closer analysis of the symbolic meanings will lead us to the hypothesis that the god’s aspects are rather complementary than parallel. In other words, the attributes of messenger of the gods and guide of the souls are not “contradicted” in the second representation, but, on the contrary, they are found in another symbolic form or they are, at least, supplemented by another symbolic form.
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